Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.

CHAP. XX.

1. The method and Argument.

THis Chapter setteth forth the promulgation of the morall law, with certaine effects that followed.

1. In the promulgation, first there is the preface, shewing who was the author and proclaimer of the law: God the Lord: what hee spake: all these words, vers. 1. and what the Lord had done for his people, wherefore they should be willing to heare and receive his law: he had brought them out of Egypt, vers. 2.

Secondly, the Commandements follow, which concerne the worship of God in the first table containing foure Commandements: and our dutie toward our neighbours in the six last, to vers. 18. which make the second table.

The first table prescribeth both the internall worship of God, who is to be worshipped, in the first com∣mandement, vers. 3. and in what manner, spiritually in the heart & minde, not by any Idolatrie or Imagerie: where the matter of such images and Idols is rehearsed, vers. 4. the abuse forbidden, vers. 5. the reason ad∣ded, partly from a punishment threatned, vers. 5. partly from mercie promised, vers. 6.

The externall worship of God is prescribed, in the reverent profession of his name, which is not to bee taken in vaine: where there is to be considered first the prohibition, then the penaltie, in the third com∣mandement, vers. 7.

And in the keeping of the Sabbath, in the fourth commandement: which consisteth of the constitu∣tion thereof by an Antithesis or opposite comparison of the six dayes of labour, vers. 8, 9. then of the pre∣scription, both in what manner, and by what persons the Sabbath must be kept, vers. 10. and the confir∣mation taken from the example of God himselfe, vers. 12.

The second table, commandeth the mutuall duties to be performed among men, and forbiddeth what∣soever is contrarie thereunto: which are either the sprigges and branches of vices committed, or the very root of corruption it selfe. The sprigges are such as concerne some certaine callings and persons, as in the fifth commandement, which prescribeth the dutie toward our superiours, with a promise of long life an∣nexed, vers. 12. or belong indifferently to all men in generall: and touch either their bodie and life in the sixth commandement, vers. 13. their marriage and wife in the seventh, vers. 14. their goods in the eighth, vers. 15. their name and fame in the ninth, vers. 16. Then followeth the root of all, which is evill concupiscence, in the tenth, vers. 17. which consisteth of a particular enumeration, what things of our neighbours are not to be coveted.

In the second part: the effects that followed are either matters of fact, or matters of precept: of the first are, 1. The feare of the people in standing a farre off, vers. 18. 2. Their request to Moses, that hee would speake unto them, vers. 19. 3. Moses comforting of the people, vers. 20. 4. His drawing neere unto God, vers. 21.

The precepts are three: 1. to make no Image, with the reason thereof, they saw none while God talked with them, vers. 22, 23. 2. What Altar they shall make, either of earth, vers. 24. or unhewen stone, v. 25. 3. They shall make no steps unto the Altar, and why, vers. 26.

2. The divers readings.

Vers. 5. Thou shalt not bow downe unto them. I.G.B.A.P. better than, thou shalt not worship them. S.L.V. shachah signifieth to how unto: and the construction with the preposition כ lahem, sheweth a Dative case, to them.

Stronge, jealous. I.A.P.V.L. better, than a jealous God. S.B.G. for the word El here signifieth strong•• for otherwise it should be set thus, kanah El, jealous God, not, El kanah, God jealous.

Vers. 7. Will not hold him guiltlesse, or innocent. B.G.L.P. will not leave him unpunished. V.I. the sense ra∣ther than the words: will not hold him cleane, or mundifie him. S. A. nakah signifieth both to cleanse, and hold innocent: but the latter rather here.

Vers. 10. In it thou shalt not doe any worke. L.B.G.S. in it, is not in the originall: as I.V.A.P. leave it out.

Vers. 17. Thou shalt not utter a false testimonie, &c. I. thou shalt not speake. L. answere V.A. testifie a false testimonie. S.A. beare false witnesse. B.G. ghanah signifieth all these, to speake, to answer, to testifie: the first rather here.

3. The explanation of difficult questions.

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

Vers. 2. I Am the Lord thy God. 1. It is the opinion of the Hebrewes that this should be the first Com∣mandement: & they give this reason, because it was necessary that the people should first firmely and stedfastly beleeve, that the Lord, which spake unto them, was that God which brought them out of the land of Egypt, before they could be perswaded to yeeld obedience to his law: as they further shew it by this similitude: Like as a King that should offer lawes and ordinances unto a Province and Countrie to be kept and observed, must first be received and acknowledged for King, before his lawes would finde admittance: So the people were first to beleeve that hee was the God that delivered them, before they could resolve to receive his law. 2. But to this it may be answered: 1. That the people were alreadie per∣swaded, and firmely beleeved, that the Lord was their God, which had delivered them from their enemies, and they had promised already to yeeld obedience to all Gods commandements, chap. 19.7. and therefore it was not needfull to give them any speciall commandement to beleeve the Lord to bee their God. Sic Paul. Burgens. addition. 1. 2. But, although this answer giveth satisfaction in respect of the present con∣dition of the Israelites, to whom the Lord had approved himselfe already, by many wonderfull works to be their God: and therefore they needed not any speciall commandement in that behalfe: yet seeing the morall law was not given to that age present, or to that nation onely, but to all people in the world, which have not any such preparation or foundation of this first beleefe and perswasion of the true God, by such wonderfull signes and miracles: therefore further it must be added, that even this precept, to beleeve is the true God, & to repose our whole trust in him, is contained even in the first commandement following▪ Thou shalt have no other Gods: for here we are commanded to acknowledge the Lord to bee the onely true God, and so consequently to give him that honour and worship, which belongeth unto him. And so saith Cyprian: Quòd Deus solus colendus sit, &c. That God onely is to be worshipped, is shewed in Deutero∣nomie Thou shalt worship the Lord thy God: and likewise in Exodus, Thou shalt have no strange gods be∣fore me. De exhortat. Martyrii, cap. 2. 3. But that this is no commandement, it appeareth by this: be∣cause here is nothing forbidden or commanded, as in the rest: all the rest of the commandements are ex∣pressed by way of commanding: but this by way of affirming, I am the Lord. Tostat. And beside if this were a commandement, there should be more than tenne in all: therefore it is no precept, but, quoddam inductivum ad catera: a certaine inducement to the commandements following. Tostat. Oportuit ante omnia jus legislatoris sanciri, &c. First of all it was meet that the right and authoritie of the lawgiver should bee established, lest that which hee commanded should bee despised. Calvin. So Origene: Hic sermo nondum mandati est, sed quis est, qui mandat ostendit: This speech is no commandement, but sheweth who is the Commander.

QUEST. II. Of the distinction and difference of the lawes of Moses in generall.

BUt before wee proceed in particular, to entreate of the morall law: first wee must consider of the lawes of Moses in generall, and of the difference of them. 1. The lawes which Moses delivered un∣to Israel, were of three sorts, Morall, Judiciall, Ceremoniall. The first doe prescribe a perfect rule of righteousnesse, discerning things that are right and just from the contrarie, both toward God and man, both in externall and internall duties: requiring obedience under the paine of everlasting death. The ceremoniall concerned such rites and services, as belonged to the externall worship of God; prescribed unto that people, both to distinguish them from other nations in the world, and to be signes and symboles unto them, of the spirituall graces of the new Testament, to bee fulfilled by the Messias. The Judiciall lawes belonged to their civill state: which were such ordinances, as contained rules of equitie, for the judging and deciding of civill controversies and questions, and decreed punishments for the transgression•• against both the morall and ceremoniall lawes: So that these Judicials were the very bond of the other lawes; and kept the people in order and obedience. Vrsinus Catech. 2. These lawes doe thus differ: 1. The Morall are generall, grounded upon the law of nature, so are not the other: 2. They are perpe∣tuall to endure for ever, so doe not the other: 3. The Morals require both externall and internall obe∣dience: the other onely externall. The Morall were the principall, and other lawes were to give place un∣to them: and they were the end, unto the which the other tended. Vrsin. 3. Yet these three, the Morall, Judiciall, and Ceremoniall, are not severally, but joyntly handled by Moses: so that among the Morals there are found some Ceremonials: and among the Judicials, both Morall and Ceremoniall lawes. Lyran.

And the Moral law contained in the ten Commandements, was delivered by the Lords owne voice to the people, the rest they received by Moses from God. Tostat. quest. 1.

QUEST. III. Of the validity of the lawes, Morall, Ceremoniall, Iudiciall, which are abrogated, which are not.

COncerning the validity of these lawes: 1. The Ceremonials are utterly abolished, so that there is now no place for them under the Gospell: neither can they be revived without derogation to the Gospell of Christ: as the Apostle saith; If yee be circumcised, Christ shall profit you nothing, Galath. 5.2. for when the body is come, the shadowes must be abolished: but the ceremonies were shadowes, the body is Christ, Coloss. 2.17. Their Temple signified the Church of God, their holy place, heaven, their sacrifices the pas∣sion of Christ: their expiations, the remission of sinnes: these things then being fully exhibited, and ful∣filled in Christ, have now no more place in the Church. Ferus. Againe, the ceremonies served only for that carnall people, which were as children, kept in bondage under the elements and rudiments of the world, Galath. 4.3. But now we are no longer under tutors and governours, the time appointed of the Father being expired, but are set free and redeemed by Christ. Ferus. Another reason of the abolishing of them, is in respect of that people, to whom they were prescribed, as a marke and cognizance to discerne them from all other nations: but now this distinction being taken away and the wall of partition being broken downe, both Jew and Gentile being made all one in Christ, that also is abolished, which discerned them from other people: for the causes being changed, for the which the law was made, there must needs fol∣low also an alteration of the law it selfe. Vrsin.

2. The Judicials are neither abolished, nor yet with such necessity injoyned: the equity of them bin∣deth, but not the like strict severity: as is shewed before at large, in the generall questions prefixed before the first chapter, whither I referre the Reader.

3. The Morall law remaineth full in force still, and is not abrogated, Quoad obedientiam, in respect of obedience, which thereunto is still required now under the Gospell, Sed quoad maledictionem, but in re∣spect of the curse and malediction, which Christ hath taken away: So that it is most true, which our bles∣sed Saviour saith, he came not to dissolve the law, but to fulfill it, Matth. 5. Hee hath fulfilled it, 1. In his owne person in keeping it: 2. In paying the punishment for us, which was due by the law to the trans∣gressors thereof: 3. In enabling us by his grace to walke in obedience to the law. Vrsin.

QUEST. IV. Of the difference betweene the Morall and Evangelicall law.

BUt though the Morall law bee now in force, and bind us to obedience, as well as it did the Jewes, yet there is great difference betweene the law and the Gospell: 1. In the knowledge and manifestation thereof: for to the Morall law, wee have some direction by the light of nature: but the knowledge of faith in Christ by the Gospell is revealed by grace. 2. The law teacheth what we should be: by faith and grace in Christ, we are made that which the law prescribeth and the Gospell effecteth in us. 3. The con∣ditions are unlike: the law tieth the promise of eternall life, to the condition of fulfilling the law in our selves: the Gospell to the condition of faith, apprehending the righteousnesse of Christ. 4. The effects are divers: the law worketh terrour, the Gospell peace and comfort. Vrsin. The law revealeth sinne, the Gospell giveth remission of sinnes. Ferus. So that the one is lex timoris, the law of feare, the other is lex amoris, the law of love: which also hath a threefold difference yet further. 1. Lex timoris facit observan∣tes servos: the law of feare maketh the observers thereof servile, but the law of love maketh them free. 2. The law of feare is not willingly kept, but by constraint; the law of love voluntariò observatur, is wil∣lingly observed and kept. 3. The one is hard and heavy, the other easie and light. Tom. opuscul. 8.

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

TOuching the use of the Morall law, it is to be considered, according to these foure states of man, as he was in his creation, and state of innocency, in his corrupt and decayed nature, as hee is restored by grace, and as he shall be in the state of glorification. 1. Man in his innocency received two benefits by the knowledge of the law, which was graft in him by creation: that thereby hee was made conformable to the image of God, and so directed, that he should not have swarved from the will of the Creator: and be∣side, he thereby had assurance, so long as he walked in obedience, of certaine eternity, never to have tasted of death, corruption, or mutability in his state, for he that keepeth the law shall live thereby. Vrsin. 2. In mans corrupt state, the law serveth both to restraine the evill: and therefore the Apostle saith, that the law is not given to a righteous man, but to the lawlesse, and disobedient, 1. Tim. 1.9. as also to discover un∣to them their sinnes, for by the law commeth the knowledge of sinne, and therefore the Apostle saith, Without the law sinne is dead, Rom. 7.9. that is, it is not knowne to be sinne. Ferus. 3. In man regenerate, the law is a rule of righteousnesse, and a lanterne to their feet, as David saith. 2. It teacheth the true knowledge of God. 3. It assureth a man that walketh therein of his election, 2. Pet. 1.10. If ye doe these things, yee shall never fall. 4. It sheweth what benefit wee have received by Christ, the renuing of that image, wherein man was first created, Coloss. 3.10. 5. In the state of glorification, the law shall have that use, which it had before mans fall, to shew the conformity in those glorified creatures, in their holy obe∣dience, with the blessed will of their glorious Creator. Vrsin.

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

IT followeth now to bee considered, why it pleased God to give now his law unto his people, seeing from the beginning of the world there was no written law, but as it was by the law of nature inprinted in their hearts. 1. God did not therefore now first give unto his people the Morall law written, as though he were either mutable, in changing his first determination, or that in processe of time, he had found out a more profitable way, than hee knew before, as some wickedly have objected: Sed quia superflu•••••• fuit hoc fieri, stante adhuc lege natura: But because this was superfluous and needlesse to be done, the law of nature yet standing firme. By the light of nature before the floud, they discerned good from evill, just from un∣just, and therefore the old world, that sinned against this law of nature, was justly punished: of this law printed in the heart, the Apostle speaketh, They shew the effect of the law written in their hearts, their con∣science also bearing them witnesse, and their thoughts accusing one another, or excusing, Rom. 2.15. Now then, when this law of nature began more and more to bee obscured, and iniquity to abound, the Lord thought it needfull to give unto the people a written law. Lippom. Ex collation. Patrum. 2. Another cause of giving the law was, Ne sibi homines aliquid defuisse quererentur, scriptum est in tabulis, îquod in cordibus non legebant: Lest that men should complaine that somewhat was wanting, that was written in tables, which was not written in the hearts, August. in Psal. 57. Therefore to take away all excuse, and pretext of igno∣rance, the Lord gave his written law. 3. Another end of giving the law, was to prepare and make a way for the Gospell: Vt te ad faciendum legem de tuo vires non habere monstraret, &c. To shew that thou hast not strength of thy selfe to doe the law, and so being poore and beggerly, shouldest flee unto grace: Augustine likewise in Psal. 118. 4. Further, the law was given as a supply of the weakenesse, and ignorance of man: that whereas there was no certaine rule before, to know what was good, what was evill, but men according to their blind fansies and carnall imaginations, placed happinesse, some in one thing, some in another: the law was to correct their erroneous opinions, and to teach one constant and sure rule of truth and vertue. And further, such was their errour, that though in civill and politike matters, the wise among the Heathen, by the light of nature, and experience attained to some perfection, yet they were ut∣terly ignorant of the true knowledge and worship of God, which is set forth in the law. Tostat. quest. 1. 5. Further, because the law of nature was more and more obscured, the Lord would have his law written in tables of stone, that it might ever be kept and remembred, and be no more drowned in oblivion. Ferus. And though those tables of stone, wherein the law was written, are not now to be found, yet the copy of the same law is extant in the Scriptures, there to be seene and read, which shall continue to the end of the world. 6. Lastly, The Lord in giving this law to this people, therein sheweth his love to his people, com∣mitting unto them the greatest treasure in the world: as Moses saith, What nation is so great, that hath or∣dinances and lawes so righteous, as all this Law which I set before you this day? Deut. 4.8.

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

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

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

3. Burgeus. Reason to prove, that it was an Angell, and not God himselfe that spake, because he saith in the third Commandement, Thou shalt not take the name of the Lord thy God in vaine, in the third per∣son, not in the first, as, Thou shalt not take my name in vaine, and so likewise in the fourth Commande∣ment: Which sheweth (saith hee) that it was an Angell that spake, and not God: This reason is of small force, and may easily be answered. 1. The Lord useth the third person, because, although now the Lord as present in Majesty, spake by voice: yet this law was to bee delivered afterward, written in tables of

stone, which being a perpetuall monument unto the people, of the Lords will, was more fitly expressed in the third person: because the Lord would no more in like manner as now, deliver the law with his owne mouth. 2. Beside, in the first and second Commandement, the Lord useth the first person, Thou shalt have no other Gods before mee, and I am the Lord thy God, a jealous God. 3. And further, it is observed to be an He∣braisme, and an usuall phrase in Scripture, that the Lord speaketh of himselfe, Tanquam de aliquo tertio: As of some third person, as chap. 19.11. The Lord himselfe saith to Moses, The third day will the Lord come downe. Lippom.

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

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

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

NOw it pleased God himselfe, to pronounce this law in the hearing of the people, for these reasons: 1. To win the more authority unto his Commandements, that they should not contemne and de∣spise them afterward. Ferus. As Moses afterward rendreth this reason, vers. 2. That his feare may bee before you, that you sinne not. Burgens. 2. That they might afterward give more credit unto Moses, the Lord speak∣ing unto him in the hearing of the people: So the Lord himselfe saith, Loe I come unto thee in a thicke cloud, that the people may heare whiles I talke with thee, and that they may beleeve thee for ever, chap. 19.9. 3. That the people might know, that the Lord was their Lawgiver: that he and none other did prescribe them Lawes; and that to him, and none other they should yeeld obedience. 4. The people hereby had ex∣perience of Gods mercy, that vouchsafed to speake unto mortall men: as they themselves confesse: Wee have seene this day, that God talketh with man, and he liveth, Deut. 5.24. Burgens.

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

NOw the Morall law is first divided according to the subject and matter into two tables: the first comprehending those precepts, which concerne the worship of God, in the foure first Commande∣ments: the second, those which command the duties to our neighbour. This division is warranted by our blessed Saviour, Matth. 22.37. dividing the law into two generall or great Commandements: Thou shalt love the Lord thy God with all thy heart, &c. This is the first, and the great Commandement, and the second is like unto it, Thou shalt love thy neighbour as thy selfe. Simler. And the reason of this division is: that by this order in setting our duty toward God, before our duty toward our neighbour, the greatnesse and eminen∣cie of the one over the other should be manifest, according to the Apostles rule: It is better to obey God, than man, Act. 4.19. And therefore our blessed Saviour calleth the first the great Commandement. Vrsin. Iosephus then is deceived, who putteth five Commandements to the first table, making the fift Com∣mandement, of honouring the parents, one of them. But beside the former reason, that the precepts onely commanding our duty toward God, belong to the first table, S. Paul convinceth him: who calleth the fift Commandement, the first with promise, Ephes. 6.2. meaning the first of the second table: but in Iosepus opinion it should be the last of the first table. Simler. Another reason of this division of the tables, in set∣ting the precepts first, which prescribe our duty toward God, is, to teach us, that no morall or civill duties, as of justice, chastity, sobriety are pleasing unto God, if they do not proceed from faith, and from an heart setled aright in the true worship of God. And therefore those glorious outward workes among the Hea∣then, of justice, fortitude, temperance, were not true vertues before God, because they proceeded not from the knowledge and feare of God.

2. Another division of the law is into the severall particular parts, whereof it consisteth, that is, ten Commandements: therefore called ten words, Exod. 34.28. and Deut. 4.13. which are so many, not be∣cause God delighteth in that number, but because of the summe and argument of the things therein con∣tained, which are necessarily drawne to so many heads: nothing being either omitted, or superfluously added. Vrsin.

3. The law further, in respect of the matter of the particular precepts, is divided thus: that generally in the morall law is contained the worship of God, and the same, either immediate, or mediate. The imme∣diate which directly concerneth God, is either internall, both, who is to bee worshipped, prescribed in

the first Commandement: and after what manner, with spirituall worship, in the second: or externall, which is either private, in not prophaning Gods name, precept 3. or publike, in the sanctifying of the Sabbath, precept 4. The mediate service of God, which indirectly is referred to him, but directly and properly concerneth our neighbour, is likewise either externall, which consisteth either in speci••ll offices, as of the mutuall duties betweene superiours and inferiours, precept 5. or generall toward all sorts of men: as in the preserving of our neighbours life, precept 6. of his chastity, precept 7. of his goods, precept 8. of the truth precept 9. The internall, is in the rectifying our very desires and inward affections toward our neighbours, precept 10. Vrsin. Which subdivision is very apt and fit: sa••ing that hee maketh all the law but one great Commandement, the worship of God, whereas our Saviour divideth it into two: which di∣vision of necessity must be received.

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

Iunius in his Analysis somewhat differeth: the first table he subdivideth thus: that it prescribeth first the worship of God, who is to be worshipped, in the first, and after what manner, in the second. 2. The profession of this worship, in the third. 3. The meanes belonging to the worship of God, in the sanctify∣ing of the Sabbath, and the religious exercises thereof. The second table he likewise divideth thus: into speciall duties, in the 5. common duties, in the 6, 7, 8, 9. and into the roote and spring of all, the concupis∣cence of the heart, in the 10.

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

QUEST. X. Whether foure Commandements, or three only belong to the first table.

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

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

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

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

Now the reasons to strengthen this opinion against the first, which the Romanists follow, are these: 1. Because those precepts which differ in sense and matter, are divers, and not one: such are the first, Thou shalt have no other Gods. &c. and the second, Thou shalt make no graven image: for one may offend in the first, as they which worship the Sunne and Moone, and yet make no graven image: and some may trans∣gresse in the second, and not in the first, as the Romanists themselves, which worship graven images, and yet we will not thinke so hardly of them, that professedly they would make other Gods. So then the mat∣ter of these two Commandements being divers, as the first shewing, who, and none other is to be worship∣ped, the second in what manner; they must be two precepts, and not one. 2. The distinction which Moses maketh is to be observed: the last Commandement of not coveting the neighbours house and wife, are joy∣ned in one verse, as shewing but one Commandement: but these two are severed in two verses, which sheweth a division and distinction of the precepts; the matter also differing: for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong un∣to one precept. 3. The last Commandement, which they divide into two, shall be proved afterward, when we come to that place, to be but one whole and entire Commandement: and this one reason shall suffice in this place, because Moses repeating this last precept, Deut. 5.21. doth put in the first place, Thou shalt we covet thy neighbours wife, which is here placed in the second: so that if they were not all one Commande∣ment, it would be uncertaine, which should goe before the other.

As for the reasons of the contrary opinion, they are of no value: Augustine would have but three pre∣cepts in the first table, to expresse the Trinity: but the beleefe of the Trinity is commanded in the first precept directly, and therefore need not bee insinuated in the number: Another reason is, because man oweth three things unto God, fidelitatem, reverentiam, cultum: fidelity, reverence, worship. Lyra••. As though worship also includeth not reverence. Ferus maketh other three: the first precept requireth us

to worship God in heart, the second to confesse him with the mouth; the third to acknowledge him in our workes. All this being acknowledged, that this must bee yeelded unto God: yet another pre∣cept must of necessity goe before, as the foundation of the rest, that wee must acknowledge but one onely true God.

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

NExt followeth to bee considered, whether all Morall duties, may bee reduced unto these ten Com∣mandements. 1. It will be objected, that they are not, because there is no mention made in the De∣calogue, of the love of God and our neighbour: therefore all Morall precepts are not thither referred. To this 1. Thomas answereth, that these precepts are written in the heart by the law of nature, that God, and our neighbour are to bee loved: and therefore they needed not to bee given in precept. Contra. By the same reason then, they needed not to be mentioned in Scripture at all, if they were so manifest by the law of nature: yea the grounds of all the Morall precepts, are printed in our nature, and yet the Lord thought it necessary to write them in his law. 2. Burgensis answereth thus, that like as in speculative artes and sciences, they use to proceed from knowne and manifest conclusions and principles, to those which are more obscure: So the Lord propoundeth his law, in the easiest and plainest precepts, as in the second Commandement, It is easier to abstaine from idolatry, than from other kindes of superstition: and in the sixth, a man will abhor murder, which cannot so soone decline all other wrongs and injuries: These pre∣cepts of loving God above all, and our neighbour as our selfe, because they were hard and difficult, the Lord would not propound them at the first to a rude and ignorant people; but reserved them till another time, when the people were growne more able and strong: as in that 40. yeere in the wildernesse; then Moses beginneth to explaine this law, and exhorteth them to feare and serve God. Sic Burgens. addit. 1. ad cap. 20.

Contra. 1. But this is cleane contrary, for generall precepts are more easily conceived, and condescen∣ded unto, than particular: Aske an Idolater if hee love God, hee will not deny it: The Romanists, that worship Images, would thinke great scorne to bee asked that question, whether they love God: So an adulterer, an usurer, an extortioner, in generall will confesse that they love their neighbour, yet doe erre in the particular. 2. Neither did Moses deferre these generall precepts so long: for in this chapter, vers. 20. he speaketh of the feare of God: and chap. 23.25. of serving of God, 3. Burgensis hath another answer, that in the first Commandement, (which is indeed the second) Non praetermisit facere mentionem de dile∣ctione Dei: Hee omitted not to make mention of the love of God: as vers. 6. Showing mercy unto thousands in them that love mee, &c. Contra. But this is no part of the precept: it is a promise made affirmatively and positively to those that love God: it is not set downe by way of bidding, and commanding, Thou shalt love God. 4. Wherefore I preferre here the answer of Tostatus, that these two generall precepts, though they are not put in these very words among the precepts, Thou shalt love God above all, and thy neighbour as thy selfe, yet they are reduced unto them: Non ut conclusiones ad principia, &c. not as conclusions are reduced to their principles and premisses, but as principles are referred to the conclusions, for these two are as two knowne principles: Ex quibus inferuntur particulatim omnia praeceptae decalogi, out of the which are inferred in particular, all the precepts of the Decalogue. Tostat. quest. 33. for a man can performe none of the foure first Commandements, but he must needs love God: he cannot take him to be the only God, abhorre idolatry, reverence his name, keepe his Sabbathes, if the love of God bee not in him: Neither can one observe the precepts of the second Table, as not to kill, steale, beare false witnesse, unlesse he love his neighbour. Therefore to these two, as the heads and grounds of the rest, doth our Saviour reduce all the Commandements, Matth. 22.37, 38.

QUEST. XII. Of generall rules to be observed in expounding the Commandements.

NOw further, there are certaine generall rules, which must be observed in the exposition and interpre∣tation of the law.

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

2. The Decalogue must be taken to comprehend, as well internall, as externall duties, as our Saviour expoundeth, Matth. 5. Vrsin.

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

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

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

6. Where one kinde is forbidden by a Synecdoche, the rest of that sort also are prohibited: as in adul∣tery,

is comprehended all unlawfull lust, in murther, all unjust vexations and wrongs: So the generall in∣cludeth the particular, one kinde draweth with it another: in the effects, we must understand the causes, in the relative, the correlative. Vrsin. Simler: as Augustine saith in the 7. precept, Thou shalt not steale: A parte totum intelligi voluit, He would have understood the whole by the part, quaest. 71. in Exod.

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

QUEST. XIII. Why the Commandements are propounded negatively.

MOst of the Commandements are propounded negatively, for these reasons: 1. Because negatives in forbidding evill to be done are more generall: for it is never lawfull to doe evill: but in doing of good, time, person, and place must be considered. 2. Because the first worke of true repentance in us, is to depart from evill, and therefore the Commandements are expressed with a negative, that wee should first there begin. Iun. in Analys. 3. The law is thus commanded by way of prohibition, specially to bridle and restraine the evill, for the Apostle saith, The law is not given to a righteous man, but to the lawlesse, and dis∣obedient, 1. Tim. 1.9. As first, the husbandman will seek to pluck up the weeds in his garden, before he will set good plants. Rupert. lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores: The Com∣mandement comming, found us sinners: therefore the Lord in giving the law, respected the present state of the people, as he found them, and frameth his law accordingly, in forbidding of sinne. Ferus. 5. Because a negative is more vehement, and urgeth more, and leaveth no evasion: as in the first Commandement, Thou shalt have no other Gods: If it had beene propounded affirmatively, thou shalt worship one God, the Sama∣ritanes might have kept this precept, and yet they worshipped other Gods beside. Ferus.

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

HEre it shall not be amisse, briefely to touch that singular observation of learned Iunius, concerning the manner of writing, accenting, and pronouncing the Decalogue, which is peculiar unto this Scrip∣ture, more than to any other beside: for whereas ordinarily, every word hath but one accent in the origi∣nall: Every word in the Decalogue, and the preface thereunto, from verse 2. to verse 18. the 7.12. and 17. verses only excepted, have a double accent, one serving for the accenting and prolation of the word, the other shewing the conjunction and coherence of the matter: As to give hereof an example in the second verse: the first word anochi hath in the last syllable, above the head the accent tiphra, and under, munach: Iehovah, the second word hath only munach, under the last syllable, but it serveth insteed of two, zakeph above, and tiphra, below: the third word, hath, atnach below, and zakeph the lesse above: the fourth, hath darga, beneath, and makkaph on the side: The fifth hath in the third syllable, thebir, and kadmah. The sixth hath kadmah above, and merca beneath: the seventh hath tipher beneath, and geresh above: the eighth hath beneath merca, and munach: the last word in the verse, hath rebiah above, and silluk beneath: And the like may be observed in all the other verses; saving the three before excepted, the 7.12.17. The reason thereof is this, because these three verses have no dependance of the other: but the 2, 3, 4, 5, 6. contai∣ning the two first Commandements, have some similitude and coherence together: So have the 9, 10, 11. which all belong to the fourth Commandement: likewise, the 13, 14, 15, 16. containing the 6, 7, 8, 9. Commandements, which all concerne the generall duties, to be performed to all sorts of men: whereas the 5. Commandement in the 12. verse prescribeth speciall duties toward our superiours. Iunius in Analys.

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

Vers. 2. I Am Iehovah thy God. 1. This is the preface or preamble to the Commandements, as is before shewed, quest. 1. which sheweth both what right the Lord had to injoyne lawes unto his people, and why they were bound to obey: it consisteth of three arguments, taken, from the Majesty of God, hee is Iehovah: from the grace of the covenant, thy God: and from the benefit of their deliverance out of Egypt. Iun. 2. Iehovah is a name taken from his essence: signifying that hee hath his being of himselfe, and that all things have their being from him. Elohim is a word shewing his power and omnipotencie, that as this name being sometime given unto Angels, and great men in earth, sheweth a kinde of compe∣tent power according to their nature and place: so being given unto God, it insinuateth his absolute and unlimited power in heaven and in earth. Simler. 3. These two titles given unto God: Iehovah, Elohim, the one signifieth his nature, Iehovah, the other his excellence, Elohim, God. But Tostatus will have, God to signifie his nature, and Iehovah his excellency: but he is deceived herein, because he followeth the La∣tine text, which translateth Iehovah, Dominus, Lord: whereas Iehovah doth not betoken his Lordship, and dominion, but his eternall essence and being: in which sense hee calleth himselfe Eheje, I am, Exod. 3.14. Then like as men are described by two names, one of their nature, the other of their dignity; as when we say, Iacobus Rex: King Iames: the one sheweth his naturall state and condition, the other his dignity: So the Lord here doth give himselfe two names, one expressing his nature, the other his prero∣gative and excellency. And in that he is called God, it is more than if any other attribute, as just, wise, mer∣cifull, nay if all his attributes were given him together: for all these are comprehended in the name God: Sunt aliquid de perfectionibus latentibus in illo pelago infinit••, &c. For all these titles and epithites, are but a

part of those perfections, which lye hid in this great Sea, imported by the name, God. Tostat. qu. 2. 4. Hee is Deu•• per creationem, God by right of creation as well of the Israelites, as of all other people in the world: but Tuus per specialem appropriationem: Thy God by speciall appropriation. Lyran. He was their speciall God, both because, Deus specialiter accepit hanc gentem ad se: had specially taken this nation to himselfe: and for that, specialiter ipsi susceperunt cum Deum colendum: they specially tooke him to be their God to worsh••p. Tostat. quaest. 2.

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

Vers. 2. OVt of the land of Egypt, out of the house of bondmen. 1. Oleaster taketh it literally, that the Is∣raelites, in Egypt, were put into houses with slaves and bondmen, and not with free men. But the Israelites did inhabite together, and were not alwayes as slaves kept in prison: therefore Egypt it selfe is by a metaphor compared unto a prison house, or house of bondmen: for as they used their captives and slaves by day to grinde in their mils, Exodus 11.5. as the Philistims served Sampson, Iudg. 16.21. and in the night shut them up in dungeons, and prisons, chap. 12.29. So the Israelites thorowout all Egypt had beene kept in miserable bondage, chap. 1.11. So that all Egypt was as a prison house, or house of bondmen unto them. Iun. 2. This their deliverance out of Egypt was worthy to be remembred: First, because they were delivered from so cruell bondage: in which respect it is called, the iron fornace of E∣gypt, Deut. 4.20. Secondly, because such a great multitude were partakers of it. Thirdly, it was lately done, and yet fresh in their memories, and therefore it ought to move them the more. Tostat. quaest. 2. Be∣side, in this their deliverance the Lord shewed his great love to his people, and his great power in doing such wonderfull workes in Egypt for their cause, as were never seene in the world before. Simler. 3. God maketh mention of this deliverance out of Egypt, because it was lately performed: for the Lord useth especially to remember those benefits which were neerest and new, rather than those which were remo∣test and furthest off. As in Abrahams time, he was called the most high God, Creator or possessor of hea∣ven and earth, Gen. 14.19. Afterward, when he had revealed himselfe to the Fathers, he is named the God of Abraham, Izhak, and Iacob, Gen. 28.13. Then after the deliverance of Israel out of Egypt, the Lord calleth himselfe by that. In the time of the Prophets, and after, when Israel was redeemed out of the cap∣tivity of Babylon, the Lord stileth himselfe by memoriall of that benefit, as the Prophet Ieremy saith, Be∣hold the day is come, saith the Lord, that it shall be no more said, the Lord liveth, which brought the children of Israel out of the land of Egypt: but the Lord liveth that brought the children of Israel out of the land of the North, Ierem. 16.14, 15. And after our Saviour Christ was come, the Redeemer of mankinde, then the Lord is called the Father of our Lord Iesus Christ. Lippom. 4. This reason taken from their corporall re∣demption, though it concerneth not us: yet we are more strongly bound to obedience, by our spirituall redemption purchased by our Lord and Saviour Christ Jesus: as Origene excellently noteth; Ergo dici∣tur & tibi qui per Iesum Christum existi de Aegypto, & de domo servitutis ••eductus es; non erunt tibi dii alieni praeter me: Therefore it is said unto thee, which through Iesus Christ art come out of Egypt, and 〈◊〉〈◊〉 brought out of the house of bondage; thou shalt not have other Gods beside me.

Notes

• I.G.B.
• I.A.P.L.
• B.G.L.
• I.V.A.