Commentary on Genesis and Exodus
2. Origen maketh this allegorical exposition: The father that sinneth he maketh the Devil: Pater peccati diabolus est: The devil is the father of sin: all they are his children which do his works: Diabolus ergo, dum hic mundus stat, non recipit sua peccata, &c. The devil, while this world standeth, doth not receive punishment for his sins: redduntur infilios, i. in eos quos genuit per peccatum: but upon his children, whom he hath begotten by sin, are their sins rendered: for men, while they are in the flesh, are corrected of God, &c. Contra. But that this is a forced, and far fetched exposition, the other opposite part manifesteth, of the Lord's showing mercy unto thousands: but the devils expect no mercy. And again, seeing this commination is specially made to terrify wicked parents; it can no ways concern the Devil, to whom the law was not given, but unto men.
3. Hugo de S. Victor. giveth this reason, why children are punished for the sins of their fathers: because they are, Sicut aliquod membrum ipsorum, quia in ipsis malefactoribus quo dammodo erant seminaliter & peccabant: They are as a part of them, because they were in seed in the malefactors themselves, and so in a manner sinned in them. Contra. But the Prophet saith, the same soul that sinneth shall die: the children being but yet in the loins of their fathers, as the tree in the seed, had no souls, therefore then could they not sin.
4. Some do reconcile this law, and that other Deut. 24. where it is said, that the fathers shall not be put to death for the children, nor the children for the fathers, after this manner: that there a rule is given for the proceedings in civil judgment, that one shall not suffer for another: but this is understood of God's judgment, before whom all are held as guilty, and who prescribeth no law to himself. Acacius. Contra. But this solution is not sufficient: for Ezekiel, which saith, the same soul that sinneth shall die, speaketh also of the judgments of God, which should not be inflicted upon the children for the fathers. Ex Simler.
5. Cajetan giveth this solution: Although God in the law command, that the sons should not be put to death for the sins of the fathers: Ipse tamen qui creator, conservator & Dominus est unicui{que} nemini facit injuriam, &c. Yet he that is the Creator, preserver, and Lord of every man's life, doth no man wrong, if he temporally chastise the sons, &c. His reason dependeth upon God's right, and power, which he hath over every man's life, that as he gave it, so he doth no wrong to take it away at his pleasure. Contra. But the Lord saith by the Prophet, Ezech. 18.32. I desire not the death of him that dieth. Now if there were no other cause why the Lord should punish the children of the wicked, in taking away their life, but the will and pleasure of God, the Lord should seem to desire the death of men: contrary to that saying of the Prophet.
6. Procopius giveth this exposition: that God threateneth to punish the posterity of the wicked, ut parents à peccandi licentia retraheret: to withdraw the fathers from sinning: parents non tam dolent sua morte, quàm liberorum, prasertim si his fuerint authors mortis: Fathers do not so much grieve for their own death, as for the death of their sons, especially if they were the cause of it. Contra. This is true, that the punishment of the children redoundeth to the parents: but this is not all, that by this means the fathers should be drawn to repentance: for although their children be near them, yet they are nearer to themselves, and their own punishment would much more move them.
7. There remain two most usual expositions: the first is, that temporally sons may be chastened for their fathers, but not eternally: for aeternaliter quilibet punitur pro malo, quod egit, &c. For eternally everyone shall be punished for the evil, which he doth himself. Tostat. quaest. 5. So also Thomas: Si loquimur de poena, qua habet rationem medecina, &c. If we speak of that punishment, which is by way of medicine, we may be punished for another. Such are all temporal and bodily corrections, they are medicinal, and tend to the good of the soul: and the son, quantum ad animam non est res patris: in respect of his soul is not anything of his father, but in respect of his body. Sic Thom. 1.2. quaest. 87. artic. 8.
Contra. Although this exposition be sound and true, yet it doth not fully take away the doubt moved before: 1. For the Prophet Ezekiel also speaketh of temporal punishment, namely of captivity, which the son should not bear for the father. 2. And this place is rather understood of eternal punishment, than temporal, which the sin of Idolatry deserveth. Simler. 3. And the phrase here used, visiting the iniquity of the fathers upon the children, showeth that the Lord speaketh rather of penal judgments, which should be inflicted upon the sons of the wicked, than of medicinal corrections. 4. And Augustine further urgeth this reason: that if it be understood of temporal chastisement, as of captivity, then non solum odio haebentibus, sed diligentibus se redderet peccata, &c. God should not only render the sins to those that hate him, but to those that love him; for Daniel, and the three children, and Ezekiel with other righteous men, went into captivity. Sic Augustine. quaest. 14. quaest. veter. & novum Testament.
8. There remaineth the second common and received sense of these words, which most of the fathers thus understand, that the Lord will visit the iniquity of the fathers upon the children, if they also continue in the wicked race, and follow the evil example of their fathers: as Jerome; Ideo iniquitates eorum portaverunt, quia imitatores eorum in nequitia extiterunt, Therefore they do bear the iniquity of their fathers, because they did imitate them in their wickedness. Hieron. in oration. Ierem.
Some agreeing in general with the rest, that it is to be expounded of the wicked children of wicked parents: yet do understand it of original sin, which is properly called the sin of the fathers, because they received it from them, which is punished in unregenerate children of the wicked, but is pardoned in those that are regenerate. To this purpose Gregor. lib. 15. Moral. cap. 22. Contra. But original sin is extended further than to the third and fourth generation, which are here mentioned: therefore it is not like, the Lord meaneth that sin. Ex Simler.
Some will not have this place at all understood of the sins of the fathers, but of the children only, qui peccant sicut patres, which sin as their fathers did. But, as Tostatus well argueth against this assertion: This were not to punish the sins of the fathers in the children, Sed peccatorum filiorum malorum in seipsos, but of the wicked sons in themselves. Tostat. quaest. 5.
Therefore the former exposition is currant, to expound these words of the sins of the children, which they learned of their fathers: Quia patrum extiterunt aemulatores, haereditario malo de radice in ramos crescente: They are punished, because they ded emulate their fathers, this hereditary evil growing from the root into the branches. Hieron. in Ezech. cap. 18. So also Augustine, Ex eo, quod addidit, qui me oderunt, &c. In that he addeth, which hate me, it is understood, that they are punished for the sins of their fathers, Qui in cadem perversitate parentum perseverare voluerunt: Which would persevere in the same perversitie of their fathers: August. cont. Adimant cap. 7. Gregor. Quisquis parentis iniquitatem non imitatur, nequaquam ejus delicto gravatur, He that imitateth not the iniquity of his father, is not burdened with his sin, lib. 15. moral. cap. 22. Chrysostom. Si nepos secutus fuerit vias patris & avi sui, &c. If the nephew do follow the ways of his father, and grandfather, thou wilt render unto them to the third and fourth generation. Chrysost. homil. in Psal. 84. Super illa, non in aeternum irasceris, &c. Severus. Therefore it is added, Of those that hate me, Vt apertum fiat, non ob parentum peccata, sed ob illorum odium adversus Deum eos puniri: That it may be manifest, that they are not punished for their fathers sin, but for their own hatred against God. Ex Lippoman. Diodorus: In eisdem peccatis persistentes just as poenas exolvetis: Persisting in the same sins you shall pay just punishment. Rabanus. Peccata patrum iniquorum non redundant ad filios, si eorum imitatores in malo non fiant. The sins of the wicked fathers, do not redound to the children, if they do not imitate them in evil. Ex Lippom. All these fathers do understand, that clause, eorum qui odorunt me, Of those that hate me, not of the fathers alone, as Tostatus, but of the children also named before: that it answereth to them all: and so not only the construction of the words giveth it: for this clause being the last of the sentence, showeth it hath reverence to that which goeth before: but the other opposite part, Unto thousands that love me, doth more manifest it: for there is no mention made of fathers, but of the thousand generations, unto whom this condition is annexed, Of those which love me. But against this exposition, which in this place I prefer before the rest, it will be thus objected.
1. Object. If the father be evil, and the sons evil, they shall not only be punished unto the third, and fourth generation, sed etiam in mille, but to a thousand. Tostat.
Answ. It is true, that the generation of the wicked shall be punished forever, so long as they continue evil: but the exemplary sins of the fathers, are said to be visited only to the third and fourth generation, because so long the impiety of the fathers may be had in remembrance. We therefore here understand, not the particular sins only of the wicked children, but the exemplary sins also of the fathers, concurring with the other.
2. Object. The children of righteous parents are rewarded to a thousand generations only for the righteousness of their fathers: therefore the other are punished only for the wickedness of their fathers. Tostat ibid.
Answ. This argument may better be retorted: for as the posterity of the righteous, if they do degenerate, shall be punished, notwithstanding the righteousness of their fathers, as the Prophet showeth, Ezech. 18.13. so the children of wicked parents, leaving their fathers sins, shall not be partakers of their punishment, as the Prophet saith, He shall not die in the iniquity of his father, Ezech. 18.17. Then as the Lord showeth mercy to thousands, but conditionally, Of those that love him: so he visiteth the iniquity of the fathers upon the children, with the like condition, Of those that bare him: if both father and children, are alike haters of God.
3. Object. If the children be punished, because they do participate with their fathers in their sins: Tune non patris portat 〈…〉 , Then he beareth not his fathers sin, but his own. Lippom.
Answ. It followeth not, they are punished for their own sin, therefore not for their fathers: for one and the same punishment there may be divers causes: but the iniquity of the fathers and the children may concur together, to ma • e 〈◊〉 punishment. Ursinus.
4. Object. The sense of the punishment of the posterity, cannot reach unto those which are dead of their ancestors: therefore this commination is nothing to the parents.
Answ. 1. The evil parents are vexed with the punishment of their children, Cum vident eos cruciari viventes, When they see them to be tormented while they live: for unto the fourth generation men may live to see their offspring. Tostat. 2. Or though they live not to see the punishment of their children, yet this may move them while they live, that they know assuredly, that God will punish their seed after them, for their sin, when they are dead.
5. Object. But why doth not God give grace unto all the posterity of the wicked, as well as to some, that they may repent, and turn from the wickedness of their fathers?
Answ. God is not tied to any man, he doth them no wrong in withholding his grace, and leaving them to their own nature, for God giveth his grace to whom he will, and detaineth it from whom he please: and though he should deny his grace to all, none could complain. Galas.
So then we resolve upon this sense, that both this commination here threatened, and the promise of mercy exhibited, are conditional, the one, if the children do continue in their fathers sins: the other, if they embrace the love of God, together with their righteous fathers: And herein together with the consent of the ancient Fathers and Interpreters, do concur our new writers: Pelarg. Marbach. Calvin. Simler. Galas. Borrh. Pelican. Oleast. Osiander. with others, whose particular sentences herein agreeing with the testimonies already alleged, it were needless to rehearse.
Lyranus toucheth both these last interpretations, yet seeming to prefer the latter: Temporali poena juste filii puniuntur à Deo pro iniquitate patrum, quia in hoc puniuntur patres: The children are justly punished with temporal punishment of God, for their fathers iniquity: because herein also the fathers are punished: Alio modo intellegitur de poena aeterna, quae infligitur filio pro iniquitate patris, in quantum est imitator paterni sceleris: It is understood another way of eternal punishment, which is inflicted upon the son for the iniquity of his father, because he is an imitator of his fathers sin.
QUEST. VIII. Why mention is made of the third & fourth generation.
VNto the third and fourth generation, &c. 1. Some think that this was no general law, but only concerned that present age of the Israelites: and therefore the Lord maketh mention of the third and fourth generation, because now the Israelites came out of Egypt in the fourth generation, as the Lord foretold unto Abraham. Gen. 15.16. and in this fourth generation, they committed that grievous Idolatry in making a golden Calf: therefore the Lord threatened them, that if they committed Idolatry, he would bring upon them the sins committed by their fathers in Egypt, in the second and third generation, in worshipping the Idols of Egypt. Ex Procop. But this cannot be the reason, why mention is made here of the third and fourth generation: for as the other part of the promise of mercy to a thousand generations is general, so also is this commination general: because also the precept is general, to take heed of Idolatry.
2. Rupertus giveth this reason, Iniquitatem patrum, qui fratrem suum Joseph vendiderant nunc reddiderat, &c. He rendered now upon the fourth generation, the iniquity of their fathers that sold Joseph: for now mount Sinai smoked in terrible manner, as though the Lord came down to take revenge of them. Contra. 1. But in this fourth generation God delivered them out of bondage, and had wrought wonderful things for them, both in Egypt, and in the wilderness: therefore this was a time rather of mercy, than of judgment. 2. And if God had visited that iniquity upon them now, the posterity of Ios • p • should have smarted as well as the rest. 3. Further, this commination is specially intended for the sin of Idolatry, which the brethren of Joseph were not guilty of then: for Jacob before had buried all their strange gods under an oke, Gen. 35.
3. Procopius thus understandeth these four generations, for the four ages of the world, the 1. from the creation to the flood, the 2. from Abraham till the giving of the law, the 3 from thence to Christ, the 4. from the coming of Christ unto the end of the world: which Christ calleth a generation: when he saith, this generation shall not pass, till all these things be fulfilled. Augustine not much differing, understandeth these four generations: the 1. from Abraham to David: the 2. from David: to the captivity of Babylon: the 3. from thence to the coming of Christ: the 4. from Christ unto the end of the world: in the which fourth generation God visited upon the Jews the iniquity of their fathers, and cast them out of their land. August. cont. Adimant. cap. 7.
Contra. 1. But if these four generations should be taken for the continuance of the world, then what difference should there be, between the third and fourth generation, and the thousand generation, limited for the Lord's showing of mercy?
2. The generation that our blessed Savior speaketh of, was that present age, wherein those things concerning the destruction of Jerusalem should be fulfilled.
3. And laws are made to meet with inconveniences following, not already past: to what end then should the generations be counted, which went before the making of the law? And at the coming of Christ, he found not the Jews given to Idolatry: for the which sin, specially this punishment is threatened.
4. Jerome maketh this allegorical exposition: thus mystically applying these four generations, to the four degrees of sins: the first in the thought; the second in the will, and purpose; the third when the sin is brought into act; the fourth, Si in tuis sceleribus glorieris, if thou gloriest in sin: These two last the Lord useth to punish, and not the former. Hieron. in Ezech. cap. 18.
Contra. 1. If the third and fourth generation are thus to be expounded, then so must the thousand mentioned afterward: but it will be hard to make a thousand degrees of virtue. 2. Neither is it true, that God only punisheth the two last degrees of sin, the act, and glorying in it: for our Savior showeth, that adultery may be committed in the heart, Matth. 5. and Moses was punished for his incredulity at the waters of strife, which was internal, Numb. 20.
5. Lippoman hath this conceit, that the third and fourth generation are to be put together, and so they make the seventh generation, and then this is the sense, Deus tantae severitatis, &c. God is of such severity, that the punisheth impiety in the seventh generation, when as it seemeth to be forgotten: the posterity being by so many degrees distant from their ancestors, that sinned.
Contra. But Lippoman in the same place doth answer himself, showing out of Scripture, that these numbers must be counted, not as one added to another, but as included one within another, as Prov. 30.18. There be three things hid from me, yea four, that I know not : he meaneth not three and four, but four in all, as it followeth in the next verse.
6. Therefore this is the best reason, why the Lord nameth the third and fourth generation; because men may live so long to see their offspring to the fourth generation: as it is said of Job, chap. 42. Acacius: Et sic mutuo videre possunt, & filii peccata parentum ad imitandum, & patres poenas filiorum ad dolendum: And they may mutually see, both the sons the sins of their parents to imitate, and the fathers the punishment of their sons to grieve at. Thomas 1.2. quaest. 87. art. 8. And two other reasons beside are yielded hereof, both that the parents by this long suffering of God in not punishing presently, might be called to repentance: Vt ex hac punitione tolerationem divinam non parvi pendant patres, &c. That the parent should not lightly esteem this divine forbearance. Cajetan. And beside, to show, that if they cannot be won with this lenity and longanimitie of God; that they shall not go unpunished: Longanimis sum in parents, &c. I am long suffering toward the parents, and toward their sons: Si autem nepotes majorum suorum peccata secuti fuerint, ultionem infligam: But if the nephews do follow the sins of their ancestors, at the last I will inflict punishment. Theodoret.
QUEST. IX. Why mercy is promised to be shown to a thousand generations.
SHewing mercy unto thousands. 1. Augustine understandeth this of a thousand years: as if any of the seed of David love the Lord, Quem constat utique ante mille annos fuisse, who was a thousand years since, for two causes God will show him mercy: Quia & ipse Dei cultor est, & exejus semine, qui amaverat Deum: Because both he himself is a worshipper of God, and of his seed that loved God: Quaest. veter. & nov. testam. cap 14.
C • ntra. But it is evident by the construction of the words, that in this clause must be supplied, the word generations, which is understood before: the words in the original are. To the thirds and the fourths: that is, those which are in the third and fourth generation from their fathers, and so must thousands be understood here: now a thousand generations is more than a thousand years.
2. Theodoret maketh particular application of this unto the calling of the Gentiles, Quae per Abraha semen benedictionem divinam adeptae sunt: Which through Abraham's seed obtained the divine blessing after so many years. But this is not fitly applied, for here mercy is promised to a thousand of them that love God: but the Gentiles were Idolaters before they were called to the knowledge of Christ, & therefore they are without the compass of this promise: It was rather fulfilled in the believing Jews, who while they followed the faith, and did the works of Abraham, continued the Lord's people more than two thousand years.
3. Acacius expoundeth thus: Interminatum tempus significavit, in quo anima ipsa, postquam ex hac vita transmigraverit, indeficientem à Deo misericordiam consequetur: He signifieth an undetermined time, wherein the soul, after it is passed out of this life, doth obtain mercy never failing, at the hands of God. Contra. But this term of thousands cannot be referred to the immortal state in the next world: because he speaketh of the time of keeping God's commandments, which is in this life: and beside, as the one part of the third and fourth generation, must be understood of the time of this life, so likewise must the other.
4. Neither can it be taken literally, for from the first man Adam to the last, shall there not to be a thousand generations: seeing from our blessed Savior to Adam there are rehearsed, not full out fourscore generations, Luk. 3. and yet here it is said, to thousands, which cannot be less than two thousand. Tostatus.
5. Wherefore the best solution is this: that here po • itur numerus certus pro incerto: a certain number is put for an uncertain. Tostat. q. 5. Soleo meminisse probitatis parentum in perpetuum: I use to remember the righteousness of the Fathers forever. Lippom. And this is according to the Lord's promise to Abraham, I will be thy God, and the God of thy seed, Gen. 17. without any limitation, that is, forever.
QUEST. X. How men are said to hate God.
Vers. 5. OF them that hate me. 1. God cannot be said properly to be hated, as man is said to hate: as when one man hateth another, he wisheth he might perish or lose his honor, riches, or such like: but so man hateth not God, as if they would have God to perish. Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence, which is goodness it self, which no man can hate, Quia de ration boni est, ut ametur: Because it is of the nature of goodness to be loved: Thom. 2.2. q. 34. ar. 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects: for some are natural effects created by God, as to live, to move, to understand: these effects of God no man hateth, for then he should hate himself. 4. But there are two sorts of effects, for the which God is hated of the world, because he is peccatorum prohibitor, poenarum inflictor: a prohibiter of sins, and an inflicter of punishment. Thom. ibid. So they which keep not God's commandments, which hate virtue, and love vice, are said to hate God: as they do love him which keep his commandments. Tostat. qu. 5.
2. Places of Doctrine out of the second Commandment.
1. Doct. Of the particular contents of the second Commandment.
THe things commanded in this second precept are these: 1. Verus Dei cultus, the true worship of God: Ursinus. Quem constat spiritualem esse, ut ejus natura respondeat, which must be spiritual, as answering unto his nature: Calvin. For God is a Spirit, and will be worshipped in Spirit, John 4.
2. A rule is prescribed, how God will be worshipped, according to his will revealed in his word: unto the which it is not lawful to add anything, nor to take therefrom. As the Lord said to Moses, According to all that I shall show thee, so shall ye make the form of the Tabernacle, Exod. 25.9.
3. God requireth the true devotion and affection of the heart in his worship: as the wise man saith: My son give me thy heart, Prov. 23.26. And the Prophet David, Mine heart is prepared, O God, Psalm. 56.7.
4. All our service and worship of God must be referred to his praise and glory, as the Church prayeth: Not unto us O Lord, not unto us, but unto thy name give the praise: Psalm. 115.1.
These things likewise are forbidden: 1. To make any similitude or likeness of God, Isaiah. 40.18. To whom will ye liken God? or what similitude will ye set up unto him? Marbach.
2. Ne quid de Deo crassum vell terrenum imaginemur: We must not imagine any gross or terrene thing of God: Calvin. As that he hath a body, or parts, or affections like unto man: as the Anthr • pomorphites, and Homoformians, as Rupertus calleth them: Grande sibi fingunt simulachrum, do imagine a certain great image, which sitteth in heaven, and the feet thereof reach unto the earth: because the Scripture saith, Heaven is my seat, and earth is my footstool. Rupert. lib. 3. in Exod. cap. 32.
3. Idolatry, when any divine worship, internal or external, is given to any image, set up to represent God, of what kind and fashion so ever it be, is here especially forbidden: as Ezekiel found the Elders of Israel offering incense to the similitude of creeping things, and abhominable beasts, Ezech. 8.10. Wherein they commit a double error, both in robbing God of his honor, giving it unto dumb creatures, and insensible things: Again, Se turpiter infra creaturas abjiciunt: They do basely abject themselves to these creatures which the Lord hath given them dominion of: Borrh. Here then the Romanists are found to be transgressors, that do prostrate themselves most basely before Idols: as shall be further seen afterward.
4. Not only the adoring of Images, but the setting of them up to be a stumbling block, and occasion of offense to the people, is likewise here prohibited: & therefore Hezekiah when he saw the brazen Serpent to be abused to Idolatry, he brake it in pieces, that the occasion of that sin might be taken out of the way, 2 King. 18.4. The Lutherans therefore are here overseen, that tolerate Images in their Churches, which are dangerous to the weak, though they be taught by them, not to worship them.
5. Not only Idolatry is here forbidden, but all other kind of superstitious worship devised by man, which the Apostle calleth 〈 in non-Latin alphabet 〉 , will worship, Coloss. 2.23. for we must be contented ritibus sive cere ••• is à Deo ipso praescriptis, with rites and ceremonies prescribed of God himself. Such were the sacrifices of the Old Testament, and the Sacraments in the new. Piscator. Here the Romanists likewise offend, which make seven Sacraments, whereas Christ hath ordained but two: and unto these two they have added many superstitious rites of their own.
6. It is a breach also of this Commandment, even to apply things of themselves indifferent, so unto the service of God, as to make them a necessary part thereof: as our Savior reproveth the Pharisees, for washing of their hands often, and for washing of cups and tables, because they put holiness therein, Mark. 6.3. Ursinus.
7. Hypocrisy is another transgression here, when men externally observe the ceremonial or moral works of God commanded, without faith and true devotion. Such the Lord by his Prophet reproveth: This people cometh near unto me with their mouth: but they remove their heart far from me, Isai. 29.13.
8. Prophanenes is here also prohibited, which is a contempt either of the whole outward worship of God, or of some part thereof: Ursinus. as it is written of one of the Popes of Rome, that he cast the Sacrament into the fire: and some of the Romanists have spoken unreverently of our Communion, calling the Communion table, an Oyster table.
2. Doct. All is to be ascribed to God's mercy, nothing to man's merit.
Vers. 2. SHewing mercy, &c. Nothing then is to be ascribed to any merit or desert: for all proceedeth from the mercy of God. Ursinus. The obedience then of the parents, and their posterity, is not any meritorious cause to procure the favor of God: but he crowneth their service in mercy: as Jacob maketh this holy confession: I am not worthy of the least of all the mercies, and of all the truth which thou hast shown unto thy servant, Gen. 32.10.
3. Doct. True obedience proceedeth from love.
Vers. 3. OF them that love me, and keep my Commandments. Though we are brought first by fear to stand in awe of God, and to reverence his law, yet our obedience is not acceptable, unless it proceed of love: Oleaster: as our blessed Savior said unto Peter: Lovest thou me, &c. Feed my sheep, John. 21.16. Peters discharge of his duty in feeding the Lord's sheep, proceedeth from love.
3. Places of Controversy.
1. Cont. That an Idol and an Image are all one.
Vers. 1. THou shalt make thee no graven image, nor any similitude. The first word is pesel, anything that is carved or graven: the other is temanah, similitude: both the one and the other is forbidden: therefore that is but a vain distinction of the Romanists, between idolum, an Idol, and imago, an image ; they confess they worship Images, but no Idols, such as the Gentiles adored: for every similitude of anything whatsoever is forbidden to be made: now their Images are similitudes. Let them hear also the testimony of some of their own writers concerning this matter. Cajet ••• upon this place saith: that it is forbidden, exhibere d • i • in imagine seu idolo signum aliquod honoris: to exhibit unto God in an image or Idol any sign of honor. Lippoman also thus writeth: Dictio Hebraica est pesel, quae est sculptile & idol •• , sicut vertunt, Septuaginta, &c. The Hebrew word is pesel, which is a graven image, and an Idol as the Septuagint turn it, and an image, as the Chaldee readeth, &c. qua tamen omnia idem sunt: which all notwithstanding are the same. See more elsewhere of this matter, Synops. p. 397.
2. Cont. Against the Popish difference between Idol worship and Idol service.
Vers. 5. THou shalt not bow down to them, nor serve them. The word is ghabad, which Oleaster pronounceth abad. Junius useth to express the letter (aiu) with a double aspiration, hhabad: the word signifieth to serve, as servants do service to their masters. Pelargus then noteth well hereupon, that the Popish distinction between 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Idol worship, and Idol service is by this confuted: for we are forbidden here to give 〈 in non-Latin alphabet 〉 , service unto Idols.
3. Cont. Against the Turks that allow of no Images.
THou shalt not bow down to them. Simply then we are not forbidden to make images: for there is great use of pictures, in describing of histories, drawing of Cards, and Mappes: and Moses Tabernacle was set forth with the pictures of Cherubs, and Solomon's brazen Laver stood upon twelve Oxen: therefore the curiosity of Turks is here reproved, that abhor and detest all Images, even of beasts, yea of flowers: whereas they worship a great and abominable Idol in their mind, and with external adoration, that wicked Mahomet.
4. Cont. That it is not lawful to make any Image at all of the Trinity.
Vers. 4. THou shalt make thee no graven image. Further against the Romanists we observe: that it is not lawful to make any image or similitude at all to represent God the Father, the Son, or the Holy Ghost by. Our reasons are these: 1. The Scripture speaketh evidently, Deut. 4.15. Take heed 〈◊〉 yourselves, for ye saw no image in the day, that the Lord spake unto you. Isai. 40.18. To whom will ye liken God, or what similitude will you set up unto him? Act. 17.29. We ought not to think, that the Godhead is like unto gold, or silver, or stone graven by art and the invention of man. Rom. 1.23. They turned the glory of the incorruptible God to the similitude of the Image of a corruptible man. Out of these places of Scripture, these reasons may be gathered: 1. From the interdict or prohibition, God forbiddeth any image to be made of him. 2. From the nature of God, which being infinite, and incircumscriptible, cannot be portraited by an image. 3. It is a dishonor unto God, to liken him to a corruptible man. Ursinus.
2. Lactantius useth this reason: Images are made of men, Vt ex ea solatium capiat absentis: thereby to take comfort over him that is absent: Supervacua ergo hominis Imago, cum prasto est: an Image of a man then is superfluous, when he himself is present: Dei autem, cujus Spiritus ac numen ubi{que} diffusum, abesse nunquam potest, semper uti{que} supervacua Imago: Thou an Image of God, whose d • vine Spirit can never be absent, being dispersed everywhere, is always superfluous. Lactant. de Origen. error. lib. 2. cap. 2.
3. Augustine thus testifieth, Aut id ipsum quod sedere Pater dicitur, flexis poplitibus fieri putandum est, 〈◊〉 illud incida •• us sacrilegium, &c. Neither whereas God the Father is said to sit, must we imagine it to be done, as with bowing of the knees, lest we fall into that sacrilege, which the Apostle chargeth them with, that changed the glory of the incorruptible God, into the similitude of a corruptible man: Tal • simulachrum nefas est Christiano in templo collocare: Such an Image it is a wicked thing for a Christian to set up in the Church, much more wicked in his heart, &c. August. de fid. & Symbol. cap. 7. Augustine's reason is taken from the incorruptible nature of God, grounded upon that place of the Apostle, Rom. 1.23.
4. Nicephorus lib. 18. cap. 53. reporting of the Jacobites and Armenians, which did make the Images of the Father, and the holy Ghost: saith, Quod per quam est absurdum, which is a very absurd thing: and he useth this reason: Imagines eorum sunt, quae videri & circumscribi possunt: Images are of those things which may be seen, and circumscribed.
5. Ioann. Aventin. lib. 7. writeth of John. the 22. that certain in the coasts of Bohemia and Austria, which pictured the Trinity like an old man, a young man, and under the shape of a Dove, he held to be Anthropomorphites, and some of them he condemned to the fire.
6. V • rro writeth that the Romans worshipped God 170. years without any image: Quod si adhuc mansisset, castius dii observarentur: Which use if it had continued, the gods should more chastely and soberly have been reverenced: August lib. 4. de Civitat. Dei, cap. 31. The making of images of God, even in this Heathen writers judgment was a decay of true religion and devotion. Ex Simler.
7. Plutarke in the life of Numa, reporteth, that he forbad the Romans to have any image of the gods, under any shape of man or other creature: and he giveth this reason: Quod nefas esset praestanti • rae deterioribus ad simulare, neque Deum aliter, quàm mente atringi posse censerent : Because they judged it unlawful to resemble the most excellent things to the baser, and that God could not otherwise than by the mind • be attained unto.
The contrary Objections answered.
1. Object. BUt it will be thus objected: The Scriptures do ascribe unto God human parts, as •• nds, eyes, feet: therefore it is not unlawful in such manner to describe and resemble God.
Answ. 1. There is great difference between words and deeds: God which in Scripture so useth to speak to our understanding; yet hath forbidden any such image to be made of him. 2. God useth such metaphorical speeches, for our edifying to apply himself to our capacity: but in making such images there is no such edifying or building of faith, but rather the contrary, the corrupting and destroying of it. 3. There is no adoration or worship tied unto these words, as there is unto such images. Ursinus.
2. Object. God hath manifested himself in human shape, as to Daniel, chap. 7. therefore it is lawful for us to make the like representations of him. P • large.
Answ. 1. The argument followeth not: we may in like manner speak of God as the Scripture speaketh: but to devise other signs to represent God, than he himself hath appointed, we may not. God may manifest himself how it pleaseth him: but man must not presume further, than he hath warrant from God: so to speak of God, as the Scripture doth, is not forbidden; but to make an image of God is prohibited, therefore they are not alike. Simler. 2. Those manifestations of God had a promise of his presence: but to attribute so much unto an image, were plain Idolatry. 3. Those visions were but for a time, so long as it pleased God by such means to manifest himself: and therefore there was no fear of any abuse: Images are permanent, and still in sight, and so give occasion of Idolatry. Ursinus.
5. Cont. Whether it be lawful privately to have the Image of Christ.
SOme think, that privately to have the image of Christ it is not unlawful, so that we take heed of offense: ne homines existe •• ent nos illos adorationis causa habere: lest men should think we have them to worship Simler. But I rather approve herein the judgment of Ursinus, who subscribeth to that decree of the 7. Synod held at Constantinople, where it was decreed, ne Christus pingeretur, that Christ should not be pictured at all. And the Synod yieldeth this reason: because Christ being both God and man, the image of Christ must needs be a lying image, which cannot express his Godhead. So that either in such an image they divide the natures of Christ, separating his Godhead from his humanity, and so fall into the Nestorian heresy: or else they must make the Godhead of Christ also circumscriptable, and so with Eutyches confound his natures. 2. Beside, who seeth not that there is great peril of adoration, in having an image of him, who in that human shape was worshipped? The like danger there is not in having the private pictures of the Apostles and Martyrs: for to their persons, while they lived, no adoration belonged.
3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empresse, who writ unto him, to send her the image of Christ: who dissuadeth her from it, by this argument: Quis gloria ejusmodi & dignitatis splendores lucentes & fulgurantes effigiare mortuis & inanimatis coloribus possit? &c. Who can with dead and unlively colors express the shining beams of such great glory? the glory of Christ, which appeared in his humanity, cannot be pictured.
Epiphanius writeth of the Carpocratites, that they had certain pictures made with colors, and some of silver and gold, quas imagines Jesus esse dicebant: which they said were the images of Jesus, and were made in the time of Pontius Pilate, when Christ was among men: these Images they kept secretly.
Cyrillus thus writeth to Theodosius, lib. de rect. fide: Num tanquam hominem adorabimus Emmanuelem? absit: deliramentum hoc esset, & deceptio: Shall we then worship Emmanuel, as a man? by no means: for this were a great madness, and deceit: & tamen imagines nihil nisi Christi corpus reprasenture possunt: and yet images do represent nothing but the body of Christ. Simler. who seemeth to allow the private use of such images, but not in public: but these reasons condemn all images of Christ in general.
6. Cont. Against the toleration of Images in Churches.
ANother abuse beside concerning Images, is in tolerating them publicly in Churches, though they be not adored and worshipped, which is the error of the Lutherans: as Marbachtus thus delivereth his opinion: Quod ad templa attinet, servandum imaginum discrimen, ut non quaelibet imagines in eis habeantur, &c. Concerning Churches a difference of images is to be observed, that not all images be there had, but only those which have some godly instruction, &c. To the same purpose Osiander. But that the very sight and spectacle of Images in the public place of God's service is dangerous, and unlawful, it may thus appear:
1. Such images set up in the place of God's service, are an occasion of Idolatry: for man's heart being naturally corrupt and prone to Idolatry, by such objects is nourished in error. And therefore Hezekiah, when he saw the brazen Serpent to be abused to Idolatry, did break it in pieces, and so took away the very occasion of stumbling. Augustine saith to this purpose: Cum idola his locantur sedibus, honorabili sublimitate, ut à peccantibus & immolantibus attendantur ipsa similitudine animatorum membrorum, &c. af • t • iunt infirmos animos: When as Idols are set in such places of honor aloft, that they may be beheld of those that pray, and offer, by the very likeness of human parts they do affect the minds of the weak. Epistol. 49. ad Dardan.
2. Images set up in the Church for the people to gaze upon, do win away their mind from celestial cogitations: therefore as the Prophet David saith, Turn away mine eyes from regarding vanity, Psal. 119.37. so all such vain objects should be removed from the people's sight. The ancient Romans would have no Images in their Churches, that the worship of God might be more pure: And the Lacedemonians would allow no pictures in their Courts, and places of assembly, lest the beholding of them might have withdrawn the Senators minds from thinking of the affairs of the Common-wealth. Simler.
3. The weak are offended by such Images: the superstitious and obstinate confirmed in their error: they which are without, as the Turks and the Jews, are by this means hindered from embracing Christianity.
4. It is directly against the Commandment to make any image to represent God by: therefore it is unlawful also to keep or retain them. Ursinus.
5. The Lord commandeth all such Idols to be broken down, Exod. 23.24. and 34.13. And the good Kings in Scripture are commended for destroying and pulling down of Idols: as Asa, Jehu, Hezekiah, Josiah. Ursinus.
The contrary objections for the toleration of Images in Churches, answered.
1. Object. MOses caused Cherubim to be made over the Ark, and a brazen Serpent for the people to look upon. Solomon made the images of Oxen in the Temple, for the brazen Laver to stand upon: therefore it is Lawfull also to have Images now.
Answ. 1. These images had God's special commandment, who giveth laws to others, not to himself, but sometime commandeth things, beside the general law: as he did the Israelites to carry away the goods of the Egyptians. 2. These images were not in the view of the people, which were made in the Temple, and Tabernacle, but there whither the Priests only had access. Simler. 3. And they were not set up aloft as images are to be worshipped: but only made to set forth the work of the Tabernacle, and Temple. 4. The brazen Serpent was used as a figure of Christ: which figures do now cease, the body being come, which is Christ. Ursinus.
2. Object. Images are Lay men's books: that they which cannot read, may learn by the history what was done: so Gregory reasoneth reproving Serenus a Bishop, for pulling down of Images.
Answ. 1. This was the very defense which the Heathen used for their Idols: as Athanasius objected: Si ista vobis sunt pro literis, ad divinitatem speculandam, ut falso jactatis, &c. If these things be unto you instead of letters to behold the Deity, as you falsely boast, why do you set more by the sign than the thing signified? 2. If Images were a means to instruct rude and ignorant people, it is like God would not have omitted this mean in the Old Testament, for the instruction of that rude people: but the Lord was so far from approving any such way, that he doth straitly forbid it. 3. If Images serve for instruction, they must have an interpreter: for they are dumb of themselves: and an interpreter may better instruct without them. 4. The Scripture saith that an Image is the teacher of lies, Habak. 2.18. and that Idols speak vanity, Zachar. 10.2. If they serve then as Lay men's books, they only teach them lies. Simler.
3. Object. The Commandment of abolishing and destroying Images, was ceremonial, and therefore it concerneth not Christians now.
Answ. To take away all occasion of Idolatry, is not ceremonial, because it tendeth to the maintenance of a moral commandment.
4. Object. Images are an ornament to Churches: therefore they may be tolerated.
Answ. 1. Churches are ordained for the assemblies of the living Images of God, not for dead Images. 2. The adorning of the Church must not be contrary to God's commandment, and so to his dishonor, nor to the offense of the members of Christ. Ursinus. 3. A man would not have his wife decked with an harlots attire: neither is it fit that the Temple of God should borrow ornaments from Idolaters. Simler.
5. Object. A thing is not to be taken away for the abuse. Answ. If the thing be good it self, and necessary, it must not be condemned for the abuse: but the case is divers, where both the thing and the abuse are unlawful.
6. Object. It is sufficient that the people be taught and admonished, that Idols are not to be worshipped, though they be not taken away.
Answ. 1. The Apostle biddeth us to abstain from all appearance of evil. 2. And the surest way is to remove from the sight, the occasion of stumbling: as Moses did beat the golden Calf to powder, and Hezekiah brake in pieces the brazen Serpent.
7. Object. Images were not simply forbidden, but because of the proneness in those days of the people to Idolatry: but now the fullness of time being come, the people are not so prone. Paul. Burgens. addit. 2. in cap. 20. Exod.
Answ. 1. The experience of former times in the days of Popery proclaimeth the contrary, that the people were as blindly lead, to offer to Images, to go in Pilgrimage unto them, to prostitute themselves before them, as ever were the Israelites. 2. And this being a moral precept, is as needful now, as it was then: and therefore S. John concludeth his Epistle with this precept as most necessary, Babes, keep▪ yourselves from Idols, 1. John. 5.21.
Against the adoration and worship of Images.
7. Controv. Against the adoration of Images.
THe Romanists beside the public tolerating of Images, and setting of them up in their Churches, do also maintain and defend the adoration of them. Paulus Burgensis hath this position: Eadem adoratione adora • ur Imago repraesentans, in quantum talis, & res per ipsam repraesentata: The Image is to be adored, with the same adoration, with the thing represented, as it doth represent it. Addit. 2. in cap. 20. So also Bellarm. de Imagin. lib. 2. cap. 25. That this is a blasphemous opinion, and contrary to the Scriptures, it is thus proved.
1. The Lord directly here forbiddeth any Image to be made to be worshipped, under pain of his heavy indignation, upon all Idolaters, and their posterity, to the third and fourth generation: yea the Lord accounteth them all haters of him, and enemies unto him, that do worship such abominations.
2. They are accursed, which make any Images to worship them, Deut. 27.15. Cursed be the man, that shall make any carved, or molten Image, an abomination to the Lord, &c. and shall put it in a secret place.
3. Another reason is taken from the nature of such Idols, They are but silver and gold, the work of men's hands: they have a mouth and speak not, they have eyes and see not, &c. Psalm. 115.4. and verse. 8. They that make them are like unto them, and so are all they that put their trust in them: They are vain and deceitful, and of no power.
4. From the effect: the setting up and adoring of Idols, is a robbing God of his honor, Isaiah 42.8. I am Jehovah, this is my name, and my glory will I not give to another▪ nor my praise to graven Images.
5. From the fruits of Idolatry, the gross blindness and ignorance of men, that bow themselves unto the work of their own hands, as the Prophet Isaiah doth describe it, 42.19. None considereth in his heart, &c. I have burnt half of it in the fire, and have baked bread also upon the coals thereof, &c. and shall I make the residue thereof an abomination, shall I bow to the stock of a tree?
6. From the end: No Idolaters shall inherit the Kingdom of God, 1. Cor. 6.10. Idolaters and all liars, shall have their part in the lake, that burneth with fire and brimstone.
The objections of the adversaries answered.
1. Object. We do not worship the Image, but that which is represented by the Image.
Answ. 1. So did the Gentiles maintain their Idolatry as Arnobius showeth, Lib. 6. contra Gentes. Siml. So the Israelites in making their golden Calf, had relation unto God, for they proclaimed an holy day to Jehovah: yet that pretext excused them not. Ursinus. God therefore forbiddeth all Idolatry, under what pretence soever. 2. If they do not worship the Image it self, why do they give divers kinds of worship unto Images, to the Image of Christ more, to the Images of Saints less?
2. Object. The honor of the sign redoundeth unto the thing signified thereby.
Answ. If the sign be pleasing unto him, that is signified: but if it be such as he forbiddeth, and condemneth, it is rather a dishonor, than an honor: and so the adoring of Images is a dishonor unto God.
3. Object. The contumely or dishonor offered to the Image of God, is a dishonor to God himself: therefore the honor thereof redoundeth also unto God.
Answ. If any with a despiteful intention against Christ, do deface his Image or picture, it is contumelious against Christ, because of the evil intention of his heart: but if any do it of a zealous mind against Idolatry and superstition, it is no dishonor unto Christ: as Epiphanius did rend a certain picture of Christ in a clothe, which he found in a Church: Epist. ad John. Hierosol. and therefore the argument followeth not. Ursinus.
4. Object. Some say, that the second precept against the making of Images was only temporal, and concerned the Jews. Ambrose. Catharinus, in opusc • l. de imaginib.
Answ. The condemning of Idolatry in the New Testament, as in the places before recited, 1. Cor. 6. 1. John. 5. Revel. 21. showeth that the precept is moral, and so perpetual.
5. Object. The Idols of the Gentiles are condemned, because they represented those which were no God's. Answ. The Gentiles in their Idols also had a relation to God: they were instituted, as Maximu • Tyrius saith, Vt admoneamur Divinae naturae, to admonish us of the Divine nature.
6. Object. The Lord saith by his Prophet Zephaniah, 2.11. He will consume all the God's of the earth: but Popish Images Images are not yet destroyed: therefore they are not the Idols condemned in Scripture.
Answ. This Prophesy was fulfilled under the reign of Constantine, and Theodosius, when Idols were everywhere destroyed: And this Prophesy concerneth the true Church of Christ, that all Idols should be taken away: and therefore the Romanists show themselves not to be the true Church of Christ, because Idols are not removed from among them. Simler.
Of human precepts and traditions.
8. Controv. Against human traditions.
IT hath been briefly touched before, that among other transgressions of the first Commandment, this is one, the bringing in of superstitious inventions and usages into the service of God, without the warrant of his Word: See before Doct 1. transgress. 5. Here then exception is to be taken against the Romanists, for their presumption herein.
But first, let us see the divers kinds of those things▪ which are commanded by men: which are of four sorts: 1. The Governors Civil and Ecclesiastical, do sometime command such things as are enjoined by the Lord, and prescribed by the Word: as such are the Christian laws of Princes, inflicting punishment upon the offenders against the Moral law, concerning our duty toward God, or our neighbor: such are the exhortations and admonitions of the Ministers of God, out of the Word: these Commandments, all men are bound in conscience absolutely to obey. Of this kind of precepts is that place to be understood, Deut. 17.12. That man, that will do presumptuously, not harkening unto the Priest that standeth before the Lord, or unto the Judge, that man shall die.
2. There are also political constitutions of the Magistrate, which determine of circumstances concerning the better keeping of the duties of the second Table: such are the positive laws of Princes: as when to bear arms, to appoint law days, to prescribe orders and rules for apparel, and such like: wherein we are commanded to yield obedience to our superiors: As the Apostle teacheth, Rom. 13.1. Let every soul be subject to the higher powers: and verse. 7. Give to all men their duty, tribute, to whom tribute, custom, to whom custom, fear, to whom fear, &c. And these precepts do not simply bind in conscience, in respect of the matter commanded, but in regard of the general band, whereby we are bound to obey the Magistrate in all lawful things, and to avoid offense.
3. There are also Ecclesiastical precepts, which concern ceremonies, and other Ecclesiastical orders, belonging to the duties of the first Table, which concerneth the worship of God: as to appoint times and hours of prayer, to prescribe a form of prayer, and what gesture is meet to be used therein, as to kneel, to stand, in what order the Scriptures should be read: these and such other Ecclesiastical constitutions being appointed according to the general rules of the Word, that all things be done to edifying in order, and without offense, are obediently to be received: in such things men should not be contentious, but willingly yield their obedience: as the Apostle saith: If any man lust to be contentious, we have no such custom, nor the Churches of God. And these ordinances of the Church do not bind in conscience, otherwise then in regard of offense and scandal, and as we are generally bound in conscience, in all lawful things to obey our superiors.
4. The fourth sort of human precepts, are those, which are superstitious, and command things not agreeable to the Word, but rather contrary unto it: Such are the seven Popish Sacraments, the multitude of ceremonies, which they have brought into the Church: their superstitious fasts, their pilgrimages to Saints, processions with the cross, and such like: Such were the traditions of the Pharisees, which our blessed Savior speaketh against, Mark. 7. Such precepts are not to be obeyed: but herein we must follow the Apostles resolution, It is better to obey God▪ than man. Ex Ursinus.
These four kinds of precepts are thus distinguished: the first do absolutely bind in conscience, as a part of God's worship directly: the second do bind in conscience, not in respect of the matter commanded, but of our obedience, which we owe unto the Magistrate in all lawful things: the third, for avoiding of scandal and offense: the fourth sort do not bind at all, as being unlawful, and contrary to the Word of God. But for the traditions of the Church, that they are a part of the worship of God, it will be thus objected.
1. Object. God commandeth obedience unto our Superiors.
Answ. No otherwise than they command such things as are agreeable unto his will, either directly, which are prescribed in the Word; or by way of consequent, that are consonant to the rules of the same.
2. Object. Such things as are done to the glory of God, are a part of his worship: such are the determinations of the Church.
Answ. Those things, which of themselves serve to the glory of God, as being by the Lord himself commanded, belong unto his worship: not all those things, which accidentally only serve to that end, and as secondary means attend upon the service of God.
3. Object. Some of the Saints did worship God after a manner not prescribed, so also may the Church now: so Samuel sacrificed at Ramah, and Elias in Carmel.
Answ. 1. To sacrifice unto God, was a thing commanded: though the place were indifferent before the building of the Temple. 2. These were Prophets, and had the extraordinary direction of the spirit. Ursinus.
4. Moral observations upon the second Commandment.
1. Observ. God is full of long suffering.
Vers. 4. VIsiting the iniquity of the fathers, upon the third and fourth generation, &c. Jerome out of these words, well observeth the lenity and longanimity of God, that so long forbeareth to punish. And whereas some thus object, Quanta in eo crudelitas, ut iram suam us{que} ad tertiam & quartam extendat generationem? How great cruelty is in God, who extendeth his wrath to the third and fourth generation: he maketh this sufficient answer: Non severitatis est iram tenere us{que} ad tertiam & quartam generationem, sed signum m • sericordiae poenam differ peccati: It is no sign of severity to contain anger unto the third and fourth generation, but of clemency to defer the punishment of sin. Hieron. in Ezech. cap. 18.
2. Observ. That fathers for love unto their children should fear to offend.
AVgustine further doth gather hereupon a profitable instruction, both for parents, and for their children: that the fathers, Affectu filiorum revocarentur ad reverentiam Creatoris: should be revoked unto the reverence of the Creator, by the affection unto their children: knowing that their sin shall be punished in their posterity: and that the children, Timentes ne incurrerent peccata patrum, legi Dei obte • perarent: fearing lest they should incur the sins of their fathers, should obey the law of God. August. de qu • stion. utter. & nov. Test. cap. 14.
3. Observ. God is more inclined to mercy than to severity.
Vers. 5. SHewing mercy unto thousands. Whereas God's justice is extended but to the fourth generation, his mercy to the thousand; herein appeareth how much more prone the Lord is to mercy, than unto severity: as Cajetan well noteth, Ad conferendum bona Deus est propensissimus, ad inferendum mala parcus: God is most ready to confer good things, but sparing to bring upon men evil: and the reason is, because he conferreth and bestoweth good things of himself, but evil being urged thereunto, by the evil demerits of men.
Upon the third Commandment.
1. Questions discussed.
QUEST. I. What is signified by the name of God, and how diversely it is taken.
THou shalt not take the name of Jehovah, &c. 1. The name of a thing is that whereby it is known unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one: neither properly can any name be given him, because he is infinite, and cannot be comprehended in a name: neither is a name given unto God in respect of himself, but to us, that in some sort he may be made known unto us: that there is a God, we all know by nature: but what God is, we know not, but as it pleaseth himself to reveal. Tostat. qu. 6. 2. The name of God is not here only, that name tetragrammaton, Jehovah, consisting of four letters, as the Hebrews strictly take it: but for whatsoever, whereby the Lord is made known to us, as his wisdom, mercy, justice, truth. Calvin. 3. The name of God is taken, 1. for God himself, Joel 2. Whosoever calleth upon the name of God shall be saved. 2. For the word of God, as John. 17. our blessed Savior saith, I have manifested thy name. 3. For the wisdom, power, mercy, and other attributes of God: Malac. 1. Great is my name, that is, my glory, power and Majesty. 4. For the commandment of God: as John. 17. I came in my fathers name. 5. For that whereby God is called: as Jehovah, Exod. 3. This is my name forever. Marbach. 4. The names which are given unto God are of three sorts: First, the names whereby the divine nature and essence is expressed, as Elohim, God, Adonai, Lord, Jehovah: for these only are peculiar unto God. Secondly, the names taken from his attributes, as his wisdom, goodness, justice, and such like: which properties though in most excellent manner they agree unto God, yet are also communicated unto men. God's name is properly taken in vain, by abusing of the first sort: and of the second also, when they are uttered with some special note and reference to God: otherwise we may spake of wisdom, clemency, justice, in general, without reverence, and yet not profane the name of God. The third sort of names, are those, which are given to our blessed Savior, both God and Man, as Jesus, Christ: which are the names of God: who although he were man, yet the name is not given to the parts, but to the whole suppositum or person: now Christ is divinum suppositum ; a divine, not an human suppositum or subject: because Christ was from the beginning: as the Apostle saith, Hebr. 13. Christ yesterday and today, and the same forever. Now then to profane and abuse these blessed names of our Savior, is to take the name of God in vain. Tostat. qu. 6.
QUEST. II. That it is more to abuse the name of Jesus, than simply of God.
YE • , it is more offensive to abuse the name of Jesus, and a greater dishonor, than simply to abuse the name of God, or any other appellation given unto him: and that for these reasons: 1. Because God hath magnified and exalted the name of Jesus above all names, in respect of his great humiliation and obedience even to the death of the Cross: as the Apostle showeth, Philip. 2. 2. Because there is no other name, under heaven, whereby we are saved▪ than the name of Jesus, Act. 3. 3. The name of Jesus betokeneth both the divine nature, and the second person of the Trinity: the name of God showeth the divine nature only: and that name, quod signat Deum sub pluribus perfectionibus est honorabilius: that name, which describeth God with more perfections▪ is the more honorable name. 4. The name of God, showeth him to be our Creator: the name of Jesus, showeth him to be both our Creator and Redeemer. Tostat. qu. 7.
QUEST. III. How many ways the name of God is taken in vain.
HIs name in vain. 1. As God's name is hallowed and sanctified three ways: in our mind, and thoughts, when we conceive and think nothing unworthy or unbeseeming the glory of God: in our words, when we speak reverently of God, and his works: and in our works, when we glorify God in our life and acts: So God's name is profaned in like manner; both in our mind and thoughts, in idle, curious and vain speculations of God: in our words, by rash or false oaths: in our deeds, when the name of God is abused to sorcery, enchantment, or such like. Simler. 2. Two ways is God's name taken in vain: Cum nomen Dei assumitur ad confirmationem falsitatis, vel frustra: when the name of God is taken up to confirm an untruth, or to no purpose. Lyranus. For he is said to do a thing in vain, qui nullo fine praesupposito agit, which doth a thing no end at all propounded: or mal • & indebito fine praesupposito, or an evil and unlawful end pretended. Tostat. qu. 8. 3. Oleaster noteth these three ways, when the name of God is taken, or lifted up in vain (for so the word nash • signifieth, according as it was their manner to swear with lifting up of the hand, as Abraham did, Genes. 14) First when they use the name of God, pro re futil • , for a vain or trifling thing. Secondly, in rem, quam non intendis impleri: upon a matter, which thou doest not purpose to fulfill: as they which swear falsely. Thirdly, in vain, that is, without cause: ne jures nisi ob necessitatem: thou must not swear, but upon necessity. 4. Thomas more distinctly showeth: first, what a vain thing is, and then how the name of God is taken in vain:
First, a vain thing is taken for that which is false: as he that sweareth falsely: then for that which is inutile, unprofitable; and here they offend, which do swear de re levi, for a small and trifling matter: sometime vain, or vanity is taken for sin, and iniquity; and in this respect they take the name of God in vain, which take an oath to do any wicked thing, as to commit theft, or any such thing: of this kind was Herod's oath.
Secondly, the name of God is assumed or taken up, upon these reasons: 1. Primo ad dicti confirmationem: First to confirm our saying: and here they offend, which swear by any other than by the name of God. 2. Sumitur ad sanctificationem: The name of God is used for sanctification, as Baptism is sanctified in the name of God. Here they transgress which abuse the Sacraments, or holy things. 3. Tertio sumitur ad confessionem & invocationem: Thirdly, it is taken up, for confession, and invocation. Here they which abuse prayers and the invocation of God to superstitious ends, as to enchantments, or such like, do profane the name of God. 4. Quarto sumitur ad operis completionem: Fourthly, it is taken for the perfiting and finishing of a work, as the Apostle, Coloss. 3. Whatsoever you do in word▪ or in deed, d • e all in the name of our Lord Jesus Christ. They therefore which have begun a good profession, and afterward fall away, do take the name of God in vain. So Thomas 2.2. quaest. 122. art. 3. 5. The Hebrews then do take this Commadement too strictly, that here is forbidden only prolatio nominis Dei tetragrammaton indebita: the undue pronouncing of that four lettered name of God, which is Jehovah, which it was lawful, they say, only for the high Priest to use, and that only in the Temple, and only then when he blessed the people. Ex Lyrano.
QUEST. IV. What is required in taking of a right oath.
Seeing perjury, and taking of a false oath is a breach of this Commandment, as it is a dishonor unto God (for as our brother is hurt thereby, it belongeth unto the ninth Commandment) it shall not be amiss here to show, what conditions are required in an oath, that perjury may be the better prevented: this the Prophet Jeremiah declareth in these words: Thou shalt swear in truth, in judgment, and righteousness, Ierem. 4.2. Which three shall now be declared in their order.
1. The first thing required, is truth in every oath, whether it be assertorium, or promissorium: whether it be an affirming oath, or promising oath: the first must have conformity with the truth unto the thing already done in present, which is affirmed to be true, otherwise it is a false oath: the other respecteth the mind and intent of him that sweareth: for he promiseth not certainly that it shall be done, because he is uncertain of the future events: but si intendat facere, ut promittit, verum est: if he intend to do as he promiseth, it is a true oath, otherwise not. Tostat. qu. 8. 2. And not only falsity is contrary to truth in taking of oaths, but deceit and fraud also: as he sware fraudulently, that having made a truce with his enemies for certain days, set upon them in the night: and the woman that sware she was with child by Eustochius of Antioch, which was not the Bishop, but another common person of the City of the same name. Simler And not he only which sweareth falsum cognitum, a false thing known, but falsum dubium, a false thing that is doubtful, taketh a false oath: but he that having exactly sifted his memory, and yet is deceived, non formaliter jurat falso, formallie doth not swear falsely. Cajetan. He that thus sweareth falsely, injuriam facit Deo sibi, & omnibus hominibus, doth offer wrong to God, to himself, and to men. To God, because an oath being nothing else, but the calling of God to witness, he that sweareth falsely believeth, Deum, aut nescire verum, aut diligere mendacium, that God either knoweth not the truth, or that he loveth a lie. To himself he doth wrong, for he bindeth himself to the judgment of God, wishing that the Lord may punish him, if he speak not the truth. To men he offereth wrong, because there can be no society or dealing among men, if one may not trust another. Thomas, in opusculo.
2. He that sweareth must do it in judgment, that is, deliberately and advisedly, not rashly, and hastily. The Romans had an use, that he which would swear by Hercules, should go forth of the doors, that he might be well advised, and take some pause before he sware: for they held that Hercules did swear but once in all his life, and that was to the son of King Augeas. This deliberation in their idolatrous oaths, should admonish Christians to be well advised in swearing by the name of God. Simler.
3. They must swear in righteousness: that it be a just and lawful thing which he sweareth. Herein David offended, which sware in his rage to put Nabal and his whole house to the sword. Simler. And he must not only swear that which is just and lawful, but justly: as he which hath seen his brother commit any offense secretly, if he take a voluntary oath to discover it, being not urged to depose so before a Magistrate, sweareth not justly. Tostat. quaest. 8.
QUEST. V. Whether men be bound to swear often.
SOme of the Jews held, that it was a part of God's worship, to swear by his name, and therefore they thought they did well in often swearing: and this their custom, they would warrant by that place, Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and swear by his name. Contra. 1. The three former conditions, to swear in truth, judgment, and righteousness must be observed, and kept in every oath: which cannot be, if men were bound or commanded often to swear. 2. An oath was brought in among men for necessity, for this is laid upon man, as a punishment, that one is not believed of another upon his bare word: and our Savior saith, Whatsoever is more than yea and nay, cometh of evil: therefore where no necessity urgeth for one to swear, it is no acceptable service unto God. 3. As to swear is not altogether unlawful, as shall be shown afterward, in the places of controversy against the Anabaptists▪ for then it should in no case be permitted, as adultery, and murder, are simply prohibited; and we read in Scripture, that divers of the servants of God have taken oaths: So neither is an oath usually to be taken, where there is no just cause: and yet an oath is restrained, Non propter seipsum, sed propter mala quae sequuntur ex eo: not for it self, but for the evils and inconveniences that follow: as wine is to be used warily, not for that it is evil, but because being abused, it procureth drunkenness: so the frequenting of an oath is not good, because perjury often followeth. 4. Therefore that text alleged, is no commandment to swear: for then they which swear most, should be counted the most holy and religious men: but Loquitur ex permissione, the text speaketh by way of permission: that when one is to swear, he may and ought only to swear by the name of God, and not of any other. Tostat. quaest. 9.
QUEST. VI. Whether it be lawful to use cursing.
NOt far discrepant or differing from the nature of an oath, is execration or cursing: where it is to be considered: 1. That simply it is unlawful to curse, as offending both against the first table in the abuse of God's name, and against the second, in the breach of charity, when men of hatred, and in their rage do curse, and wish evil unto their neighbors. 2. Yet there are examples in Scripture of holy men, as of David, who in the Psalms often wisheth the destruction of his enemies; and of Paul, who saith, I would they were cut off that trouble you. But here there are divers considerations to be used: 1. That divers of these execrations were denounced with a prophetical spirit, and so were prophetical predictions of their destruction, rather than maledictions. 2. They wished not their destruction as a revenge upon them, but only that God would bring their wickedness to an end, by cutting them off: which kind of prayer is not against the glory of God. 3. They did not pray as private persons, wishing they might be revenged upon their enemies: but as public persons respecting the glory of God, and the good of his Church. 4. Yet these examples are very cautelously to be followed. Simler.
QUEST. VII. For what things an oath is not to be taken.
THese five things a man is not to take an oath of: 1. Of things that are false, for he that so sweareth maketh God the witness of a lie. 2. Of things doubtful and uncertain: for it were presumption to call God to be witness of that which he is uncertain, whether it be true or not. 3. Of things unlawful, for so he maketh God contrary to himself, in calling him to be a witness to that, which he himself hath forbidden. 4. Of things impossible which are not in our power. This were a mocking of God, for he cannot have a serious purpose, when he sweareth to do that, which he knoweth he cannot do. 5. Of light and frivolous matters, for he that sweareth upon small occasion, giveth not due reverence unto God. Ursinus.
QUEST. VIII. Whether all kind of oaths are to be kept.
IT will be here further questioned, whether all kind of oaths are strictly to be kept. 1. Whether oaths made unto enemies and thieves are to be performed. The answer is, they are: 1. In the 15. Psalm, verse. 5. he is described to be a righteous man; that sweareth to his own hindrance, and changeth not. 2. The cause why a man keepeth not touch with his enemy, is the fear of the loss of life or goods: but the honor of God should be more dear unto us. Regulus is commended in the Roman histories, for keeping his faith in returning to his enemies. 3. Beside, if faith should not be kept to such, this inconvenience would follow, that in such like extremities no credit would be given unto others. Simler.
2. Concerning oaths made to thieves: for the preservation of the life, though they be extorted oaths, if the things be lawful and possible, which he sweareth, as a man bindeth himself to a thief, by oath to pay him a sum of money, and to be silent, to save his life, the innocent party is bound to keep this oath. It will be objected, that this oath is hurtful to the commonwealth, for by this means thieves escape unpunished. But it may be answered: 1. That the hurt hereby redounding to the State, is not in this case to be redeemed, or prevented with the loss of a man's life. 2. It is for the good of a Common-wealth, that the life of every honest member thereof should be preserved. Ursinus.
3. But there are unlawful oaths that are not to be kept: such as Novatus exacted of his followers, that they should not return unto Cornelius the Bishop of Rome his communion. Such is the oath of fealty and obedience made to the Bishop of Rome: these oaths are better broken than kept: 1. That which it is unlawful to swear, it is unlawful also to perform being sworn: it is but a doubling of sin to keep a wicked oath, as Herod did in putting John the Baptist to death. Ursinus. 2. David brake the rash oath which he made against Nabal's house: and the Israelites, which had entered into covenant, and so bound themselves by oath to serve Baal, who was thereof called Baal bereth, Judge. 8 33. yet afterward forsook Baal and his worship, when they turned unto God. 3. And the reason is, because in all oaths there is a secret exception of the higher power, and former oaths made. God is greater than man, and we have first bound ourselves unto him: therefore no oath ought to be performed, which is against God, or godliness.
4. As touching the oath which Joshua made to the Gibeonites, it was a lawful oath, though Joshua was somewhat deceived in it: 1. Because those Canaanites were not excluded which sought peace, and embraced the religion of the Israelites; as appeareth, Judge. 11.19, 20. 2. The Lord approved this oath, and judged the house of Saul, because he violated it, 2. Sam. 21. Simler. 3. Joshua kept this oath, lest it might have brought a slander upon the name of God among the Gentiles, by whom they had made this oath, if it should have been violated. Ursinus.
5. There are certain oaths that are lawful in the promising, and fall out to be unlawful in the performing: as if a man bind himself by oath to assist his friend, and he afterward prove an enemy to his country.
6. Although unlawful oaths are better broken than kept, yet it is not to be done rashly; lest other might be encouraged to violate lawful oaths: as, though the Israelites had sworn, that they would not give their daughters in marriage to them of Benjamin, which was no lawful oath, yet they were careful to keep it. Simler.
QUEST. IX. Of the commination added to the third Commandment.
THe Lord will not hold him guiltless, &c. 1. The Hebrews, when they will increase the signification of a thing: Id per negationem nominis, quod nos per superlativum, f • cere solent: Use to express that by the negative, which we use to do by the superlative: The Lord shall not hold him innocent or guiltless: that is, pro impio & scelerato habebit, &c. shall hold him for a wicked man. Lippom. 2. And it is as much to say, as, he will punish him: for whom the Lord holdeth innocent, he punisheth not. Tostat. 3. This commination here added, showeth a treble office of the law: Quorum unvm in docenda voluntare Dei, &c. The one is in teaching the will of God, what should be done, what not done: the other in manifesting the sin; the third in showing the punishment for the duty omitted. Borrh. 4. And by this commination is signified: that although the Lord be full of long suffering: Compensare tamen soleat tarditatem gravitate supplicii, &c. Yet he doth recompense the slackness of the punishment, with the greatness thereof. Lippom. This showeth, that although blasphemers escape the censure of men, yet the Lord will most certainly punish them. 5. Paulus Burgensus here taketh up Lyranus, because he maketh this commination, causa prohibitionis, the cause of the former prohibition: which he correcteth thus: he saith, it is comminatio paenae, a threatening of punishment, not the cause of the prohibition. But if Lyranus be interpreted with favor: as the Replier to Burgensis thus expoundeth, that, comminatio est causa motiva observantiae praeceptorum: The commination is a motive cause of the observation of the precepts; Burgens. had no great reason to take this exception to Lyranus.
3. Doctrines observed out of the third Commandment.
1. Doct. Of the general and particular contents of this Commandment.
THe contents then of this Commandment in general, are, that as in the negative is forbidden the abuse and profanation of the name of God: so in the affirmative included, we are commanded with all reverence and fear to use the name of God.
The particular virtues here required, with their opposite vices are these: 1. The propagation of the true doctrine of the will and works of God, and setting forth the same unto others, as the Lord chargeth his people, Deut. 4.9. Take heed to thyself, &c. that thou forget not the things which thine eyes have seen: but teach them thy sons, and thy sons sons, &c.
Contrary hereunto are: 1. The neglect of this duty, in not declaring the will and works of God to others: for it showeth, that they are forgetful of God's benefits, and so have and know them in vain, as that unprofitable servant saith in the Parable: I was therefore afraid, and went and hid thy talent in the earth, Matth. 25.25. 2. The corrupting of the true doctrine concerning the will and works of God, as Jeremiah saith of the false Prophets, that they prophesied lies in the name of God, Ierem. 14.14. Ursinus. This is a special transgression of this Commandment, when any abuseth the name of God, Ad confirmandam erroneam religions doctrinam: To confirm any erroneous doctrine of religion: Osiander. As they do, which allege Scripture in defense of their errors. And to this purpose, Gloss. Interlinear. Nomen Dei, legne, lapidi, vel hujusmodi non attribues, &c. Thou shalt not give the name of God to stocks or stones, or such like, &c.
2. The setting forth of God's praise, blessing of his name in all his works, seeking of his glory, reverencing of his Majesty, is here commanded, as the Apostle saith, Coloss. 3.17. Whatsoever ye shall do in word or deed, do all in the name of the Lord Jesus, giving thanks to God even the Father by him.
Contrary hereunto, are: 1. The contempt or neglect of the glory of God, as Rom. 1.21. When they knew God, they did not glorify him as God: which transgression is committed, when men do not acknowledge God the giver, and author of all good things which they enjoy. 2. Blasphemy, which is to speak evil of the name of God, as to murmur and repine against him, to make him the author of evil, and such like: against this sin, it was decreed by Moses law, that he that blasphemed the name of God, should be put to death, Levite. 24.17. 3. Cursing and execration is contrary hereunto, when men do curse others, as from God, as wishing the plague of God to light on them, or such like: for so they make God but as the executioner, to take revenge according to their lust, and wicked desire: of such curses speaketh David, Psal. 109.17. As he loved cursing, so shall it come unto him, as he loved not blessing, so shall it be far from him.
3. Confession of the truth, is another virtue here prescribed, Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation: So Saint Peter, Sanctify the Lord God in your hearts, and be ready always to give an answer to every man, that asketh you a reason of that hope which is in you, 1. Pet. 3.15.
Contrary hereunto, are: 1. The denial of the truth through fear and infirmity, as Peter with cursing denied Christ. 2. A general apostasy, and falling away from the truth: of such the Apostle speaketh, They went out from us, for they were not of us, 1. John. 3.19. 3. Dissembling of the truth, as they which confessed not Christ, lest they should have been cast out of the Synagogue, John 11.42. 4. Offence and scandal in manners or life, whereby God is dishonored. Such were the Jews, of whom the Apostle saith, The name of God is blasphemed among the Gentiles, because of you, Rom. 2.24.
4. Invocation of the name of God: which is a devout petition and asking at the hands of God of such things as we need, grounded upon the confidence of the promises of God in Christ. So the Prophet David saith, Praise the Lord, and call upon his name, Psalm. 105.1. Invocation, as it is a part of God's worship, and so belongeth unto him, is a branch of the first Commandment: wherein I rather follow Simlerus judgment, who maketh invocation of Saints a breach of the first Commandment, than Ursinus, who referreth it to the third. But in respect of the manner, required in prayer, that it should be done, with a true heart, and unfeigned devotion, it appertaineth to the third precept.
Contrary unto true and faithful invocation, are, first the neglect of prayer, Psalm. 14.4. They call not upon the Lord. Secondly, the abusing of prayer and invocation of the name of God to unlawful ends, as to sorcery and enchantment. Borrh. Thirdly, the asking of such things, as are not agreeable to the will of God, as the Apostle saith, Ye ask and receive not, because ye ask amiss, I am. 4.22. Fourthly, lip labor in prayer: when many words are used, but without any true devotion. As the Prophet saith, This people honoreth me with their lips, but their heart is far from me, Isai. 29.13 as it is cited, Mark. 7.6.
5. Here is commanded a due, and reverent taking of the name of God into our mouths, by a lawful oath, whereby we call God to be a witness unto our souls, that we speak the truth: this is a kind of invocation of the name of God, and a part of his worship, Deut. 6.13. Ye shall serve him, and swear by his name.
Contrary hereunto, are: 1. The refusal of a just and lawful oath: when any refuse to testify the truth upon their oath, which may make for the glory of God, and the good of our neighbor: as the Apostle saith, An oath for confirmation, is among men an end of strife, Hebr. 6.16. 2. To take a false oath, either in not performing that which is promised by oath, or in testifying upon an oath, otherwise, than the truth is. 3. An idolatrous and superstitious oath, which is made by any other name, than of God only. 4. An oath to perform any unlawful thing, such as Herod's oath was. 5. A rash oath, lightly and vainly made, without any necessity, as in common and usual talk: which abuse is reproved by our blessed Savior, Matth. 5.23. Ursinus.
2. Doct. What an oath is.
COncerning an oath then, briefly this it is: 1. In a general sense, to take an oath, or to swear, is used for the whole worship of God, as Isaiah 45.23. Every knee shall bow unto me, and every tongue shall swear by me: and the reason is, because we profess him to be our God, by whom we swear. 2. But more particularly and properly, an oath is defined thus: It is an invocation of the name of God, as the only searcher of the heart, whereby, he that sweareth, taketh God to record, that he speaketh the truth, and wisheth God to punish him, if he do otherwise. Ursinus. So that two special things are intended in an oath: 1. To call God as a witness, that he speaketh the truth: as the Apostle saith, Galath. 1.20. Now the things that I write unto you, behold I witness before God that I lie not. So Thomas: Iurare per Deum nihil aliud est, qu • m invocare ejus testimonium: To swear by God is nothing else, but to call him to witness. 2. He that taketh an oath, desireth that God may punish him, if he swear falsely: as the Apostle, I call God for a record against my soul: or unto, or upon my soul, 2. Cor. 1.13. Nihil aliud est dicere per Deum ita est, nisi quod Deus puniat me, si non ita est: It is nothing else to say, by God it is so, but, that God punish me, if it be not so. Thom. in opuscul.
3. Places of Controversy.
1. Cont. It is not lawful to swear by Saints, or other creatures.
1. THey take the name of God in vain, which do swear by any other, than by the name of God: and therefore the Romanists are in error, which maintain the swearing by the name of Saints. Rhemist. annot. Math. 23. v. 21.
1. God commandeth that we should swear only by his name: Deut. 6.13. Thou shalt fear the Lord thy God, and serve him, and swear by his name: which text our Savior alleging, Matth. 4. interpreteth it by the word only: him only shalt thou serve. So also Deut. 10.20. and Exod. 23.13. it is directly forbidden, that they should take the name of any other God's into their mouths.
2. God reproveth those which swear by any other, than by him: as Zephan. 1.5. I will cut off &c. them that worship and swear by the Lord, and swear by Malcham.
3. Invocation belongeth only unto God; but the taking of an oath is a kind of invocation: therefore it is a service due only unto God.
4. In taking of an oath, we call God to be a witness unto our soul: but God only knoweth the secrets of the heart: neither Angel, nor Saint. Ergo.
5. He that sweareth giveth unto him power to punish him, if he swear falsely: but God only is able to punish the soul. Matth. 10.28. Ursinus.
But it will be objected thus: 1. Our Savior alloweth swearing by creatures, Matth. 23.21. Whosoever sweareth by the Temple, sweareth by it, and by him that dwelleth therein. Rhemist, annot. in hunc locum.
Answ. 1. Our Savior here doth not justify swearing by creatures: but confuteth that nice distinction of the Pharisees: that it was nothing to swear by the Temple, but by the gold of the Temple, verse. 16. and showeth, that they could not avoid swearing by God, when they did swear by the Temple, because it was the place of his habitation: and so they did in such an oath take the name of God in vain. 2. For otherwise if our Savior should here allow swearing by creatures, as by heaven, saying, He that sweareth by heaven, sweareth by the throne of God, he should be contrary to himself: for elsewhere he saith, Swear not at all, neither by heaven, for it is the throne of God, Matth. 5.34.
2. Object. Joseph did swear by the life of Pharaoh, Gen. 42.15.
Answ. 1. Some say that this was no oath, but a vehement kind of asseveration: as Hannah saith to Eli: As thy soul liveth, 1. Sam. 1. and Abner to Saul, 1. Sam. 17.56. and so they would have the meaning to be this, as truly as Pharaoh liveth, or, as I wish his life and health, so it is true I say: Ursinus. Iun. But it is not all one kind of phrase, to say unto one present, as thy soul liveth ; and of one absent, to say, by his life, or soul. 2. It showeth therefore some infirmity rather in Joseph, though he worshipped the true God, yet he had learned to speak as other Courtiers did, to swear by Pharaohs life: yet rather of custom of speech, or the more cunningly to conceal himself from his brethren, than of any purposed imitation of their superstitious oaths: therefore Joseph's example here can be no warrant. See more of this, Hexapl. in Genes. c. 42. v. 15.
3. Object. It is usual for men in taking of an oath to lay their hand upon the Gospel: therefore it is lawful to swear by a creature.
Answ. 1. Men using this external sign do not swear by it: no more than Abraham's servant did swear by his masters thigh, when he put his hand under it, Gen. 24. 2. he sware by the name of God· So the Lord saith, I lift up mine hand to heaven, and say, I live forever, Deut. 32.40. And the Angel lift up his hand to heaven: but sware by him, that liveth forever, Revel. 10.6. So they lay their hand upon the book as a visible sign, or seal of the oath: but they swear not by the book, but by God, the Author of the book: to this effect, as the words are repeated unto them: as help thee God, and the contents of that book. So Thom. Cum jur as per Evangelium, jur as per Deum, qui dedit Evangelium: When thou swearest by the Gospel, thou swearest by God, which gave the Gospel.
4. Object. It is not lawful to profane or speak irreverently of the name of the Virgin Mary, or of the Saints: for this also is a taking of the name of God in vain, quia habent quandam connexionem ad Deum: for they have a certain connection unto God: and a certain kind of adoration belongeth unto them. Tostat. qu. 7.
Answ. 1. The argument followeth not, the name of Saints is not to be irreverently used, therefore we must swear by them: for neither is the name of the Prince to be abused, yet it is not lawful to swear by it: there is a mean between swearing by a name, and profaning or abusing of it. 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them, or upon any connection unto God, by any kind of worship: but upon that bond and connection of love, which we owe unto them as the Ministers and servants of God: as our Savior Christ saith of his Apostles, He that despiseth you, despiseth me, Luk. 10.16. So that this despising or contempt offered to the Ministers of Christ, is rather a breach of the fifth Commandment in the second table, than of this, which only prescribeth our reverence and duty toward God.
2. Controv. Against the Romanists, that say, faith is not to be kept with Heretics.
2. THe Romanists have another position, that faith is not to be kept with Heretics: for so contrary to the safe-conduct given by the Emperor to John Hus, and Jerome of Prague in the Council of Constance, they condemned them to death: and for the justifying of this fact they further allege, that it belonged unto the Magistrate to punish Heretics, having them in his power. Ex Simler • .
Contra. 1. They having the chief Magistrates license to go and return safely, were free and privileged persons, and so exempt from the Magistrates power and jurisdiction. 2. Neither shall they ever be able to prove them to have been Heretics. 3. Under this pretext and color, oaths shall be of no force or validity among men, which would be a great hindrance and prejudice to human society. 4. And by this means God's name is blasphemed and evil spoken of; when they which profess themselves Christians, do more lightly esteem the name of their God, than the Heathen did their Idols. 5. Abraham made a covenant by oath with Abimelech, Jacob with Laban, Joshua with the Gibeonites, all which were strangers from the true worship of God, and yet they kept their covenants and oaths.
3. Controv. Against the Anabaptists concerning the lawfulness of an oath.
3. FUrther against the Anabaptists, it followeth to show the lawfulness of an oath among Christians: which is thus proved:
1. If it had been unlawful to swear, and if the thing were evil in it self, then the holy servants of God would not have sworn at all: as Abraham did to Abimelech, Gen. 22. Jacob to Laban, Gen. 31.53. Jonathan and David each to other, 1. Sam. 20.42.
2. God commandeth us to swear by his name, Deut. 6.13. Deut. 10.20. but God commandeth no evil to be done.
3. The end of an oath is to make an end of controversies and strife, Heb. 16.16. therefore it is to God's glory, and profitable to human society, that by oaths such business should be ended.
1. Object. But the Anabaptists object, that although it were permitted in the Old Testament to the Fathers to swear, yet it is forbidden in the new.
Answ. 1. Christ saith he came not to dissolve the law, meaning the Moral, but to fulfill it: to take an oath belonged to the Moral law: which being perpetual, the other still remaineth in use. Ursinus. 2. The Prophets speaking of the times of the Gospel, and of the state of the Church under Christ, do foretell that they should swear by the name of God: as Isaiah 65.16. He that sweareth in the earth, shall swear by the true God. 3. We have the example of S. Paul, who often called God to witness, as Rom. 1.9. 2. Cor. 1.23. Rom. 9.1. Philip. 1.8. Galath. 1.23.
2. Object. Our Savior giveth a general prohibition against swearing, Mat. 5.34. Swear not at all, neither by heaven, for it is the throne of God: nor by the earth, for it is his footstool: And S. James saith, Before all things, my brethren, swear not, &c. but let your yea be yea, and your nay, nay, lest you fall into condemnation, James 5.12.
Answ. 1. Out Savior doth not generally condemn all kind of oaths, but only rash and unadvised oaths, which were used in their common and ordinary talk: for he intendeth here to correct an abuse among the Jews: they were allowed to swear by the heaven and earth, and by such like, as though such kind of oaths nothing concerned God: our Savior telleth them, that even in such oaths the name of God is profaned▪ and abused, because there can be no part of the world named, where the Lord hath not set some prints and marks of his glory. Simler. 2. And again, our Savior saith in this Chapter, that he came not to dissolve the law, which allowed the public use of an oath.
3. Object. Our Savior saith further, Let your communication be nay nay, yea yea, for whatsoever is more, cometh of evil: an oath therefore is not to be used, as proceeding of evil.
Answ. 1. Our blessed Savior speaketh against such frivolous forms of oaths, which were used among the Jews in their ordinary talk, which came indeed of an evil mind: for otherwise he himself used more than bare, nay nay, yea yea, in his speech: often saying, Amen, Amen. Ursinus. 2. S. Paul also, often calling God to witness, should have gone against his Masters rule, if it had not been lawful at all to take an oath Ursinus. 3. Oaths indeed proceed of evil, not in him which taketh a just oath, but in the other, that will not believe him without an oath: And therefore because of the incredulity and deceitfulness of men, the necessity of oaths was brought in: in this sense the argument doth not follow: for good Laws are caused by men's evil manners, but it cannot thereupon be inferred, that they are evil. Simler.
4. Object. It is not in a man's power to perform that which he sweareth to do, for the things to come are not in our power: therefore it were better to forbear an oath, than fall into apparent danger of perjury.
Answ. 1. Though this were granted, this taketh not away the use of all oaths, but only those which are made for performance of covenants ad promises: there is another kind of oath, which is called assertorium, which affirmeth the truth of something already done: this oath by this objection, if it were admitted, is not taken away. 2. Yet this doubt is easily removed: for it sufficeth, that he that sweareth to perform some act afterward, have a full intent and purpose to do it, though it fall out otherwise afterward. Simler.
5. Object. The oaths which are allowed in Scripture, were public, such as were required by the Magistrate: this giveth no liberty unto private men.
Answ. 1. Jacob sware to Laban, Joseph to Jacob, Jonathan to David, and David to him: all these, when they took these oaths, did swear privately, and as private men. Simler. 2. And seeing an oath serveth for the evidence of the truth, and for the ending of strife, and controversies, in this behalf there may be as lawful, and as necessary an use of an oath privately, as publicly, not upon every occasion, but when the matter is urgent, and the case so requireth. Ursinus.
4. Moral observations upon the third Commandment.
1. Observ. Against common and rash swearing.
THou shalt not take, &c. Here that common, and notorious abuse of rash swearing, in common and ordinary talk, is reproved: when the name of God is taken up, profanely and scoffingly, without any kind of reverence at all. Chrysostom in his time finding fault with this abuse, thus writeth, Among the Jews the name of God was so reverenced, that being written in plates, it was lawful for none to carry it, but for the high Priest: but now, Velut quiddam vulgare sic ipsius nomen circumfecimus: We bear about everywhere the name of God, as a common thing. Chrysost. ad popul. Antioch. homil. 26. Theodoret useth this fit resemblance, Si vestem paulo pretiosiorem in dies festos multi adservare consuerunt, &c. If many use to keep their better garment for holy days, how much more should the name of God be consecrated unto prayer, and other holy exercises? Ex Lippom. It was an use among the Heathen, to keep secret such names, as they would have had in reverence: there was a certain hid and secret name of the City of Rome, which is not now known, which they say, by the decree of the God's was kept secret: and one Marenus Soranus, for naming the same but once in public, was adjudged to death. Solinus in polyhistor. cap. 1. de Roma. The name also Demogorgon, which the Gentiles held to be the first God, was not to be uttered: they thought, when he was named, the earth would tremble: and Lucanus lib. 6. de bell. civil. writeth, how Erit • the Sorceresse, would thus adjure the Furies, that if they did not consent, she would name Demogorgon. Tostat. qu. 3. If the Gentiles were thus curious in not profaning the names of their Idols: it teacheth Christians, that it is a shame for them, so irreverently to use the name of the great God of heaven and earth: whom they do not only name, but swear by, without any fear or reverence.
2. Observ. Of the fearful judgment of God threatening against blasphemers.
THe Lord will not hold him guiltless. Though blasphemers, and common swearers may escape the consure of men, yet the Lord will not surely suffer them to go unpunished: If railers upon men, are excluded the kingdom of God, 1. Cor. 6.10. much more they, which blaspheme the name of the living God. If God's hand should not be upon them here, yet in the next world they are to expect nothing but everlasting horror, unless they do repent. These that make a jest of religion, and do scoff at the name of God, are those abominable persons, spoken of, Revel. 21.8. which shall have their part▪ in the lake, that burneth with fire and brimstone. Cajetan here noteth well: Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita, &c. Because we see this divine judgment seldom to be fulfilled in this life, it followeth, that it is to be referred to the judgment following after this life. Therefore let men stand in awe of this fearful judgment, that is threatened against all profane swearers and blasphemers.
3. Observ. Against breakers of their oath, and perjured persons.
FUrther, as rash swearing is condemned, so it is a most horrible and fearful sin, for one to take a false oath, and not to do and perform as he hath sworn: a righteous man, and such an one as shall dwell in God's Tabernacle, is described, that he sweareth to his own hindrance, and changeth not, Psal. 15.4. All such therefore are condemned, which make shipwreck of a good conscience herein: Such are our knights of the post, that will be hired to take false oaths: like unto the Turkish S • i • i, and Chagi, who for a Ducket, will take a thousand false oaths. Oleaster useth this comparison: If a man had given in pawn his son, or any other precious thing, for the performing of his oath, he would labor by all means to redeem it: how much more, when men have as it were pawned the name of their God?
Upon the fourth Commandment.
1. Questions discussed.
QUEST. I. Of the order of the fourth Commandment, why it is put after the other.
8. REmember the Sabbath day, &c. 1. Remotis impedimentis vera religions, &c. The impediments of religion being removed in the former Commandments, as idolatry and profaneness, or irreverence of the name of God: this precept followeth, Per quod homines in vera religione fundar •• tur: By which men should be grounded in true religion. Thom. 2.2. quaest. 122. art. 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae, &c. For first the impediments of a thing to be instituted, must be removed, before the thing can be instituted. Lyranus. 2. And this is the cause, as Cyril noteth, why the other Commandments before going, are propounded negatively, but this affirmatively: Quia ad act • m statim eos impell •• : Because he presently draweth them here, unto the act and execution. Cyril. lib. 4. in Ioah. cap. 51. In the other Commandments, first they are commanded to take away the impediments, before the precept could be acted.
QUEST. II. Why it is said only in this Commandment, Remember, &c.
3. IN the other Commandments, they were taught, Deum primo venerari cord, deinde ore: First to worship God in heart, then in mouth: now it followeth here, that we should worship him, opere. indeed. Thom. Remember. 1. Whereas Deut. 5. Moses rehearseth this Commandment thus: Keep the Sabbath day, that thou sanctify it: but here he saith, Remember the Sabbath day, R. Solomon hath this conceit, that both of these sentences were pronounced at once, by a double sound of the trump, which sounded forth the Commandments: which is a fancy without any ground: there Moses as the lawgiver, doth not tie himself to the very same words, keeping the sense. Ex Tostat. 2. This memento, remember, some think is not referred to the Sabbath day, but to the reason of the institution of the Sabbath, taken from the creation: this law therefore sendeth us back, to call to mind the creation of the world, and how the Lord rested upon the seventh day, after that in six days he had finished all the works of the creation. Tostat. So also Thomas, Ponitur ut rememorationum beneficii praeteriti: It is put as a remembrance of a benefit past. But the connection of the words showeth, that Remember, is to be referred to the Sabbath day it self. 3. Some will have this, Remember, to be applied to the things to come, shadowed forth in the Sabbath: Memento dicit de Sabbato, quia quae umbra depingebantur, ut futura speculari debebant: He saith of the Sabbath, remember, because they ought to behold the things to come, which were described under the shadow. Cyril. ibid. But this remembrance is to this end, as the words of the law show, to sanctify the Sabbath. 4. R. Solomon thus understandeth it, that if they had any precious garments, or any other thing of price; they should remember to keep them till the Sabbath. Lyranus. But the Sabbath is not sanctified by the putting on of costly garments. 5. Cajetan giveth this interpretation, Vt intelligamus rationem precept • esse recordationem, &c. that we should understand, that in remembrance consisteth the reason of the precept: that the rest from the outward works, is not pleasing to God, Nisi ration memory, nisi ration interni cultus: But in regard of the memory and inward worship: But although the sanctifying of the Sabbath specially consist in the internal worship, yet it is not so well gathered out of this word. 6. Therefore, this rather is the meaning, Remember, that is, Inprimis memoria tenendum esse, the keeping of the Sabbath, as a special thing, is to be remembered. Galas. And to this end is it so said, because a man being hindered by the six days works, will hardly dispatch all to keep the Sabbath, unless he remember it, and cast aforehand for it. Oleaster. As also they are bid to remember it, because of old this day had been sanctified before by the Lord, and accordingly observed by the people of Go • .
QUEST. III. Why the Lord thought good to appoint a day of rest, and that upon the seventh day.
THe Sabbath day. 1. Some Jews are of opinion, that the Sabbath being the seventh day, was appointed to be kept holy, because it is Saturnes day, which is evil and unluckie to begin any work in: but this is a Heathenish superstition, to seem to worship those things for fear, that are thought to hurt: a • Tullius Hostilius, the third King of the Romans made the Quartane, and Tim • r, Pallor, Fear, and Palenesse Goddesses. The Lord taught his people otherwise, that they should not be afraid of the stars of heaven, nor to worship those things, which God had given for the service of men, Deut. 4.19. Tostat. 2. The special reason therefore, why the seventh day was kept holy, was grounded upon the Lord's example, that rested upon the seventh day, after the works of the creation were finished. 3. But that a day of rest was necessary to be appointed for the people of God, divers reasons may be yielded: 1. This day was appointed and given, ad destructionem erroris, for the destruction of error: because the Lord did foresee, that divers in the world would make question, of the beginning and creation thereof: as they, 2 Pet. 3. which say, Where is the promise of his coming: for convincing their error, the Lord commanded this day to be kept, as a monument of the creation. 2. Datum fuit ad instructionem fidei redemptionis: it was given to instruct in the faith of our redemption: to signify that Christ's flesh should rest in the grave: according to that saying in the 16. Psalm, My flesh shall rest in hope. 3. Datum fuit ad figurandum veritatem promissionis: it was given to prefigure the truth of the promise: both in our spiritual rest from sin, Corpus à peccatorum jug • requiescere facientis: Causing our body to rest from the yoke, and servitud • of sin: Damascene. lib. 4. de orthodox. fid. cap. 24. as also in our everlasting rest in the Kingdom of God: Futuram sanctorum requ • em hinc significans: Signifying hereby the rest of the Saints to come. Cyril. in John. lib. 4. c. 51. And we look for rest from three things, A laboribus hujus vita, à tentationum concussione, à diaboli servitute: From the labors of this life, from the trouble of temptation, from the service of the Devil. Thomas. 4. It was ordained, ad inflammationem amoris, to inflame our love, that being free from worldly labors, we might better attend upon God. 5. Datum fuit ad opera pietatis, it was given for the works of piety: for otherwise some would be so covetous, that they would never leave working for gain. Thom. in opuscul. 6. Vt quiet • repararentur corpora, That the bodies should be refreshed by this rest: For some through their insatiable greediness, could scarce have afforded any rest unto themselves, especially unto them, which were at the command of others, as children and servants. Simler.
QUEST. IV. Whether the precept of keeping the Sabbath were altogether ceremonial.
1. SOme were of opinion, that the Sabbath was only temporary, that did bind the Jews for a time thinking that the ancient Patriarchs, as Adam, Eve, Noah, kept no Sabbath. Tertullian. Which is not true of the observation of the Sabbath in general: seeing it was sanctified by the Lord himself, immediately after the creation, which the Patriarchs were not ignorant of: but only of that strict, exact, and rigorous observing the Sabbath, which indeed was only enjoined the Jews. Simler. 2. Other seem to be of opinion, that the Sabbath was altogether ceremonial, and that Christians therefore are not now bound unto the observation of days, as the Apostle for this rebuketh the Galatians: Ye observe days and m • neths, times and years, Galath 4.10. Thus the Anabaptists object. But if this precept were altogether ceremonial, it could be no part of the Moral law: and seeing the Israelites were charged to keep other festivals also, as well as the Sabbath, as the feast of the Passover, of Pentecost, and of Tabernacles, with others, whereof no mention is made in the Moral law, but only of the Sabbath: it is evident that the Lord himself did make a manifest difference between that, and all other festivals: neither is the keeping of the Lord's day now, an observing of days: seeing Christians do celebrate this day, without any opinion of holiness or necessity tied unto the day, as the Jews kept their Sabbath. But this error of the Anabaptists shall be confuted more at large afterward, among the places of controversy. 3. Wherefore this precept is partly moral, partly ceremonial: as to have some set time to attend the service of God, it is moral and natural: Secundùm dictamen rationis naturalis aliquod tempus deputat homo: Man according to the device of natural reason, will appoint some time for God's service. Thomas. For all nations in the world: unless they be these inhumane and savage people, which inhabit in the extreme and remote parts of the world: as the Garamants, and Anthropophagi, Men-eaters, which dwell toward the South pole; and they which inhabit the Islands Orcades, and other remote regions toward the North: all other nations of any humanity and civility, did spend much time in the worship of their gods. Tostat. But it is legal or ceremonial, in that some special day, is prescribed and set apart for the service of God: In quantum speciale tempus determinatur, in signum creationis : in that a special time is determined, in sign of the creation, it is ceremonial. Thom. And in this manner, the Jews only kept the Sabbath upon the seventh day, and no other nations beside: and therefore Seneca derided the Jews, as though they did Septimam partem • tatis inutiliter amittere: Lose the seventh part of their age, without any profit: because they rested every seventh day unto the Lord: and Ovid calleth the Jew, virum septimum, the seventh man, because he kept the seventh day. Tostat.
QUEST. V. To observe one day of seven unto the Lord, is Moral.
BUt this must be added further, that the prescribing of some certain day for the service of God, is not ceremonial, as Thomas before seemeth to affirm: but the special limitation of the seventh day: the prescription and taxation of which day precisely, is now abrogated; yet so as that still, one day of seven must be kept still. This then may be safely affirmed: that to keep one day of seven holy unto the Lord, is moral, and not ceremonial: and although the precise rest of the seventh day, which was enjoined the Jews, be now abrogated by the liberty of the Gospel, (because it was a type of our rest in Christ, and the body being come, the shadow ceaseth:) yet Christians are bound to observe one day of seven: for the reason annexed to this Commandment, taken from the example of God, which rested on the seventh day, serveth not only for the ceremony of the seventh day, but is also moral, to put us in mind of the creation of the world, made in six days: and beside, in regard of the benefit of the creatures, which after six days labor, are to rest the seventh: the rule of the Creator, in this moral equity is to be followed, not to exceed that time, in affording rest unto the creature that laboreth: Novit Dominus mensuram virium creaturae, for God best knoweth the measure of the strength of the creature. Lippom. and hath appointed the time of rest for the same accordingly. Yet somewhat more fully to explain this matter: there are some things, which are simply moral, and simply ceremonial: some things are of a mixed kind, as being partly moral, partly ceremonial: simply moral, are those things, which are grounded upon the judgment of natural reason: as to appoint some time for the service of God, is simply moral, as is shown before: all nations through the world agree herein, that a time must be set apart for the Lord: but precisely to appoint the seventh day, more than any other of the week, is simply ceremonial: Quia non habet fundamentum à ration, sed à sola voluntate condentis legem, &c. Because it is not founded upon reason, but upon the will of the law maker. Tostat. But to appoint one day of seven, and that day wholly for the space of 24. hours to consecrate unto God's service, and therein to abstain from all kind of works: these things are not purely or simply ceremonial, but partly moral, as grounded upon the judgment of reason, though not totally, and wholly: for the first, if above one day in seven should be kept perpetually holy, gravamen esset laborantibus toties vacare, it would be burdensome to those that labor to rest so often; and if but one day in a fortnight or month should be appointed, Oblivisceremur Dei per desuetudinem cultus ipsius, By discontinuing of the worship of God, we should grow to be forgetful of him: it standeth therefore with reason, that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end, though there be somewhat ceremonial in it, yet it is grounded also upon reason, because the service of God requireth great attention: Et non est rationabile opus Dei facere negligenter, And it is not reasonable to do the work of God negligently: for if but two or three hours in the day were appointed, all could not so well prepare themselves for God's service, as now, the whole day being set apart. And for the third, the cessation or resting from all kind of work, it hath this reason: because the mind being occupied in other affairs, could not be so free for God; and therefore abstinence from all servile works is enjoined, Vt sic liberum esset nos tota die vacare Deo, si vellemus: That so it might be free for us to acted upon God the whole day, if we would. Now then those things, which in the Sabbath were merely ceremonial are abolished, but the other remain, which are not purely and simply ceremonial. Tostat. quaest. 12.
QUEST. VI. What things in the Sabbath were ceremonial, what moral.
NOw then it may appear, what things in the Sabbath were ceremonial, what moral, what mystical.
1. These things in the Jewish observation of the Sabbath were ceremonial: 1. The prescript of the day, seventh day. 2. The manner of keeping it, with sacrifices, oblations, and other rites. 3. The strict prohibition of all kind of works, even concerning their meat, as in gathering, and preparing of Manna, Exod. 16. yea it was not lawful upon that day to kindle a fire, Exod. 35.3. and that under pain of death: as he that gathered sticks was stoned, Numb. 15. 4. The Sabbath was a shadow of our spiritual rest in Christ, and of Christ's rest in the grave. In all these respects was the Sabbath ceremonial, and bindeth us not now.
2. These things also in the Sabbath are moral, and perpetual: 1. The rest, and relaxation of the creatures from their ordinary labor: which was not the chief and principal, but accidentalis finis, the accidental end of keeping the Sabbath, that they might better attend upon the service of God: Calvin. 2. The Sabbath was instituted specially for the service of God: for the remembrance of his benefits, the setting forth of his praise; the meditating upon his works: as the creation of the world, the redemption, the resurrection of Christ. Simler. 3. Conservatio Ecclesiastici ministry : The conservation of the Ecclesiastical ministry, was not the least or last end of the Sabbath: that there should be in the Church ordained and so preserved, Pastors and Doctors, who should divide the word of God aright, instruct the people, and exhort them to repentance. Bastingius, Ursinus.
3. The Sabbath also as it was unto the Israelites typical and ceremonial, in shadowing forth, first Christ's rest in the grave, and our spiritual rest in him: Marbach. so now it is mystical, in showing our spiritual rest and cessation from the works of sin, as the Prophet applieth it, Isai. 58.14. teaching us how to keep the Sabbath, in not doing our own ways, nor seeking our own will: it is also Symbolical, in being a pledge unto us of our everlasting rest in the Kingdom of God: as the Apostle showeth, Heb. 4.9. There remaineth then a rest to the people of God. Simler.
4. Thomas maketh the Sabbath ceremonial in these four respects: First, in the determination of the day. Secondly, in the allegorical signification, as it was signum quiet is Christi in sepulchro, a sign of Christ's rest in the grave. Thirdly, in the moral sense, prou • significat cessationem ob omni actu peccati, as it signifieth cessation from every act of sin. Fourthly, in the anagogicall signification, ut praefigurabat quietem, &c. as it prefigured our rest in the Kingdom of heaven. So Thomas 2. 2. qu. 122. artic. 4. But I rather with Ursinus take this spiritual Sabbath, which is begun in this life, in ceasing from the works of sin, and perfected in the next, to belong unto the moral and internal part of the Sabbath, than to the external and ceremonial: the two first indeed are ceremonial in the Sabbath: the other are not properly ceremonial, seeing they are perpetual, but moral rather, spiritual and mystical.
5. So then by this which hath been said, it is easy to make a difference between our Lord's day, and the Jewish Sabbath: 1. In that we are not tied to the necessary prescript of the day. 2. And have more liberty and freedom in the rest. 3. And their Sabbath was a type and figure of those things, which are now fulfilled and accomplished in Christ. Bastingius.
QUEST. VII. What it is to sanctify the Sabbath day.
TO sanctify it. 1. God is said to sanctify the seventh day one way, and man another: God by instituting that day and consecrating it unto his service: man by referring it unto the use and end appointed of God. Ursinus. 2. Neither is God said so to sanctify it, as though this day had any special kind of holiness in it self affixed to it, but in regard of the use, because it was consecrated and set apart for holy duties. Simler. 3. And this sanctifying signifieth two things, both a separating of this day from other profane and common days, and the special addicting and appropriating of the same to the service of God. 4. And it is not referred only to the day, sed ad ipsos homines, &c. but to the men themselves, that they should be sanctified, and prepared for the service of God, Gallas. 5. They then are deceived, which think they do sanctify this day only in the corporal rest, and that they have done the duty here required by abstinence from labor: for the day must be sanctified, that is, consecrate to the service of God: Deus non curat principaliter de quiet corporum ; God principally doth not take care for the rest of the body: sed curat de cultu suo: but he taketh care for his service: the bodily rest is commanded to no other end, than as it is an help to the setting forth of God's worship. Tostat. qu. 13.
QUEST. VIII. Of the laboring six days, whether it be a Commandment.
Vers. 9. SIx days shalt thou labor. 1. In the Hebrew it is, Six days shalt thou serve, and it seemeth to have special reference unto the servant, that he should dispatch all his masters work in six days, and defer none unto the seventh: the other clause, and do all thy work, concerneth the master himself, and those which were free: for the servant did not his own work, but his masters: but the master and the free man did his own work, Oleast. 2. God here enjoineth not to labor six days, as though it were not lawful upon any occasion to rest upon the week days: sed ipsa facilitate ad parendum invitat: but he doth persuade to obedience, by the easiness of the precept, Calvin. 3. And hereby the Lord showeth how liberally he dealeth with us, that whereas we ought to spend every day in his service, yet he leaveth unto us six days for our affairs, and reserveth the seventh only to himself, Basting. 4. And yet further God so giveth unto us six days to work in, as that the private worship of God be not neglected, in prayer, and hearing of his word, as occasion serveth: but the seventh day is set apart for his public service in such sort, as that then all other affairs must give place unto it, Ursinus. 5. Three reasons then are specially used to move unto the obedience of this Commandment: one is from the end, because it is to be kept holy to the glory of God: another from God's example: which two reasons are mentioned afterward: and here is propounded 〈 in non-Latin alphabet 〉 , the easiness of the precept: that seeing we have liberty to work six days, we may the better rest upon the seventh, Pelargus.
QUEST. IX. What works were permitted to be done upon the Sabbath.
Vers. 10. THou shalt not do any work. 1. We must observe that there was a great difference among the Jews in the observation of their festival days. For the Sabbath was more strictly kept than the rest: therein they were forbidden to prepare or dress that which they should eat, Exod. 16.23. or to kindle a fire, Exod. 35.3. In the other solemn days, as in the first day of the Pasch, those works are excepted, which were about their meat, chap. 12.16. only they are restrained from all servile work, Levite. 23.7. And the reason hereof was, because the Sabbath was a special figure and type of our spiritual rest in Christ: and figures are most exactly to be kept, for the more lively shadowing forth of that which was prefigured. And therefore we have now more liberty in keeping of the Lord's day: wherein it is lawful to provide for our food, and to do other necessary things; because the figure and shadow is past, and the body come, Tostat. qu. 13.
2. Notwithstanding the strict injunction of bodily rest, certain works it was lawful for the Jews to do even under the law; much more for us now: as first, works of necessity, qua non p • terant been differri, neque anticipari, which could neither conveniently be deferred, nor yet prevented: Lyranus. Of this kind is necessary defense against the invasion of the enemies: as Mattathias resolved to fight against the enemy upon the Sabbath day, lest they should have been put to the sword, as their brethren had been before, 1 Maccab. 2.40. So Joshua with his company compassed the walls of Jericho seven days together, of the which number the Sabbath was one: it was also lawful for them on the Sabbath to lead their ox or asse to water, Luk. 13.15. and if their beasts were fallen into the pit, to help them out, Luk. 14.5. And as it was lawful to save their cattle, so also their other substance: as if an house were set on fire, to quench it: if their corn were like to be lost in the field, to preserve it. They might also in case of necessity seek for their food upon the Sabbath: as the Apostles rubbed the ears of corn, Matth. 12. Secondly, it was lawful to exercise works of mercy and charity upon this day, as to visit the sick, to cure and heal the diseased: as our Savior healed the woman, that had been bowed together, upon the Sabbath, Luk. 13.11. And at another time he recovered a lame man upon the Sabbath day, and bid him take up his bed and walk, John. 5.8. Thirdly, works tending to piety were not inhibited upon that day: as the Priests did offer sacrifice, and do other bodily works that belonged thereunto: and therefore they are said to break the Sabbath, and yet were blameless, Matth. 12.5. not that indeed the Sabbath day was broken by them, but this is spoken in respect of the vulgar opinion, that thought the Sabbath violated, if any necessary work were done therein, Tostat. qu. 14.
QUEST. X. Why the children, servants, and cattle are commanded to rest.
Vers. 10. THou, nor thy son, nor thy daughter, &c. 1. The father of every house must not only provide that himself keep a Sabbath unto the Lord, but he must have a care of those which are under his charge, as of his sons and daughters, then of his servants, whom he is bound to instruct in the ways of the Lord. 2. But the case is divers, where the servant is of the same profession, and where he is not: for if he be of the same religion, the master is to instruct him, and to see he keep the Lord's Sabbaths: if he be of another profession, as a Jew or Saracen, now the servant is to be considered as a thing appertaining to the master, and so he is to keep the Sabbath, though non propter se, not of conscience in respect of himself, yet propter Dominum, because of his master, who cannot observe the Sabbath quietly, seeing his servant to break it in his sight: and so for the same cause the precept is given in the next place concerning the rest of the cattle. 3. The beast also is to rest for these causes: first, that mercy and compassion should be extended even unto the dumb creature, that it may sometime be spared, and have some respite from labor. Secondly, because the beast cannot be employed, but man also thereby is constrained to work also, and so to violate the Sabbath, in taking care for his beast. Thirdly, that by the fight of the cattle resting from their labor, man also might be put in mind of his duty, to keep the Lord's rest: like as for the same cause, in public fasts the beasts were enjoined abstinence, that men seeing them in their kind to mourn, might be stirred up unto grief and sorrow, Simler. 4. But whereas mention is made only of the son and daughter, man servant, and maid servant, and not of such women as were married; the wife therefore must be comprehended under this word, thou: because the Matrone of the house is in some sort joined with the father of the house in the administration of the family, Tostat. qu. 14. 5. Cajetan also here giveth this note: Quod nulla fuit mentio pastorum: That no mention is made of shepherds, which tended their flocks, but only of the domestical servants, which were as a part of the house, because it was impossible to leave the great flocks of sheep without a superintendent or keeper every seventh day.
QUEST. XI. What strangers were enjoined to keep the Sabbaths rest.
Vers. 10. NOr thy stranger that is in within thy gates. 1. Tostatus understandeth such strangers, as dwelt in their walled cities: for the word here used, signifieth both gates and cities: so also Vatablus: and Oleaster here alludeth unto that use and custom of strangers, which inhabited rather in the suburbs, and about the gates, than in the heart of the city: but it is more largely taken, than for the gates of the cities, because many strangers might dwell among them in towns and villages, where were no gates. By gates then by a certain metaphor are understood the bounds and limits of every ones jurisdiction: Iun. whether it were in city, town, or family. 2. Tostatus thinketh that here the stranger is meant, which was converted to the Israelites faith, and such as were circumcised: for then they were bound to keep the whole law, otherwise not, quaest. 14. But I prefer rather Cajetanes opinion, that they were to compel even the Ethnikes among them to keep the corporal rest, though they did not communicate with them in other parts of the divine service: Quoniam dedecet publicum festum turpe reddi à peregrinis: Because it was not fit that the public festival should be defiled by strangers. To the same purpose Lippoman: Nulli cohabitanti permittitur Sabbati dissolutio: None that cohabited was to be permitted to dissolve the Sabbath. And this was commanded for these two reasons: Ne suo exemplo scandalum praeberent Ecclesiae: Lest they might give offense unto the Church by their example: and lest the Jews also by this occasion might have taken liberty to violate the Sabbath, Ursinus.
QUEST. XII. Why a reason is added to this Commandment.
Vers. 11. FOr in six days, &c. 1. This is a reason, not of the moral, but of the ceremonial part of this Commandment, for the observation of the seventh day: for otherwise we should be bound to the keeping of the same day still, Lippoman. 2. And the Lord herein doth propound his own example, to draw us to obedience: that as children we should imitate the example of our heavenly father, Basting. 3. Now the cause why a reason is annexed to this Commandment concerning the Sabbath; but, de caede nihil tale adjecit, &c. no such thing is added touching murder; Chrysostom yieldeth to be this, because the conscience of man by nature telleth him, that murder is evil, but the Commandment of keeping the Sabbath, being but particular and for a time, non est de principalibus & per conscientiam exquisitis, &c. is not one of the principal things, such as the conscience inquireth of. But Thomas doth more fully explain this reason: Illa, quae sunt pure moralia habent manifestam rationem: those precepts, which are mere moral, are evident enough, and need not have any other reason annexed: but in those precepts, which beside the moral part, have a ceremonial consideration, as in the second of grave • images, and in the fourth of the determination of the day: oportuit rationem assignari, it behooved a reason to be assigned: because being not wholly grounded upon natural reason, magis natum erat e mente excidere, it was more apt to fall out of the mind. 4. Cajetan also giveth another reason: Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali, naturali, &c. God with his own mouth did insert somewhat of the positive law, into the natural and moral law, to authorise such positive laws, as should afterward be given by Moses ; lest if the Lord had not given with his own mouth some positive law, Moses might have been thought to have framed them himself.
QUEST. XIII. How the Lord is said to have rested.
REsted the seventh day. 1. Quievit à condendo alio mundo, non quievit ab administrando: God rested from creating another world, but not from the administration and government thereof: Lippoman. as our blessed Savior saith in the Gospel, My father worketh, and I woe • ke. 2. But God rested not, as though he were weary: for virtus infinita non est fatigabilis, an infinite power cannot be wearied: as God's power is infinite; though Aristotle ignorantly deny it, giving this for a reason, why the earth moveth not, because there is no power sufficient to stir it out of the place, lib. 2. de Caelo. And beside, potentia incorporea, a power which is incorporeal, is not subject to be weary, though it be not infinite: as the Angels, and the intellectual part of man: though this seem sometime to be dulled not in it self, but in respect of the organs and instruments: but if spirits of a finite nature are not fatigable, or apt to be wearied, much less God who is an infinite spirit. Tostat. qu. 15. 3. Therefore God is said to rest, both that this rest might be m • numentum perfectae & absolutae creationis, a monument of the creation perfected: and that God by his example might induce us in like manner to rest from our labors upon his Sabbaths.
QUEST. XIV. Of the changing of the Sabbath from the seventh day, to the first day of the week.
THe seventh day. 1. The Apostolical Church changed the holy day of rest from the seventh day to the first, which is the Lord's day, in remembrance of our Redemption by Christ: which in the time of the new law, is maximum beneficiorum, & recentissimum, the greatest benefit, and the newest and most fresh in memory: as the greatest benefit in the old law was the creation of the world. 2. And although our redemption was purchased by the death of Christ, yet because this benefit should not have a full perfection, unless we should rise again unto life eternal, this day was to be assigned rather in memorial of Christ's resurrection, than of his passion: and though the rest of the Sabbath did signify the rest of Christ in the grave, having consummate and finished the painful works of his passion: yet because, pretiosior nobis fuit resurrectio, &c. the resurrection of Christ was more precious unto us, than his rest in the grave: therefore not upon the Sabbath, but upon the day of the resurrection, do we keep an holy memorial unto God. Tostat. quaest. 11. 3. The Apostolical Church according to their Christian liberty, instead of the seventh day made choice of the first, in remembrance of the resurrection of Christ, ut se à Iudaica synogoga discerneret: that they might be discerned from the Jewish Synagogue. Ursinus.
QUEST. XV. How the Lord is said to have blessed and sanctified the day.
Vers. 11. THerefore the Lord blessed the Sabbath day, &c. 1. Not that other days were accursed: sed quod prae aliis hanc celebrem fecit ; but because he preferred this before the rest: for if those days are counted blessed, and had in remembrance, wherein some good is wrought for the Church, or Common-wealth▪ much more this day, wherein all things were finished. Simler. 2. Of the other six days, it is not said, the Lord blessed them, for it was sufficient, quod in singulis illis creatura productae sunt, that in everyone of them some creature was brought forth: but of this day it is said, God blessed and sanctified it: what is this, He sanctified it? ab aliis illum segregavit: he did separate and set it apart from other days. Chrysost. homil. 10. in Genes. 3. Benedictio semper importat multiplicationem, &c. Blessing doth always imply multiplying. So God bestowed many blessings and good things upon this day, beyond other days. Tostat. qu. 16. 4. Isidore doth specially refer this Commandment to the holy Ghost, for these reasons, quia spiritus sanctus septiformis dicitur, &c. because the holy Ghost in respect of the manyfold graces thereof is said to be seven-fold, the sanctifying of the seventh day peculiarly belongeth unto the Spirit: & quia non est nominata sanctificatio nisi in Sabbato: and because no mention is made of sanctification, but in the Sabbath day: and further, for that dono spiritus sancti nobis requies aeterna pr • mittitur: by the gift of the Spirit eternal rest is promised unto us: whereof mention is made in this precept. 5. But how is the Lord said to bless the Sabbath here, seeing the Lord saith by his Prophet, I cannot suffer your new Moons, and your Sabbaths? Isai. 1.13. The answer is, that the Jews sinned, carnaliter observantes sabbatum, in observing the Sabbath carnally: and so the Sabbath is not acceptable unto God: but when it is so kept, as that it putteth us in mind of our everlasting rest in the Kingdom of heaven. Isidor.
2. Places of Doctrine observed out of the fourth Commandment.
1. Doct. Of the general and particular contents of this Commandment.
IN this Commandment generally, all such holy works and duties are prescribed to be done, whereby the service of God is advanced: and likewise therein is forbidden, either the omission, and neglect of such holy works, or the profanation thereof, by all such works as do hinder the holy exercises, and are contrary thereunto.
1. In particular, here is commanded, the faithful and diligent preaching and setting forth of the Word of God, as the Apostle saith, Woe is unto me, if I preach not the Gospel, 1 Cor. 9.16. and he chargeth Timothy to preach the Word, to be instant, in season, and out of season. 2 Tim. 4.2.
Contrary to this duty, are: 1. The neglect and omitting of teaching and preaching: as the Prophet Isaiah reproveth the idle and careless watchmen: They are all dumb dogs, they cannot bark, they lie and sleep, and delight in sleeping, Isai. 56.10. 2. The abusing and counterfeiting of this holy function, when the word of God is not sincerely and purely handled, but according to men's fancies, and humors: but the Apostle saith, We are not as those, that make merchandize of the Word of God, 2 Cor. 2.17.
2. The often administration of the Sacraments, as occasion serveth, is another exercise, whereby the Lord's day is sanctified: as Act. 2.42. They continued in the Apostles doctrine, & fellowship, & breaking of bread.
Contrary hereunto on the Ministers behalf, are: 1. The negligent administration of the Sacraments, and omitting to call upon the people often to resort unto them: 2. The corrupting or perverting of the Sacraments, as the Romanists have turned the Sacrament into a sacrifice: being ordained for the living, they apply it to the dead: Christ biddeth us to eat and drink it, they hold it up to be gazed upon: and in many such things have they degenerated from the institution of our blessed Savior.
3. The careful hearing of the Word of God is commanded, and diligent resorting to the exercises of religion, as the Bereans are commended for searching the Scriptures, whether those things were so, which the Apostle preached, Act. 17.11.
Contrary hereunto, are: 1. The negligent resorting to the holy assemblies of the Lord's people, in carnal men, or the willful refusal in obstinate recusants; who are like unto those in the Gospel, who being invited to the marriage feast, excused themselves, and refused to come, Matth. 22.5. 2. The careless and fruitless hearing of the Word, as Eutychus fell asleep while Paul was preaching, Act. 20.
4. The reverent and often receiving of the Sacraments is prescribed: as Act. 20.6. On the first day of the week the Disciples came together to break bread.
Contrary hereunto, are: 1. the neglect of the Sacraments: 2. The profanation of them, when they obtrude themselves, that are not prepared, and so receive unworthily, 1 Cor. 11.17.
5. Public invocation upon God, and faithful prayer is another exercise for the Lord's day: as Act. 16.13. On the Sabbath day we went out of the City beside a river, where they were went to pray.
Contrary hereunto, are: 1. The neglect of public and private prayer. 2. To pray with the lips, and and not with the heart. 3. Unfruitfull prayer in an unknown tongue: against the which S. Paul speaketh, 1 Cor. 14.17. Thou givest thanks well, but the other is not edified.
6. Charity is upon this day to be exercised, and extended to the poor, as our blessed Savior healed upon this day, Mark. 3.3.
Contrary hereunto, are: 1. The omitting of the works of charity, and despising of the poor, as the rich glutton did despise poor Lazarus, Luk. 16. 2. Or the giving of alms for praise and ostentation, as the Pharisees did, Matth. 6. Ex Ursinus.
7. Meditating upon the works of God, is peculiar for the Lord's day, as Psal. 92. which was appointed for the Sabbath day, verse. 4. the Prophet saith, I will rejoice in the works of thy hands.
Contrary hereunto, are: 1. To be occupied in carnal and worldly thoughts, and bodily labor, as in buying, selling, travelling, working: 2. To follow profane games and sports, to spend this day in quaffing, drinking, dancing and such like: as the Israelites kept an holy day to the golden Calf: They sat down to eat and drink, and rose up to play, Exod. 32.6.
2. Doct. How the Sabbath is to be sanctified.
Vers. 8. REmember the Sabbath day, to keep it holy, or to sanctify it. In this precept, two things are to be considered: quid cavendum, quid faciendum, what is to be taken heed of, and what is to be done.
The things to be avoided upon the Sabbath day are these: 1. All corporal work and labor. So Jeremiah saith, chap. 17.24. Sanctify the Sabbath, so that you do no work therein. But yet bodily works may be done upon the Sabbath, upon these four occasions: First, propter necessitatem, for necessity, as our Savior excused his Disciples for pulling the ears of corn, being hungry, Matth. 12. Secondly, propter Ecclesiae utilitatem, for the profit of the Church: as the Priests did all necessary things that were to be done in the Temple upon the Sabbath, and were blameless. Thirdly, propter proximi utilitatem, for the good of our neighbor: as our Savior healed upon the Sabbath one which had a withered hand, Matth. 12.12. Fourthly, propter Superioris authoritatem, because of the authority of the Superior: as the Jews circumcised upon the Sabbath, because the Lord so commanded, that they should circumcise their males upon the eight day.
2. Debemus cavere culpam, we must take heed of sin: as the Lord saith by his Prophet, I cannot suffer your new Moons, nor your Sabbaths, Isai. 1.13. and then he giveth this reason, verse. 15. your hands are full of blood.
3. Debemus cavere negligentiam: We must take heed of negligence and idleness upon the Lord's day: as it is said of the Israelites, they sat down to eat and drink, and rose up to play, Exod. 34.
The things wherein we must be exercised upon the Lord's day are these: 1. In faciendis sacrificiis, in offering of our sacrifices: that as the Jews offered up their external sacrifices, so Christians now must present unto God, their spiritual sacrifices of prayer and thanksgiving: as the Prophet David saith, Let my prayer be directed in thy sight as incense.
2. We must corpus nostrum affligere, humble and afflict the body, not pamper it upon this day, and make as it were our belly our God: so the Apostle exhorteth, that we would give our bodies a living sacrifice, holy and acceptable to God, Rom. 12.1.
3. Dando eleemosynas, in giving of alms: as the Apostle saith, to do good, and distribute forget not: for with such sacrifices God is pleased, Heb. 13.16. So Nehemiah adviseth the people: Send part unto them, for whom none is prepared, for this day is holy unto the Lord, chap. 8. verse. 10.
4. In divinorum exercitiis: We must be occupied in divine exercises: as our blessed Savior saith, John. 8. He that is of God heareth God's words: for herein consisteth the delight and rest of the soul: this is that Sabbatism or rest which the Apostle speaketh of, Heb. 4. There remaineth then a rest to the people of God. This pleasant rest of the soul is begun in this life, and perfected in the next. But before we can attain to that perfect rest in the Kingdom of God, three kinds of rests must go before: 1. Ab inquietudine peccati: From the restless condition of sin: for as the Prophet saith, The wicked are like the raging sea, that cannot rest, Isa. 57.20. A passionibus car • is, from the passions of the flesh, for the flesh lusteth against the Spirit: Galath. 5. Ab occupationibus mundi, from the troubles and businesses of the world, as our blessed Savior said to Martha, thou carest, and art troubled about many things, Luk. 10.41. Et tunc post hac anima libere quiescit in Domino: and then after all this, the soul shall freely enjoy rest in the Lord: Sic fere Thomas in opuscul.
3. Places of confutation.
1. Cont. Against the Jews, and the Sabbatarians that contend for the Jewish Sabbath.
FIrst the Jews do thus object against the Christians, for the perpetuity and continuance of their Sabbath upon the seventh day.
1. Object. The moral law is perpetual, but this Commandment for the sanctifying of the seventh day, is part of the moral law: Ergo.
Answ. This Commandment as it is moral, continueth still namely, that a certain day should be set apart for the public service of God: yea and further, as Chrysostom saith, In circulo hebdomadis diem unum integrum segregandum, &c. That in the compass of a week, one whole day should be severed from the rest, Hom. 10. in Genes. But the ceremonial part of this precept, in the prescript of the seventh day, bindeth us not now: as the Apostle saith, Let no man condemn you, &c. in respect of an holy day of the new Moon, or of the Sabbath, &c. Coloss. 2.16. Ursinus.
2. Object. The laws which were instituted before Moses, are immutable and perpetual, but such was the institution of the Sabbath.
Answ. The proposition is not true, for the fathers before Moses used to offer sacrifices: Circumcision was given to Abraham: even from the beginning there was a difference between clean and unclean beasts: and yet all these being types and figures of things to come, are abrogated by Christ. Simler.
3. Object. The laws given before man's fall in the state of his innocence, could be no types of the Messiah, being not yet promised, and therefore they do bind all Adams posterity: such was the sanctifying of the Sabbath.
Answ. 1. Such laws, the ground whereof was printed in the soul of man in the creation, as are all moral precepts, are perpetual, but not all in general given unto Adam, as was the prohibition to eat of the tree of life. Ursinus. 2. But it may be further answered, that the Sabbath was not instituted before man's fall: for he is held to have fallen upon the sixth day, the same day wherein he was created, as it is at large handled in that question upon the 3. of Genesis. 3. This law of sanctifying the Sabbath in substance remaineth still, though the ceremony of the day be changed.
4. Object. The keeping of the Sabbath is called an everlasting covenant, Exod. 31.16. it is therefore to remain forever.
Answ. 1. So Circumcision is called an everlasting covenant: because they were to continue till the coming of the Messiah, and so long as the Common-wealth of Israel continued, to them it was perpetual: but now their state being dissolved, the covenants made with them are expired also. Simler. 2. It is called everlasting, in respect of the signification and substance thereof, our rest in Christ, and so it remaineth still, and shall forever: as the Kingdom of David in the Messiah shall never have end. Ursinus.
5. Object. The reason and cause of the law is immutable, namely, the memorial of the creation, therefore the law it self also: and seeing the knowledge of the creation is necessary, so also is the symbol and monument thereof, the celebration of the seventh day.
Answ. 1. The cause or reason of a law being immutable, the law it self also is immutable, if it be so tied unto the law, as that it cannot stand, if the law be changed: but so is it not here, for the creation may as well be remembered upon another day, as upon the seventh. Ursinus. 2. All the sacrifices and ceremonies of the law, were symbols and signs of necessary things, as Circumcision, the pascal Lamb, of the Circumcision of the heart, and of the Messiah, which things remain still, but the symbols are abolished. Simler.
Now then, that Christians are not bound unto the Jewish Sabbath, it is evident by these reasons: 1. By the doctrine of the Apostles, Galath. 4.10. You observe days and months, times and years, I am in fear of you, lest I have bestowed upon you labor in vain: and by name S. Paul speaking of the Sabbaths, saith, They were shadows of things to come, but the body is in Christ, Coloss. 2.16. 2. The Apostles by their example shown, that the Jewish Sabbath was determined, for they began to keep the first day of the week, Act. 20.7. and 1 Cor. 16.2. 3. All types and shadows were but to continue until the body came, which was Christ, but the Sabbath was one of those shadows. 4. The Sabbath was a note of cognizance, and a work of distinction, and difference between the Israelites and other people: which difference and partition, is now taken away in Christ, for now there is neither Jew, nor Grecian, but all are one in Christ, Galath. 4.28. Ex Ursinus.
In Gregory's time there were, Qui die Sabbati aliquid operari prohiberent, which did prohibit to do any work upon the Sabbath or Saturday; whom he refelleth thus: Quos quid aliud nisi Antichristi praedicatores dixerim, &c. whom what else should I call, than the preachers of Antichrist, who when he cometh, shall cause both the Sabbath, and the Lord's day to be kept without doing any work: for, because he shall fain himself to die and rise again, he shall cause the Lord's day to be had in reverence: and because he shall compel them unto Judaism, he shall likewise command the Sabbath to be kept: And thus he concludeth, Nos, quod de Sabbato scriptum est, spiritualiter accipimus, &c. We spiritually observe that which is written of the Sabbath: for the Sabbath signifieth rest: Verum autem Sabbatum, Redemptorem nostrum habemus, and we have our Redeemer and Savior our true Sabbath.
2. Cont. Against the Jews carnal observing of the Sabbath.
BEside this, that the Jews would enforce upon us their Sabbath, they have another error, in the manner of keeping their Sabbath, which they solemnize in taking their ease, in eating and drinking, and giving themselves over to all pleasure, and licentiousness: for, as Burgensis reporteth of them, The Jews think they are bound upon every Sabbath, to eat thrice, that is, one dinner, and two suppers: and in so doing they shall escape the punishment of hell. Burgens. addition. 4.
Contra. 1. Thus their forefathers kept an holy day to the golden Calf, in eating and drinking, and rising up to play: God will not be so served. 2. The way to Paradise is a strait and narrow way: by many afflictions we must enter into the Kingdom of heaven, not eating, and drinking, and taking our pleasure. 3. Augustine saith, Quanto melius foeminae eorum lanam facerent, quàm in neomeniis saltarent? How much better might their women spin, than dance in their new moons? Tract. 4. in John. 4. Chrysostom also thus proveth, that the Sabbath is not, • tii, but spiritualis actionis materia, not an occasion of idleness, but of spiritual exercise: because the Priests were by the law upon that day to offer double sacrifice: but if it were a day of ease, Oportebat Sacerdotem omnium maxim otium agere, it was meet that the Priest most of all should take his ease then. Concion. de Lazaro.
3. Cont. Of the Jews superstition in the precise and strict keeping of the Sabbath rest.
AGaine, the Jews were superstitiously addicted to the corporal rest; which they would not break upon any occasion: as our Chronicles do make mention of a Jew, that being fallen into a jakes, refused to be taken out thence upon their Sabbath day: and the next day being the Lord's day, the Governor would not suffer him to be pulled out upon that day, because it was the Christians Sabbath, and so the willful Jew there perished.
Of the like strictness were some among the Christians in keeping of the external rest upon the Lord's day, therein imitating the Jews: as Gregory in the fore-cited place writeth, how some did forbid any to wash themselves upon the Lord's day: whom he thus confuteth: 1. Si pro luxu animi ac voluptatis quis lavari appetit, &c. If any man desire to be washed of wantonness and pleasure, it is not so lawful upon any day: si autem pro necessita •• corporis, &c. But if it be for the necessity of the body, we do not forbid it upon the Lord's day: for no man hateth his own flesh. 2. If it be a sin to wash upon the Lord's day, neither is it lawful so much as to wash the face: Si hoc in corporis parte conceditur, cur hoc exigente necessitate toti corpori negatur? If this be permitted in one part of the body: why, necessity so requiring, should it be denied to the whole body?
So then neither were the Jews so strictly bound from all corporal labor, as they superstitiously observe: as may appear by Joshua's and the whole hosts compassing of Jericho seven days together, Josh. 7. and by the Maccabees fighting upon the Sabbath, 1 Macchab. 2.41. And Christians have more liberty herein, than the Jews had: for it is lawful for them to prepare their food upon the Lord's day, which it was not lawful for the Jews to do upon their Sabbath: for, as Thom. Aquinas well resolveth: Opus corporale pertinens ad conservandum salutem proprii corporis, non violat Sabbatum: A corporal work belonging to the conservation of the health of ones body, doth not violate the Sabbath: and this is grounded upon that saying of our blessed Savior: The Sabbath was made for man, and not man for the Sabbath, Mark. 2.27. God would not have the Sabbath, which was made for man's benefit, to be used to his hindrance. Lyranus yieldeth this reason, between the strictness imposed upon the Jews, and the liberty of Christians: quia illa vacatio figuralis erat : because their resting was figurative, and therefore was most strictly to be kept: & à figura quantumcun{que} modico subtracto mutatur tota significatio: and take never so little from a figure, the whole signification is changed: as if you take l. from lapis, or, s. from stone, that which remaineth, signifieth nothing: but though somewhat be taken from the substance of a stone, it is a stone still.
4. Conf. Against the Anabaptists, that would have no day kept holy unto the Lord.
IN the next place are the Anabaptists to be met withal, and who else do condemn the observation of the Lord's day among Christians: because the Apostle reproveth the Galatians, for observing of days and months, Galath. 4. and in other places.
Contra. 1. The observing of days is not simply prohibited by the Apostle, sed cum opinione cultus vel necessitatis: but with an opinion of religion placed in the day and necessity: the Jews kept their Sabbath, as making the observation of the day a part of God's worship: and they held it necessary to keep that day unchangeable. It was also unto them a type and figure of the spiritual rest. But the Christians now keep not the Lord's day, in any of these respects, either as a day more holy in it self than others, or as of necessity to be kept, but only for order and decency sake: because it is meet, that some certain day should be set apart for the worship of God. Ursinus.
2. As in the practice of Physic, and in politic affairs, and in the trade of husbandry, there is both a lawful observation of days, and an unlawful: for to observe seasons of the yeate for the earth, and for ministering unto the body of man, as also to make choice of the most convenient times for civil business, is not unlawful: yet the superstitious respect of days, as making some fortunate, some unfortunate, and to depend wholly upon the aspects of stars, is a vain and idle thing. So likewise in the business of religion, as days may be superstitiously kept, so they may also for order sake, and to other good uses be distinguished. 3. Like as then, though Christians yield a comely reverence unto the public places of prayer, yet not in like sort, as the Jews accounted of their Tabernacle: so according to the same rule, there is a preeminence given unto the Lord's day, but not with the like difference of days, as the Jews esteemed their Sabbath, Simler.
5. Conf. Against the Zuincfeldians, that hold the preaching of the Word superfluous, whereby the Lord's day is sanctified.
THe Zuincfeldians do also fail in the manner of celebrating the Lord's day, counting the ministry of the Gospel, and preaching of the word of God, whereby the Lord's day is sanctified, a superfluous thing: cleaving wholly unto their vain speculations, and fantastical visions and revelations: whereas it is evident out of the Scriptures, that both the old Sabbath of the Jews was solemnized and kept in hearing Moses read, and preached, Acts 15.21. and the Lord's day in like sort was sanctified by the Apostles with preaching, Acts 20.7. ex Bastingio.
Now proceed we on to deal against the Romanists, who diversely err as touching the Lord's day.
6. Conf. That the Lord's day is warranted by Scripture, and not by tradition only.
FIrst, they hold, that the keeping of the Lord's day instead of the Jewish Sabbath, is not warranted by Scripture, but only by tradition from the Apostles. To this purpose the Rhemists, Matth. 15. sect. 3. And there are other beside in these days, that make the observation of the Lord's day only an Ecclesiastical constitution.
Contra. 1. There are three most evident texts of Scripture usually alleged, which do make it evident, that this change of the Sabbath began in the time of the Apostles, and so by their Apostolic authority, being thereto guided by the Spirit, is warranted, and so declared and testified in Scripture. These are the places: Act. 20.7. 1 Cor. 16.2. Revelat. 1.10. In the first we have the exercises of religion, preaching, and ministering the Sacraments, which were peculiar to the Sabbath, transferred to the first day of the week. In the second, public charitable collections for the poor, which was also used upon the Sabbath. In the third, the very name of the Lord's day is set down.
2. And further, that this day was consecrated by divine authority, the great works do show, wherewith this day from the beginning hath been honored: as Augustine hath sorted them together: Venerabilis est hic dies in quo transgressi sunt fili • Israel mare rubrum, &c. This day is to be reverenced, wherein the Israelites passed over the red sea, wherein Manna first rained upon the Israelites in the desert, our Lord was baptized in Jordan, water was turned into wine in Cana of Galilee; wherein the Lord blessed the five loaves, wherewith he fed five thousand men; wherein he rose again from the dead, entered into the house the doors being shut; wherein the holy Ghost descended upon the Apostles, &c. Serm. 154.
3. This reason also may persuade it, because the Lord's day is now sanctified to holy uses, as the Sabbath was to the Jews: but it belongeth only unto God to sanctify by his word: as the Apostle saith, Every creature is sanctified by the word of God and prayer, 1 Tim. 4.5. Therefore the Lord's day must be warranted by the word, before it can be sanctified, and set apart to holy uses. 5. And seeing the Jews Sabbath is warranted by the word, it must also be changed by the word: there must be the same authority in the alteration of it, which was in the first institution. The Lord's day then was not appointed by the ordinary authority of the Church: for then the Church by the same authority might constitute another day, if there were cause: which cannot be admitted: but as Ursinus saith, Apostolica Ecclesiae, pro libertate sibi à Christo donata, &c. The Apostolic Church, according to the liberty given them of Christ, did make choice of the first day for the seventh. The Church then by the extraordinary power of the Apostles, directed specially thereunto by the Spirit of God, did alter the day: and Tostatus saith well; Tota Ecclesia Spiritu sancto ducta, hunc deem instituit: The whole Church being led by the holy Ghost, did institute this day, quaest. 11.
7. Conf. Of the preeminence of the Lord's day beyond other festivals.
ANother error of the Romanists is, that they require sanctification▪ and necessary keeping of all holy days : as making a necessity of keeping all alike. Rhemist. annot. Galath. 4. sect. 5.
Contra. 1. The same difference that was between the legal Sabbath and other their festivals, remaineth still between the Lord's day observed among Christians, and other holy days: but the Sabbath day was more strictly observed, than the greatest festivals besides: for on their Sabbath it was not lawful to kindle a fire, Exod. 35.3. nor to dress their meat, Exod. 16.23. but on other festivals they were not forbidden to do such works, as were to be done about their meat, Exod. 12.16. they were only restrained from doing servile works, Levite. 23.7. but the works about their meat and drink were not servile. 2. The observation of the Lord's day doth simply bind every Christian in conscience, though there were no positive Law of the Church for it; that wheresoever a Christian liveth in any part of the world, it is his duty in remembrance of the resurrection of our blessed Savior, to sanctify the Lord's day: but other festivals of Saints a man is not bound in conscience simply to keep, but as he is bound in general to yield obedience to the superior authority in lawful things: for only God's immediate Commandments do simply bind in conscience in respect of the thing commanded: as the Apostle saith, There is one lawgiver, that is able to save, and destroy, I am. 4.12. and no more but he alone: therefore by this reason the Lord's day hath a preeminence before other festivals. 3. Hereunto I will add Tostatus reason: Sabbatum, vel una quaecun{que} esset dies in hebdomada observanda, videbatur dependere à ration naturali: The Sabbath, or what other day is to be kept in the week, seemeth to depend upon natural reason, as is shown before, quest. 5. Caetera observationes sunt magis ex voluntate legislatoris: Other observations depend rather of the will of the lawmaker: Tostat. qu. 13. So our Lord's day succeeding the Jewish Sabbath, is grounded in part even upon the law of nature: but other festivities depend ab arbitrio Ecclesiae, of the determination of the Church. So then to conclude this point, as Augustine saith: Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet, sic inter caeteros dies, haec omnium dierum mater est: As the Virgin Marie the mother of our Lord is the principal among women; so among other days, this day is as the mother of the rest, Sermon. de temper. 36.
8. Controv. To commit any sin upon the Lord's day, is a double transgression.
THe Romanists here have another erroneous assertion: that the internal act of religion pertaineth not to the keeping of the Sabbath, but the external, and so consequently they deny, that any sin committed upon the Sabbath is thereby the greater, Bellar. de cult. sanctor. lib. 3. cap. 10. prop. 4.
Contra. 1. But the contrary is evident out of Scripture, that it belongeth to the rest of the Sabbath to abstain from the works of sin: ut vacantes à pravis actionibus, &c. that being vacant, or ceasing from evil actions, they might suffer God to work in them by his Spirit: therefore the Lord saith, speaking of his Sabbath, It is a sign between me and you, in your generations, that I the Lord do sanctify you, Exod. 31.13. And to the same purpose Ezekiel chap. 20.12. I have given them also my Sabbath to be a sign between me and them, that they might know that I am the Lord that do sanctify them. These places are urged to this purpose by Pelargus, Bastingius.
2. So the Fathers expound that precept, of doing no servile work upon the Sabbath: Ne nos voluptas corporis & libido succendant: That the pleasure and lust of the body should not inflame us upon this day: qui enim facit peccatum, est servus peccati: for he that committeth sin, is the servant of sin. So Jerome in Esaiam, cap. 59. Likewise Augustine thus writeth: Spiritualiter observat sabbatum Christianus, abstinens se ab opere servili, &c. A Christian man doth spiritually observe the Sabbath, in abstaining from servile work: what is this, from servile work? from sin, Tractat. 4. in Ioann. So also Thomas: Est triplex servitus; una, qua homo servit peccato, &c. There is a threefold service; one, when a man serveth sin: altera qua homo servit homini, &c. another, when man serveth man: and this service is according to the body, not in the mind: tertia est servetus Dei, the third is the service of God. If we understand servile work this last way, it is not forbidden upon the Sabbath day: sed alia opera servilia primo, vel secundo modo, &c. but other servile works the first or second way, are contrary to the keeping of the Sabbath. Sic Thomas 2.2. quaest. 122. art. 4. addit. 3.
3. Hereunto I will add Tostatus reason: Hence it followeth, that he which committeth adultery, killeth, or is drunken upon the Lord's day, magis peccat, quàm si aliis diebus idem ageret: sinneth more, than if he should do the same thing upon other days, quia sic est transgressor duplicis praecepti: because he so transgresseth two Commandments: that precept; Thou shalt not commit adultery, thou shalt not kill, or any other, and this of sanctifying the Sabbath, Tostat. qu. 12. See more of this question elsewhere, Synops. Centur. 2. err. 70.
4. Moral observations.
1. Observ. Against hypocrisy and vain glory.
Vers. 8. REmember the Sabbath day to sanctify it, &c. Rupertus applieth this text against the doing of anything for vain glory, or to be seen of men: but we should refer all to the praise of God: In omnibus operibus tuis Deiretributionem attend, &c. In all thy works wait for the Lord's recompense, that he will prepare eternal rest for thy reward: and this it is to sanctify the Sabbath. So Augustine: Spiritualiter observa Sabbatum in spe futurae quietis: Observe the Sabbath spiritually in hope of the everlasting reward: Libr. de 10. Chord. All hypocrites therefore that keep the Sabbath rest, rather for fear of human laws than of conscience, which also come before the Lord with a dissembling heart, are transgressors of this Commandment: for he that will truly consecrate the Sabbath unto the Lord, must call it a delight, Isa. 58.13. he must with all his soul delight therein.
2. Observ. Against those, which spend the Lord's day in carnal delight.
TO sanctify it. The rest then of the Sabbath is commanded, not as though it were in it self a thing acceptable unto God, but that we might the better attend upon God's service. They therefore which give themselves upon the Lord's day to ease and idleness, pampering and feeding themselves, following their own will and pleasure, do not sanctify the Sabbath unto the Lord: for, he that will consecrate a Sabbath as glorious unto the Lord, must not do his own ways, nor seek his own will, as the Prophet showeth, Isai. 58.13. Against such, which carnally spent the Sabbath in pleasure and delight, the same Prophet speaketh, Woe unto them, &c. The Harp and Vial, Timbrell and Pipe are in their feasts, Isai. 5.12. And of such Chrysostom saith well, Accepisti Sabbatum, ut animam tuam liberares à vitiis, & tu vero magis illa committis: Thou hast received the Sabbath, to free thy soul from vice, and by this means thou doest commit it the more.
3. Observ. No work must be put off until the Lord's day.
THou shalt not do any work. Here then such covetous and worldly minded men are taxed, which cannot afford one day of seven for the Lord, but toile themselves therein with bodily labor: as if they have a job of work of their weeks task to do, they will dispatch it upon the Lord's day: if they have any journey to take, they will put it off till then, for fear of hindering their other work: therefore the Lord meeting with men's covetous humors, forbiddeth all kind of work to be done therein. Gregory giveth two reasons, why upon the Lord's day we should cease from all terrene labor: because, Omni modo orationibus insistendum. We should altogether attend upon prayer, and spiritual exercises: such works then must be shunned, because they are an hindrance unto the service of God. And again, Si quid negligentiae per sex diesagitur, &c. if anything have been negligently done in the six days, that upon the day of the resurrection of our Lord, precibus expietur, it may be expiate and purged by prayer. Gregor in Registro, lib. 11. epist. 3. We should not then commit more sins of negligence, when we should pray for forgiveness of our errors, and negligence. Cajetan giveth a good note upon this word (Remember) Ad hoc servit recordatio, ut non reserves aliquid operandum in diem septimum, &c. therefore serveth this remembrance, that no jot or work be reserved till the seventh day.
4. Observ. It is not enough for the master of the family to keep the Lord's day, unless his whole family also do sanctify it.
THou, nor thy son, nor thy daughter, &c. This is added to reprove their nice curiosity, who, though themselves will seem to make conscience of the Lord's day, are content yet that their children and servants do break it, and put them to labor, or suffer them to misspend the day in vain pleasure, thinking it sufficient if the master of the house keep the rest of the Lord's day. But every good Christian must resolve with Joshua: I and my house will serve the Lord, chap. 24.15. He thought it not enough for himself to be addicted to God's service, unless his whole family also served the Lord. So then, none are exempted here from keeping the Sabbath: Nullus sexus, nulla aetas, nulla conditio, &c. no sex, no age, no condition is excluded from the observing the Sabbath. Gloss. interlin. Neither young nor old, male or female, master or servant.
Upon the fifth Commandment.
1. Divers Questions and difficulties discussed and explained.
QUEST. I. Whether this precept belong to the first Table.
12. HOnour thy father, &c. Josephus with some other Hebrews, do make this fifth Commandment the last of the first Table: both to make the number even in both Tables, and because mention is made here of Jehovah, as in none of the other Commandments of the second Table: and because it was fit, that as the first table began with our duty toward God our heavenly Father, so it should end with our duty toward our earthly parents.
Contra. These are no sufficient reasons for this division of the Commandments. 1. For though the four first Commandments in number answer not the other, yet they are in the writing upon the Tables, more, and contain a greater space than the other six: and better it is to divide the Commandments by the matter, referring only those to the first Table, which contain the worship of God, than by the number. 2. The name Jehovah is expressed in other judicial and ceremonial laws, which follow, which belong not either to the first or second Table. 3. The third reason better showeth, why this Commandment should begin the second Table, then end the first. 4. And whereas some object that place, Rom. 13.9. where the Apostle rehearseth the five Commandments following, omitting this, as though it belonged not to the second Table: the reason of that omission is, because the Apostle directly in that place had treated before of the duty toward the higher Powers, and Superiors, who are comprehended under the name of parents. But our Savior putteth all out of doubt, Matth. 19.19. where he placeth this Commandment last, in rehearsing the precepts of the second Table, and joineth it with that general precept: Thou shalt love thy neighbor as thyself. Calvin.
QUEST. II. Why the precepts of the second Table, are said to be like unto the first.
NOw our Savior reduceth all the precepts of the second Table to one general Commandment, Thou shalt love thy neighbor as thyself, and saith, it is like unto the first ; in these respects: 1. Because the second Table of the moral law, as well as the first, hath a preeminence and excellency above the ceremonials, and therefore in regard of this dignity and priority, it is like unto the first. 2. Because the same kind of punishment, even everlasting death is threatened against every transgression, as well of the second, as of the first Table. 3. In regard of the coherence and dependence, which the one hath of the other, as the cause and the effect; for a man cannot love his brother, unless he first have the fear of God, whose image he reverenceth in his brother. Ursinus.
QUEST. III. Why the precept of honoring parents is set first in the second Table.
THis fifth Commandment is set before the other for these reasons: 1. Lyranus, Primo ponitur praeceptum circa operationem boni: First this precept is put, which concerneth the operation of that which is good, as in giving honor to parents: the other precepts are touching the shunning and avoiding of evil. 2. Thomas giveth this reason, because first those duties, are prescribed, Quibus homo ex aliqua specially ration obligatur, &c. whereby a man is specially bound to some particular persons, as to parents: then those follow, Qua indifferenter omnibus debitum reddunt: which indifferently yield the due unto all men. 3. Tostatus thus divideth the precepts of the second Table, according to the threefold faculty of the mind, which are rationals, irascibilis, concupiscibilis: the rational part, the irascibile or ireful power, and the coveting and desiring faculty: the rational is the most worthy, in giving honor unto Superiors; for by the rational part we desire such things, which are of an higher degree, than those things, which brute beasts do covet: the ireful part is seen in revenge, either against a man's person directly, which is met withal in the next precept, Thou shalt not kill: or against some principal thing belonging to his person, as his good name, which is provided for in the ninth precept. The coveting faculty, is seen either in the act it self, which is twofold, either in carnal desire toward a man's wife, forbidden in the 7. precept, or in a covetous eye toward his substance, in the 8. or in the desire only of these things, as in the 10. Tostat. qu. 17. 4. Procopius yieldeth this reason, why this precept is set first: Quia parents secunda post Deum causa 〈◊〉 , quod simus: Because parents are the next cause after God of our being. And so as Thomas saith, Est quadem affinitas hujus praecepti ad praecepta prima Tabulae: There is a certain affinity between this precept, and the precepts of the first Table: Likewise Tostatus, because next unto God we must reverence our parents, as most bound unto them, as the Heathen Philosopher could say, Quod patribus & diis non possumus rarebuere aequalia, That to God and our parents, we can never render equally, that is, as we have received. Aristot. 8. Ethicor. 5. But the best reason is, because this precept is, Nervus & fundamentum obedientiae, &c. is the very foundation and band of obedience to the other Commandments, which would soon be violated, if men did not stand in awe of the Magistrate, the father of the Common-wealth. And beside, this precept is set first, because of the promise annexed; that we should be the more easily allured unto obedience. Ursinus.
QUEST. IV. Why special mention is made of the mother.
THy father and mother, &c. Special mention is made of the mother, for these causes: 1. Because in these three things are children bound unto their mothers: because they are the means of their generation: as the father is the active and formal cause, so the mother is the material and passive cause of their conception: and beside the conception, it is peculiar to the mother to bear the child 9. months in her womb with much sorrow, and grief: and at the last with great pain and danger to bring forth. The second thing is the education of the child, which being yet young and tender, is brought up with the mother, and is apt then to receive any impressions, either to good or evil: and therefore it is no small help to make a child good, to be brought up under a virtuous mother. The third thing is nutrition: for the mother doth give the infant her paps: and though the man and wife should be separated, it is the wives duty to nurse the child: and that according to the Canons, till it be three year old: Extra de convers: infidel. cap. ex literis. Tostat. quaest. 17. 2. Because women are the weaker vessels, and the chief government of the house is committed to the father, the Lord foreseeing, that mothers might easily grow into contempt, hath provided by this law, to meet with disobedient children. Basting.
QUEST. V. Whether the child is more bound to the father or mother.
BUt if here it shall be demanded, to which of the parents the child is most bound; the answer briefly is this: that whereas the child oweth three things unto the parents, sustentation and maintenance, honor and reverence, duty and obedience: the first of these is equally to be performed unto them both, to relieve the parents: because they both are as one, and feed at one table, and therefore in this behalf no difference can be made. Likewise for the second, as they are our parents, they are equally to be reverenced and honored: but where there may be more eminent parts of wisdom, and virtue, and such like, as usually are in the father, there more honor is to be yielded unto him; but otherwise to the mother, if she be more virtuous. Concerning obedience, because the man is the head of the woman, and the master of the family, obedience ordinarily is rather to be given to the commandment of the father, than of the mother. Tostat.
QUEST. VI. Why the Lord commandeth obedience to parents, being a thing acknowledged of all.
BUt it seemeth superfluous, that God should by law command obedience unto parents, seeing there is no nation so barbarous, which doth not yield reverence unto them. Answ. 1. So also there are by nature printed in the mind of man, the seeds of the other precepts: but this law of nature being by man's corruption obscured and defaced, God thought it needful to revive this natural instinct by the prescript of his law: and the rather because men might be more allured unto this duty, by the promise propounded. Simler. 2. And the Lord intending herein to prescribe obedience to all superiors, thought good to give instance in parents, because these precepts, Sunt quasi quadam conclusions immediate sequentes ex principiis juris naturalis, &c. are as certain immediate conclusions, following out of the principles of the natural law, which are easily received and acknowledged of all: but those things which are understood, are, Tanquam conclusions quaedam remotae, &c. as certain conclusions fetched further off. Lyranus.
QUEST. VII. Who are comprehended under the name of fathers and mothers.
BY father and mother are understood: 1. Parents of all sorts, whether our natural fathers or mothers, or those so called by law, as the father, and mother in law: and such as do adopt children: Tutors likewise and Governors. 2. Public officers, as Magistrates, which are the fathers of the Commonwealth. 3. Pastors and Ministers, as Elisha calleth Elias father. 2. King. 2. 4.Masters, as Na • man's servants called him father, 2. King. 2. and generally the elder sort, and aged persons, whom usually we call fathers. Ursinus.
The reasons why all these are comprehended under the name of fathers, are these: 1. Because Lex Dei est perfectissima, in qua nihil desiderari posset: the law of God is most perfect, wherein nothing is wanting. but if these several callings should not be here understood, the moral law should be defective, omitting many principal duties. Basting. 2. Because all these do perform such duties, as belong to parents: the father is to instruct his child; therefore Pastors and Teachers are our fathers, pr • p • er doctrir • am, because of their doctrine: the father is to provide for his child; therefore Patrons and Benefactors are our fathers; quia proprium est patris benefacere filio, it is proper to the father, to do well unto his child: Princes also and Magistrates are saluted by the name of fathers, Quia debent intendere bonum populi, because they must intend the good of the people, as it belongeth to fathers to procure the good of their children. Thomas.
QUEST. VIII. Why the Lord here useth the name of father and mother to signify the rest.
BUt although the signification of fathers and mothers here be general, it pleased the Lord under these terms to comprehend the rest, for these reasons: 1. Because the government of fathers is the first, and the most ancient of all other. 2. For that all other governments are to take their rule and direction from this. 3. The name of father is most amiable, and allureth unto obedience Ursinus. 4. Et quia sacrum est patris nomen, &c. And because the name of a father is sacred, redundat patrum contemptus in Dei ipsius contumeliam, the contempt of the father redoundeth even unto the contumely and reproach of God. Calv. Therefore for more reverence to be yielded unto superiors, the Lord hath comprehended them under the name of fathers.
QUEST. IX. What is meant by this word, Honor.
HOnour thy father. 1. This word honor, in the original is cabad, and it signifieth properly onerare, to load, or lay on burdens: which showeth that those, whom we honor, are of great weight and authority with us: Simler. Or that we should honor our parents not in word only but in deed, loading them with gifts, and recompensing their kindness, as when Balak had sent to Balaam, that he would promote him to great honor, Num. 22.17. Balaam understood what honor he meant, and therefore answered: If Balak would give me his house full of silver and gold, &c. Oleaster. 2. As our parents do perform three things for us, so we must render three things to them again: The parents do give unto the children, first, stabilimentum quoad esse, nutrimentum quoad vitae necessaria, documentum, &c.