Commentary on Genesis and Exodus

QUEST. I. Whether this be a Commandment, I am the Lord.

Vers. 2. I Am the Lord thy God. 1. It is the opinion of the Hebrews that this should be the first Commandment: & they give this reason, because it was necessary that the people should first firmly and steadfastly believe, that the Lord, which spake unto them, was that God which brought them out of the land of Egypt, before they could be persuaded to yield obedience to his law: as they further show it by this similitude: Like as a King that should offer laws and ordinances unto a Province and Country to be kept and observed, must first be received and acknowledged for King, before his laws would find admittance: So the people were first to believe that he was the God that delivered them, before they could resolve to receive his law. 2. But to this it may be answered: 1. That the people were already persuaded, and firmly believed, that the Lord was their God, which had delivered them from their enemies, and they had promised already to yield obedience to all God's commandments, chap. 19.7. and therefore it was not needful to give them any special commandment to believe the Lord to be their God. Sic Paul. Burgens. addition. 1. 2. But, although this answer giveth satisfaction in respect of the present condition of the Israelites, to whom the Lord had approved himself already, by many wonderful works to be their God: and therefore they needed not any special commandment in that behalf: yet seeing the moral law was not given to that age present, or to that nation only, but to all people in the world, which have not any such preparation or foundation of this first belief and persuasion of the true God, by such wonderful signs and miracles: therefore further it must be added, that even this precept, to believe is the true God, & to repose our whole trust in him, is contained even in the first commandment following▪ Thou shalt have no other God's: for here we are commanded to acknowledge the Lord to be the only true God, and so consequently to give him that honor and worship, which belongeth unto him. And so saith Cyprian: Quod Deus solus colendus sit, &c. That God only is to be worshipped, is shown in Deuteronomy Thou shalt worship the Lord thy God: and likewise in Exodus, Thou shalt have no strange gods before me. De exhortat. Martyrii, cap. 2. 3. But that this is no commandment, it appeareth by this: because here is nothing forbidden or commanded, as in the rest: all the rest of the commandments are expressed by way of commanding: but this by way of affirming, I am the Lord. Tostat. And beside if this were a commandment, there should be more than ten in all: therefore it is no precept, but, quoddam inductivum ad catera: a certain inducement to the commandments following. Tostat. Oportuit ante omnia jus legislatoris sanciri, &c. First of all it was meet that the right and authority of the lawgiver should be established, lest that which he commanded should be despised. Calvin. So Origen: Hic sermo nondum mandati est, sed quis est, qui mandat ostendit: This speech is no commandment, but showeth who is the Commander.

QUEST. II. Of the distinction and difference of the laws of Moses in general.

BUt before we proceed in particular, to entreat of the moral law: first we must consider of the laws of Moses in general, and of the difference of them. 1. The laws which Moses delivered unto Israel, were of three sorts, Moral, Judicial, Ceremonial. The first do prescribe a perfect rule of righteousness, discerning things that are right and just from the contrary, both toward God and man, both in external and internal duties: requiring obedience under the pain of everlasting death. The ceremonial concerned such rites and services, as belonged to the external worship of God; prescribed unto that people, both to distinguish them from other nations in the world, and to be signs and symbols unto them, of the spiritual graces of the New Testament, to be fulfilled by the Messias. The Judicial laws belonged to their civil state: which were such ordinances, as contained rules of equity, for the judging and deciding of civil controversies and questions, and decreed punishments for the transgression • against both the moral and ceremonial laws: So that these Judicials were the very bond of the other laws; and kept the people in order and obedience. Ursinus Catech. 2. These laws do thus differ: 1. The Moral are general, grounded upon the law of nature, so are not the other: 2. They are perpetual to endure forever, so do not the other: 3. The Morals require both external and internal obedience: the other only external. The Moral were the principal, and other laws were to give place unto them: and they were the end, unto the which the other tended. Ursinus. 3. Yet these three, the Moral, Judicial, and Ceremonial, are not severally, but jointly handled by Moses : so that among the Morals there are found some Ceremonials: and among the Judicials, both Moral and Ceremonial laws. Lyranus. And the Moral law contained in the ten Commandments, was delivered by the Lord's own voice to the people, the rest they received by Moses from God. Tostat. quest. 1.

QUEST. III. Of the validity of the laws, Moral, Ceremonial, Judicial, which are abrogated, which are not.

COncerning the validity of these laws: 1. The Ceremonials are utterly abolished, so that there is now no place for them under the Gospel: neither can they be revived without derogation to the Gospel of Christ: as the Apostle saith; If ye be circumcised, Christ shall profit you nothing, Galath. 5.2. for when the body is come, the shadows must be abolished: but the ceremonies were shadows, the body is Christ, Coloss. 2.17. Their Temple signified the Church of God, their holy place, heaven, their sacrifices the passion of Christ: their expiations, the remission of sins: these things then being fully exhibited, and fulfilled in Christ, have now no more place in the Church. Ferus. Again, the ceremonies served only for that carnal people, which were as children, kept in bondage under the elements and rudiments of the world, Galath. 4.3. But now we are no longer under tutors and governors, the time appointed of the Father being expired, but are set free and redeemed by Christ. Ferus. Another reason of the abolishing of them, is in respect of that people, to whom they were prescribed, as a mark and cognizance to discern them from all other nations: but now this distinction being taken away and the wall of partition being broken down, both Jew and Gentile being made all one in Christ, that also is abolished, which discerned them from other people: for the causes being changed, for the which the law was made, there must needs follow also an alteration of the law it self. Ursinus.

2. The Judicials are neither abolished, nor yet with such necessity enjoined: the equity of them bindeth, but not the like strict severity: as is shown before at large, in the general questions prefixed before the first chapter, whither I refer the Reader.

3. The Moral law remaineth full in force still, and is not abrogated, Quoad obedientiam, in respect of obedience, which thereunto is still required now under the Gospel, Sed quoad maledictionem, but in respect of the curse and malediction, which Christ hath taken away: So that it is most true, which our blessed Savior saith, he came not to dissolve the law, but to fulfill it, Matth. 5. He hath fulfilled it, 1. In his own person in keeping it: 2. In paying the punishment for us, which was due by the law to the transgressors thereof: 3. In enabling us by his grace to walk in obedience to the law. Ursinus.

QUEST. IV. Of the difference between the Moral and Evangelical law.

BUt though the Moral law be now in force, and bind us to obedience, as well as it did the Jews, yet there is great difference between the law and the Gospel: 1. In the knowledge and manifestation thereof: for to the Moral law, we have some direction by the light of nature: but the knowledge of faith in Christ by the Gospel is revealed by grace. 2. The law teacheth what we should be: by faith and grace in Christ, we are made that which the law prescribeth and the Gospel effecteth in us. 3. The conditions are unlike: the law tieth the promise of eternal life, to the condition of fulfilling the law in ourselves: the Gospel to the condition of faith, apprehending the righteousness of Christ. 4. The effects are divers: the law worketh terror, the Gospel peace and comfort. Ursinus. The law revealeth sin, the Gospel giveth remission of sins. Ferus. So that the one is lex timoris, the law of fear, the other is lex amoris, the law of love: which also hath a threefold difference yet further. 1. Lex timoris facit observantes servos: the law of fear maketh the observers thereof servile, but the law of love maketh them free. 2. The law of fear is not willingly kept, but by constraint; the law of love voluntario observatur, is willingly observed and kept. 3. The one is hard and heavy, the other easy and light. Tom. opuscul. 8.

QUEST. V. Of the manifold use of the law in the fourfold state of man.

TOuching the use of the Moral law, it is to be considered, according to these four states of man, as he was in his creation, and state of innocence, in his corrupt and decayed nature, as he is restored by grace, and as he shall be in the state of glorification. 1. Man in his innocence received two benefits by the knowledge of the law, which was graft in him by creation: that thereby he was made conformable to the image of God, and so directed, that he should not have swerved from the will of the Creator: and beside, he thereby had assurance, so long as he walked in obedience, of certain eternity, never to have tasted of death, corruption, or mutability in his state, for he that keepeth the law shall live thereby. Ursinus. 2. In man's corrupt state, the law serveth both to restrain the evil: and therefore the Apostle saith, that the law is not given to a righteous man, but to the lawless, and disobedient, 1. Tim. 1.9. as also to discover unto them their sins, for by the law cometh the knowledge of sin, and therefore the Apostle saith, Without the law sin is dead, Rom. 7.9. that is, it is not known to be sin. Ferus. 3. In man regenerate, the law is a rule of righteousness, and a lantern to their feet, as David saith. 2. It teacheth the true knowledge of God. 3. It assureth a man that walketh therein of his election, 2. Pet. 1.10. If ye do these things, ye shall never fall. 4. It showeth what benefit we have received by Christ, the renewing of that image, wherein man was first created, Coloss. 3.10. 5. In the state of glorification, the law shall have that use, which it had before man's fall, to show the conformity in those glorified creatures, in their holy obedience, with the blessed will of their glorious Creator. Ursinus.

QUEST. VI. Why it pleased God now and not before, to give his written law to the world.

IT followeth now to be considered, why it pleased God to give now his law unto his people, seeing from the beginning of the world there was no written law, but as it was by the law of nature inprinted in their hearts. 1. God did not therefore now first give unto his people the Moral law written, as though he were either mutable, in changing his first determination, or that in process of time, he had found out a more profitable way, than he knew before, as some wickedly have objected: Sed quia superflu ••• fuit hoc fieri, stante adhuc lege natura: But because this was superfluous and needless to be done, the law of nature yet standing firm. By the light of nature before the flood, they discerned good from evil, just from unjust, and therefore the old world, that sinned against this law of nature, was justly punished: of this law printed in the heart, the Apostle speaketh, They show the effect of the law written in their hearts, their conscience also bearing them witness, and their thoughts accusing one another, or excusing, Rom. 2.15. Now then, when this law of nature began more and more to be obscured, and iniquity to abound, the Lord thought it needful to give unto the people a written law. Lippom. Ex collation. Patrum. 2. Another cause of giving the law was, Ne sibi homines aliquid defuisse quererentur, scriptum est in tabulis, îquod in cordibus non legebant: Lest that men should complain that somewhat was wanting, that was written in tables, which was not written in the hearts, August. in Psal. 57. Therefore to take away all excuse, and pretext of ignorance, the Lord gave his written law. 3. Another end of giving the law, was to prepare and make a way for the Gospel: Vt te ad faciendum legem de tuo vires non habere monstraret, &c. To show that thou hast not strength of thyself to do the law, and so being poor and beggarly, shouldest flee unto grace: Augustine likewise in Psal. 118. 4. Further, the law was given as a supply of the weakness, and ignorance of man: that whereas there was no certain rule before, to know what was good, what was evil, but men according to their blind fancies and carnal imaginations, placed happiness, some in one thing, some in another: the law was to correct their erroneous opinions, and to teach one constant and sure rule of truth and virtue. And further, such was their error, that though in civil and politic matters, the wise among the Heathen, by the light of nature, and experience attained to some perfection, yet they were utterly ignorant of the true knowledge and worship of God, which is set forth in the law. Tostat. quest. 1. 5. Further, because the law of nature was more and more obscured, the Lord would have his law written in tables of stone, that it might ever be kept and remembered, and be no more drowned in oblivion. Ferus. And though those tables of stone, wherein the law was written, are not now to be found, yet the copy of the same law is extant in the Scriptures, there to be seen and read, which shall continue to the end of the world. 6. Lastly, The Lord in giving this law to this people, therein showeth his love to his people, committing unto them the greatest treasure in the world: as Moses saith, What nation is so great, that hath ordinances and laws so righteous, as all this Law which I set before you this day? Deut. 4.8.

QUEST. VII. How the Lord spake all these words, and why.

Vers. 1. GOd spake all these words, saying. 1. Some think that God is said to speak, whereas it was an Angel, in respect of the opinion of the people, that thought Moses spake with God. Paul. Burgens. But it is before shown, chap. 19. quest. 40 that it was God himself that spake these words, who nameth himself Jehovah, verse. 2. which name is not given to any Angel: yet this word also is said to have been spoken by Angels, Hebr. 2.2. because God did therein use the ministry of the Angels, in framing of that audible voice, which was heard: So that the Angels speak not now, as in the person of God, as his messengers, as at other times, but here they attended only as Ministers: Longe aliter hic loquitur, quàm ad patres adhuc locutus est: the Lord speaketh far otherwise here, than he spake hitherto to the Fathers. Ferus. But to them he spake by the ministry of Angels. This question also is well decided by Cajetan: You will ask (saith he) how God is said to speak, Cùm ista locutis fieres per Angelum, &c. Seeing this speech was framed by an Angel. The answer is ready, Quia ipse Dominus loquebatur in Angelo ad populum, &c. Because the Lord himself spake in the Angel to the people, not as the King speaketh by his Embassador, or Interpreter, Sed ut presens men's in Angelo, & formans verba hujus sermonis, magis quam Angelus: But as present in the Angel, and so framing the words of his speech, rather than the Angel. So Cajetan. So that God spake as the Author and enditer, the Angel spake as the tongue or pen-man of God.

2. The Hebrews have this opinion, that this was that great Angel, of such eminency, Vt citra essentiam Divinam, Angelus faciei nominetur, that setting the Divine essence aside, he is called the Angel of God's presence, Isaiah 63.9. Paul. Burgens. addition. 1. Nay this Angel of God's presence, that heard them, when they cried in their troubles, and saved them, as there the Prophet saith, was none other than Jehovah himself, the Lord Christ, as S. Paul expoundeth, 1. Cor. 10.9. Let us not tempt Christ, as some of them tempted him, and were destroyed of Serpents. And in this Angel was the very divine essence of God, as the Lord saith, Exod. 23.21. My name is in him.

3. Burgeus. Reason to prove, that it was an Angel, and not God himself that spake, because he saith in the third Commandment, Thou shalt not take the name of the Lord thy God in vain, in the third person, not in the first, as, Thou shalt not take my name in vain, and so likewise in the fourth Commandment: Which showeth (saith he) that it was an Angel that spake, and not God: This reason is of small force, and may easily be answered. 1. The Lord useth the third person, because, although now the Lord as present in Majesty, spake by voice: yet this law was to be delivered afterward, written in tables of stone, which being a perpetual monument unto the people, of the Lord's will, was more fitly expressed in the third person: because the Lord would no more in like manner as now, deliver the law with his own mouth. 2. Beside, in the first and second Commandment, the Lord useth the first person, Thou shalt have no other God's before me, and I am the Lord thy God, a jealous God. 3. And further, it is observed to be an Hebraism, and an usual phrase in Scripture, that the Lord speaketh of himself, Tanquam de aliquo tertio: As of some third person, as chap. 19.11. The Lord himself saith to Moses, The third day will the Lord come down. Lippom.

4. This further was admirable, that all the whole host of Israel containing so many hundred thousand, did at once hear and understand the voice, wherein God spake unto them, as Moses witnesseth, Deut. 4.10. Jehovah spake unto you out of the midst of the fire, and you heard the voice of the words. I remember, that Chrysostom in a certain homily, did guess there were about 100. thousand, that were then present to hear him: but in the campe of Israel, there being 600000. men of war above twenty, beside the young and old, women and strangers, which might well make five times so many, toward 30. hundred thousand, as Tostatus and others conjecture; it was a wonderful and strange thing, that one voice should be heard of them all: as Josephus saith, Omnes audiebant vocem sublimi descendentem, ut nemo non intelligeret: All heard the voice that came down from above, so that there was none, which did not understand: and as Cajetan saith, Proportionata erat, tam propinquis, quàm distantebus auditoribus: The voice was so proportioned, that all heard, both near, and further off. And therefore it is called, A great voice, Deut. 5.22.

5. And where it is said, All these words, the meaning is, the ten Commandments only, to the 18. verse, of this twenty chapter: for all the Judicials and Ceremonials following, were not uttered by the voice of the trumpet, but delivered to Moses. Tostat. And these words were spoken in this order here set down: and as they were afterward graven in the two tables of stone: Moses doth not set them down altogether after the same manner, Deut. 5. which he doth as an interpreter and expounder of the law. Iun.

QUEST. VIII. Why it pleased God himself to speak to his people, in the giving of the law.

NOw it pleased God himself, to pronounce this law in the hearing of the people, for these reasons: 1. To win the more authority unto his Commandments, that they should not contemn and despise them afterward. Ferus. As Moses afterward rendereth this reason, verse. 2. That his fear may be before you, that you sin not. Burgens. 2. That they might afterward give more credit unto Moses, the Lord speaking unto him in the hearing of the people: So the Lord himself saith, Loe I come unto thee in a thick cloud, that the people may hear whiles I talk with thee, and that they may believe thee forever, chap. 19.9. 3. That the people might know, that the Lord was their Lawgiver: that he and none other did prescribe them Laws; and that to him, and none other they should yield obedience. 4. The people hereby had experience of God's mercy, that vouchsafed to speak unto mortal men: as they themselves confess: We have seen this day, that God talketh with man, and he liveth, Deut. 5.24. Burgens.

QUEST. IX. Of the division of the Moral law.

NOw the Moral law is first divided according to the subject and matter into two tables: the first comprehending those precepts, which concern the worship of God, in the four first Commandments: the second, those which command the duties to our neighbor. This division is warranted by our blessed Savior, Matth. 22.37. dividing the law into two general or great Commandments: Thou shalt love the Lord thy God with all thy heart, &c. This is the first, and the great Commandment, and the second is like unto it, Thou shalt love thy neighbor as thyself. Simler. And the reason of this division is: that by this order in setting our duty toward God, before our duty toward our neighbor, the greatness and eminency of the one over the other should be manifest, according to the Apostles rule: It is better to obey God, than man, Act. 4.19. And therefore our blessed Savior calleth the first the great Commandment. Ursinus. Josephus then is deceived, who putteth five Commandments to the first table, making the fifth Commandment, of honoring the parents, one of them. But beside the former reason, that the precepts only commanding our duty toward God, belong to the first table, S. Paul convinceth him: who calleth the fifth Commandment, the first with promise, Ephes. 6.2. meaning the first of the second table: but in Iosepus opinion it should be the last of the first table. Simler. Another reason of this division of the tables, in setting the precepts first, which prescribe our duty toward God, is, to teach us, that no moral or civil duties, as of justice, chastity, sobriety are pleasing unto God, if they do not proceed from faith, and from an heart settled aright in the true worship of God. And therefore those glorious outward works among the Heathen, of justice, fortitude, temperance, were not true virtues before God, because they proceeded not from the knowledge and fear of God.

2. Another division of the law is into the several particular parts, whereof it consisteth, that is, ten Commandments: therefore called ten words, Exod. 34.28. and Deut. 4.13. which are so many, not because God delighteth in that number, but because of the sum and argument of the things therein contained, which are necessarily drawn to so many heads: nothing being either omitted, or superfluously added. Ursinus.

3. The law further, in respect of the matter of the particular precepts, is divided thus: that generally in the moral law is contained the worship of God, and the same, either immediate, or mediate. The immediate which directly concerneth God, is either internal, both, who is to be worshipped, prescribed in the first Commandment: and after what manner, with spiritual worship, in the second: or external, which is either private, in not profaning God's name, precept 3. or public, in the sanctifying of the Sabbath, precept 4. The mediate service of God, which indirectly is referred to him, but directly and properly concerneth our neighbor, is likewise either external, which consisteth either in speci • ll offices, as of the mutual duties between superiors and inferiors, precept 5. or general toward all sorts of men: as in the preserving of our neighbors life, precept 6. of his chastity, precept 7. of his goods, precept 8. of the truth precept 9. The internal, is in the rectifying our very desires and inward affections toward our neighbors, precept 10. Ursinus. Which subdivision is very apt and fit: sa • ing that he maketh all the law but one great Commandment, the worship of God, whereas our Savior divideth it into two: which division of necessity must be received.

Some concurring with Ursinus in the subdivision of the first table, do otherwise distribute the second, in this manner: it commandeth either special duties of some certain callings in the 5. or general in the rest, and that either in respect of our neighbor in the 6, 7, 8, 9. or of God, who knoweth the heart, and so the very inward concupiscence is forbidden in the 10. So Pelacherus, Pelargus.

Junius in his Analysis somewhat differeth: the first table he subdivideth thus: that it prescribeth first the worship of God, who is to be worshipped, in the first, and after what manner, in the second. 2. The profession of this worship, in the third. 3. The means belonging to the worship of God, in the sanctifying of the Sabbath, and the religious exercises thereof. The second table he likewise divideth thus: into special duties, in the 5. common duties, in the 6, 7, 8, 9. and into the root and spring of all, the concupiscence of the heart, in the 10.

Now of all these divisions, I have made choice to follow Ursinus, and Pelatherus in the first, and Junius in the second table: as is set down before in the method and argument of the chapter.

QUEST. X. Whether four Commandments, or three only belong to the first table.

IT followeth, as we have seen the division of the whole law, and of the number of the precepts in general, so to consider of the number of the particular commandments to be assigned unto each table. The opinion of the Romanists is, that there are but three Commandments to the first table, putting the two first into one, and seven to the second, dividing the last, Thou shalt not covet, into two. So Tostat. quaest. 2. Ferus. with others: and of this opinion is Augustine, quaest. 71. in Exod.

Some other do make five Commandments in each table, as Josephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before. And beside, Josephus reason is nothing: for he thinketh, that the two tables, being written both within and without, that two Commandments and an half were written of a side: for the four first Commandments will take up more room and space in writing, than all the six of the second table.

This opinion is ascribed to Hesychius in his Commentary upon Leviticus: that rejecting the fourth Commandment of the Sabbath, yet he maketh four in the first table, and six in the second: but if the fourth Commandment be excepted, there will be but nine in all: for these Commandments, as they were delivered here by the Lord himself, are called the ten words, Exod. 32.28.

The common and received opinion is, that four Commandments, teaching our duty toward God, are to be referred to the first table, and six to the last. So Origen. hom. 8. in Exod. Nazianzen in Carmin. Chrys. hom. 49. in Matth. Oper. imperfect. Zonaras, tom. 1. Hieron. in cap. 6. ad Ephes. And Ambrose upon the same place. Sulpitius Severus lib. 1. histor. sacra. Ex Simler. Ursinus. Procopius also holdeth this precept, Thou shalt make to thyself no graven image, to be the second. So also Rupertus lib. 3. cap. 32.

Now the reasons to strengthen this opinion against the first, which the Romanists follow, are these: 1. Because those precepts which differ in sense and matter, are divers, and not one: such are the first, Thou shalt have no other God's. &c. and the second, Thou shalt make no graven image: for one may offend in the first, as they which worship the Sun and Moon, and yet make no graven image: and some may transgress in the second, and not in the first, as the Romanists themselves, which worship graven images, and yet we will not think so hardly of them, that professedly they would make other God's. So then the matter of these two Commandments being divers, as the first showing, who, and none other is to be worshipped, the second in what manner; they must be two precepts, and not one. 2. The distinction which Moses maketh is to be observed: the last Commandment of not coveting the neighbors house and wife, are joined in one verse, as showing but one Commandment: but these two are severed in two verses, which showeth a division and distinction of the precepts; the matter also differing: for otherwise in the fourth Commandment there are divers verses but the agreement in the matter showeth that they all belong unto one precept. 3. The last Commandment, which they divide into two, shall be proved afterward, when we come to that place, to be but one whole and entire Commandment: and this one reason shall suffice in this place, because Moses repeating this last precept, Deut. 5.21. doth put in the first place, Thou shalt we covet thy neighbors wife, which is here placed in the second: so that if they were not all one Commandment, it would be uncertain, which should go before the other.

As for the reasons of the contrary opinion, they are of no value: Augustine would have but three precepts in the first table, to express the Trinity: but the belief of the Trinity is commanded in the first precept directly, and therefore need not be insinuated in the number: Another reason is, because man oweth three things unto God, fidelitatem, reverentiam, cultum: fidelity, reverence, worship. Lyra • . As though worship also includeth not reverence. Ferus maketh other three: the first precept requireth us to worship God in heart, the second to confess him with the mouth; the third to acknowledge him in our works. All this being acknowledged, that this must be yielded unto God: yet another precept must of necessity go before, as the foundation of the rest, that we must acknowledge but one only true God.

QUEST. XI. Whether all Moral precepts, as of loving of God, and our neighbor be reduced to the Decalogue.

NExt followeth to be considered, whether all Moral duties, may be reduced unto these ten Commandments. 1. It will be objected, that they are not, because there is no mention made in the Decalogue, of the love of God and our neighbor: therefore all Moral precepts are not thither referred. To this 1. Thomas answereth, that these precepts are written in the heart by the law of nature, that God, and our neighbor are to be loved: and therefore they needed not to be given in precept. Contra. By the same reason then, they needed not to be mentioned in Scripture at all, if they were so manifest by the law of nature: yea the grounds of all the Moral precepts, are printed in our nature, and yet the Lord thought it necessary to write them in his law. 2. Burgensis answereth thus, that like as in speculative arts and sciences, they use to proceed from known and manifest conclusions and principles, to those which are more obscure: So the Lord propoundeth his law, in the easiest and plainest precepts, as in the second Commandment, It is easier to abstain from idolatry, than from other kinds of superstition: and in the sixth, a man will abhor murder, which cannot so soon decline all other wrongs and injuries: These precepts of loving God above all, and our neighbor as our self, because they were hard and difficult, the Lord would not propound them at the first to a rude and ignorant people; but reserved them till another time, when the people were grown more able and strong: as in that 40. year in the wilderness; then Moses beginneth to explain this law, and exhorteth them to fear and serve God. Sic Burgens. addit. 1. ad cap. 20.

Contra. 1. But this is clean contrary, for general precepts are more easily conceived, and condescended unto, than particular: Ask an Idolater if he love God, he will not deny it: The Romanists, that worship Images, would think great scorn to be asked that question, whether they love God: So an adulterer, an usurer, an extortioner, in general will confess that they love their neighbor, yet do err in the particular. 2. Neither did Moses defer these general precepts so long: for in this chapter, verse. 20. he speaketh of the fear of God: and chap. 23.25. of serving of God, 3. Burgensis hath another answer, that in the first Commandment, (which is indeed the second) Non praetermisit facere mentionem de dilection Dei: He omitted not to make mention of the love of God: as verse. 6. Showing mercy unto thousands in them that love me, &c. Contra. But this is no part of the precept: it is a promise made affirmatively and positively to those that love God: it is not set down by way of bidding, and commanding, Thou shalt love God. 4. Wherefore I prefer here the answer of Tostatus, that these two general precepts, though they are not put in these very words among the precepts, Thou shalt love God above all, and thy neighbor as thyself, yet they are reduced unto them: Non ut conclusions ad principia, &c. not as conclusions are reduced to their principles and premisses, but as principles are referred to the conclusions, for these two are as two known principles: Ex quibus inferuntur particulatim omnia praeceptae decalogi, out of the which are inferred in particular, all the precepts of the Decalogue. Tostat. quest. 33. for a man can perform none of the four first Commandments, but he must needs love God: he cannot take him to be the only God, abhor idolatry, reverence his name, keep his Sabbaths, if the love of God be not in him: Neither can one observe the precepts of the second Table, as not to kill, steal, bear false witness, unless he love his neighbor. Therefore to these two, as the heads and grounds of the rest, doth our Savior reduce all the Commandments, Matth. 22.37, 38.

QUEST. XII. Of general rules to be observed in expounding the Commandments.

NOw further, there are certain general rules, which must be observed in the exposition and interpretation of the law.

1. The Decalogue must be understood, according to the more ample and full declaration thereof, set forth in the rest of the Scriptures, in the writings of the Prophets and Apostles: as who are understood by the name of parents in the fifth, how many ways one may be said to kill, &c. Ursinus. Pelarg.

2. The Decalogue must be taken to comprehend, as well internal, as external duties, as our Savior expoundeth, Matth. 5. Ursinus.

3. The end and scope of the precept, must be considered, if we will aright understand: as wherefore graven Images are forbidden to be made, not to the end to worship them: and in the like.

4. The precepts of the second Table must give place to the precepts of the first, if the Commandments of the one and other, be compared in the same degree: as it were better not to honor our parents, than to dishonor God. But the great breaches of the second Table must not give way to the least in the first: as we must not suffer our brother to perish, rather than upon the Sabbath to break the rest, to fetch him out of some pit, or present danger. Ursinus.

5. Every negative includeth an affirmative, and on the contrary, as thou shalt worship no other God's; therefore it followeth, thou shalt worship the true God: thou shalt not kill, or take away thy brothers life; therefore thou art commanded to preserve it. So the affirmative is, thou shalt honor thy parents, the negative is included, thou shalt not dishonor them. Ursinus. Simler.

6. Where one kind is forbidden by a Synecdoche, the rest of that sort also are prohibited: as in adultery, is comprehended all unlawful lust, in murder, all unjust vexations and wrongs: So the general includeth the particular, one kind draweth with it another: in the effects, we must understand the causes, in the relative, the correlative. Ursinus. Simler: as Augustine saith in the 7. precept, Thou shalt not steal: A parte totum intelligi voluit, He would have understood the whole by the part, quaest. 71. in Exod.

7. Augustine also hath another rule: Vbi honoratio exprimitur, veluti masculinus, &c. Where the more honorable party is expressed, as the male, let the women also understand, that the precept concerneth her: As in the eight Commandment, the man is forbidden to play the adulterer, for the Hebrew word is put in the Masculine; but the woman also is included: she must not be an adulteress. Augustine ibid.

QUEST. XIII. Why the Commandments are propounded negatively.

MOst of the Commandments are propounded negatively, for these reasons: 1. Because negatives in forbidding evil to be done are more general: for it is never lawful to do evil: but in doing of good, time, person, and place must be considered. 2. Because the first work of true repentance in us, is to depart from evil, and therefore the Commandments are expressed with a negative, that we should first there begin. Iun. in Analys. 3. The law is thus commanded by way of prohibition, specially to bridle and restrain the evil, for the Apostle saith, The law is not given to a righteous man, but to the lawless, and disobedient, 1. Tim. 1.9. As first, the husbandman will seek to pluck up the weeds in his garden, before he will set good plants. Rupert. lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores: The Commandment coming, found us sinners: therefore the Lord in giving the law, respected the present state of the people, as he found them, and frameth his law accordingly, in forbidding of sin. Ferus. 5. Because a negative is more vehement, and urgeth more, and leaveth no evasion: as in the first Commandment, Thou shalt have no other God's: If it had been propounded affirmatively, thou shalt worship one God, the Samaritans might have kept this precept, and yet they worshipped other God's beside. Ferus.

QUEST. XIV. Of the special manner of accenting and writing, observed in the Decalogue, more than in any part of the Scripture beside.

HEre it shall not be amiss, briefly to touch that singular observation of learned Junius, concerning the manner of writing, accenting, and pronouncing the Decalogue, which is peculiar unto this Scripture, more than to any other beside: for whereas ordinarily, every word hath but one accent in the original: Every word in the Decalogue, and the preface thereunto, from verse 2. to verse 18. the 7.12. and 17. verses only excepted, have a double accent, one serving for the accenting and prolation of the word, the other showing the conjunction and coherence of the matter: As to give hereof an example in the second verse: the first word anochi hath in the last syllable, above the head the accent tiphra, and under, munach: Jehovah, the second word hath only munach, under the last syllable, but it serveth instead of two, zakeph above, and tiphra, below: the third word, hath, atnach below, and zakeph the less above: the fourth, hath darga, beneath, and makkaph on the side: The fifth hath in the third syllable, thebir, and kadmah. The sixth hath kadmah above, and merca beneath: the seventh hath tipher beneath, and geresh above: the eighth hath beneath merca, and munach: the last word in the verse, hath rebiah above, and silluk beneath: And the like may be observed in all the other verses; saving the three before excepted, the 7.12.17. The reason thereof is this, because these three verses have no dependence of the other: but the 2, 3, 4, 5, 6. containing the two first Commandments, have some similitude and coherence together: So have the 9, 10, 11. which all belong to the fourth Commandment: likewise, the 13, 14, 15, 16. containing the 6, 7, 8, 9. Commandments, which all concern the general duties, to be performed to all sorts of men: whereas the 5. Commandment in the 12. verse prescribeth special duties toward our superiors. Junius in Analys.

QUEST. XV. Why this preamble is set before, I am Jehovah thy God.

Vers. 2. I Am Jehovah thy God. 1. This is the preface or preamble to the Commandments, as is before shown, quest. 1. which showeth both what right the Lord had to enjoin laws unto his people, and why they were bound to obey: it consisteth of three arguments, taken, from the Majesty of God, he is Jehovah: from the grace of the covenant, thy God: and from the benefit of their deliverance out of Egypt. Iun. 2. Jehovah is a name taken from his essence: signifying that he hath his being of himself, and that all things have their being from him. Elohim is a word showing his power and omnipotency, that as this name being sometime given unto Angels, and great men in earth, showeth a kind of competent power according to their nature and place: so being given unto God, it insinuateth his absolute and unlimited power in heaven and in earth. Simler. 3. These two titles given unto God: Jehovah, Elohim, the one signifieth his nature, Jehovah, the other his excellence, Elohim, God. But Tostatus will have, God to signify his nature, and Jehovah his excellency: but he is deceived herein, because he followeth the Latin text, which translateth Jehovah, Dominus, Lord: whereas Jehovah doth not betoken his Lordship, and dominion, but his eternal essence and being: in which sense he calleth himself Eheje, I am, Exod. 3.14. Then like as men are described by two names, one of their nature, the other of their dignity; as when we say, Jacobus Rex: King James: the one showeth his natural state and condition, the other his dignity: So the Lord here doth give himself two names, one expressing his nature, the other his prerogative and excellency. And in that he is called God, it is more than if any other attribute, as just, wise, merciful, nay if all his attributes were given him together: for all these are comprehended in the name God: Sunt aliquid de perfectionibus latentibus in illo pelago infinite • , &c. For all these titles and epithites, are but a part of those perfections, which lie hid in this great Sea, imported by the name, God. Tostat. qu. 2. 4. He is Deu • per creationem, God by right of creation as well of the Israelites, as of all other people in the world: but Tuus per specialem appropriationem: Thy God by special appropriation. Lyranus. He was their special God, both because, Deus specialiter accepit hanc gentem ad se: had specially taken this nation to himself: and for that, specialiter ipsi susceperunt cum Deum colendum: they specially took him to be their God to worsh • p. Tostat. quaest. 2.

QUEST. XVI. Why their deliverance out of Egypt is here mentioned.

Vers. 2. OVt of the land of Egypt, out of the house of bondmen. 1. Oleaster taketh it literally, that the Israelites, in Egypt, were put into houses with slaves and bondmen, and not with free men. But the Israelites did inhabit together, and were not always as slaves kept in prison: therefore Egypt it self is by a metaphor compared unto a prison house, or house of bondmen: for as they used their captives and slaves by day to grind in their mils, Exodus 11.5. as the Philistines served Sampson, Judge. 16.21. and in the night shut them up in dungeons, and prisons, chap. 12.29. So the Israelites throughout all Egypt had been kept in miserable bondage, chap. 1.11. So that all Egypt was as a prison house, or house of bondmen unto them. Iun. 2. This their deliverance out of Egypt was worthy to be remembered: First, because they were delivered from so cruel bondage: in which respect it is called, the iron furnace of Egypt, Deut. 4.20. Secondly, because such a great multitude were partakers of it. Thirdly, it was lately done, and yet fresh in their memories, and therefore it ought to move them the more. Tostat. quaest. 2. Beside, in this their deliverance the Lord shown his great love to his people, and his great power in doing such wonderful works in Egypt for their cause, as were never seen in the world before. Simler. 3. God maketh mention of this deliverance out of Egypt, because it was lately performed: for the Lord useth especially to remember those benefits which were nearest and new, rather than those which were remotest and furthest off. As in Abraham's time, he was called the most high God, Creator or possessor of heaven and earth, Gen. 14.19. Afterward, when he had revealed himself to the Fathers, he is named the God of Abraham, Isaac, and Jacob, Gen. 28.13. Then after the deliverance of Israel out of Egypt, the Lord calleth himself by that. In the time of the Prophets, and after, when Israel was redeemed out of the captivity of Babylon, the Lord styleth himself by memorial of that benefit, as the Prophet Jeremiah saith, Behold the day is come, saith the Lord, that it shall be no more said, the Lord liveth, which brought the children of Israel out of the land of Egypt: but the Lord liveth that brought the children of Israel out of the land of the North, Ierem. 16.14, 15. And after our Savior Christ was come, the Redeemer of mankind, then the Lord is called the Father of our Lord Jesus Christ. Lippom. 4. This reason taken from their corporal redemption, though it concerneth not us: yet we are more strongly bound to obedience, by our spiritual redemption purchased by our Lord and Savior Christ Jesus: as Origen excellently noteth; Ergo dicitur & tibi qui per Iesum Christum existi de Aegypto, & de domo servitutis • eductus es; non erunt tibi dii alieni praeter me: Therefore it is said unto thee, which through Jesus Christ art come out of Egypt, and 〈◊〉 brought out of the house of bondage; thou shalt not have other God's beside me.

QUEST. I. Whether it is better read strange God's, or other God's.

1. THou shalt have no strange God's. 1. Oleaster thinketh it better here to expound ach • rim, other: as it is taken, Job 31.10. Let other men bow down upon her: and then the meaning is this, that we should not acknowledge any other God beside the Lord that made heaven and earth. But seeing the word acherim, signifieth also strange: it is so better translated strange God's; because there are no other God's beside the Lord: and in other places, instead of acherim, another word is used, hanechar, strange: as Samuel saith, Put away strange God's from among you, 1. Sam. 7.3. 2. The Scripture here speaketh 〈 in non-Latin alphabet 〉 , according to men's opinion, not that there were indeed any God's beside the Lord, but because they were so reputed and taken in the world. Iun. 3. So they are called God's, because they counted them so, which worshipped them: and strange, quia non sunt illi, qui coli debebant: because they are not such, as ought to be worshipped. Tostat. quaest. 3. 4. The words in the original are: strange God's shall not be to thee: which the Latin translateth, non habebis, thou shalt not have: which also is our English phrase: which signifieth, that we must make no account or estimation of any other God, beside the Lord: Neminem estimabis Deum, &c. Thou shalt esteem none to be God, but the Lord that created heaven and earth. Rupert. Habetur Deus mente: We have God, and none other in our mind, when we acknowledge no God beside him: in our affection, when our love is toward him: in our will, when we obey him. Marbach.

QUEST. II. Why they are called strange God's.

STrange God's. 1. Some think they are called strange God's, qui à Deo vero impediunt, because they do hinder, alienate and estrange us from obeying and serving of the true God. Pelican. And therefore R. Solomon thinketh that all kind of idolatry is here forbidden, whether it be with image, or without image, because it estrangeth from God. But all imagery and idolatry is forbidden in the next Commandment. 2. Some think they are called strange God's, because they are, alieni à rerum natura : strange and not to be found in the nature of things: as when they make images of compounded and mixed shapes: as they pictured Jupiter Ammon in Egypt with a man's body, and a Rammes head: there being no such thing in nature: Tostat. Lyranus. But this is too strict, and but one particular branch of idolatry: and the special prohibition of all kind of graven images followeth afterward. 3. Therefore they are called strange, both because they were worshipped among strange people: Oleaster : as Junius well translateth, Gen. 35.2. Put away (saith Jacob) deos alieni (populi) the gods of strange people: which word (people) must be supplied: for Elohim, God's, is in the plural, and hanechar, strange, in the singular, and so cannot agree as the substantive, and adjective. As in respect of the strange people that worshipped them, they are called strange God's: so also in regard of that which was worshipped; because they are not that, which ought to be worshipped, they are called strange. Tostat. as before qu. 1.

QUEST. III. Whether any kind of external idolatry be forbidden in the first Commandment.

WHereas then there are two kinds of idolatry, one internal and spiritual in the mind, another external in the adoration of some Image or Idol: 1. Some think that all kind of idolatry both internal and external is here forbidden: as R. Solomon cited before: but then the next prohibition, Thou shalt make thee no graven image, should be superfluous. 2. Some make this distinction of idolatry: there is one kind, Cùm profession colitur alius Deus: When professedly another God is worshipped: and this is the most gross idolatry, and properly belongeth to this Commandment. There is another, when another God is not professedly worshipped: but the true God, after a false manner, which is forbidden in the second Commandment. Vrsiu. But the same matter or subject must belong unto the same precept: and all manner of Idols whatsoever, or similitudes of anything made to worship, are in general words forbidden in the second precept. 3. Therefore I prefer here their opinion, which think that the spiritual and internal worship of God is properly commanded here, and the contrary forbidden. Here such idolatry is forbidden, which was committed without any images or Idols: as Varro testifieth how that the Romans worshipped the goddess Vesta without any image: only they set fire in the Temple of Vesta: for they held Vesta to be the fire. Tostat. So also Procopius saith, that the first Commandment concerneth such invisible powers: quas divinis honoribus nullis positis idolis prosequuntur: which they prosecuted with divine honor, without any Idols. Hereunto subscribeth Calvin: Nec dubium est, quin istis verbis comprehendatur interior Dei cultus, &c. There is no doubt, but the internal worship of God is comprehended in these words, seeing this precept differeth from the next, wherein external idolatry is forbidden.

QUEST. IV. Of the meaning of these words, Before me.

Vers. 3. BEfore my face. 1. Some do understand it, as though the Lord should say, you shall prefer no God's before me: make them superiors unto me, or set them above me: for so the preposition ghal signifieth, super, above. But this were to give way unto their superstition, which received other inferior God's besides the Lord: whereas the Lord commandeth none to be acknowledged at all for God, beside himself. 2. Cajetan thus understandeth, super facies: upon my face; tanquam tegens facies Dei, as covering the face of God. For when any of God's divine properties, or attributes, as of wisdom, justice, providence are given unto any other, the Lord's face is as it were covered, and his goodness obscured. But this may seem to any man to be too curious. 3. Some interpret thus: against my face, that is, in despite of me, to provoke mine indignation: as if the wife should commit adultery, inspectante marite, while her husband looketh on: Piscat. But this sense only showeth the indignity, and injury committed against God herein, it comprehendeth not all. 4. Oleaster saith, mecum, with me, that is, in my Temple: but it was not lawful for them, no not in their hearts, nor privately to acknowledge any other God. 5. The best reading therefore is, before me, that is, in my presence: neither publicly, nor in the heart, for wheresoever it be, there is the presence and face of God. Iun. The Chaldee and Septuagint read, praeterme: beside me, in the same sense: but they do not express the word in the original. And further, this sense is induded, that whereas they had now received the Lord to be their God, and he had manifested himself among them, they could not, now as in the fight of God, admit of any other. The case of the Gentiles was otherwise: for though they worshipped other God's, yet it was not coram facit Dei, quae illis fuit incognita; before the face of God, which to them was unknown, Calvin. And thus much in effect is declared afterward, verse. 23. Thou shalt not make with me God's of gold, &c. Si me in Deum habetis, non potestis habere alium: If you will have me for your God, you cannot have another,

QUEST. V. What reasons ought chiefly to move us to acknowledge the Lord only to be our God.

HEre may be added the reasons, which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God: 1. The first is taken from his dignity and excellency, and great glory, which is due unto him. The Lord himself saith, Isai. 42.8. My glory will I not give unto another. This honor therefore is of right due, peculiar and proper unto God, to be acknowledged to be the only Lord: therefore they rob God of his honor, that worship any other God. 2. The second reason is from the great benefits, which we have received of the Lord: he hath created us, and redeemed us, and given us all things needful for our bodies and souls. 3. Because in baptism we have vowed obedience and service unto God, and to become his servants, and to renounce all other God's whatsoever. 4. The Lord hath froed and redeemed us from the miserable thralldom of sin and Satan, which was more grievous than the captivity of Egypt and Babylon: and hath called us to his service, whose yoke is easy, and his burden light. This is the fourth reason: Ex dominii diabolici gravitate: From the heaviness of the Devils thralldom. 5. The fifth is, ex pramii sui muneris immensitate, from the infinite greatness of his reward, who hath not promised unto us an earthly Canaan, a land flowing with milk and honey, as to the Israelites, but the everlasting kingdom of heaven. Ex Thoma 2.2. quaest. 122. ar. 2. ad. 3.

1. Doct. Of the particular contents of the first Commandment.

THe contents of this Commandment, which prescribeth the true worship and acknowledgement of God, and forbiddeth the contrary, are by Moses himself, the best Interpreter of the law, reduced to these three heads: To love the Lord thy God, with all thy heart, with all thy soul, with all thy might, Deut. 6.5. Monte, affectu, viribus, with our mind, our affection, our strength: In everyone of these three shall be briefly shown, the duties, which are commanded, and the vices forbidden.

First, in the mind and understanding, is commanded here the true confession and acknowledgement in our hearts of the only God: as our Savior saith, This is life eternal, that they know thee to be the only very God, and whom thou hast sent Jesus Christ, John. 17.3.

Against this duty, the offenses and transgressions are these:

1. Ignorance of God, which is of two sorts: either simple ignorance, such as was that of the disciples of Ephesus, that did not know whether there were any holy Ghost or no, Act. 19.2. or affected and willful ignorance, as Psal. 14.1. The fool hath said in his heart, there is no God: Such an one was Pharaoh, who said, I know not the Lord: Such are all Atheists, as wicked Diagor •• , and Theodorus, that denied there was any God: and Protagoras. with the Machiavellians, and Cotta in Cicero, with the Academikes, which were doubtful, whether there were any God, or no.

2. They also offend here, which erroneously bring in other God's: As 1. Some do worship Devils, as the Apostle saith, That the things which the Gentiles sacrificed, they sacrificed to Devils, 1. Cor. 10.20. Of this sort are all Conjures, Witches, Sorcerers, that make any compact or contract with the Devil. 2. Some among the Heathen worshipped the Sun, Moon and Stars: As Ierem. 44. the Idolatrous women in Israel, imitating the Gentiles, worshipped the Queen of heaven, as they called the Moon. 3. Some worshipped the elements, as the Persians the fire, the Egyptians the water. 4. Some adored men, as God's, under the names of Jupiter, Mars, Mercury: And the Papists have set up their Saints, whom they invocate, and make their prayers unto: and so rob God of his honor, imparting the glory of the Creator, to the creature. 5. Some have worshipped unreasonable creatures: As the Egyptians a Calf, an Ox, Vultures, Crocodiles, the Syrians and Phoenicians a Fish: the Persians a Dragon. 6. They which err concerning the Trinity, whereof see in the end of the 3. doctrine following.

Secondly, God must have our whole heart, and entire affection: as 1. Our love. 2. Fear, and reverence. 3. Affiance, and trust. 4. Thankfulness.

1. God is to be loved above all: as our blessed Savior saith, He that loveth father or mother more than me, is not worthy of me, Matth. 10.35. Contrary unto this affection of love, are, 1. The natural enmity of the flesh by nature, against God: as the Apostle saith, The wisdom of the flesh is enmity against God, Rom. 8.6. 2. Self love, 2. Tim. 3.2. and the love of earthly things. Vrsi • .

2. We must fear God above all, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him. As we are to love God, because of his mercy, goodness, and bountifulness: so we fear him for his justice and power in punishing of sin: And this fear bringeth forth reverence, worship, serving and adoring of God: as the Lord saith by the Prophet, If I be a father, where is mine honor? If I be a master, where is my fear? Malachi. 1.6. God therefore is to be honored as our father, and to be feared as our Lord. Contrary hereunto, is: 1. Carnal security, and casting off the fear of God: as it is in the Psal. 10.11. He saith in his heart, God hath forgotten, he hideth away his face, and will never see. 2. Prophanesse, and irreverence in the presence of God, as in Euty • hus, that fell asleep while Paul preached, Act. 20. 3. Hypocrisy, when men draw near with their lips, but their heart is far from God. Simler. 4. Servile fear, which differeth from true filial fear▪ in these three respects. 1. In the beginning and cause thereof: the Filiall fear proceedeth from the love of God, whom the children of God are afraid to offend, because he is so gracious and merciful a Father unto them: but the Servile fear ariseth, from the consideration of the justice and wrath of God. 2. In the object they differ: the Filiall fear worketh upon sin it self: the Servile, upon the punishment of sin. 3. In the fruits and effects: the Filiall fear is joined with assurance and confidence: the Servile with despair. Ursinus. 4. As these vices are in the defect, so curiosity is in the other extreme of excess, when presumptuously any attempteth to search and pry into the secrets of God. Simler.

3. Affiance and confidence followeth, which relieth upon the wisdom, power, and constancy of God, which is accompanied with faith and belief, 2. Chron. 20.20. Put your trust in the Lord your God, and ye shall be assured, believe his Prophets, and ye shall prosper. A fruit and effect of this confidence is prayer: How can they call on him, upon whom they have not believed? Rom. 10.14.

Contrary hereunto, are, 1. Incredulity, and want of faith: as Christ coming into his country, marvelled at their unbelief, Mark. 6.6. 2. Doubtfulnesse, as in Peter, when he would have come to Christ walking upon the water: to whom our blessed Savior saith, O thou of little faith, wherefore diddest thou doubt? Matth. 14.13. 3. Diffidence and distrust, as in the Courtier, who said, Though God would make windows in heaven, this thing cannot come to pass, 2. King. 7.2. 4. Despair, as in Cain, Genes. 4. and in Judas, that hanged himself. 5. Confidence in man, in riches, strength, wisdom, or in anything but God.

4. Thankfulness for benefits received, is also a part of God's worship, as the Prophet David saith, Psalm. 116.12. What shall I render unto the Lord, for all his benefits toward me? This thankfulness and acknowledgement of God's bounty, bringeth forth these two singular effects: First, Humility, that none ascribe ought to himself, or his own worthiness, but all unto God's mercy: as Daniel saith, Unto us appertaineth shame, &c. but compassion is with the Lord, Dan. 9.9. Secondly, Patience in adversity, to be thankful as well for adverse things, as prosperous, as Job saith to his wife: Shall we receive good at the hands of God, and shall we not receive evil? Job. 2.10.

Contrary hereunto, are: 1. Forgetfulness of God's benefits and Ingratitude, as in Nabal, that considered not who had endued him with riches. 2. Pride, and vain glory, as in the Pharisee, that stood upon his works, Luk. 18. as also the Romanists do, the Pharisees of this age. 3. Impatience, and murmuring against God: as in that wicked messenger, sent from the King, to take off Elisha his head; who said, Behold this evil cometh of the Lord, should I attend on the Lord any longer?

Thirdly, with all our strength we must love God, in the acts and works of our life, referring all to his glory, Matth. 5.16. Contrary whereunto, is the dishonoring of God by our life, and causing the same thereby to be evil spoken of, as the Apostle chargeth the Jews, Rom. 2.24.

2. Doct. Of the unity of the Godhead.

NOw out of this first Commandment: Thou shalt have no other God's before me, that excellent doctrine is inferred and concluded, concerning the unity of the Godhead: And further, the Scripture elsewhere doth plentifully bear witness hereunto, as Deut. 6.4. Hear O Israel, the Lord our God is Lord only: likewise, Isaiah 44.6. Thus saith the Lord of hosts, I am the first, and I am the last, and beside me, there is no God. Beside the evident testimony of Scripture, Dam • scen doth thus show the unity of the Godhead, by demonstration of reason, against those which believe not Scripture: 1. Deus perfectus est, &c. God is perfect: Si multos asserimus deos, in multis differentiam contemplari oportet: If we affirm many gods, in many we must needs find a difference: Si autem differentia in eis, ubi perfectio? But if there be a difference among them, where is perfection? For if there be difference in respect of wisdom, goodness, virtue, à perfecto deficit, there is a failing in perfection: if there be no difference, but an identity, there must also needs be an unity, in the Godhead. 2. Deus incircumscriptus est, God is incircumscriptible, he cannot be circumscribed, defined, or limited to a place: Quomodo, si multi diversi{que} sunt, incircumscripti erunt? &c. But if they be many and divers, how can they be incircumscriptible? For wheresoever is one, there cannot be another. 3. Differentia contrarietatem inducit▪ &c. Difference bringeth contrariety, and repugnance: if then the world were governed by many, how can it be, but it should be corrupted, and dissolved? Attenta in his ipsis gubernantibus pugna: considering the strife between these governors. To this purpose Damascene lib. 1. de fid. orthodox. cap. 5, 6, 7.

Bernard also thus setteth forth the unity of the Godhead: God is one, but not as the Sun or Moon is one, because there is not another: But he is Vnus sibi, idem est semper & uno modo: But he is one to himself, the same always, and after the same manner; so is not the Sun and Moon: Clamat uter{que} se non esse unum sibi, ill motibus, esta defectibus suis: Both of them proclaim, that they are not one and the same with themselves, the one by his motions, the other by the wane, and changes: So Bernard lib. 5. de considerat.

But against the unity of the Godhead, it will be thus objected out of the 82. Psal. verse. 6. I said ye are God's, and ye are children of the most high. Origen thus answereth, he calleth them, Deos, tanquam à Deo detos, &c. God's, but made God's by God: Ver • Deus, unus est Deus, caeteris, qui ab ipso creati sunt, contulit nomen istud, non natura, sed gratia: The true God is but one God, unto the rest, which were created, not nature, but grace hath given this name: Origen. in mandat. primum.

That place also of the Apostle will be objected, 1. Cor. 8.5. Though there be that are called God's, whether in heaven, or in earth, as there be many God's and many lords, &c.

To this Cyrillus maketh this answer: Nuda appellatione honorantur, alterius ab ipso existe •• es naturae, &c. They are so called only in name, being of another and divers nature from God, &c. that is, they are so called of those that ignorantly worship them: the Gentiles term their Idols God's, which are none: therefore it followeth in the same place of the Apostle, Yet unto us, there is but one God. Howsoever the Heathen being blinded, have imagined to themselves divers God's: yet the people of God, to whom the Lord revealeth the truth, acknowledge but one God. Cyril also in the same place, thus answereth touching the other place: Nunquid igitur, qui honorati sumus, ut voc • mur D •• , propterea naturae nostra mensuram ignorabimus? Shall we therefore, which have received this honor to be called God's, be ignorant of the measure and condition of our nature?

3. Doctrine. That the belief in the Trinity is commanded in the first precept.

AS this Commandment enjoineth us to believe the unity of the Godhead, so therein also is implied a Trinity of persons, the Father, Son, and holy Ghost, who as one God, are of us to be worshipped: for thus it may be concluded out of this precept. Jehovah the only God, is to be worshipped; but nor the Father only, but the Son, and the holy Ghost are of us to be worshipped: Ergo, the Father, Son, and holy Ghost are that one God. Simler. So our Savior saith, Ye believe in God, believe also in me, John. 14.1. Christ the Son of God, is God, because he is to be believed upon. And again, This is life eternal, that they know thee to be the only very God, and whom thou hast sent Jesus Christ, John. 17.3. God the Father then, and Christ his Son, are the only very God.

And that the Son of God is to be worshipped with the Father, the Prophet David showeth, Psal. 2. 11, 12. Serve Jehovah in fear, &c. Kiss the Son lest he be angry. In the former verse, whom he calleth Son here, he nameth Jehovah. So we read in the words of the Prophet Agur, Prov 30.4. Who hath established all the ends of the world, what is his name, and what is his Sons name, if thou canst tell?

Further, that the Spirit of God, is also one God with the Father and Son, to be worshipped and glorified, beside plentiful evidence out of the New Testament, which shall not need to be inserted here, because we are in hand with the law of the Old Testament; sufficient testimony may be taken from the law, and Prophets: as Gen. 1.1. The Spirit of God moved upon the waters: But God only created the world. So likewise the renovation of the heart, is only the work of God, because it is a new creation: as David saith, Create in me a new heart, Psal. 50.10. but this is also the work of the Spirit: Take not thine holy Spirit from me: ibid. verse. 11. Likewise it is only God's work to teach us his will, and to bring us to life eternal: but this is wrought by the Spirit, Psal. 143.10. Teach me to do thy will, for thou art my God, le • thy good Spirit lead me unto the land of righteousness.

Ambrose very fitly proveth the Spirit to be God, by that place, Judge. 14.5. where it is said, That the Spirit of the Lord came upon Sampson: But Iud. 16.20. after his locks were polled, it is also said: He knew not that the Lord was departed from him: He which came upon him before was the same, that departed from him now; there called the Spirit of the Lord, and here the Lord and Jehovah: therefore the holy Spirit is Lord and Jehovah. Ambrose. lib. 2. de Spirit. cap. 2.

Dam • scen doth thus excellently prove the Trinity by this demonstration: Vnus Deus, non sine Verb • est: God being but one, is never without the Word ; but this Word he hath in himself begotten of his own substance, not like unto our word, which hath no substance, but vanisheth in the air, because the condition of our nature is temporal: But like as our word proceeding from the mind, ne{que} per totum menti idem est, &c. is neither the same with the mind, nor yet altogether divers from it: So is the Son unto the Father, which is his Word, the same in substance, but divers in subsistence: Oportet autem & Verbum Spiritum habere: nam & verbum nostrum nequaquam spiritus est expers : But the Word also must have a Spirit, for neither is our word without a spirit: but here is the difference, our spirit is not of the same substance with us, but the drawing in of the air, for we are of a compound nature: but the Spirit of the Word, is of the same substance with the Word. To this effect Damascene lib. 1. de fide orthodox. cap. 6.7.

And in the same place he useth another demonstration: Impossible est Deum destitutum esse nativae foecunditatis. &c. It is impossible that God should be destitute of natural fecundity: The Lord therefore must needs beget, Sed ex propri • substantia generat, but he begetteth out of his own substance, and that from all eternity: for if the Son had not been from the beginning coexistent with him, of whom he was begotten, we shall bring in a change of his substance: Nam cùm non esset Pater, postea factus est Pater, for so, when he was yet no Father, he afterward should become a Father, &c. Damascene ibid.

Thus out of the first Commandment, both the unity of the Godhead, and the Trinity is concluded: as Bernard thus elegantly inferreth: Quid sibi vult iste, ut ita loquar▪ • ine numero numerus? si tria. quomodo non numerus? si unum, ubi numerus? What meaneth this number without a number? if there be three, how can there be but a number? if one, where is the number? But here I have what I may number, and what I may not number: there is one substance, and three persons, &c. Bernard. lib. de considera • .

Thus by the unity of nature the error of the Gentiles is abolished, and by the joining of the Word and the Spirit to the Father, the Jewish opinion is overthrown: Et ex utraque secta nobis accedit utilitas, ex I • daica opinione naturae unitas, ex Gentilitia sola personarum discretio: So by either sect we receive some profit, by the Jews opinion the unity of nature, by the Gentiles, the discerning and difference of the persons only. Damasc. ibid.

Transgressors then of this Commandment concerning the unity of the Deity, and Trinity of the persons, are 1. They which affirm and hold one God, but deny the three persons: as the Montanists, and Marcellians in times past, and the Turks and Jews now. 2. They which hold not the distinction of three persons only, but the division also of substance, as the Tritheists. The Arians and Eunomians are of the same sect qui filium Deum confitentur, sed conditum asseverant: which confess the Son to be God, but yet affirm him to be made: So they bring in another God, contrary to this precept, Thou shalt have no other God's, &c. Theodoret. 3. They which brought in a quaternian of persons, as Anastasius the Emperor, and the Apollinarians. 4. They also which affirm the three persons to be but three names given unto God in Scripture: and therefore they say that the Father became man, and suffered for us: which are therefore called Patripassians.

1. Confut. That justifying faith is not contained or commanded in the law.

1. BUt although to believe in the Trinity be commanded in the first precept, to adore and worship the Father, Son and holy Ghost, as the only God: yet it followeth not that justifying faith, which properly belongeth to the Gospel, whereby we apprehend Christ and his merits, should be contained and included in the law: therefore we mislike that assertion of Bellarmine, concurring therein with other Romanists, That the Gospel differeth from the law, as a perfect thing from an imperfect: and that the Gospel is contained and included in the law, as the tree in the seed. Bellarm. de justif. lib. 4. cap. 4. Some Protestants also come somewhat near this opinion: as Marbachius saith, that they offend against this precept, Qui Christi cognition carent, quae cognitio, non alia re, quàm fide in Christum constet: Which want the knowledge of Christ, which knowledge consisteth in nothing else, than in faith in Christ. Marbach. Commentar. in hunc locum. Against this opinion, that faith in Christ is not commanded in the Moral law, the reasons follow afterward, but first the question must further be explained.

1. First then we are to distinguish of faith: which is of four kinds or sorts: 1. There is fides initialis, or fundamentalis, the faith of beginnings, or the fundamental faith: whereof the Apostle speaketh, Hebr. 11.6. That he which cometh unto God, must believe that God is, &c. And this kind of faith toward God, the Apostle referreth to the doctrine of beginnings, Heb. 6. 1. This faith apprehendeth only the being and essence of God: to know him to be the only Lord. 2. There is another faith, called fides miraculorum, the faith of miracles, touched by the Apostle, 1. Cor, 13.2. If I had all faith, so that I could remove mountains. 3. There is fides historica, an historical faith, which believeth all things to be true, that are written in the Scriptures: in which sense, S▪ James saith, The Devils believe and tremble, they believe there is a God, and that all is true which the Scripture speaketh of God, of his justice, power, punishing of sinners, rewarding of the righteous. 4. There is beside these a justifying faith, whereof S. Paul maketh mention; In that I now live in the flesh, I live by faith in the Son of God, who hath loved me, and given himself for me, Galath. 2.20. This faith is the life of the soul, whereby he which believeth is able in particular to apply unto himself the merits of Christ's death. Now this is the difference between these four kinds of faith: the first apprehendeth the essence and being of God: the second, the faith of miracles, his power: the third, which is the historical faith, his truth: the fourth, namely the justifying faith, his mercy. The three first, to believe God to be, to believe him to be omnipotent, to believe him to be just and true, are included in the first precept, Thou shalt have no other God's, &c. but not the last: wherein is the error of the Romanists, that make all these kinds of faith the same in substance, differing only in property: which if it were true, then it were possible for them that have the one faith, to have the other, and so Devils also, which in some sort do believe, should also be capable of justifying faith. But this matter, that all these kinds of faith are not the same in substance, nor of like nature with the justifying faith, is shown elsewhere, whither I refer the Reader.

2. Further, we are to distinguish of the law: for it is taken sometime more largely, either for all the Scriptures of the Old Testament: as Luk 16.17. It is more easy that heaven and earth should pass away, than that one title of the law should fall▪ So John. 15.25. It is written in their law, they have hated me without a cause: which testimony is found in the Psalms, Psal. 35.19. or else the law is taken for all the books of Moses : and so the Law and Prophets are named together. Matth. 7.12. This is the Law and the Prophets. But the law is sometime taken more strictly for the Moral law, whereof the Apostle speaketh, Rom. 7. I knew not sin but by the law: and so S. Paul opposeth the law of works, to the law of faith, Rom. 3.27. Now as the law is taken generally, either for all the old Scriptures written by the Prophets, or for the writings of Moses, it cannot be denied, but that faith in Jesus Christ, is in this sense both contained and commanded in the law: for of Christ the Lord spake by the mouth of his Prophets, Luk. 1.70. And Moses wrote of Christ: as our Savior saith, Had ye believed Moses, ye would have believed me: for Moses wrote of me, John. 5.45. But as the law is taken strictly for the Moral law, the law of works, which containeth only the ten words or Commandments, so we deny this justifying faith to be commanded in the law.

3. Indirectly, or by way of consequent it will not be denied, but that this faith also is implied in the law: because we are bound by the law to believe the Scriptures, and the whole word of God: for this is a part of God's worship, to believe his word to be true: and so some define faith: Est certa persuafio, qua assentimur omni verbo Dei nobis tradita: It is a certain persuasion, whereby we give assent to all the word of God. Ursinus. And so by this precept we are bound to receive all the promises and doctrines concerning Christ delivered in the old and New Testament. But directly as a part and branch, and so a work of the law, we deny justifying faith to be in this precept, or any other, prescribed or commanded. The reasons are these:

1. The Moral law and the Gospel differ in the very nature and substance: for the one is naturally imprinted in the heart of man, the other is revealed and wrought by grace. The first the Apostle testifieth, where he saith: The Gentiles which have not the law, do by nature the things contained in the law, Rom. 2.14. The other also is witnessed by the same Apostle, Rom. 2.24. We are justified freely by his grace. The argument then may be framed thus: The moral law is graft in the heart of man by nature: but faith in Christ is not by nature, but by grace above nature: for if it were natural, all men should have faith, which the Apostle denieth, 2. Thessal. 3.2. Faith then in Christ belongeth not to the law. Therefore it is strange, that Bellarmine confessing in another place, that pracepta decalogi sunt explicationes juris natura: that the precepts of the decalogue are the explications of the law of nature, Lib. 2. de Imaginib. Sanctor. cap. 7. could not infer hereupon, that the precepts of faith and of the Gospel are no explications of the law of nature, and therefore have no dependence of the moral law. Ambrose useth this very argument: Nemo sub l • ge fidem constituat, lex enim intra mensuram, ultra mensuram gratia: Let no man place faith in the law: for the law is within the measure (and compass of nature) but grace is beyond measure. Ambrose. in 12. Luc.

2. The effects of the law of works, and the law of faith are divers: for the one worketh fear, the other love and peace, as the Apostle saith: Ye have not received the spirit of bondage to fear again, but ye have received the spirit of adoption, whereby we cry Abba Father, Rom. 8.17. Again the Apostle saith, The letter killeth, the Spirit giveth life, 2 Cor. 2.6. Thus then the argument standeth: the same thing cannot be the instrument of contrary things, of life and death, peace and terror, love and fear: for a Fountain cannot make both salt water and sweet, I am. 3.12. But the law is the minister of death, of fear and terror: Ergo, not of life and peace, and so consequently not of the faith of the Gospel, which bringeth all these.

3. The same thing doth not both make the wound, and give a plaster to heal it. The law doth show us our sin, faith by grace in Christ healeth it: the law reviveth sin: Without the law sin is dead, Rom. 7.8. but we are dead to sin, and alive to God in Jesus Christ our Lord, Rom. 6.11. The same cannot make us both to die unto sin, and revive sin: the law doth the one, therefore not the other. So Augustine saith: Ad hoc data est lex, ut vulnera ostenderet peccatorum, qua gratiae benedictione sanaret: Therefore was the law given, that it should show the wounds of our sins, which it should heal by the benediction of grace. August. de poenitent. medic.

4. The Preachers, publishers, and givers of the law and Gospel are divers: The law was given by Moses, but grace and truth came by Jesus Christ, John. 1.17. But if justifying faith were commanded in the law, then grace also should come by the ministry of Moses, that gave the law. This is Bernard's reason, who further inferreth thus: Venit pr • inde gratia plenus & veritate Dominus noster, &c. Therefore Christ our Lord came full of grace and truth; that what could not be done by the law, might be fulfilled by grace. Serm. par • ▪ 28.

5. The qualities and conditions of the law and the Gospel are divers, the law promiseth life to him that worketh: Moses thus describeth the righteousness of the law, That the man which doth these things, shall live thereby, Rom. 10.5. But the Gospel requireth not the condition of working, but believing, to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4.5. If then faith were commanded in the law, to believe, should also be a work of the law: then the Apostles conclusion were in vain: I conclude that a man is justified by faith, without the works of the law. But if faith be excluded out of the works of the law, then it is not commanded or contained in the law, for then it should be a work of the law.

2. Further, the invocation of Angels and Saints, which is commonly practiced, and stiffly maintained in the Church of Rome, is another apparent transgression of this first commandment: because they give a special part of the divine worship, which consisteth in prayer, and invocation, unto the creature. First we will see and examine the arguments, produced by the Romanists, in defense of this superstition, and then by other reasons out of the Scriptures convince and confute them.

1. Observ. The neglect of the honor and worship of God the cause of calamities in the world.

THis first precept, which commandeth the worship of God, teacheth what is the cause why the Lord punisheth the world with famine, war, unseasonable weather, scarcity of the fruits of the earth: even because his worship is neglected, as the Lord saith by his Prophet: Because of my house, that is wast, and you run every man to his own house: therefore the heaven over you stayed it self from dew, and the earth stayed her fruit, Hag. 1.9. Cyprian to the same purpose thus elegantly writeth: Quereris quod nunc tibi minùs uberes fontes, &c. Thou complainest, that nowadays the fountains are not so flowing, nor the air so wholesome, nor the rain so plentiful, nor the earth so fruitful, &c. Tu enim Deo servis, per quem tibi cuncta deserviunt? tu famularis illi, cujus nutu tibi cuncta famulantur? For doest thou serve God, by whose means all things serve thee? Doest thou wait on him, by whose beck all things wait on thee? Cyprian, contra Demetrian. Whereby we are admonished, that when such calamities and judgments are in the world, we should return to our duty, and set up the worship of God, and give him the praise: then will he in mercy return unto us, as he saith by his Prophet: Build this house, and I will be favorable in it, Hag. 1.8.

2. Observ. Not to trust in riches.

AGaine, this precept reproveth them, which put their trust or confidence in anything beside the Lord: as they do which put confidence in man, or repose their trust in riches: And therefore the Apostle doubteth not to call the covetous man, an Idolater, Ephes. 5.5. because he thinketh his life standeth in the abundane of riches: David therefore exhorteth rich men, If riches increase, set not your heart upon them, Psal. 62.11.

3. Observ. Against those that run unto Witches and Soothsayers.

FUrther, as in this Commandment, witchcraft and all kind of sorcery is forbidden, so also is it a wicked and abominable thing to seek unto Witches, and Soothsayers, which is condemned by the Prophet Isaiah 8.19. When they shall say unto you, inquire at them, that have a spirit of divination, and of the Soothsayers, &c. should not a people inquire after their God? from the living to the dead? For herein foolish people offend two ways, in forsaking God, and running unto such means, which cannot help them: as the Prophet Jeremiah saith, My people have committed two evils, they have forsaken me the fountain of living waters, to dignity them pits, even broken pits, that can hold no water, Ierem. 2.13. So Ahaziah King of Israel sending to Baalzebub for recovery of his hurt, found therein no help; and beside, he shown his infidelity, in not seeking unto the God of Israel, 2 King. 1.16.

QUEST. I. What a graven Image is.

4. THou shalt make thee no graven Image, neither any similitude, &c. 1. Some instead of sculptile graven, read, an Idol, and they make this difference between an Idol, and an Image or similitude: An Idol is a representation of a thing that is not, neither hath any being in the world: as if one should make the Image of a man's body, with the head of a dog, or a body with two faces: such a shape, Quam • o •• lus non vidit, sed animus sibi fingit, which the eye hath not seen, but the mind imagineth, they say is an Idol: a similitude or Image is of such things, as are seen in the world: and to this purpose they allege that saying of the Apostle, 1 Cor. 8.4. We know, that an Image is nothing in the world. Gloss. ordin. ex Origen. Contra. But this place of the Apostle is not rightly applied: for there the Apostle speaketh in general of all the Idols of the Heathen, of what shape or fashion soever, that they were a • nothing in the world, that is, vain things, which men's superstitions fancies had devised: which saying of the Apostle, is agreeable to that of Samuel, where the Prophet exhorteth the people to serve the Lord, And not to turn back after vain things, which cannot profit you, nor deliver you, 1 Sam. 12.21. And further, the word pesel here used, signifieth anything that is graven, of pasal to grave. Oleaster. 2. This then is the difference between these two words, pesel, a graven Image, and temunah, a similitude or likeness: the first is a picture proportioned and fashioned out of stone, wood or mettle, and so carved, and graven: a similitude is an Image Picta in plani • superficiebus ex solis coloribus facta, painted in plain tables, only made of colors: and these similitudes, though they be evil, yet Non tantum nocent sicut statuae, do not so much hurt, as the other resemblances, because these come nearer to • he nature of things living, and so may more easily deceive. Tostat. quast. 3. So also Lyranus. 3. Some Hebrews think, that temunah signifieth any similitude, either of things visible, or invisible: but Oleaster thinketh, tha • the representation of things visible, is rather understood by this word, as Deut. 4.15. it is said, Ye saw no 〈◊〉 in the day that the Lord spake unto you: the first opinion is more probable, because the invisible spirits, as Angels use to be pictured, as well as visible things.

QUEST. II. What things a similitude must not be made of, to worship.

THat are in heaven above, &c. 1. By this are forbidden first the worshipping of the celestial bodies, as the Sun, Moon, and the Stars, as is more at large shown, Deut. 4.19. for the Gentiles worshipped these: whose corruption the Israelites followed: as the Idolatrous Kings of Judah did dedicate houses to the Sun, 2 King. 23.11. and the superstitious women did offer incense to the Moon, whom they call the Queen of heaven, Ierem 44.18. They were not then to make any similitude of these celestial bodies, to worship them. Beside, the fowls of the air are comprehended under those things that are in heaven: as it is explained Deut. 4.17. Or the liknesse of any feathered fowl, that flieth in the air : for the Gentiles also worshipped fowls and birds; as the Eagle which they consecrated to Jupiter, the Dove to Venus, the Peacock to Juno, the Raven to Phoebus, the Bat to Minerva: Tostat. quaest. 4. 2. Neither were they to make any likeness of beasts of the earth to worship them: for divers of the Heathen did adore the terrestrial creatures: as the Egyptians made Apis, which was a pide Bull, their god: they also worshipped a Ram: for so they pictured Libycus Ammon with a Rammes head: and generally the Egyptians worshipped all those cattle, which the Hebrews used to sacrifice unto God, as it appeareth Exod. 8.26. 3. They are forbidden also to make the likeness of anything in the waters, as fish, or other creeping things, as it is further explained, Deut 4.18. For the blind Gentiles did worship fishes: for although at the beginning, when Idolatry was first taken up among the Heathen, they at the first fell not to this grossness: because in those first ages, navigation was not so common, and so they had not any great experience of the waters, and fish: yet afterward, the fondness of the Heathen brought them also into this foolish vain, to worship fishes: as the two fishes they made one of the signs in the Zodiak, because Venus and Cupid, two of their gods, when they fled away from Tipheus the giant, did take upon them, as their Poets fain, the shape of two fishes: likewise, they set the Delphine as a sign among the stars, in memory of Ari • n the Musicians deliverance, who being cast into the Sea by the mariners that robbed him of his riches, was carried by a Delphine, being allured by his music, safe to the land. Ex Tostat. quaest. 4. 4. The waters are said to be under the earth, not in respect only of the higher parts of the earth, or because it descendeth into the concavities, and hollow places of the earth, cum tamen sit supra terram, being yet of it self situate above the earth, as Tostatus: but rather, as Cajetan thinketh, Situs aquarum est terra habitabili inferior, the situation of the waters is indeed lower than the habitable earth: as it is said to be founded upon the seas, Psal. 24.2.

QUEST. III. Of the difference between bowing down and serving.

Vers. 5. THou shalt not bow down to them, neither serve them, &c. 1. Cajetan referreth both these unto the external act of worship, as in bowing the knee, uncovering the head and such like, and offering of sacrifice: which he understandeth under the name of service: Omnis enim oblatio sub servitutis nomine comprehenditur: For all kind ob oblations are comprehended under the name of service. The internal act of adoration he would have contained in the former precept, Thou shalt have no other gods, &c. To the same purpose Tostat. quaest. 4. But this being a divers commandment from the former, it forbiddeth all kind of worship of Idols, both external and internal: Idolatry is the proper transgression of this precept, and therefore therein is absolutely and generally condemned. 2. Their opinion then is rather to be received, that do thus distinguish these two: the first word shacah, to bow down, signifieth that outward worship, which is done by the body, or the members thereof: the other word ghabad, betokeneth to serve: and it importeth such, service, as the servant yieldeth to his master. Oleast. which is in the mind. So also Pr • copius: Cultus proficiscitur ex animo, adoratio fit specie quadam cultus: Worship proceedeth from the mind, adoration is in outward show. He that worshipped Idols, doth also adore them, that is, outwardly: but he that adoreth, or boweth himself unto them, that is, by external gesture, doth not always worship. As a man may be constrained by torment to give outward adoration to Idols, which in his mind he knoweth to be nothing. So it is forbidden, ut nec affectu colas, nec specie adores, that neither thou worship them in affection, nor adore them in show: Gloss. ordinar. Nec excusatur Marcellinus Papa, qui tamore impulsus exteriori actu obtulit illis thura: Neither is Pope Marcellinus excused, who being compelled by fear, did in external act offer incense unto them. Cajetan.

QUEST. IV. In what sense the Lord is called a jealous God.

Vers. 5. I Am the Lord thy God, strong, jealous. 1. Origen showeth well how the Lord is jealous of his people: Zelans dicitur Dominus, quia animum sibi mancipatum non patitur damonibus admisceri: The Lord is said to be jealous, because he will not suffer the soul addicted to his service, to have any society with devils. Like as a man is jealous over his wife, but that she may keep her self only to his love, but for other women he careth not: So the Lord was jealous over his people: but as for the Gentiles, he suffered them to continue in Idolatry, he was not jealous over them. The jealousy therefore of the Lord proceedeth from his love: but if his people, whom he is jealous of, shall commit spiritual fornication still, then the Lord threateneth to cast them off, and to be no more jealous of them: as the Lord saith by his Prophet, My jealousy shall depart from me, and I will cease, and be no more angry, Ezekiel. 16.42. Zelus itaque charitatem declarat: The zeal therefore of God showeth his love. Theodoret. 2. Zelare dicitur Deus cum creaturam, quam non vult perire, castigat: God is said to be jealous of his creature, which he doth chastise and correct, that it perish not. Augustine. 3. The Manichees took exception to this, that the Lord calleth himself a jealous God: which they took to be an affection unmeet for God: and so they would deprave the author of the Old Testament. To whom Augustine maketh this answer: That like as the wrath of God, non est perturbatio mentis, sed potentia vindicandi: is no perturbation of mind, but his power of revenging: sic zelum Dei non crucia • um animi, &c. So the zeal of God we understand, not to be a vexation of the mind, such as the husband is tormented with against the wife, or the wife against the husband, sed tranquillisimam sincerissemam{que} justitiam▪ but God's most sincere and calm justice, &c. And further he excellently showeth the cause, why the Spirit of God in Scripture useth such terms of God, quae apud homines in vitio poni solent, which among men are taken in the worse part, ut inde admonerentur, &c. that men thereby should be admonished, that even when they speak, as they think, with honor of God, they speak not worthily of the divine Majesty: cui honorificum potius silentium, quàm ulla vox humana competeret: to whom honorable silence better agreeth, than any speech of man. 4. Julian the Apostate also here thus objected: whereas the Lord is said to be a jealous God ; either he suffered Idols to be worshipped in the world, then is not Idolatry to be condemned: or if they were worshipped against his will, then is he not omnipotent.

Answ. 1. A man is jealous of his own wife only, and not of another woman: therefore because God had no care of the Gentiles, as of his own people that were espoused unto him, he is not said to be jealous of them. 2. He suffered them to walk after their own lusts: not because he could not have hindered them; but the wise Creator permitteth the reasonable creature to follow the instinct of their nature: yet calling some by grace whom he pleaseth, and punishing the rest for abusing the light of nature, who therefore were left inexcusable, because knowing God by the creatures, they yet did not glorify him as God: as the Apostle showeth, Rom. 1.21.

QUEST. V. Of the titles which the Lord here giveth himself, and wherefore.

I Am the Lord thy God, strong, jealous, &c. The Lord giveth unto himself here four several titles, the more to enforce this commination following: 1. He calleth himself their God, because he had taken them into his special protection, and had bestowed many benefits upon them, therefore they ought to love him more than any other. Tostat. 2. He is a strong God, potest se veluno nutu vindicare, which can revenge himself at his beck. Lippom. And he is strong, as well to effect his promises to the obedient, as to punish the disobedient. Ursinus. 3 Zealots est nolens habere consortium in amando: He is jealous, he can abide no partner, in that which he loveth. Tostat. And this as well signifieth his indignation, qua commovetur suis contumeliis, whereby he is moved for the contumelies that are offered unto him. Vatabl. as the love of God toward them: for jealousy ariseth, ex amore ejus, qui laditur propter turpitudinem, &c. from the love of him that is hurt, because of some uncleanness committed, &c. Ursinus. 4. Lastly, in saying, visiting the iniquity: he showeth his severity: in tantum non connivet ad impietatem, &c. he is so far from winking at impiety, that he punisheth it even in the posterity of the wicked, and their sons and nephews. Lippom.

QUEST. 6. Of the general commination and promise annexed.

VIsiting the iniquity, &c. 1. Some take this to be a special persuasion added to this commandment, Quia inter omnia praecepta nullum majus est, quam hoc: Because there is none among all the precepts greater than this. The general motive was set before, because he brought them out of the land of Egypt. Tostat. 2. But I approve rather their opinion, which take this commination and promise to appertain unto all the commandments: but to be joined to this, because it is fundamentum caeterorum, the foundation of the rest. Ursinus. Huic mandato tanquam principali ex quo alia oriuntur, addidit Dominus minas, &c. To this commandment as the principal, out of the which the other take their beginning, the Lord added threatenings, and promises, &c. Lippom. And this is confirmed by the words here following, verse. 6. to them that love me, and keep my commandments: the Lord maketh mention of keeping his commandments, not of one, but of all. 3. It might have pleased God simply to have propounded his commandments: but he both adjoineth promises to stir up our dullness, and threatenings to terrify the perverse and froward: which promises are rendered, not as the deserved reward of our obedience: for it is of mercy: as the Lord saith, showing mercy unto thousands: otherwise we do no more than our duty, and therefore deserve nothing. Simler.

QUEST. VII. How it standeth with God's justice to punish the children for the fathers sins.

THe iniquity of the fathers upon the children, &c. 1. Theodoret upon this place hath this singular opinion by himself: Quod nudae literae insistere impium sit, &c. That it is evil to insist here upon the bare letter, seeing the law saith, The fathers shall not be put to death for the children, nor the children for the fathers, but every man shall be put to death for his own sin, Deut. 24.16. And he addeth further: Majores apud Deum sunt comminationes, quàm poenae, &c. That God useth greater threatenings, than punishments: as everyone that was not circumcised at the eight day is threatened to be cut off: and yet many in the desert were uncircumcised at that age, whom Joshua circumcised in Gilgal: and so here he thinketh that this is threatened only to terrify parents from sinning. So Theodoret.

Contra.