us wherein they shew their blasphemous error seeing the Apostle saith that whatsoever is 〈◊〉 is written for our learning Rom. 15.4 wee have the like warrant in the new Testament how the Disciples of our blessed Saviour bought such things as were necessarie Ioh. 4.8 and 6.5 chap. 13. â—â— 2. The giving of almes is every where commanded in Scripture but men are not to give almes but of their owne If there were no particular propertie in things but one had as good right as another neither should men have wherewith to give almes neither should there need any almes at all 3. Riches are the gift of God Prov. 10.22 The blessing of the Lord maketh rich and chap. â—2 2 The rich and poore meet together the Lord is the maker of them all therfore the Lord alloweth distinct 〈◊〉 in things without the which none should bee richer than another 4. The Lord himselfe appointed that the tribes with their severall lots and possessions should bee distinguished and therefore the fact of Naboth is defended and justified because he would not part with the inheritance of his fathers 5. Many examples may bee produced not onely out of the old but the new Testament also of divers of the Saints that had their proper possessions and goods as Tabitha Act. 8. that made 〈◊〉 for the poore of Lydia Act. 16. who was a seller of purple 6. It is lawfull for a Christian to have proper servants much more his proper goods for the 〈◊〉 possession of servants seemeth more to bee against the freedome and libertie of nature than of 〈◊〉 and lands but the distinction betweene masters and servants is not taken away but continued and 〈◊〉 in the new Testament Ephes. 6. and in other places much more distinct possession of things 〈◊〉 4. Morall Observations 1. Observ. To take heed even of the smallest theft THou shalt not steale In that this precept is propounded in generall no quantitie prescribed or limited of that which is stollen it sheweth that all kinde of theft is condemned even in the least and smallest things And so the Apostle saith in generall words Let him that stole steale no more Ephes. 4.28 And the reason is Non id quod furto ablatum est sed mâ—ns furantis attenditur Not what a man stealeth but the minde of him that stealeth is considered Hierome For in fornication and adulterie whosoever it is rich or poore faire or deformed with whom the 〈◊〉 is committed 〈…〉 fornicatio adulterium it is one kinde of fornication and adulterie so is it in theft Quâ—â—tumcunquâ— servus abstulerit furti crimen incurrit How little soever the servant stealeth from his master he incurreth the crime of theft Hieron in Epist. ad Tit. cap. 2. Hereby therefore al are to bee admonished that they take heed even of pilfring small things for it is Satans subtiltie from stealing of a piâ—â— or point to draw such on to pence and pounds and greater thefts it is good therefore to take heed in the beginning 2. Observ. All deceivers and extortioners are accounted before God as theeves FVrther seeing in this precept all kinde of purloyning that which is anothers is forbidden by deceit guile fraud violence oppression it is evident that all such fraudulent practices are accounted in the sight of God no better than theft which Zacheus considering maketh the like restitution of fourefold for that which hee had gotten by forged cavillation Luk. 19.8 as if hee had directly stollen it 〈◊〉 then the name of a theefe is odious and ignominious let al such circumventers of their brethren 〈◊〉 deceivers extortioners leave such wicked trades unlesse they will bee ranged in the ranke of the theeveâ— 3. Observ. Of the greatnesse of the sinne of theft THis sinne of theft of what kinde soever though many make light account of it is for many reasons to bee shunned and abhorred of all 1. Prima sumitur ex gravitate The first is taken from the greatnes thereof for theft in some cases is compared to murther Ecclesiastic 34.22 The bread of the 〈…〉 the life of the poore hee that defraudeth him thereof is a murtherer Secunda ex periculi qualitâ—tâ— The second reason is from the qualitie and condition of the danger for in other sinnes satisfaction is 〈…〉 than in theft where before effectuall repentance can bee wrought restitution must bee made of the thing taken away and of the losse that came thereby Tertia ex talium 〈…〉 The third is by 〈…〉 of such things as are wrongfully gotten for they neither profit spiritually Proâ— 10. â— The 〈…〉 of wickednes profit nothing Almes given of evill gotten wealth availeth not neither doe they profit temporally for such unrighteous substance doth not prosper as the Prophet saith into cruell oppression Thou hast consulted shame unto thine owne house by destroying many people Thomas 〈◊〉 soul. The ninth Commandement 1. Questions discussed QUEST I. What it is to answer a false testimony THou shalt not beare false witnesse c. The word here used is ghanah or as Oleaster readeth without any asperation at all anah which signifieth properly to answer and accordingly it receiveth divers interpretations 1. It seemeth specially to be understood of false testimony publikely when one is asked of the Judge and so answereth falsly 2. It may be also thus expounded that although hee be his enemy that is knowne to hate him yet he should not be answerable therein in shewing hatred againe in being a false witnesse But the other sense is more fit and agreeable here 3. Sometime this word signifieth to heare as Psal. 143.1 Heare my prayer O Lord c. and answer mee and in this sense this precept as well forbiddeth to heare and receive a false testimony as to speake it Oleaster 4. Because the other word heâ—â— used ghed signifieth a witnesse as well as the thing witnessed that is the testimony it selfe some of the Hebrewes read thus in the vocative case Thou shalt not speake or testifie ô false witnesse but then the sense should bee imperfect the better reading therefore is the testimony of falsehood or false testimony than false witnesse as Montanus unlesse a word be supplied thus Thou shalt not testifie as a false witnesse Calvin QUEST II. Whether false testimony in judgement be here only forbidden R. Salomon thinketh that in this precept only such false testimony is forbidden as is committed publikely in judgement But that cannot be for these reasons 1. Because backbiting and slandering also is a breach of the Morall law and if it should not be restrained here it cannot be referred unto any other precept and so the Morall law should be defective and that other kinde of false witnesse bearing than publikely in judgement is against the Morall law and not onely against Moses Judicials it is evident by this because these offences were even odious among the Heathen that were not bound to Moses Judiciall lawes Tostat. 2. Seeing God in the former precept shewed sibi
love covereth all trespasses Proverb 6.12 2. When the rule of the Gospell is not observed to tell our neighbour his faults privately first before we make them publike therein we also offend and that two wayes first Quia transgreditur ordinem quem Christus posuit in corrigendo because he transgresseth the order set by Christ in correcting of offenders Matth. 18.11 And againe Quia ex mala intentione agit because he doth it of a bad intention to hurt his brother Tostat. quaest 25. 3. But two cases are excepted wherein this private admonition is to be omitted first Si judicialiter inquiratur if the offence be judicially inquired of then one is not to conceale the faults which he knoweth by another for in this case he need not tell it to the Church that is to the Judges and Governours because it is knowne to them already Another case is where the offence though not yet acted but intended only concerneth the whole State wherein there is danger in concealing in such offences complaint may bee first made to authority for of such trespasses our blessed Saviour speaketh not but only of those which are private and particular If thy brother trespasse against thee QUEST IX Of the divers kindes of false testimonies BUt now let us proceed to examine the particular kindes of false testimonies which are of two sorts 1. In doctrine which either concerneth God and religion or the knowledge of humane Arts. 2. In the affaires of the life and that either publike in judgement and making of covenants or private which is either in testifying falsly against others or giving a false testimony of our selves Marbach Simler Of these now in their order QUEST X. Of a false testimony in matters of religion FIrst a false testimony is in doctrine 1. In matters of religion as Cum in religione à vera fide discâ—â—â—â—tur when as in religion any depart from the analogy of faith Marbach As they which maintaine heresie and false doctrine or which for feare in time of persecution deny the truth or such as handle the word of God impurely and mingle with it their owne traditions and fables all these are false wâ—â—nesses against God and his truth And therefore Augustine inferreth well Si mendacium quod adversus vitam cujusquam temporalem dicitur detestabile est c. If a lye which is made against any ones temporall life he detestable much more if it be against life eternall as every lye is that is made in doctrine of reâ—â—gion c. And to this purpose Augustine produceth that saying of S. Paul 1. Cor. 15.15 We are found faâ—se witnesses against God namely if the dead rise not againe for we have testified of God that he hath raised up Christ August de mâ—â—dâ—c ad 〈◊〉 cap. 12. But because this kinde of lying in causes of religion is a transgression of our duty toward God it more properly belongeth to the first Table being a breach of the first Commandement Simler QUEST XI Of falshood and errour in 〈◊〉 ANother kinde of falshood in doctrine is 〈…〉 artibus vel 〈◊〉 à vero 〈◊〉 when 〈◊〉 〈◊〉 in arts and disciplines Marâ—â—ch As when 〈◊〉 and false opinions are maintained in 〈◊〉 Physicke or any other 〈◊〉 and profession as Anaxagâ—â—◠〈…〉 that the 〈◊〉 was blacke Now these errours are dangerous in three respects 〈◊〉 Because of the 〈◊〉 Error 〈…〉 turpis errour of it selfe is a beastly and filthy thing 2. The cause thereof is arrogancy and pride Sophisters to shew their wit will take upon them to defend errours and strange opinions 3. But the greatest 〈◊〉 regard of the inconvenience that often ensueth for by such errour in opinion many 〈…〉 seduced also to 〈◊〉 in action and which is worst of all such Sophistry from 〈…〉 oftentimes into Theology and Divinity Simler QUEST XII How falshood is committed in judgement FAlshood in judiciall acts is diversly committed 1. By the false and unjust accusâ—â— therefore the Law saith Levit. 19.16 Thou shalt not stand against the bloud of thy neighbour that is accuse him wrongfully and being his life in danger 2. The Judge offendeth in giving false judgement 〈◊〉 19.15 Thou 〈◊〉 not the â—â—justly in judgement 3. The actuaries also and ministers of unjust Judges and guilty of the same offence Isay 10.1 Wâ— unto them that decree wicked decrees and write grievous things 4. The Advocates and patrons of causes that defend false titles and set a faire shew on bad causes as 〈◊〉 abused his eloquence in disgracing of Paul Act. 24.1 5. False witnesses especially transgresse this Commandement because upon their testimony resteth the whole proceeding in judgement QUEST XIII Of the danger of bearing false witnesse in judgement COncerning false witnesses 1. He is not only a false witnesse that testifieth that which is false against his brother as such were the false witnesses against Naboth but hee also which concealeth the truth of feare hatred or malice whereby the truth is overthrowne 2. Yet there are divers degrees in bearing of false witnesse for a false testimony is more hainous in causes criminall and in those which are capitall and concerne ones life than in civill and such as bring not the life in danger and those which are brought to effect are more odious than where they faâ—â—e of the effect as when the Judge suspecteth such witnesses and giveth no credit unto them Simler 3. But generally to be a false witnesse is a grievous sinne for he sinneth against God whose name he taketh in vaine he abuseth the Judge oppresseth the innocent condemneth his owne soule Simler And three wayes doth a false witnesse commit great impiety ex violâ—tione justitiae because by his meanes justice is violated ex persurio by being perjured ex mendacio by his lying so in every false testimony there is a treble sinne Thom. Aquin. 2.2 qu. 70. art 4.4 The punishment of a false witnesse by the Law of God is retaliation Deut. 19.19 You shall doe unto him 〈◊〉 he thought to have done unto his brother So Haman was hanged upon the same gibbet which he had made for Mardoche and Daniels accusers were cast into the Lions den whither he was condemned before By the Roman Lawes which were contained in the 12. Tables a false witnesse was condemned to be throwne downe headlong from the mount Tarpeye QUEST XIV Of the detorting and wresting of words to another senseâ— another kinde of false testimony NEither are they onely false witnesses which doe bring in a false record against any of such things as were neither said nor done but he also is a false witnesse Qui non eodem sensu dicta intelligit quo dicuntur which understandeth ones sayings in another sense than they are spoken as they are said in the Gospell to be false witnesses against our blessed Saviour that detorted and depraved his words as though he had spoken of the destruction of the materiall Temple whereas he spake only of the dissolution
of the Temple of his body which he would raise up in three dayes Matth. 26.61 The like false witnesse was suborned against Stephen Act. 6.14 Wee have heard him say that this Iesus of Nazaret shall destroy this place c. Basting But Hierome observeth further that they did not only pervert thâ— sense and meaning of our blessed Saviours words but invert and change the words themselves for Christ said Solvite templum hoc destroy ye this temple Ioh. 2.19 but they alter the words thus I can destroy this temple But he said Destroy it you not I Non licitum est ut nobis ipsi inferamus manus it is not lawfull for us to lay hands upon our selves they adde further and build it againe in three dayes But our Saviour ut ostenderet animalâ— spirâ—â—s templum c. to shew that he meant a living and breathing temple said I will raise it up in three dayes Hierom. super Matth. 26. QUEST XV. Of the violating of faith in leagues and covenants THere remaineth another kinde of publike false testimony which is in the violating of league◠〈◊〉 and covenants 1. This S. Paul reckoneth among the sinnes of the Gentiles Rom. 1 3â— that they were truce-breakers and for this speciall fault were the Carthagineans noted with whom it was usuall to falsifie their faith so that it grew into a proverb Puâ—ica fideâ— the Carthagineans faith Of the same kinde was that sacrilegious and impious breach of faith in that great massacre in France and 〈◊〉 slaughter practised by the Papists upon the Protestants against their faith given and covenants of peace made betweene them 2. This violating of faith as it is a breach of an oath and so manifest perjury is referred to the third precept but in regard that promises are falsified to men it appertaineth hither to this Commandement Siml 3. Of this kind was that dissembled covenant and agreement 〈…〉 and Levi and the Sichemites and 〈◊〉 slaughter of the â—ibeonites contrary to th◠〈…〉 that Ioshua formerly had made with them for the which the Lord was angry and 〈…〉 land with famine in David 〈…〉 Sam. 21.1 QUEST XVI Whether are more grievous publike or private false witnesse-bearing NOw follow such false testimonies as are committed privately in the which in generall 〈…〉 be observed 〈…〉 false testimonies which are publike in judgement 〈…〉 than those which are out of judgement both because publike witnesses speake upon their oath and so are more credited and greater infamy followeth upon such a publike testimony than by a private slander but this must be understood only materialiter materially in respect of the matter and action it selfe and 〈…〉 other things being alike for otherwise intentionaliter the private slander 〈…〉 a more malicious intent to 〈◊〉 than he which falsly deposeth in judgement and beside the 〈…〉 if his false 〈◊〉 touch his neighbours life is more injurious than hee which 〈…〉 falsly where the crime bringeth not the life in question 2. There is difference and in publike false testimonies in respect of the divers action for there are three kindes of actions or causes there 〈…〉 civill cause as in an action of debt or such like there is causa criminalis civiliter 〈◊〉 a criminall cause but civilly intended that is when the crime only deserveth a civill punishment as a pecuniary mulct and causa criminalis criminaliter intentâ—â—a a criminall cause criminally intended â—s to the punishing of the body or losse of limme or life The false accusation in the second is more grievous than in the first where no infamy lieth and in the third more than in the second where there is infamy only but in the third there is both infamy and punishment Sic fere Tostat. quâ—st 25. QUEST XVII Of the divers kindes of private false testimonies OF slandering Now the particular kindes of false testimonies privately given are these 1. 〈◊〉 privy slandering and obtrectation of them that are absent This speciall vertue is required of those that shall dwell in the Lords Tabernacle He that slandreth not with his tongue Psal. 11.3 such an 〈…〉 Sibâ— that accused Mephihoseth 2. Sam. 16.1 and wicked Doeg that by his malicious accusation procured the slaughter of 85. of the Lords Priests 1. Sam. 22.9 and Haman which incensed the King against the whole nation of the Jewes Esther 3.9.10 Pelarg. 2. Neither they only which devise the slander are here faulty but they which willingly receive it and beleeve it and therefore it followeth in the Psalmâ— 15.3 He that receiveth not a false report against his neighbour Simonides the Musician by the light of 〈◊〉 could reprove one that told him that many spake evill of him Et quando tu desines mihi 〈…〉 c. and when wilt thou leave to backbite me with thine eares 3. They also which suffer one to be slandered in their hearing and hold their peace not defending the good name of their brother are partakers in this sinne such were the servants of Saul that held their peace when Saul charged Ioâ—â—than and David to have conspired against him 1. Sam. 22.8 But Ionathan dealt faithfully with David defending him in his absence before Saul his father 1. Sam. 19.4 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill speaking and railing which S. Paul biddeth to be put away Ephes. 4.31 which is of divers sorts 1. In manifest and open railing to the face as Shemei cursed David 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne 2. Sam. 6. Simler 3. Or in hasty and rash judgement 〈◊〉 Potiphar upon the complaint of his wife without any further examination condemned innocent Ioseph to prison Basting 3. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whispering they which use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperers tatlers Qui recitant quicquid audiant who will tell whatsoever they heare Thomas Therefore the Law saith Thâ—â— shalt not walke about with tales among the people Levit. 19.16 These are first busie bodies that doe curiously inquire and aske questions of things that belong not unto them They goe about from house to house 1 Tim. 5.13 then they are praâ—lers that clacke in every corner whatsoever they know and so they are the sowers of dissention and makers of strife which is one of the six things which the Wise-man abhorreth Prov. 6.19 4. Hitherto belongeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery who seeke altogether to please and doe uphold them upon whom they fawne in their sinnes 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men and specially in Princes Courts as such there were in Sauls Court of whom David complaineth They flatter with their tongues and speake with a double 〈◊〉 Psal. 12.2 2. Of these there are two sorts for there are some flatterers in the callings of religion as false Prophets and flattering Preachers that sooth up men in their sinnes such were
alterius c. That one part should not be heard in the absence of another for commonly then many tales are devised Lyran. Or that the Judge should not give care to the accuser before he have heard the partie accused also Borrh. Or this some make to be the meaning Non suscipias vocem testium quos scis mentiri Receive not the voice of witnesses whom thou knowest to lie Tostat. quaest 1. But it is better generally understood of all as well private men as Judges Vetat falsum rumorem de ullo homine vel spargi vel admitti It forbiddeth any false rumour to be spread of any or admitted Gallas Praecipue tamen lex haec ad judicia pertinet And yet principally this law belongeth to judgements Simler because false reports may there doe most harme yet because it is also a fault in private men to raise false reports and to be too credulous to beleeve them it is better here to retaine a generall sense QUEST II. What it is to put to the hand to be a false witnesse NEither shalt put thy hand with the wicked to be a false witnesse 1. Calvins joyneth this to the former clause and saith they are here understood to be false witnesses qui proximos traducunt which joyne their hand with the wicked in traducing of their neighbours So also Oleaster But the manner of the phrase here used of putting to the hand that is of binding and combining themselves importeth a greater matter than onely in carying or spreading of a false report 2. Some referring this law unto publike testimonie in judgement understand it of the person of the Judge that he should not be a meane to procure false witnesses as the Elders of the Citie to whom Iezâ—bel sent did against Naboth R. Salomon Marbach But the words In being a false witnesse which is more than procuring will not beare that sense 3. Some by putting to the hand understand thou shalt not sweare to be a false witnesse because they used to lift up their hand when they did sweare Lyran. Tostat. But this doth make the sense too particular for what if he doe not sweare but onely promise or give his hand to be a false witnesse it is directly against this law therefore by putting the hand is signified hee shall not aid or assist him he shall not consociate himselfe vel conferre operam or promise his helpe or consent unto evill Iun. 4. And withall here is forbidden that wicked confederacie and mutuall ayding one of another in bearing false witnesse as it is a common practice Da mihi mutuum testimonium Witnesse for me and I will bee witnesse for thee Gallas 5. And two things are forbidden Non adjuvabis causam improbi falso testimonio c. Thou shalt not helpe the cause of the wicked by a false testimonie not make a covenant with him to doe it for him Lippomaâ— QUEST III. How great a sinne it is to be a false witnesse Vers. 2. TO be a false witnesse 1. Falsum testimonium habet tripliceus deformitatem A false testimonie hath a threefold deformitie ex perjurie first by perjurie because witnesses are not admitted but upon their oath ali◠〈…〉 justitiae another way by violating of justice tertio ex ipsa falâ—tate thirdly by the falsenesse of his testimonie Thomas These three evils and mischiefes then do accompanie a false witnesse perjurie injustice falsenesse and lying 2. And in three other respects is this sinne of false witnesse bearing odious and abominable 1. In respect of the author thereof who is the divell for when he telleth a lie he speaketh of his owne 2. The inconveniences are great which ensue the perverting of justice and the condemning of the innocent 3. There is also nominis divini contaminatio the polluting and prophaning of the name of God Borrh. QUEST IV. Whether in this law we are to understand the mightie or the many Vers. 2. THou shalt not follow the mightie 1. The most doe read many or the multitude as before is shewed in the divers readings and they make two parts of this law the first to concerne all in â—enerall that they shall not follow a multitude to doe evill the second Judges in particular not to folâ—ow a multitude in judgement Cajetan Oleaster Whether it be to respect the multitude of the parties â—riends that sentence is to be given upon Marbach or the multitude of Judges that consent in a wrong judgement Simler And then the meaning is that in neither case a multitude is to be followed si â—it manifestè iniquum vel falsum if it be manifestly false or unjust which the multitude holdeth for if it be manifeste verum either manifestly true vel dubium or doubtfull which many doe affirme one must not of singularitie depart from their judgement Tostat. quaest 2. 2. Some in the former clause interpret rabbim many Thou shalt not follow many to doe evill but in the other branch of the law they understand it not of the quantitie and number but of the qualitie neither decline after the mightie c. that is where there are many Judges to give sentence the inferiour should not be overruled by the opinion of the Superiour Judges and mightie and therefore among the Jewes this wise course was used in giving of sentence in the assemblie of Judges that the punies and inferiour Judges should deliver their opinion first lest if the greatest began the other might bee swayed by them this is also the use among the Divines in the Vniversitie of Paris the Juniours and Inferiours begin first Lyran. This also is the honourable use of the Star-chamber with us 3. But seeing the same word rabbim is used in both sentences it is taken in the same sense in both places and is better interpreted the mightie than the many for these reasons 1. Because of the opposition of the poore man in the next verse the mightie and the poore are better compared and set together than the many and the poore 2. So Levit. 19.15 gadhol the great and dal the poore are set one against the other that neither the one nor the other should be respected in judgement 3. This interpretation of the mightie comprehendeth also the other whether they be mightie in number or in power Iun. 4. And as respect is not to bee had of the multitude so neither of the paucitie and fewnesse as the Donatists in times past and the Anabaptists in these dayes doe brag of their small number as therefore the best Gallas QUEST V. How the poore is not to be esteemed in judgement Vers. 3. THou shalt not esteeme a poore man c. 1. The word hadar signifieth honour beautie comelinesse Prohibet blandis sermonibus ornari causam pauperis He forbiddeth that the poore mans cause should be set forth with glosing words and so be made better than it is Cajetan Oleaster Therefore Aristotle giveth a good rule that in matters of judgement causa simplicibus
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
from all society and colloquy of men till he had his judgement Galas And by the Law Cornelia among the Romans he which had killed another with sword or poison or by false testimony lost his head if he were of the better sort if of meaner condition he was hanged on the crosse or cast unto wild beasts Simler 5. And the reason of this severity was because murtherers deface the image of God in man and they lay violent hands to take away his temporall life for whom Christ died to give him eternall Marbach 6. But it must be understood that the murtherer was to dye by the hand of the Magistrate it was not lawfull for every one to kill him Iun. For the murther was first to be tried out by witnesses which could not be done but before the Judge Simler QUEST XXXVII In what sense the Lord is said to offer a man into ones hand Vers. 13. IF a man hath not laid wait but God hath offred c. Neither can a man take away the life of another though he doe willingly attempt it unlesse God deliver him into his hands yet this is the difference that where a man intendeth not to kill and yet killeth illic tantùm Deus fecit there God only did it Hîc autem Deus homo propter voluntatem facientis sed non fecit Deus ut homo Here man and God doe it because of the will of him that did it though God otherwise doth it than man So Augustine quaest 79. in Exod. 2. So God is said to offer or as the Hebrew phrase is to cause him to run upon his hand when it is done nolente imprudente homine man not willing nor minding it Iun. And so this act seemeth to be casuall or accidentall unto man which are so called non quia nullam causauâ— habent not because they have no cause for that is impossible that any thing should be done without a cause but because causarum confluentium ordâ— nobis est incognitus the order of causes concurring is unknowne unto us Tostat. 3. Although the cause appeare not to us why the Lord suffred him that is so offred to ones hand to be slaine yet we are not to doubt but that it is most just Ex causa occulta permisit interfici c. God suffred him to be slaine upon some hid cause Lyran. occulta aequitate by an hid equity justo judicio paravit illum occidendum he ordained him to be slaine in his just judgement Cajetan Vel pro sceleribus vel ad emendationem purgationem malorum quae egerat Either for his wickednesse or for the amendment or purging of the evils which he had done Tostat. quaest 15. 4. Rupertus here giveth instance how after this manner Saul was twice delivered into Davids hand in the cave and when he tooke the speare and water pot from him and further saith that permissu legis poterat illum occidere by the suffrance of the Law he might have killed him and gone afterward to some of the Cities of refuge But there is great difference betweene this offring of a man into ones hand here spoken of and that oblation of Davids enemy unto his hand for Moses speaketh here of such an unlooked for event whereby one is slaine that opportunity offred to David was to trie his patience not to give him any warrant to kill and if David had taken that opportunity to slay Saul and had therein followed the carnall counsell of his servants he had sinned in laying his hands upon the Lords anointed for if Davids heart smote him for taking away a peece of Sauls garment how would it have tormented him if he had taken away his life Neither were the Cities of refuge appointed for wilfull murthers such as this should have beene seeing that there was enmity before betweene Saul and David QUEST XXXVIII What places of refuge were appointed I Will appoint him a place to flie unto c. 1. This place during the sojourning of the Israelites in the desert was the Tabernacle as appeareth in the next verse where mention is made of the Altar but after they came into the land of Canaan there were six Cities of refuge appointed three beyond Jordan and three of this side Iun. 2. But yet it seemeth that the Tabernacle afterward and the Temple was still a place of refuge as appeareth by Ioab who fled into the Temple and tooke hold of the hornes of the Altar which notwithstanding could not privilege him QUEST XXXIX Why the Lord appointed places for such to flie unto NOw the reasons why the Lord appointed Cities of refuge were these 1. Lest that the innocent party might be slaine by the friends of him whom he had killed before his cause was heard therefore he was appointed to flie to one of the Cities that the manner of the slaughter might be there considered of by the Judges Simler 2. And to this end it was so appointed that he might stay there to the death of the high Priest Iun. who was a type of our blessed Saviour by whose precious death we are all set free 3. And this was done ut mentem corum hac ratione medeatur c. to heale and allay the minde and fury of those which otherwise would delight in murther Theodoret. For by his absence and in continuance of time the rage of those that sought his life would be qualified and therefore God provideth that they should not be still provoked by the continuall fight of him 4. And further by this that hee which killeth one unwittingly is appointed to flie it is shewed quòd reus poenae efficitur that yet he is guilty of some punishment Theodoret. So that involuntary killing was punished with a kinde of banishment among the Israelites Simler So likewise among the Athenians such kinde of manslaughter was censured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one yeeres exile Galas And so among the Israelites he that escaped unto one of the Cities of refuge was not to goe out of the limits and bounds of the City if he did it was lawfull for the kinsmen of the man that was slaine to kill him Simler QUEST XL. What is to be counted wilfull murther Vers. 14. BVt if a man come praesumptuously c. 1. The word 〈◊〉 signifieth to deale arrogantly insolently to be lift up with swelling pride as Psal. 124.5 it is applied unto the swelling waves of the sea Oleaster and two things must concurre in wilfull murther it must be done wittingly and willingly Hic non solum inâ—â—ntio occidendi sed mentis utraque pars intellectus voluntas describitur Here not only the intention of killing but either part of the minde is understood the understanding in doing it with guile and the will in presuming Cajetane 2. Cajetane thinketh further that this is a divers law from the first generall prohibition of killing vers 12. for here the law speaketh of killing a neighbour or companion there of
heavens the celestiall conversation of the Ministers of the Gospell 6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth
from him to his Church Calvin QUEST XXXVII The mysticall signification of the golden plate THis golden plate upon Aarons head is diversly applied 1. Hierome maketh this application The writing of the name aloft sheweth universa quae subter sunt Dei nutu gubernari that all things below are governed at Gods becke 2. Lippoman thus It signifieth ut in fronte anima portent nomem ipsius Dei that men should beare in their forehead that is in their soules the name of God as Apocal. 14. it is said they had the name of the Lambe and the name of his Father written in their foreheads 3. Beda also to the same purpose Significat hac lamina ipsam professionis nostra siduâ—iam This plate in the forehead signifieth the confidence of our profession 4. Origen Hereby is signified as the name of Iehovah was set highest above the rest of the garments sic super omnia eminentier scientia Dei that the knowledge of God exceedeth all 5. But it is more properly referred and applied to Christ This golden plate corona est gloria honoris in capite c. is the crowne of glory and honour in the head of our Redeemer whom God hath exalted and given unto him a name above all names as the Apostle saith Philip. 2. Rupertus And hereof prophesied David Psal. 132.18 Vpon him shall his crowne flourish 〈◊〉 if he should say Super ipsum erit lamina diadematis Upon him shall be the plate of the Diadem He it is indeed that hath sanctified himselfe to beare the iniquities of the people Lippoman QUEST XXXVIII Of the embroidered coat the fashion and making thereof Vers. 39. THou shalt embroider the fine linen coat c. 1. Iosephus whom Ribera followeth taketh this to be the linen coat which was common as well to other inferiour Priests as to the high Priest which he saith was called chitomene But herein he is deceived for this coat is embroidered whereas the other for Aarons sonnes are simply called coats without any other addition which were of linen only Levit. 16.4 2. Pagnine readeth stringes thou shalt tye close the linen coat and so the Latine Interpreter Serin ges tunicam bysso Thou shalt tye the coat with silke which some understand of the girdle which should gird it about but the girdle is described afterward which was not made of linen but of needle worke 3. Tostatus understandeth it of the robe of the Ephod which was made of blew that hee should tye and binde it about with silke as the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the knots or purles of the coats shall be of silke But the robe before described is called meghil this is named octoneth which are rehearsed as two distinct garments vers 4. 4. The word shabats rather here signifieth thou shalt embroider or make with eyes which Montanus thinketh were made in the garment as in the Low Countries they have linen clothes with birds eyes which we call Diaper Iunius calleth it tossellatam tunicam a coat made as it were with checker worke 5. Hierome thinketh it was a strait coat without any wrinkle and close to the skin So Lippoman Adhaerebat cuti It was next to the skin and that it had sleeves and came downe to the feet all which seemeth to be true saving that an embroidered coat was not like to be next to the flesh neither was it so strait or close as a shirt because it was girded about Levit. 8.8 which needed not if it had beene so close and strait 6. Hac tunica descendebat ad tales This coat came downe to the ankles Oleaster Hoc erat primum ornamentum c. This was the first ornament and it was under the robe of blew silke Cajetane and it was seene hanging downe beneath the blew robe or mantle even to the ground as both Montanus and Lyranus doe set it forth in their description QUEST XXXIX Of the high Priests miter Vers. 39. THou shalt make a miter of fine linen 1. Iosephus whom Ribera followeth thinketh that the high Priest had a linen cap underneath and then a miter upon that of an hyacinth or blew colour Hierom thinketh contrariwise that the blew silke miter was underneath and covered with linen But the text is otherwise that this miter was made of fine linen as Cajetan well noteth thereupon Vbi clare vides non sericam vel auream sed lineam scribi mitram pontificis where you see that the high Priests miter is written to be of linen not of silke or gold c. So also Ribera thinketh that the high Priests miter and the other Priests bonets were made of the same The golden plate put upon it made a difference betweene the high Priests miter and of the rest there was also some difference in the fashion as appeareth by the divers names whereby they are called 2. Hierom following Iosephus thinketh that this miter covered not all the head sed tertiam partem à fronte inapertam relinquit but it left the third part from the brow or forehead uncovered and was tied behind with a lace or string But the word mitznepheth which is derived of tzanaph which signifieth to compasse or goe out sheweth rather that it covered the head and compassed it round much like to the Turkish Torbant as Montanus thinketh 3. For the fashion of it Iosephus saith Gestabat pileum non fastigiatum The Priest did weare a cap which did not rise to a top so also Hierom Non habet acumen in summo it is not sharpe above as Lyranus describeth it to be and Genevens But it was rather in fashion like unto the caps of estate which Princes weare it may bee called a Diadem as Isai. 62.3 the like word tzeniph of the same root is used Hierom calleth it Galerum an hat and rotundum pileolum a round cap. The other Priests boneâ—s did rise up like a miter as the word migbaoth signifieth of geba which is an hillock so Oleaster saith that the Priests cap or miter was involucrum capitis wrapped about the head but the other were mitra elevatae miters rising up The high Priests cap came neerer unto the fashion of a Princes Crowne and Diadem than a Bishops miter though Iosephus thinketh that none of the Priests bonets did rise or were lifted up as is touched before QUEST XL. Of the girdle of needle worke and embroidered Vers. 39. THou shalt make a girdle of needle worke c. 1. Some thinke that this which is here called a girdle was medictas vestis halfe a garment reaching downe from the middle to the foot like unto an apron But this is not like for it was necessary that the Priest should have a girdle to tye his garments together which were loose about him which otherwise would have hindered him in his ministery Iosephus opinion then is more probable whom Hierom followeth that this girdle was about foure fingers broad hanging downe somewhat before Tostat. quaest