Commentary on Genesis and Exodus, Theological treatise · Commandment 10 · Questions 2

Commentary on Genesis and Exodus · Theological treatise · Commandment 10 · Questions 2

p. 3713. Questions and doubts discussed out of the rest of this 20. Chapter.

QUEST. I. In what sense the people are said to have seene the voyces, which are properly heard and not seene.

Vers. 18. ANd all the people saw the thunders, &c. 1. Some thinke that by sight here is understood the hearing, because it is usuall with the Hebrewes to take one sense for another, Vatabl. But the sight is no more taken for hearing, than to heare for the seeing. 2. Ambrose referreth it to the understanding: Interioris mentis videtur obt…tu: It was seene by the inward sight of the minde: like as our p. 372Saviour saith, Hee that hath seene me, hath seene my Father, Iob. 14.9. Ambros. pro…m. in Luc. So also Hierome will have it like unto that saying of S. Iohn, 1. epist. chap. 1.1. That which we have heard, which we have seene with our eyes, &c. of the word of life: Hierom. in Abdiam. But seeing Moses speaketh of outward objects of the externall sense, as of thunder, lightning, he meaneth also the sense, unto the which such things are objected. 3. Ferus thinketh, that herein ostenditur oscitantia populi, the carelesnesse of the people is shewed, who more regarded that which they saw, than the voyce which they heard: and therefore they are said rather to see than heare. But it seemeth that the people well regarded the voyce of God, because presently after they desire that Moses might speake unto them, and not the Lord any more. 4. Procopius thinketh, that it is said they saw, because of the evidence thereof, as if they had seene it with their eyes: as it is said, Amos 1.1. The words of Amos, &c. which hee saw, &c. Deus Prophetarum oculis res subjicit tanta evidentia, ac si oculis cernerent, &c. God doth so evidently set things before the eyes of the Prophets (that is, their inward sight) as though they saw them with their eyes. But this was not done in vision, as the Lord spake to his Prophets, here was a sensible demonstration. 5. Augustine therefore thinketh, Videre hic poni pro generali sensu, tam animi, quam corporis: That to see is here put for the generall sense both of the minde and bodie: because Moses would speake compendiously: so we use to say, vide quid sonet, see what soundeth: so also is it taken for other senses: as Christ saith to Thomas, Because thou hast seene me thou beleevest, whereas Thomas touched him, Tract. 121. super Ioann. The reason hereof is, Quia visus primatum obtinet, in sensibus intermiscetur omnibus: Because the sight is the chiefe among the senses, it is as intermingled among them all: Interlinear. And, Sensus visus plures rerum differentias nobis ostendit, &c. Because the sense of the sight doth more distinguish things, than any other sense: for other senses doe shew but the differences of their owne objects; as the hearing the distinction of sounds: but the sight sheweth how one thing is discerned from another, whether by colour, quantitie, number, fashion, and divers other wayes, Tostat. Therefore the sense of seeing is taken in generall for the rest, but not in particular for any one sense, but as sensus conjuncti sunt in communi sensu, as the senses are joyned toge…her in the common sense: Borrhaius. And so here to see is taken for percipere to perceive: Iun. The people saw these voyces, that is, perceived them. So also Cajetane: Videre pro certa n…titia ad sensum quocunque sensu saepe ponitur: To see is often put for that knowledge which commeth by any of the senses. So also Simlerus. 6. The Interlinearie Glosse hereupon giveth this note: Nos doctorum …es audientes oculum mentis dirigere debemus: We also when we heare the voyce of the learned, must also direct the eye of the minde: as here the people are said to have seene these voyces.

QUEST. II. What is meant here by voices, whether the thunder or other voices.

THe thunder and the lightning. The word is koloth, voices: 1. which some doe take for those voices and words which were uttered and framed by the Angels: and hereupon Tostatus taketh occasion to shew at large how the Angels are said to speake and expresse the voice as of man: which sometime they doe by assuming humane shape, sometime by framing other organes and instruments in the aire apt to make sounds: but neither of these wayes doe the Angels expresse conceptiones su as modo naturali, sed per modum artis, their conceits by any naturall meane, but as it were after the manner of art: as men doe use organes and instruments of musicke: Tostat. quaest. 36. All this discourse of Tostatus here is superfluous: for by voyces here are understood the thunders, as the word koloth is taken, chap. 19.16. and because of the other word which is adjoyned lamps or lightnings: and so read here and understand: Vata…. Iun. Montan. Cajetan. Lippoman. Simler.

2. Basil understandeth this of the voice of God: Quae non per aures verberato extrinsecus acre apprehenditur, &c. sed arcano modo insonante voluntate divina: Which is not apprehended by the outward beating of the aire on the eares, but by the secret sounding and intimating of the will of God: in Psal. 28. But it is evident by the storie, that this was a sensible sound, which all the people heard, and were astonied at it: as the Apostle sheweth, Hebr. 12.19. which they that heard excused themselves.

3. Moses here setteth not downe all which the people saw: for there were foure terrible things beside: fire, which burned up to the middest of heaven, darknesse, clouds, and mist, Deut. 4.11. The thicke clouds were above the mountaine, from whence might proceed the thunder and lightning: and upon the mountaine it selfe was seene the fire mixed with smoake and darknesse, thorow the which the fire shined, Cajetan.

QUEST. III. Whether there were a sound of the trumpet beside the voices.

ANd the sound of a trumpet. 1. Tostatus thinketh that the voices before spoken of, and the sound of the trumpet, were not two distinct things, but one and the same: for otherwise the trumpet would have hindred the people from hearing the voices, if they had come together: they are therefore called voices, and a sound of a trumpet, because the Angels by the sound of a trumpet did expresse words and voices: Tostat. qu. 37. 2. But that there were words uttered beside the sound of a trumpet, it is evident c. 19.16. where the sound of a trumpet was heard, before the Lord began to deliver the law: and vers 19. When the sound of the trumpet blew long, &c. Moses spake, and God answered him by voice. Likewise the Apostle maketh mention of them as of two distinct things, Heb. 12.19. Ye are not come, &c. unto the sound of the trump… and the voice of words. And yet the voice was uttered in a loud sound, as of a trumpet: as Iohn saith, hee heard a great voice, as if it had beene of a trumpet, Revel. 1.10. There might bee then a double kinde of sounding the trumpet: one without any expressing of voice, which sounded before the Lord p. 373spake, and ceased all the while the Law was uttered, and after began againe: the other sound of the trumpet was that whereby the Lords voice was sounded out, when he delivered the Law. It is like also that some of these ceased while the Lord was in speaking, as the thunder; and the loud sound of the trumpet: for otherwise it might have beene a lot to the peoples hearing: and after the Lord had finished and made an end, then the thunder begun to be heard againe, with the sound of the trumpet: like as it is the manner of Princes to have a trumpet blowne before their edict… are proclaimed, and afterward… to cause it to be sounded againe, Simler.

QUEST. IV. Of the feare of the people, and their going backe.

Vers. 18. ANd they fled, or moved themselves, and stood afarre off. 1. The Latine readeth … & timore percussi: they were terrified, and smitten with feare: the Septuagint read foreign, they feared: Chal. they trembled: Vatab. vacillabant, they waved: whereupon Tostatus maketh thes… degrees of feare: that first the minde doth timere, is said to feare▪ when any evill is expected: then terr…r…, it beginneth to be terrified, cum conturbatur, when it is troubled with the expectation of any evill: but then we are said …m…re, to tremble, when totus corporis status vacilla…, when the body it selfe and all the joynts doe shake for feare. But this distinction of feare is here our of his place: for though this giving backe of the people proceeded from feare: yet the word …gh here signifieth to move; they moved then and fled from their place; and the next words doe confirme this sense, They stood afarre off. 2. Here wee see two operations of the Law, the one terrorem incut…t, it striketh feare because of sinne: then hominem retrocedere cogit propter …am Iudicis, it maketh man to give backe because of the wrath of the Judge, Ferus. 3. Some Hebrewes thinke, that the Israelites were backe certaine miles, Ex Simler. But the people goe backe, Non per modum f…ga, sed per modum retrocessionis, Not by way of flight, but by way of recoiling: neither herein did they breake the commandement of God; for they were set certaine bounds forward which they were not to passe, but backward they might goe, Tostat. quaest. 37. 4. Neither is it to be thought that the people went backe while the Lord was speaking unto them; but after the promulgation of the Law, there being some pause made, then the people gave way, Cajetan. 5. All the people thus spake not to Moses, but their Elders and the chiefe of them came in the name of the rest, Deut. 5.23. Iun.

QUEST. V. Why the people desire that Moses would speake unto them.

Vers. 19. ANd said to Moses, talke thou with us. 1. Some doe here lay fault and blame upon the Israelites, in refusing to heare the voice of God, and chusing rather that Moses should speake unto them. But the Lord commendeth them for so doing, Deut. 5.28. They have well said, all that they have spoken. Therefore they thus spake not, as preferring Moses voice before the Lords, but because they were not able to heare the Lords voice, being so terrible, Tostat. quaest. 37. 3. And the Lord terrified his people with his thundering voice, for these two causes: 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them: for it was fit and requisite, that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature, such as were so evident even by the light of nature, as that every one might at the first understand and acknowledge them: so that the rest of the Lawes, which were not so evident, but needed explanation, should be declared and rehearsed by Moses, Sic Tostat. 4. Beside, herein Moses was a type and figure of Christ, who is the Mediator betweene God and us, and by whom the will of God is revealed unto us, Marbach. Pelarg. 5. Moses herein formam boni a…ditoris describit, &c. describeth the forme of a good auditour, who promiseth to heare and fulfill the precepts of their master, Gloss. interlinear.

QUEST. VI. Why the people are afraid they shall dye.

Vers. 19. LEt not God talke with us, lest we dye. Wee shall finde in Scripture, that it was an usuall thing for men to feare, that if they had seene God they should dye, as Iacob counteth it a great benefit that he had seene God and yet lived, Genes. 32. So Gedeon and Manoah, when they had seene God, were afraid. 1. Tostatus maketh this the cause of this feare, that if they heard Gods voice any more they should dye: because of the infirmity of the body, which could not endure the Lords terrible voice: for as the harmony of the body is dissolved by any excessive quality, as with exceeding great heat or cold: Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem: So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty, Tostat. quast. 38. But the cause of this feare is not so much in the body: for Adam before his fall could endure the voice of God well enough. 2. Some understand this of everlasting death, Gloss. interlinear. But it is evident, that they meane the outward and corporall death, which is contrary to this temporall life: for thus the people say, Deut. 5.24. Wee have seene this day, that God doth talke with man, and he liveth. 3. Cajetanus doth gather these two reasons of this their feare: both that terrible fire which they were afraid to come neere, and the thundring voice of God which they could endure no longer to heare: and these two reasons are expressed, Deut. 5.25. Now therefore why should we dye? for this great fire will consume us: if wee heare the voice of the Lord our God any more, we shall dye. 4. But the greatest cause of this their feare was their sinne: Conscius homo peccati, &c. metuit iram Dei, &c. Man being guilty to himselfe of sinne, feareth the wrath of God, Simler. as Peter said to our blessed Saviour, Luk. 5.8. Lord goe from me, for I am a sinfull ….

p. 374QUEST. VII. How the Lord is said to come unto them and why.

Vers. 20. GOd is come to prove you. 1. God is said to come unto them, not that he goeth from place to place▪ but he came unto them by certaine effects, his sinnes and wonders: and two other wayes beside the Lord commeth, by his word, and by afflictions and crosses, Simler. 2. There are three ends of the Lords comming unto them: 1. To trie them. 2. That his feare may alway be among them. 3. That they sinne not. All these three arise one from the other: probation and triall worketh feare, and feare causeth to flee from sinne. 3. So although Moses free them from one kinde of servile feare, which was the feare of death and destruction▪ y… he retaineth them still in that profitable kinde of feare, whereby they might be kept in awe and obedience still, Simler.

QUEST. VIII. How the Lord is said to tempt and prove his people.

Vers. 20. GOd is come to prove you. 1. Deus metaphorice non proprie tentat, &c. God is not said properly but metaphorically …o tempt, as he is said to be angry: Qui… facit effectum …, &c. because he worketh the like effect, as he which tempteth, that is, to cause the feare and obedience of the people to appeare, Cajetan. 2. God tempteth, the Devill tempteth, and man is said to tempt. God is not said to prove or try for his owne knowledge and experience, Cum omnia Deus videat priusquam … ; seeing God knoweth all things before they are done: Chrysost. hom. 41. in Ioanu. But God trieth and proveth, Vt nos manifestemur aliis: that we should be manifest to others, as Abrahams obedience was made knowne to all, in that he refused not to sacrifice his sonne▪ vel nobis ipsis, or to our selves: as the Israelites were tempted in the wildernesse, that it might be knowne what was in their heart, Deut. 8.2. Tostat. Satan tempteth, quia evertere …ititur, because he goeth about to supplant and overthrow us, as hee tempted Iob. Home aliquando tentat ut probat, aliquando ut rapiat: Man sometime tempteth to prove, sometime to catch: as the Scribes and Pharisies tempted Christ to entangle him, Ambros. in 2 Cor. 13.

QUEST. IX. Why the people stood afarre off, and where.

Vers. 21. SO the people stood afarre off. 1. Cajetanus thinketh that the people returned not to their tents, but stood a little from the mountaine: and continued in the place whither they fled before, vers. 18. Tostat. 2. But it is evident, Deut. 5.30. that they were bidden to goe unto their tents, Iun. For as Moses went up neerer unto the presence of God, so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is, that our sinnes doe make us stand aloofe off from God, untill wee be reconciled by a Mediatour, whereof Moses was a type and figure here, Simler.

QUEST. X. How Moses is said to draw neere to the darknesse.

BVt Moses drew neere unto the darknesse, &c. 1. Moses was in the darknesse before, for all the hill was covered with smoake; but he was not in that darknesse wherein the Lord was: Vbi expressiora signa fi…ant quibus nos…ebatur Deus: Where more evident signes were expressed, by the which God was knowne: for otherwise how should the darknesse containe or receive him, whom the heavens cannot containe? Gloss. interlin. Hee went then up, ad ca…ume… montis, to the top of the hill, where the thicke cloud was, wherein the Lord did manifest his presence. 2. Some by the darknesse understand the spirituall and mysticall sense of Scripture, which the people cannot comprehend, and therefore they stood afarre off; Quia verò spirituales allegoriarum nubem penetrant, &c. But because they which are spirituall, doe pierce into the cloud of allegories, therefore Moses went into the darknesse, Gregor. As Christ preached unto his Disciples in the mount, and unto the people in the plaine; so the mysteries and secret of Scripture are opened only unto those that are spirituall, for pearles must not be cast before swine, Lippom. So also Hierom; Dominus aut in lumine est, aut caligi…e; incipientibus simpliciter loquitur, iis qui perfecti sunt, mysticè loquitur: God is either in the light, or in darknesse; unto the beginners hee speaketh simply, unto those which are perfect, in mystery, Super Psal. 96. 3. But hereby rather is understood, that God who himselfe dwelleth in light that none can attaine unto, yet in caligine versatur respectu nostri, dwelleth in darknesse in respect of us, because we cannot search out the nature of God, nor comprehend what he is, Simler. So Gregor. Nyssen. interpreteth, that Moses went into the darknesse, that is, Tunc demum cognovisse illam esse divinam naturam, quae cognitionem omnem excedit: He then perceived the divine nature to be such, which exceeded all knowledge. Likewise Procopius, Vera Dei notitia est agnoscere suam ignorantiam, &c. It is the true knowledge of God, for one to acknowledge his owne ignorance, that bringeth darknesse with it, Thom. Nullus intellectus creatus potest ad cum accadere: No created, understanding can come neere unto God, In 1. ad Timoth. 6. lect. 3. 4. Herein also Moses was a lively type of Christ: that as he having spoken unto the people, and declared the will of God, afterward went up into the darknesse: So our blessed Saviour having declared the heavenly doctrine of his Father to the world, and finished the worke of our redemption, Ascendit in caligine… nubium coeli, Ascended into the darknesse of the clouds of heaven, and was taken out of our sight, and received up into heaven, Simler.

QUEST. XI. Why the Lord saith he spake unto them from heaven.

Vers. 22. YE have seene that I have talked with you from heaven. This is premised as a reason of the precept following▪ vers. 23. Ye shall make ye therefore, &c. no Gods of silver, &c. 1. Oleaster resolveth the reason thus: Considerate me vobis lōco superiore, &c. Consider that I am higher than you in place, p. 375and therefore am able to punish you, if you rebell. 2. Some thinke that hereby the Lord signified unto them, that these were not Mosis ar…es & figmenta, &c. the devices and fetches of Moses, but that God himselfe spake from heaven, and therefore the Decalogue or ten precepts came from God himselfe, and were pronounced by him, Cajetan. And so the Lord by this meanes would get authority unto his law, Borrh. 3. God thus saith, Vt ostendat calsitudinem suam rebus omnibus superiorem; To show his highnesse farre above all other things, and so incomprehensible, and that therefore they could make no image of him, Galas. 4. Or because the Lord spake out of heaven; not as one absent, but every where present, therefore no image should be made of him; for images are representations of them, in their absence. 5. But this is the best interpretation of this reason, because they only heard the Lord speake out of heaven, they saw no image or similitude, but only heard a voice, therefore they should make no image of God: so is it explained, Deut. 4.15. Take good heed to your selves, for you saw no image in the day that the Lord spake unto you, Simler. And so in effect he saith thus much, I spake unto you from heaven, that is, I the true God, not any corporall substance, as of gold, silver, &c. By heaven here he understandeth the higher part of the aire, as Psal. 8. they are called The fowles of heaven, Tost. qu. 38.

QUEST. XII. Why this precept is repeated of not making any graven image.

Vers. 23. YE shall not make, &c. 1. Some thinke that this is an addition to the first Commandement: Thom Aquin. who thus distinguisheth the Lawes of Moses: The Judicials and Ceremonials, ex sola institutione vim habent, only take their force from their institution: otherwise it were indifferent, whether they were done one way rather than another. The Morals, ex ipso d…ctamine ratio…is naturali… efficaciam habent, have their efficacy from the enditing of naturall reason: and these morall precepts are of three sorts: some are so manifest, quòd editione non indigent, that they need not to be set forth and published, as concerning the love of God and our neighbour. Some things are not so generall, but more particularly determined: which although they are acknowledged of all, yet because many erre therein, they had need to be published, such are the ten Commandements: Quaedam sunt, quorum ratio non est cailibet manifesta, sed solùm sapientibus; Some things are such, the reason whereof is not manifest to every one, but only to the wise, and these be the precepts, superaddita Decalogo, which are added to the Decalogue: of which kind this precept is here: Sic fere Thom. 1.2. qu. cap. art. 11. in Cor. 2. But they are rather an explanation of the first and second precept, than any addition, Iun. And this precept either differeth not at all from the other, Thou shalt make thee no graven image: or only herein is the difference, that the other precept declarat veritatem universaliter, doth declare the truth universally: Hoc autem determinantur modi quidam particulares; And here certaine particular cases are determined, and two things are here forbidden, one directly, not to acknowledge or make any other God: the other, indirectly, not to make any images, repraesentativas veri Dei, to represent the true God, Tostat. qu. 38. 3. Now this precept is iterated and repeated, because some things are majoris necessitatis & periculi, of greater necessity and danger, as idolatry was, which the Hebrewes had seene practised in Egypt, Tostatus. And this repetition is made, ut magis imprimeretur haec prohibitio cordibus corum, &c. that this prohibition might be more deeply imprinted in their hearts, because he knew them to be prone to idolatry, Lyran. So also Cajetan.

QUEST. XIII. Of the meaning of these words, Ye shall not make with me.

Vers. 23. YE shall not make with me. 1. The Latine Interpreter omitteth this clause, with me, altogether which both Cajetane and Lippoman confesse to be a defect in that translation. 2. The Chalde reads, coram me, before me: but the word is it…i, with me: the other phrase used before is ghal p…nai, before my face, vers. 3. 3. Retaining then the usuall reading, with me; some referre it to the spirituall idolatry of the minde, which is covetousnesse, that in the service of God their mindes should not be inclined to the love of silver and gold, Ferus. Some doe take this to be the sense, that although the Lord by his authority appointed certaine images to be made in the Tabernacle, as of the Cherubims: yet they should not presume, nor arrogate unto themselves the like power. But the more proper meaning is, that they should not make any such images, to joyne them with God, to worship God and them together: as this was the superstition of the Jewes, to worship God and Baal together, Simler. And withall, these words, with me, doe put them in minde of the covenant which they had made with God, and not with images, Cajetan.

QUEST. XIV. Why mention is made only of images of silver and gold.

GOds of silver, nor Gods of gold, &c. 1. Mention is made only of silver and golden images for this reason, as Augustine saith: Because a man being ashamed of that which is most deare and precious unto him, faciliùs avertitur à veneratione viliorum, &c. is more easily turned from those things which are more vile, in Psal. 113. So also Tostatus: Quia ista magis movont, &c. Because these metals of gold and silver doe more easily move to idolatry, than wood or stone, quaest. 39. 2. And because Idola…ers, iis Dei majestatem ornari putant, doe thinke that Gods Majesty is adorned by these metals of silver and gold: & Deum sibi magis obstrictum putant, and they thinke that God is more bound unto them, for offering unto him the more precious things, Gallas. Therefore instance is specially given in th…se. 3. Another reason is, that mention is made of these metals, in quae vos j…s habetis, &c. because man hath right and power over all such things being made for their use, Borrh. and therefore their errou… the greater in worshipping that which is made for their use and service.

p. 376QUEST. XV. Why the Lord commanded an altar of earth to be made.

Vers. 24. AN altar of earth, &c. 1. Here is an opposition made betweene the altars which the Gentiles made to their Idols, and the altar which God would have consecrated to himselfe: Gentiles idolis construebant altaria ornata & subl…mia; The Gentiles did build sumptuous and high altars to their▪ Idols, as placing religion in them, Thom. 1.2. qu. 102. art. 4. addit. 7. So also Lyranus: Hoc praecepit in detestationem idolatria; Hee commanded this in the detestation of idolatry. 2. Some thinke that the Lord intended hereby to commend unto his people the internall worship: as if he should have said; Ego externa illa ornamenta parvi pe…do, &c. I esteeme not of those outward ornaments, which might withdraw thy minde from my true worship, Lippom. 3. But the reason indeed of this precept was, ue diutius d…rare…, that the altars made of earth might not continue long, Simler. This then was only a temporary precept, that the Israelites, while they were in the way, should use such simple altars, which might soone bee destroyed againe, lest they might be occasions of superstition afterward, untill such time as the Tabernacle should be erected: and the reason hereof was, that God would only have the altar, which should be set up in the Tabernacle afterward to continue, lest the having of many altars in divers places should be an occasion of superstition. This was the cause why the Israelites were so jealous of the Reubenites and Gadites for building an altar, which they made, Non cultus, sed monumenti causa; Not for religion sake, but to be a monument, Iosh. 22. Gallas. 4. Some make this altar of earth a type of our Saviour Christ: Qui assumpsit carnem, quae terrona est, si materiam inspicias; Who tooke our flesh, which is earthly, if you respect the matter: Precopius, Rupert. Osiander. 5. Some make this morall use of it, that we should humilitatem sectari, follow humility, Ferus, Lyranus.

QUEST. XVI. What Altar of earth he meaneth.

BUt here a further doubt ariseth, seeing afterward the Altar of burnt offering was commanded to bee made of Sittim wood, how that agreeth with this precept, to make an altar of earth. 1. Ferus to reconcile these places, would not have this precept taken literally, but that this should bee the meaning: Quòd Deus magis piè, quàm splendidè vult coli, &c. That God would rather be worshipped devoutly, than sumptuously. But there is no necessity here to forsake the literall sense: as shall now appeare. 2. Lyranus therefore understandeth this of the altar of burnt offering, not of the altar of incense, which was made of Sittim wood, chap. 30. So also was the other made of the same wood, chap. 27. therefore this is no sufficient answer. 3. Hugo de S. Victor. referreth it to the altar of burnt offering: Quod terra implebatur, &c. which they used to fill with earth, being made hollow within, when they sacrificed. So also Osiander. 4. But it is evident by the precept following, of making an altar of rough and unhewen stones, that hee meaneth such altars as were set up of a sudden in the fields, as was that commanded to bee made in the borders of Canaan, Deut. 27. and that which Elias reared up in Mount Carmel: such as were set up repentino & tumultuari… opere, of a sudden and in haste by the way, upon some speciall occasion, Gallas. Tostat. Iun.

QUEST. XVII. Why the Altar was not to be made of hewen stone.

FOr the same reason they are forbidden, if they will make an altar of stone, to lift up a toole upon it: 1. Some apply it thus, that hereby is signified, that the articles of faith, tanquam lapides integri sunt renendi fine scissione haeretica: as whole stones are firmely to bee kept, without any hereticall dividing or mangling of them, Lyran. 2. Some gather hence, that God will not be worshipped, humano arbitrio, according to the device and fancie of men. But this is as well forbidden in other precepts, it is not peculiar to this. 3. But the reason of this precept was quia lapides politi exprimebant cert…m figuram, qua adorari posset, &c. Because carved and wrought stones did expresse a certaine similitude and figure, which might be used for adoration, Tostat. 4. Another reason is, quia ad durationem pertinet: because that which was builded of hewen stones, was like to continue long: and therefore the Lord permitteth such altars to be made for the time, ut post temporarium ejus usum, aut laberetur per se, aut destrueretur, &c. that after the temporary use thereof it might either fall downe of it selfe, or easily bee destroyed, lest by the elegancie and curious building it might give offence, and occasion of superstition to posterity, Iun. Marbach.

QUEST. XVIII. Why the lifting up of the toole is said to pollute the Altar.

Vers. 25. IF thou lift up thy toole upon it, thou hast polluted it. 1. Rupertus doth thus moralize it: Ferrus seu cultrum arrogantia est, qua mens a Creature praeciditur, &c. This toole or iron is arrogancie, whereby the minde is cut off and separated from the Creator: if thou lift up thy toole, that is, si virtu…er tibi ipsi arrogav…ris, if thou doe arrogate any thing to thine owne vertues, thou hast polluted it. 2. Some make it a type of Christ, who was that stone cut out without hands, that is, without any sinne, imperfection, or pollution, Pr…cop. 3. Some make this collection: Quàd Deus manibus hominum c…li …: That God would not be worshipped by any worke of mans hands. But that is not so, for afterward hee commanded the Temple to bee built, which was the worke of mens hands, and yet no hindrance to his worship, Gallas. 4. The meaning then is this, not that the iron toole of it selfe defileth: sed quia … contra mandatum Dei: but because they should so goe against the commandement of God, and so all such workes should be as de…ed and polluted.

p. 377QUEST. XIX. How Ieremy is made to agree with Moses, who saith the Lord commanded not any thing concerning sacrifices.

Vers. 24. THereon shalt thou offer. How can this stand with that saying of the Prophet Ieremie, chap. 7.22. I spake not to your fathers, neither commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices? 1. Some doe reconcile these places thus:Reconcil. that the Prophet speaketh de praecepto & sermone Domini proprio ore, of the commandement of God with his owne mouth: and so he spake only and commanded the ten Commandements: the rest he delivered by Moses mouth, Cajetan. 2. Rupertus giveth this sense, because Moses me non jubente sed permittente talia praecepit: Moses commanded such things, not by my bidding, but by my permission, &c. But it is evident, vers. 22. that Moses spake all these things at the Lords commandement. 3. The best solution then is this, that God commanded not sacrifices, primò & principaliter, cum propter aliud fuerint instituta, &c. chiefly and principally, seeing they were instituted for another end, Lippom. So also Iun. Genevens. And so the Prophet expoundeth himselfe, vers. 21. But this thing commanded I them, saying, Obey my voice. God specially repaired of them obedience: for what else did those sacrifices signifie, quàm extinctionem carnalis nostrae vitae, than the extinguishing of our carnall life? Lippom. In the like phrase it is said, Gen. 32.28. that Iakobs name should be no more called Iakob, (that is, only or principally) but Israel, Iunius.

QUEST. XX. Of the difference betweene burnt offerings and peace offerings.

THy burnt offerings, and thy peace offerings. 1. The burnt offerings were those which were wholly burnt upon the altar to the honour of God, the rite whereof is expressed, Levit. 7. The peace offerings were those which were offered to God in signe of thankfulnesse for any benefit obtained, or to the end to aske or obtaine any thing at the hand of God: and so they are called peace offerings, because God is thereby appeased, and our peace made, Tostat. So the Septuagint translate foreign, that is, your health sacrifices, which are offered for their health and prosperity, Lippoman. The word shalom also signifieth perfection, integrity. Their peace offerings then were such as were offered for the welfare, perfection, and integrity of their state, Oleaster. 2. There was a third kinde of sacrifices for sinne, when they offered a Calfe, or Goat, or some other beast, to make attonement for some sinne which they had committed, as is expressed Levit. 7. The other two kinds of sacrifice are here onelyonly mentioned, quia sunt voluntaria, because they were free and voluntary: but those for sinne, were ex necessitate, of necessity, Tostat. 3. There were other things also necessary to be knowne, which belonged to the rite of sacrificing: as who were to offer sacrifice, namely the Priests: what kinde of beasts they were to sacrifice, and in what place, and in what order and manner: all which things afterward are fully declared and explained by Moses in Leviticus, Tostat. qu. 41.

QUEST. XXI. Whether it was lawfull to sacrifice in no other place, than before the Arke or Tabernacle.

Vers. 24. IN all places, where I shall put the remembrance of my name. 1. The Hebrewes make this a perfect sentence of it selfe, that the Lord will come and blesse them in every place which hee shall chuse: but seeing it was not lawfull for them every where to offer sacrifice, but where the Tabernacle and Arke was, as is expresly declared, Levit. 17. it hath relation also to the former precept, that they were not to make any such altar of earth or stone where they would themselves: sed Deus ipse designare vult locum, &c. but God himselfe will assigne the place, where they shall make an altar, Gallas. 2. And though the ordinarie place of sacrificing were the Tabernacle, where the name of God was solemnly called upon, yet they might sacrifice in other places, ex causa speciali & divina revelatione, upon speciall occasion, and by divine revelation: as David did in mount Moriah, by the direction of the Prophet Gad, 2 Sam. 24. and Elias in mount Carmel, 1 King. 18. Lyran. So Samuel offered sacrifice in Ramath, 1 Sam. 7. and in another place when Saul came unto him, 1 Sam. chap. 9. and in Bethlehem, when he went to anoint David King, 1. Sam. 16. And it seemeth that he by propheticall direction might offer where he would: as the Lord bid him make this answer, when he went to Bethlehem, I am come to offer sacrifice to the Lord, 1 Sam. 16. for all Israel knew that Samuel was the Lords faithfull Prophet. So also it is like that David being a Prophet, offered sacrifice in Hebron, while he there reigned, having neither the presence of the Arke or Tabernacle: and that the people following Davids example, continued that custome still: as it appeareth by Absoloms excuse to his father, who asked leave to goe and sacrifice in Hebron, 2 Sam. 15. Tostat. 3. Neither did these offend in sacrificing in other places beside where the Tabernacle and Arke was: for in those speciall places the Lord for that time would have a memoriall of his name, as in mount Moriah, where David, and Carmel, where Elias sacrificed, Tostat. quaest. 40. 4. But this may be added further, that beside that speciall direction which the Prophets had to offer sacrifice in some peculiar places, there was more liberty used in their peace offerings, than in other sacrifices: and in the time of Samuel, Saul, and David, the Arke and Tabernacle were apart; so that it seemeth in that confused and unsetled estate, that the Law in that behalfe concerning the place of sacrifice, was not so strictly observed.

p. 378QUEST. XXII. Whether it was lawfull to sacrifice before the Arke, and at the Tabernacle while they were asunder.

NOw the place, where the Lord did put the memoriall of his name, was in the Tabernacle and Arke, while they were placed together: and when they were in two divers places, it was lawfull to sacrifice before either of them. 1. That it was lawfull to sacrifice where the Arke was, is evident by the practise of the men of Bethshemesh, that offered sacrifice at the returne of the Arke from the land of the Philistims, 1 Sam. 6. So David sacrificed before the Arke, when he brought it from the house of Ebed Edom, 2 Sam. 6. and the reason is, because the name of God was invocated or called upon, where the Arke was, 2 Sam. 6.2. And from the merciemercy seat, which was upon the Arke of the Testimony, did the Lord use to speake, and give answers, Numb. 7.89. 2. Likewise, that it was lawfull to sacrifice, where the Tabernacle was while the Arke was away, is apparent: 1. Because there was the brasen Altar, whereon they offered their burnt offerings before the dore of the Tabernacle, Levit. 17.6. which Altar followed alwayes the Tabernacle, and not the Arke: as Salomon found the Arke at Jerusalem, but the Tabernacle with the furniture thereof, he fetched from Gibeon, 2 Chron. 1.3, 4, 5. 2. Where the Ministers of the Altar, the Priests and Levits were, there was it lawfull to offer sacrifice; for they gave their attendance to that end, but most of the Priests and Levits remained with the Tabernacle, as Ahimelech, with 85. more were at Nob, where Saul put them to death, while the Arke abode in the house of Abinadab, who consecrated his sonne Eleazar to keepe it, 1 Sam. 7.1. who alone sufficed not, for all sacrifices and oblations of Israel: it seemeth therefore, that most of their sacrifices were brought then to the Tabernacle, though the Arke at that time were in another place. 3. Beside, after the captivity of Babylon, when the Arke was no more to be seene, as some thinke hid by Ieremy, 2 Macchab. 2, but as is most like, lost in the captivity, or burnt with the Temple: they used to offer sacrifices; for after the captivity, they restored and renewed such necessary parts and implements, as before were in Salomons Temple, and were burnt together with the Temple: they made like unto them afterward, as mention is made of Luk. 1. how Zacharie burned incense before the Lord, which was upon the golden Altar: likewise Matth. 27. the vaile was rent, (which divided the most holy place from the Sanctuary) when Christ gave up the ghost: and seeing they offered sacrifices, for which cause, some sold doves in the Temple, whom Christ cast out, Matth. 12. they had also the brasen Altar; only the Arke they had not, for seeing the Tables of stone, the pot of Manna, and Aarons rod were all missing, for the keeping whereof, the Arke was principally made, they had no cause to make a new Arke, there being no farther use or service for it, Tostat. quaest. 43.

QUEST. XXIII. How long the Arke was severed from the Tabernacle.

NOw, because mention is made before of the parting and separation of the Arke and Tabernacle, it shall not be amisse to shew how long the Arke was absent from the Tabernacle, which time will be found to be not much under 100. yeeres, as may bee gathered thus: after the Arke returned from the country of the Philistims, it remained in the house of Abinadab 20. yeeres, 1 Sam. 6. and all the time of Samuels government, and Sauls reigne, who made 40. yeeres betweene them, Act. 13.21. whereof those 20. yeeres were part: then it was removed by David, about the 8. yeere of his reigne, to the house of Obed Edom, where it continued three moneths, and from thence to the house of David in Jerusalem, where it stayed 32. yeeres, and 11. yeeres more under Salomons reigne: for when hee had finished the Temple in the 11. yeere of his reigne, 1 King. 6.38. he brought the Arke from Davids tent, which hee had pitched for it, into the Temple, 2 Chron. 1.4. So all these yeeres being put together, 40. yeeres of Samuel and Sauls government, 40. yeeres under David, and 11. yeeres of the reigne of Salomon, will make 91. yeeres: whereunto adde those seven moneths, during which time the Arke so journed among the Philistims, 1 Sam. 6.1. In which compasse and continuance of yeeres, the Arke had these sundry removes: first, it being carried from Shiloh, was seven moneths in the countrey of the Philistims, from thence it was carried to Bethshemesh, where 50. thousand and 70. persons were slaine for looking into the Arke, 1 Sam. 6. then it removed to Kiriathiearim, 1 Sam. 7. from thence to the house of Obed Edom, and so to the house of David, 2 Sam. 6. where it stayed till Salomons Temple was built: these were the setling places and mansions of the Arke, after it was severed from the Tabernacle, till they were joyned together againe: saving that sometime the Arke upon some speciall occasion was removed for a while, as when they went out to battell, as 1 Sam. 14.18. and so was brought to the place againe, Sic fere Tostat. qu. 42.

QUEST. XXIV. Of the removing of the Tabernacle.

AS the Arke was thus removed up and downe, so also was Moses Tabernacle: for first it was carried from place to place, as long as the Israelites pitched their tents in the wildernesse: and after they were come into the land of Canaan, the Tabernacle remained a long time in Gilgal: for thither came the Gibeonites to Ioshuah in Gilgal, Iosh. 10. after that, it was set up in Shiloh, Iosh. 18.1. where it continued all the time of the Judges, untill Samuel, who understanding by the Spirit of prophecie, that the Lord had rejected Shiloh, removed the Tabernacle to Nob, where Saul put 85. Priests to the sword: from thence it seemeth the Tabernacle was translated to Gibeon, where it continued untill Salomons Temple was finished, from thence Salomon brought it into the Temple, 2. Chron. 1.3. Tostatus qu. 42.

p. 379QUEST. XXV. Of the places where it was lawfull or unlawfull to sacrifice.

NOw concerning the places wherein it was lawfull to sacrifice, this distinction is to bee observed: 1. That the ordinary place was in the Tabernacle, when the Arke and it were together, and both at the Tabernacle, and before the Arke, when they were divided, as is before shewed. 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere, as did Samuel, David, Elias, as is before declared, quest. 20. being thereunto directed by the Spirit of God. 3. But in the high places it was unlawfull to sacrifice: and therefore those Kings are commended which tooke away the high places, and those reproved, being otherwise good Kings, that suffred them to remaine. 4. Yet here it is further to be considered, that there were two sorts of high places, for some were consecrated to idolatry, as those which Salomon had built about Jerusalem for Ashteroth, Chemosh, and Milchom, which places Iosias defiled,Of two kindes of high places. 1 King. 23.14. There were other high places, where the Priests of the Lord offered sacrifice to the Lord, whom Iosias also put downe, not suffring them to come up to the Altar of the Lord, but onelyonly to eat of the unleavened bread among their brethren, 1 King. 23.9, who if they had beene idolatrous Priests, could not have beene permitted to eat of the unleavened bread, Tostat. quast. 44.

QUEST. XXVI. How God is said to come and goe, and how he is said to be in the world.

Vers. 24. I Will come unto thee, &c. 1. God neither commeth nor goeth by moving from place to place: for that which is infinite, and in every place, cannot move or change the place, for where any moving is, there one place is left to goe unto another: but God being of an infinite essence, is in all places alike. 2. Yet though God be in every place, yer he occupieth no place: Nihil magis indivisibile, & minùs occupans, quàm Deus: Nothing is more indivisible, and lesse occupying a place than God is: An Angell cannot enter into a mans soule: Deus tamen illabitur ei & totus intus manet, &c. Yet God doth enter into a mans soule, and wholly remaine within it. 3. There is some similitude herein betweene God, who is an infinite Spirit, and the other finite spirits, as namely the soule of man, which is said to be tota in toto corpore & tota in qualibet parte: whole and all in the whole body, and whole and all in every part, which is to be understood not after one and the same manner. There is a threefold union betweene the soule and the body, unitur ei ut finis, it is united unto it, as the end, for the body is ordained to this end,Three kindes of wayes is the soule joyned to the body. to be perfected by the soule: secondly, it is united unto the body as the forme thereof, for by the joyning of the soule to the body, as the forme, a man is distinguished in his kinde from all other creatures: and in this sense, the soule as the forme is whole in the whole body. Thirdly, the soule is united to the body, tanquam motor, as an agent and mover: so it giveth power to the eye to see, to the eare to heare, and to every other part a severall faculty and power; and thus also the soule is said to be whole, and all in every part. Now then, as the soule is in the whole body, and yet in no one part more than in another: so is God in the world comprehending all, and himselfe not being comprehended. 4. Further, thus it may be shewed, that God is not in any place, neither moveth from place to place: for other finite spirits, because they are compositi ex actu & potentia, they consist of an act, and a power, or possibility; they being in one place, have a power or possibility to be in another: therefore God, because he is purus act us, a pure act, must of necessity be every where, for otherwise he should not be altogether in act, if being in one place, hee had not a power or possibility to be in another, for then he should not be actually there, but in power and possibility only. 5. As a finite spirit is said to be in that place, in quo applicat virtutem suum, where it doth exercise and apply the power; as the soule is in the body, because it only exerciseth the vertue and power in the body: so God, because hee exerciseth his power in and over all the world, must needs bee in every place of the world. 6. God therefore is said two wayes to be in the world, secundùm potentiam & virtutem, according to his power and vertue, and secundùm essentiam, according to his essence: And yet God is so in the world, as yet he is not included and limited in the world, and he is so without the world, as yet not excluded out of the world: as Augustine saith, Deus est in mundo non inclusus, extra mundum non exclusus, supra mundum, non elatus, infra mundum, non depressus: God is in the world, but not included; without the world, but not excluded; above the world, yet not elevated or lifted up; and under the world, yet not depressed or put under; &c. which must be understood according to Gods essentiall presence: for according to his power and working he is only in the world, because he worketh in the world. 7. And although the power of God be infinite, so that if there were other worlds beside this, thither Gods infinite power would extend it selfe, yet the action or exercising of that power in the world is finite: quia actio non potest esse major, quàm id quod sit, the action cannot be greater, than that which is wrought or made: therefore, because the world is finite, the action or exercising of the divine power in the world is finite and determinate likewise, yet the divine power in it selfe remaineth infinite. 8. Now then God is said to goe from place to place, not in respect of his essence, but of his power and vertue: and of this power of God, there is a double action; one generall, whereby God governeth the world, and worketh in every place, and so God cannot be said to goe from place to place, because this generall power worketh in all places, and at all times: there is a speciall action or operation of the divine power: as when he worketh miracles and wonders, and sheweth manifest signes of his power and presence, more in one place than in another. And according to this speciall operation, the Lord is understood to goe and come thorowout the Scripture, Tostat. qu. 46.47. And so in this place he saith, I will come and blesse thee: Veniam occulta inspiratione, benedicam corporali & spirituali benedictione; I will come by secret inspiration, I will blesse thee, both with corporall and spirituall blessings, Gloss. interlinear.

p. 380QUEST. XXVII. Whether it were not lawfull to goe up by steps to the Altar.

Vers. 26. THou shalt not goe up by steps unto mine Altar. 1. All kinde of ascending unto the Altar is … forbidden: for the Altar being three cubits high, chap. 27. the Priests could not minister, without some ascent and rising up to the Altar: there was therefore Quidam ascensus sin… gradibu… punlatim ascendendo, A certaine ascent, or going up without steps, rising by little and little, as …. Salomon thinketh, Lyran. Ascensus erat continuns de terra: the going up was continued by the rising of the earth, Tostat. 2. Therefore all steppings up being forbidden, for the reason after alleaged, lest their nakednesse should be seene, magis vetantur gradus scalae ligneae, the steps or scales of woodden ladders are more forbidden, for by such climing up, their nakednesse might appeare, both before and beneath, Tostat. quast. 47. 3. Some doe thus moralize this precept, that simply it is not forbidden to goe up by steps, for afterward there were 15. steps made to goe up to the Altar, which Salomon made: therefore they would have it to be a figurative speech, and the meaning to be this, minorem Patre non dicis incarnatum Filium, Thou shalt not say, that the Sonne being incarnate, is lesse than the Father: this it is, not to goe up by steps unto the Altar, Rupert. Thom. So also Gloss. interlinear. Qui gradus in Trinitate faciunt, &c. They which make degrees in the Trinity, doe ascend by steps unto the Altar. But this is somewhat farre fetched, neither is there any necessity to leave the literall sense: for the reason why afterward steps were made unto the Altar, was, for that then the use of linnen breeches was common, which now was rare, and among other Priestly garments, the Levites afterward were appointed to put on such linnen breeches, when they ministred, chap. 28. Vsus femoralium nondum fuit introductus; The use of breeches was not yet brought in, &c. but was afterward enjoyned to the Priests, Lyran. And although, as some write, this fashion of garments to cover the secret parts was first invented by Semiramis the wife of Ninus King of Babylon, before Abrahams time, yet that custome was not common among the Israelites, Tostat. qu. 49.

QUEST. XXVIII. Why they were forbidden to use steps up to the Altar.

Vers. 26. THat thy filthinesse be not discovered. 1. This then was the reason why they should not goe up by steps; lest that in the going up, by the flying abroad of their garments, their secret parts might be discovered: for sanct…tati & pietati decorum & honestum conjungi debet: unto sanctity and piety must be joyned comelinesse and honesty, Gallas. for the Ministers of God, committing any thing uncomely in Gods service, doe therein offend two wayes: both shewing their owne evill inclination, and beside, contumeliam inferunt ordini clericali, they bring a contumely and reproach upon the whole order, Tostat. quaest. 49. Yea among the Gentiles there was a comelinesse and decencie observed in their publike assemblies: whereupon that Law was made; Inscenam sine subligaculo prodeat nemo, Let none come into the stage without his close garments: how much more ought all things to bee done with comelinesse and honesty in the sacred assemblies? Gallas. 2. Another reason was: Arrogantia & ambitio p…mposa graduum, qualis apud idololatras tum in usu erat, Deo non placuit, &c. An arrogant and ambitious pompe in stayers, such as was in use among the Idolaters, was not pleasing unto God, Lippoman. 3. Likewise this was commanded for the further detestation of idolatry, that they should not any wayes resemble or imitate the uncleane and filthy fashions used in the idolatrous service of Priapus: when the Priest ascending up aloft by certaine staires, used in most beastly manner, turning himselfe toward the people, to discover and shew unto them his secret parts, to stirre them the more unto uncleane and beastly lust, Lyran. Tostat.

QUEST. XXIX. Of the abominable Idoll of the Gentiles, called Priapus, and the filthy usages thereto belonging.

NOw this filthy and abominable Idoll Priapus, which was worshipped among the Gentiles, was taken up upon this occasion: 1. This Priapus was a young man of Hellespontus, who insolita magnitudi…e membri genitalis excedebat omnes, exceeded all other in the greatnesse of his secret parts: and being expelled thence as a corrupter of his country, went into Grecia, and there by wanton and unchaste women was made much of, and afterward they made him one of their gods. 2. As was their god, such was his sacrifice: for they used to offer unto him an Asse: and they that came to that abominable sacrifice, both men and women used to entermingle themselves in caves and woods, and each with other wrought filthinesse: and upon this occasion they used to plant woods and groves by their Idols, that they might have fitter opportunity to use their beastly lust. 3. This Idoll Priapus some thinke was the same which was called Belphegh…r: and to the abominable sacrifices of this Idoll did the Madianitish women entice the Israelites, Numb. 25. who afterward fell unto the like Idolatry: for Asa his mother Maacha (whom hee put downe) consecrated a grove to this Idoll Priapus, as Hierome translateth the word Mipletzeth, which signifieth an horrible or abominable Idoll, 1 King. 15.12. and he put downe the Sodomites, and e…feminate persons, who as it seemeth were the worshippers of that Idoll: for they which were most beastly in their lust, thought they were best accepted of their god. So they which adored Venus, the more they were given to venery, the better they thought they served Venus: so that the more common the harlots and strumpets were, the more they thought they pleased their Goddesse Venus. The Lord therefore forbiddeth his people all resemblance or appearance of uncleannesse, because he would have them detest and abhorre the abominable fashions of the Heathen, Tostat. qu. 50.

p. 381QUEST. XXX. Why the secret parts are counted uncomely.

THy filthinesse, or nakednesse, &c. 1. The secret parts of man are not in their naturall use more uncleane or unseemly than other organicall parts of the body: for they have their necessary use, both for the avoiding of the superfluous excrements of the body, and to serve for generation, and procreation: and our first parents, before they transgressed, were naked, and yet not ashamed of their nakednesse. 2. But after sinne entred, then these parts grew to be uncomely, because of that inordinate motion and stirring which is in those parts more than in any other: for by experience it is found, that the eyes, hands, feet and other parts are more obedient unto reason, than those unruly parts: and it is harder for one to bridle lust, than anger, or any other passion. 3. And herein appeareth the wisdome of the Creator, that hath set these uncomely parts in the middest of the body, that they might more easily be covered: whereas if they were the extreme parts, as where the head, hands, or feet are, they could not be so well hid: and beside, the merciemercy of God herein is manifest, that our other parts, our eyes, hands, feet should not be so unruly or disordered: for then they also should have seemed as uncomely: and so penot… inutiles redderemur, wee should have beene altogether unprofitable, and unapt to doe any service in the world, if our necessary and organicall parts should have had the like opinion of uncomelinesse cleaving unto them. 4. Now seeing these parts being comely by nature, yet are made uncomely by sinne: their beastly errour is to be abhorred, which thinke it no more dishonest to use the secret parts of nature openly, as well as any other members: such were the Cynicall Philosophers, which in the market place, and in the streets thought it no shame to exercise the act of generation: whereupon they were called Cynik…s, because therein they were like unto dogs: and Diog…nes, the first founder and beginner of this beastly errour, was thereupon also called Cynicus, Tostat. qu. 49.