knowne as that none could doubt of them as are the first rules of direction there needed not be any law given of them but they are of the second sort so knowne by the law of nature as that many doe doubt of them and doe erre about them 2 The old law was the ministration of death not of it selfe but occasionaliteâ— by occasion because it commanded such things as were not in mans power to keepe and so the morall precepâ—s also did mortifie and kill Quia importabant difficultatem ad conservandum ea Because they did bring in a difficultie or rather impossibilitie to keepe them therefore in this respect there was no difference betweene the old law and the Morall law Tostat. quast 32. QUEST VIII Of the perfection and sufficiencie of the morall law BEside it will be thus objected against the sufficiencie of the morall law 1. Because the law prescribeth onely duties concerning God and our neighbour it speaketh nothing of the sinnes of man toward himselfe 2. It forbiddeth perjurie whereas blasphemie and heresie were as needfull to be forbidden 3. The precept of the Sabbath is expressed whereas there were many other festivities as of the Passeover Pentecost and others which the Israelites were bound to keepe 4. The dutie toward parents is commanded but not the love of parents againe to their children 5. The inward act of murther is not forbidden as the inward act of adulterie namely concupiscence therefore there is not a sufficient enumeration in the morall law of all morall duties Contra. 1. That the Morall law is perfect and every way sufficient it appeareth first by the generall contents thereof in prescribing all kinde of duties both toward God and man For first as three things are to bee performed to terrene governours namely fidelitie reverence and obedience so likewise the like duties but in an higher nature and degree are required toward God 1. Fidelitie in acknowledging him our onely God which is commanded in the first and second precept 2. Reverence in the third not to prophane his glorious name 3. Obedience and service which is performed in consecrating the seventh day wholly unto Gods worship Toward our neighbour our duties are either speciall toward those to whom we are bound by any speciall kinde of benefit as we are to our parents and superiours which is required in the fift precept or generally toward all in forbearing to doe them any hurt first either in deed as in their single person concerning their life or their coupled person touching their wife or in their goods we must not steale either in word where false witnesse bearing is forbidden either in heart as in the tenth Commandement There can be no dutie rehearsed appertaining to God or man which is not comprehended under some of these therefore the Decalogue containeth a perfect law 2. Now for answer to the objections in particular 1. It was not necessarie that any particular precept should bee given as touching the duties of man toward himselfe both because nature is not so corrupted in such duties but that a man still retaineth love to himselfe as it is in our love toward God and our neighbour 〈◊〉 also for that the rule of our love toward another is taken from a mans love toward himselfe he shall love his neighbour as himselfe therefore this is presupposed as granted of all and as a ground of the rest that a man loveth himselfe 2. The law giveth instance of the more generall and notorious transgressions such as at the first would be acknowledged of all and therefore because perjurie is more generall and more easily discerned than blasphemie or heresie under that the rest are understood 3. The other festivals were memorials of particular benefits which concerned the Israelites onely as the passeover and feast of Tabernacles of their deliverance out of Egypt but the Sabbath is a memoriall of the generall benefit of the creation which concerneth all nations therefore this precept concerning the Sabbath onely of all other festivals was onely to be inserted in the morall law 4. The love of parents toward their children though it be naturall yet the dutie of children toward their parents is more agreeable to the law of nature and the contrary namely their disobedience more unnaturall and therefore instance was to bee given in this rather than in the other and beside the names of father and sonne being Relatives the duties of each toward other are reciprocall and one may bee inferred upon the other 5. The concupiscence is expressely forbidden rather than the first motion of anger and revenge 1. Because it is harder to resist the motion of concupiscence than of rage and revenge and wee are more apt to sinne by that than this 2. Because the inward wrath and purpose of revenge Nâ—scitur ex concupiscibili beginneth with a desire for there are two things in revenge ipsa persequntiâ— id quod persequimur that which we pursue and pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we thinke to be good namely to seeke revenge and so we thinke it good and desire it Seeing then all kinde of coveting and desire is forbidden even that also is included from the which rage and revenge taketh beginning but in the other kinde of coveting when wee propound unto our selves an object of some delectable or profitable good both the thing which is pursued with desire is judged good and the action it selfe of pursuing it with desire Sic fere Tostat. quast 24. But the better answer is why the first motion of anger is not expressely forbidden as of concupiscence because anger never riseth but with the consent of the will and therefore being a voluntarie motion it belongeth to the other precept Thou shalt not kill but concupiscence which is involuntarie and hath not the full consent of the will is forbidden in the tenth precept See more of this difference before quâ—st 1. QUEST IX Of the abrogation of the law NExt unto this question of the perfection of the law it followeth to consider of the perpetuitie and continuance of it for in some places the Scripture testifieth that Christ came to fulfill the law not to destroy it Matth. 1.17 and some where againe it so speaketh as though the law were abrogated aâ— Rom. 6.14 Yee are not under the law but under grace Heb. 7.12 If the priesthood be changed there must of necessitie be a change of the law For the solution hereof thus much is to be added here though this question partly be touched before 1. First then concerning the ceremoniall law which was prescribed unto the Jewes to be observed in the worship of God it is wholly abrogated 1. Because the bodie being come the shadow must give place but all those ceremonies in their sacrifices purifications festivals and the rest were shadowes the bodie is Christ Coloss. 2.17 Ergo. 2. Those ceremoniall observations were tied unto a
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
noteth upon that place in Luke that we are not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other
wicked as Abraham followed after the foure Kings that had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The
which is actâ—â— imperatus the act commanded therefore the externall worke being by this coherence and connexion an act of the internall powers hath some good or evill in it though not so properly as the internall Sic fere Tostat. quast 29. QUEST VI. The law of Moses did not onely restraine the hand but the minde BEside this opinion of the Hebrewes some other doe hold that the law of Moses did onely restraine the hand and not the minde and to this purpose they urge that place Matth. 5.27 where our Saviour saith It was said unto you of old Thou shalt not commit adulterie c. But I say c. So that of old it seemeth the law onely restrained the outward act but Christ doth forbid more even the inward desire c. Contra. 1. Our blessed Saviour secundùm corum opinionem loquebatur speaketh according to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations he giveth not a new exposition and this appeareth vers 43. Yee have heard that it hath beene said Thou shalt love thy neighbour and hate thine enemie but in all the old Testament there is no such precept given by God or libertie for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Now that even the law of Moses did binde not onely the hand and externall act but the inward will and desire it thus is proved 1. None are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as Psal. 4.4 Tremble and sinne not examine your heart upon your bed c. Ergo c. 2. It is directly forbidden Levit. 19.17 Thou shalt not hate thy brother in thy heart which was an internall act and many other such like sinnes of the heart are reproved by the Prophets 3. The law doth not justifie that which is naturally unjust but forbiddeth it now to covet another mans wife is naturally unjust Ergo. For the proposition or first part of the argument if the theft of the Israelites the killing of Isaack intended by Abraham the fornication of Ose chap. 1. be objected these were singulares casus which the the lawgiver commanding thereby declared quod non includerentur sub lege communi that they were not included under the generall law but if this whole law Thou shalt not covet had given a generall libertie for the Jewes to covet anothers wife Non jam declaretur lex sed destrucretur The law should not by this meanes be declared but destroyed For the assumption that it is against the law of nature to covet another mans wife it is evident 1. Because he faileth in the end coveting her onely of lust not for procreation 2. Matrimonie est de jure naturali is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne than the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to bee his wife as Iakob tooke Leah for Rachel but the will and desire is never without sinne Tostat. Burgens addit 7. in cap. 20. would thus excuse this assertion that Moses law prohibebat manum 〈◊〉 anâ—â—â—um did inhibit the hand not the minde not that their meaning is that in no part of Moses law there is any prohibition to be found of the minde for hatred is directly forbidden Levit. 19.17 but that when any externall act is forbidden Non intelligitur ex vi illius praecepti prohiberi actus interior The internall act is not understood to bee forbidden by vertue of that precept as in this precept Thou shalt not kill he is not judged to be guiltie which purposeth to kill and yet killeth not Contra. 1. But our Saviour saith that even this precept is transgressed by the anger and hatred of the heart Matth. 5.22 therefore the law intendeth even by the externall act to forbid the internall also QUEST VII Whether any morall and naturall duties were to be restrained by positive law BUt it will further be objected that the old law was not to give precepts of morall duties 1. The morall precepts are grounded upon the law of nature and such precepts are knowne unto all but the divine law prescribeth such things as otherwise are not neither can bee knowne 2. The keeping of the morall law giveth life Galath 3.12 but the old law was the ministration of death 2 Cor. 3.7 therefore the old law was not to containe morall precepts Contra. 1. The law of God was not onely to give rules of such things as men know by the law of nature but to keepe and preserve them also from errour in those things which they know And therefore because men doe erre and swarve in such things as they know their will and affection not giving way to reason it was fit that a law should be given as well to rectifie their affection as to direct their understanding 2. Beside although these morall duties are grounded upon the law of nature yet seeing the naturall instinct is obscured by mans corruption that dimme light of nature had need of a clearer light by the law to helpe it If man had continued in the perfection of his creation hee should not have needed any other law but seeing mans naturall knowledge is much decaied it was to be revived and renewed by the divine law 3. The rules of direction of mens actions are of foure sorts 1. Some are so well knowne by nature as none can doubt thereof as these that evill is to be shunned and good to be desired that no unjust thing is to bee done of such knowne principles it is not necessarie that any law should bee given 2. Some things may so be searched out by the law of nature as yet that many may erre therein such 〈◊〉 the particular precepts of not committing fornication not coveting anotherâ— wife therefore because many may erre in these duties it was requisite they should bee determined by the law of God 3. Some things are so derived from the law of nature as yet they are onely searched out by those which are wise such are the positive and judiciall lawes of men that wisely can applie the principles of the law of nature to particular circumstances of this kinde are Moses Judicials 4. Some things cannot at all be concluded by naturall reason but altogether depend upon the will of the institutor and law-maker of this kinde were Moses Ceremonials So then for a full answer to the first objection wee say that if morall duties were so generally and perfitly
out B. Babing So the Apostle exhorteth That no man 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
servants 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
make choice of grave and vertuous men to governe under them and yet they must have their owne eares open also to the complaints of their subjects as here Moses hath By this councell of Iethro approved of God and accepted by Moses wee see it both lawfull and necessary for Princes and chiefe Magistrates to have their inferiour and helping Ministers of the Kingdome Oleaster And that we are bound to yeeld obedience both unto the King As to the superiour and unto governours as those which are sent of him for the punishment of evill doers and for the praise of them that doe well 1. Pet. 2.13 14. 5. Places of Confutation 1. Confut. That wife and children are no impediment to the calling of Ministers Vers. 2. THen Iethro tooke Zipporah Moses wife Some hereupon give this note Quòd Moses ex illo tempore quo prophetare incepit uxorem concubitu non cognovit That Moses from that time when he began to prophesie did not know his wife carnally Lippoman ex Epiphan And another saith Moses non accedebat ad uxorem propter frequens colloquium Dei That Moses came not to his wife because he often talked with God Tostat. quast 2. in margine Oleaster also doth collect thus Quam onerosum sit murrimonium hâ—c ostenditur c. Here it is shewed how burdensome marriage is seeing Moses after he had sent his wife away had no great care to fetch her againe Contra. 1. Against Epiphanius may bee opposed the judgement of Chrysostome who concludeth the contrary upon this example of Moses Vis cognoscere quod nihil nocet uxorem habere pueros Moses nonne uxorem habuit liberos Wilt thou know that it hindereth not to have wife and children Moses had both wife and children And then he maketh an eloquent comparison betweene married Moses and unmarried Elias Moses brought Manna from heaven Elias fire Moses divided the sea and Elias was taken up by a fiery chariot into heaven Vidisti Heliam aurigam in aëre vidisti Mosen in mari viatorem Thou hast seene Elias a chariot man in the aire and thou hast seene Moses making a way in the sea did virginity hurt the one or wife and children hinder the other He addeth further Vides quòd Petrus uxorem habuit ne incuses nuptias You see that Peter had a wife because mention is made of his wives mother in the Gospell then blame not marriage By this testimony it plentifully appeareth that Moses after hee was entred into his propheticall office found no impediment by having wife and children and therefore did not abandon their company 2. Concerning Tostatus assertion I answer him out of his owne words for though his marginall note be generally and at large set downe That Moses came not to his wife that is at all yet it is qualified in his text Rarissimè accedebat ad uxorem Hee very seldome came to his wife he did not utterly then forsake her company And that instance which hee giveth of the exception that Aaron and Miriam tooke against Moses because of his wife maketh flat against him Num. 12. For if Moses had not used her still as his wife they could not have pretended nor taken any such occasion to quarrell 3. Oleaster may be answered out of his owne words for in the same place upon Iethros bringing of Moses wife he giveth this note Vbi simul dicemur non esse permittendam uxorem sine viro suo esse Where we are also taught that a wife is not to be permitted to be without her husband But to what end is the cohabitation of the husband and wife else required then that they should the one enjoy the other for otherwise it is all one as if they were apart or asunder 4. Only this example of Moses in sending backe his wife before upon her discontent and absenting himselfe from her for a while sheweth that it is the duty of all that are called To remove from them in a lawfull sort those hinderers preferring the Lords worke before their affection B. Babington As Moses did but for a time leave his wife while he was imployed in that waighty embassage to Pharaoh in Egypt which kinde of sequestration for a time for holy workes the Apostle alloweth not a finall separation but willeth that they come together againe Defraud not one another saith the Apostle except it be with consent for a time that you may give your selves to fasting and prayer and againe come together that Satan tempt you not for your incontinency Likewise this example sheweth That it is a grievous offence for either wives or others to be an hinderance to men in their duties enjoyned them by God B. Babington 2. Confut. Against the heresie of the Manichees of two contrary natures Vers. 19. HEare now my voyce and I will give thee councell c. By this example Hierome confuteth that heresie and wicked opinion of the Manichees that did hold there were two natures contrary the one to the other the good and bad If a good tree saith he never bringeth forth evill fruit Quomodo Moses arbor bona peccaverit ad aquam contradictionis How did Moses a good tree sinne at the waters of strife Aut qua consequentia Iethro socer Moses arbor mala c. dederit Mosi consilium borum Or what consequence is there that Iethro Moses father in law being an evill tree who beleeved not in the God of Israel gave unto Moses good councell Hieromes argument standeth thus the nature of a thing cannot be changed but a good man may be changed to evill and an evill tree to be good therefore it is not of their nature that they are evill that is as their nature was created of God wherefore that a man is evill it is not by his created nature but his corrupted nature that he is good it is not by his corrupted but his corrected nature 3. Confut. Of Cajetane that condemneth the regiment of women Vers. 21. PRovide men of courage c. Cajetane here giveth this corrupt note Viros inquit non mulieres quia regimen mulierum pessimum est Men saith he not women because their government is worst of all so that to speake according to the common course of nature no vertue is said to be in women septim Ethicor. Contra. 1. This is but a bad consequent Women are not to bee elected or chosen to government therefore their government is bad for though women come not by election to the place of government yet either it may fall to them by succession as Zelophechuds inheritance descended to his daughters Numb 27. or they may be extraordinarily designed and appointed to be governours as Deborah Iud. 5. and directers as Huldah the Prophetesse under Iosias 2. Neither doth it follow Women are not fit to be chosen Judges and Officers of a Kingdome therefore they may not be Queenes and Princes these here chosen were elected to be Officers of ministry not
dishonour offered to the Image of God is a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity
Vrsin QUEST III. Why the precept of honouring parents is set first in the second Table THis fifth Commandement is set before the other for these reasons 1. Lyranus Primò ponitur praeceptum circa operationem boni First this precept is put which concerneth the operation of that which is good as in giving honour to parents the other precepts are touching the shunning and avoiding of evill 2. Thomas giveth this reason because first those duties are prescribed Quibus homo ex aliqua speciali ratione obligatur c. whereby a man is specially bound to some particular persons as to parents then those follow Qua indifferenter omnibus debitum reddunt which indifferently yeeld the due unto all men 3. Tostatus thus divideth the precepts of the second Table according to the threefold facultie of the minde which are rationalis irascibilis concupiscibilis the rationall part the irascibile or irefull power and the coveting and desiring facultie the rationall is the most worthie in giving honour unto Superiours for by the rationall part wee desire such things which are of an higher degree than those things which brute beasts do covet the irefull part is seene in revenge either against a mans person directly which is met withall in the next precept Thou shalt not kill or against some principall thing belonging to his person as his good name which is provided for in the ninth precept The coveting facultie is seene either in the act it selfe which is twofold either in carnall desire toward a mans wife forbidden in the 7. precept or in a covetous eye toward his substance in the 8. or in the desire onely of these things as in the 10. Tostat. qu. 17. 4. Procopius yeeldeth this reason why this precept is set first Quia parentes secunda post Deum causa 〈◊〉 quòd simus Because parents are the next cause after God of our being And so as Thomas saith Est quadem affinitas hujus praecepti ad praecepta prima Tabulae There is a certaine affinity betweene this precept and the precepts of the first Table Likewise Tostatus because next unto God we must reverence our parents as most bound unto them as the Heathen Philosopher could say Quòd patribus diis non possumus rarebuere aequalia That to God and our parents wee can never render equally that is as wee have received Aristot. 8. Ethicor. 5. But the best reason is because this precept is Nervus fundamentum obedientiae c. is the very foundation and band of obedience to the other Commandements which would soone be violated if men did not stand in awe of the Magistrate the father of the Common-wealth And beside this precept is set first because of the promise annexed that wee should be the more easily allured unto obedience Vrsin QUEST IV. Why speciall mention is made of the mother THy father and mother c. Speciall mention is made of the mother for these causes 1. Because in these three things are children bound unto their mothers because they are the meanes of their generation as the father is the active and formall cause so the mother is the materiall and passive cause of their conception and beside the conception it is peculiar to the mother to beare the childe 9. moneths in her wombe with much sorrow and griefe and at the last with great paine and danger to bring forth The second thing is the education of the childe which being yet young and tender is brought up with the mother and is apt then to receive any impressions either to good or evill and therefore it is no small helpe to make a childe good to bee brought up under a vertuous mother The third thing is nutrition for the mother doth give the infant her pappes and though the man and wife should be separated it is the wives dutie to nurse the childe and that according to the Canons till it be three yeare old Extra de convers infidel cap. ex literis Tostat. quaest 17. 2. Because women are the weaker vessels and the chiefe government of the house is committed to the father the Lord foreseeing that mothers might easily grow into contempt hath provided by this law to meet with disobedient children Basting QUEST V. Whether the childe is more bound to the father or mother BUt if here it shall be demanded to which of the parents the childe is most bound the answer briefely is this that whereas the childe oweth three things unto the parents sustentation and maintenance honour and reverence dutie and obedience the first of these is equally to be performed unto them both to relieve the parents because they both are as one and feed at one table and therefore in this behalfe no difference can be made Likewise for the second as they are our parents they are equally to be reverenced and honoured but where there may bee more eminent parts of wisdome and vertue and such like as usually are in the father there more honour is to bee yeelded unto him but otherwise to the mother if shee be more vertuous Concerning obedience because the man is the head of the woman and the master of the familie obedience ordinarily is rather to be given to the commandement of the father than of the mother Tostat. QUEST VI. Why the Lord commandeth obedience to parents being a thing acknowledged of all BUt it seemeth superfluous that God should by law command obedience unto parents seeing there is no nation so barbarous which doth not yeeld reverence unto them Answ. 1. So also there are by nature printed in the minde of man the seeds of the other precepts but this law of nature being by mans corruption obscured and defaced God thought it needfull to revive this naturall instinct by the prescript of his law and the rather because men might be more allured unto this dutie by the promise propounded Simler 2. And the Lord intending herein to prescribe obedience to all superiours thought good to give instance in parents because these precepts Sunt quasi quadam conclusiones immediate sequentes ex principiis juris naturalis c. are as certaine immediate conclusions following out of the principles of the naturall law which are easily received and acknowledged of all but those things which are understood are Tanquam conclusiones quaedam remotae c. as certaine conclusions fetched further off Lyran. QUEST VII Who are comprehended under the name of fathers and mothers BY father and mother are understood 1. Parents of all sorts whether our naturall fathers or mothers or those so called by law as the father and mother in law and such as doe adopt children Tutors likewise and Governours 2. Publike officers as Magistrates which are the fathers of the Commonwealth 3. Pastors and Ministers as Elisha calleth Elias father 2. King 2. 4. Masters as Naâ—mans servants called him father 2. King 2. and generally the elder sort and aged persons whom usually we call fathers Vrsin The reasons why all
to serve and worship God and to bring up their children in his feare and in their matrimonie which is a sweet and amiable fellowship is set forth that mysticall conjunction which is betweene Christ and his Church Ephes. 5.32 Ex Bucan Vrsin QUEST XVIII Of the mutuall matrimoniall duties betweene man and wife THe duties to bee performed in mariage are first such as are common betweene man and wife as 1. Mutuall love that they should one love another to love as they are beloved 2. Matrimoniall faith in keeping themselves one to another not seeking after strange flesh 3. A communion of their goods one supplying anothers wants and a communion of affection one having a lively fellow-feeling of anothers griefes 4. The education of their children wherein both the parents are bound to shew their Christian care 5. And mutuall hearing and forbearing one another tolerating their infirmities 〈◊〉 a great desire to have them amended and healed Vrsin 2. The duties required on the husbands part are 1. To instruct and teach his wife and bring her to the knowledge of God 1 Cor. 14.35 2. To be her head to protect and defend her from injuries to guide direct and governe her in discretion Ephes. 5.23 The husband is the woman's head as Christ is the head of her Church 3. To be amiable unto his wife not bitter or cruell unto her Colos. 3.19 not to use her as his maid or servant but as his yokefellow and collaterall companion and coadjutrix in the government of the house 4. To provide for her all things needfull in sicknes and in health for hee is worse than an Infidell that doth nor provide for those of his owne house 1 Timoth. 5.8 5. To honour the wife as the weaker vessell 1 Pet. 3.7 and in his Christian discretion to winne her with lenitie 3. The speciall duties on the behalfe of the wife are 1. To shew her care and diligence in preserving of her husbands domesticall estate and wisely disposing the houshold affaires as that hâ—swively Macâ—on is described Prov. 31. 2. To give due reverence and honour to her husband as unto her head as Sara is commended 1 Pet. 3.7 3. And to bee subject and obedient unto him in all things in the Lord Ephes. 5.22 QUEST XIX Whether marriage be left indifferent to all MAtrimonie is neither denied unto any by the divine institution nor yet commanded unto all 1. It is lawfull and granted unto all to marrie if they will for the Apostle saith that mariage is honourable among all men Hebr. 13.4 because that blessing given unto mariage Increase and multiplie was generall to Adam and all his posteritie 2. As mariage is not necessarily imposed upon all so is it indifferent unto those which have the gift of continencie for although they need not the remedie of matrimonie against fornication having received that speciall gift yet they may desire mariage for mutuall comfort and to have issue and for other ends whereunto marriage was appointed 3. But unto those which cannot containe it is necessarie to use this remedie and to them mariage is not indifferent So the Apostle saith It were good for a man not to touch a woman neverthelesse to avoid fornication let every man have his wife c. 1 Cor. 7.2 and vers 9. If they cannot abstaine let them marrie for it is better to marrie than to burne 4. But though this libertie be given to use the remedie yet there must bee a temperate sobrietie and moderation both in the use of mariage that they doe not give themselves over to fleshly delight but sometime sequester themselves to fasting and prayer 1 Cor. 7.5 And a comely decencie must bee observed both in first and second mariages not hastily and greedily to fall into them as among the Romans Numa made a law that a woman should not marrie within ten moneths after her husbands death Vrsin 2. Places of doctrine 1. Doct. Of the generall and particular contents of this precept IN this Commandement under one speciall kinde of adulterie all other acts of uncleannesse whatsoever are restrained and whatsoever belongeth unto chastitie is prescribed and commanded as these three vertues principally 1. Chastitie 2. Shamefastnes 3. Temperance The contrarie unto which vertues likewise are forbidden 1. Chastitie is commanded which is a vertue keeping both the soule and bodie chaste avoiding and shunning all uncleannesse and unlawfull lust both in mariage and in the single estate as also all causes occasions opportunities egging and provoking thereunto as likewise the effects and inconveniences that ensue thereon So the Apostle teacheth This is the will of God even your sanctification that yee should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence c. 1 Thess. 4.3 4. Contrarie unto this vertue of chastitie are 1. Such kinds of inordinate lust as are against even this nature of ours as it is corrupt as first the confusion of divers kindes as when men are given over to vile affections to defile themselves with bâ—uit beasts Secondly the abuse of the sex as when men with men worke filthinesse which was one of the sinnes of the heathen Rom. 1.28 Likewise may the feminine sex bee abused Rom. 1.27 Thirdly when as the lawfull sex is used but in too neere a degree as in incest all these are unnaturall lusts and deserve of the Magistrate to bee extraordinarily punished 2. Other kindes of lusts there are which proceed from this our corrupt nature 1. Fornication betweene parties not married when as one with one committeth follie or which is more odious one with many which is the vile practice of strumpets and whores 2. Adulterie either the one partie being married and it is called adulterium simplex simple adulterie or both which is adulterium duplex double adulterie 3. There are beside these evill inclinations of the heart and inward inflammations which the godly doe resist by prayer and cut off the occasions of them and the remedie against this kind of lust is mariage according to S. Pauls rule It is better to marrie then to burne 1 Cor. 7.9 4. Shamefastnesse is here required which abhorreth all kind of turpitude and uncleannesse being alwaies accompained with a certaine griefe and feare lest any thing uncomely should bee committed such was the shamefastnes of Ioseph that being entised often by his shamelesse Mistresse would not afterward come into her companie Contrarie hereunto are 1. Immodestie and unshamefastnesse such as was in Herodâ—as daughter that came in impudently and danced before Herod and the rest that were at the table 2. Obscenitie and uncomelinesse in word or in deed as in Iosephs Mistresse that was not ashamed to move him with her owne mouth to lie with her 3. Temperance is also commanded which is a moderate and sober use of such things as belong unto the bodie as meat and drinke agreeable for the time place and
VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as