Commentary on Genesis and Exodus, Theological treatise · Chapter 22 · Confutations – Moral observations
5. Places of controversie.
1. Confut. Against the Anabaptisticall communitie.
Vers. 1. IF any man steale an oxe, &c. he shall restore five oxen, &c. This law doth evidently convince the Anabaptists of error, who would bring in a communitie of goods: for if it were Gods will that all things should be common among men, then were it no sinne to steale, nay there could be no theft at all committed, seeing then no man could take any thing, wherein he had not as good an interest as another, Osta…d. Neither was this onelyonly Moses law, that they should not steale; but the doctrine of the Gospell also forbiddeth all kinde of theft and stealing, Ephes. 4.28. Let him that stole, steale no more, but … labour, &c.
2. Confut. A theefe by his deserved death, doth not satisfie for the punishment of his sinne.
Vers. 2. IF hee bee smitten that he die. Lippoman speaking of the capitall punishment of theft: that although it doe not satisfie for sinne before God, yet, expiat eo supplicio … temporales, quanmissa culpa, & reat… p…nae aeternae, re…anent ex…lvendae, &c. It doth expiate or redeeme those temporall paines, which after the fault pardoned, and the guilt of eternall death, remaine in Gods justice to bee paid, &c. Contra. This his assertion is grounded upon an error: for where God forgiveth sinne, he perfitly forgiveth both the sinne, and the punishment thereto belonging: As he saith by his Prophet, I will forgive their iniquitie, and remember their sinnes no more, Ierem. 31.34. But if there remaine any temporall punishment still after forgivenesse, then are the sinnes yet remembred, because they are punished. Indeed after remission obtained some chastisements remaine: But as Chrysostom well saith, God doth it, Non de peccato sumons supplicium, …sed ad facuranos corrigens, not taking punishment for our sinne, but correcting us for our amendment afterward, &c. The theefe then by his death doth not satisfie before God, either for his sinne, or the punishment thereof temporall or eternall: but onelyonly satisfieth the politike law, and giveth satisfaction unto men, by his evill example offended. His sinne, together with the punishment, is not otherwise pardoned, than by faith in Christ.
3. Confut. Against the Romanists, that abridge the power and libertie of the parents in marriage of their children.
Vers. 17. IF her Father refuse to give her, &c. This law giveth absolute power unto the father, to ratifie his daughters marriage by consenting unto it, or by dissenting to breake it off: which sheweth what injurie is offred unto this libertie and right of parents, by the practice of the Romish Church, quae conjugia sine ullo parentum consensu inita probet, which ratifieth marriages contracted, and begun without consent of parents, Gallas. And Oleaster a writer of their owne hereupon inferreth thus, Est que hic non parvum argumentum ad probandum, &c. Here is no small argument to prove, that libertie unto marriage doth not altogether by the law of nature agree unto the same, nor yet to enter into religion, &c. But it is an ordinarie thing with the Romanists both to marrie children without consent of their parents, and to thrust them into Monasteries. See more hereof elsewhere.Synops. Cantur. 3. err. 93. p. 705.
4. Confut. Against Idolatrie.
Vers. 20. HE that offreth unto any gods but unto the Lord onelyonly, &c. This is an evident place to convince all Idolaters of great impietie: for they in bowing and kneeling unto Idols, censing before them, and making their prayers looking toward them, doe apparently offer unto others, than unto God onelyonly. Tostatus one of their owne, thus writeth upon this text, Non solum si immolet eis, sed etiam si faciat alia pertinentia ad cultum divinum, Qu. 15. in 2…. cap. Exod.ut si flectat genua coram eis, &c. Not onelyonly he which sacrificeth unto Idols, but doth other things belonging to the divine worship, as if he bow the knee before them, &c. was to be slaine. Cyprian hereof thus excellently writeth, Quid ante inepta simulachra & sigme…taterr…nae captivum corpus incurvas? Lib. contra Demetrian. Synops. centur. 2. err. 44. pag. 401.rectum te Deus fecit, &c. Why doest thou bow thy captive bodie before foolish images and terrene fictions? God hath made thee upright, &c. looke up to heaven: Quid te in lapsum mortis cum Serpente, quem colis, sternis? What doest thou prostrate thy selfe with the Serpent, whom thou worshippest, into this deadly fall? &c. More hereof see elsewhere.
5. Confut. Against those which either hold tithes not to be due by the word of God, or challenge them by the ceremoniall law.
Vers. 29▪ THine abundance and thy li…ur, &c. This may be understood as well of the tithes as first fruits which arise of the fruits and increase of the earth, whether they be drie or moist. Concerning then the law of tithes, there was in the paiment thereof a treble right, Partim erat morale, it was partly morall and naturall, for that the people should allow necessarie maintenance unto those, qui divine cultu ad salutem populi ministrabant, which ministred for the salvation of the people in the divine worship, even naturall reason teacheth. As even among the Heathen the publike ministers were publikely maintained, as souldiers, and such like, whereupon the Apostle saith, Quie militat propriis stipendi…? Who goeth a warfare of his owne charge? Partim erat judiciale, quantum ad determinationem decimae partis, &c. It was partly judiciall, in the determination of the tenth part: that whereas the tribe of Levi being the twelfth tribe, was consecrated to the service of the Tabernacle, who had no possessions, as the other tribes; it was thought reasonable that the other eleven tribes should give unto them the tenth part of their fruits and increase, that there might be some equalitie: that although the tribe of Levi were not the full tenth part of Israel, yet the tenth of the profits was granted unto them, ut honorabilius viverent, that they might be maintained more honourably: & quia aliqui per negligentiam transgressores futuri erant, and to make amends for them which should transgresse herein of negligence. So Thomas. 2.2. q. 87. art. 1. in Cor.There was beside a ceremoniall respect in the paiment of tithes, because they were then due for the ceremoniall service, and externall sacrifice of the Tabernacle: and in respect of the necessitie of the law of tithes, that the Levites were to be maintained thereby, and by no other meanes or way. In both which respects the law of tithes touching the ceremonie, is not in force now, nor yet as it was a judiciall constitution: but in respect of the equitie thereof and morall part, it ought still to remaine. Here then we dissent first from them which thinke the law of tithes was altogether a ceremonie, and so bindeth not now: which seemeth to be the opinion of Gallasius: Non jubemur jam fruges, &c. pastoribus pro munere offere: Wee are not commanded now to offer our fruits to the Pastors for a gift, &c. for this is contrarie to the Apostle, Galath. 6.6. Let him that is taught in the word make him that hath taught him partaker of all his goods. If of all his goods, how is he not to yeeld unto him of his very fruits and increase?
Secondly, the opinion of the Rhemists is likewise to be refused, which hold the paiment of the very tenth a naturall dutie, and so not to be altered: for if this were so, it were not lawfull by any other meanes equivalent to tithes, by contribution or otherwise to provide for the maintenance of the Ministers: for being a naturall dutie it ought not to bee changed. But in S. Pauls time the Pastors and Churches were provided for otherwise than by tithes, as by liberall benevolence and contribution, for the which he commendeth the Macedonians for their bountie that wayes, 2 Cor. 8.2.
The Rhemists also have another assertion: that tithes are due to the Priesthood of the new Testament: whereas they are not now challenged in the right or respect of any externall sacrifice,Synops. Centur. 1. err. 81. or sacrificing Priesthood, which hath no institution in the new Testament, which acknowledgeth Christ onelyonly a Priest for ever after the order of Melchisedech; but in regard of the word preached, and other ministeriall duties and sowing of spirituall things, 1 Cor. 9.11.
Thirdly, the opinion of the Canonists, that the tithes are precisely due, jure divino, by the divine law, is confuted by Bellarmine: for then all those Churches should transgresse God… ordinance, which have brought in any other ordinance (so it be equivalent to tithes) for the maintenance of the Ministers of the Gospell, otherwise than by tithes.
Fourthly, neither yet can I altogether subscribe unto the opinion of Thomas, that saith, Determinatio decimae partis est solvenda authoritate Ecclesiae: That the determinate tenth part is now in the time of the new law paiable by the authoritie of the Church, &c. But it may safely be affirmed, that tithes are due jure divino, by the divine law, and by the word of God, and not onelyonly commanded by the constitution of the Church: first, negative, negatively tithes are so due simply and absolutely: that is, that none have right unto tithes but the Pastors and Ministers of the Gospell: but what is once consecrated truly to religious uses, ought so to continue. Secondly, affirmatively also this assertion is true: though primaria, now directly and precisely the tenth part is not now exacted by the law of the Gospell: yet secundaria, &c. ex consequenti, secondarily and by good consequent, tithes are now due by the word of God, not onelyonly in generall that Ministers should bee maintained, but in regard of that particular proportion of the tenth at the least: for the liberall and sufficient maintenance of the spirituall Ministers, is grounded upon the law of God and nature: and who can be a better Judge of this sufficiencie than God himselfe? who first in his wisdome did set this proportion of the tenth, in the fittest allowance for his Ministers: so that whosoever should innovate this orde… as thinking some other course to be more convenient, should seeme therein to make himselfe wiser than God. But for the further discussing of this matter,Synops. Centur. 1. contr. 5. qu. 6. I likewise referre the Reader to the former place.
6. Controv. Of the Lenten fast.
ANd because mention is here made of tenths, I will adde one word of that curious observation which Lippoman hath out of the collections of the Fathers, concerning the Lenten fast, which they would have warranted by this law of tithes: because the whole yeare consisting of 365. dayes, the full tenth hereof ariseth to 36. dayes, the time of the Lenten fast. So also Bellarmine maketh this one of the reasons of their Lenten fast.Lib. 2. de … op…rib. c. 15.
Contra 1. But this account agreeth not with the time of Lent, which continueth six weeks full, and foure dayes, beginning at Ash wednesday, which is the first day of Lent, which in all make 46. dayes: if they abate the Lords dayes for the six weeks, there yet remaine 40. dayes: if they will have the saturdayes also abated, there will bee then but 34. dayes left: so no wayes can they make these accounts to agree. 2. They would shew themselves herein wiser than God, who did appoint his holy dayes by sevens, not by tennes▪ 3. The Lenten fast then … now observed, not as a spirituall tenth of time in respect of any religious use, but as a politicall i…erdiction and time of restraint for the good of the Common-wealth.
7. Controv. Against free will in good works.
Vers. 29. THe first borne of thy sonnes, &c. Isidore hath here a good observation: Spiritualiter … principia honorum operum ostendunt, &c. Spiritually the first borne doe shew the beginning of good works: by this the Lord sheweth, bon… voluntatem, &c. ad ipsius gratiam pertinere, that a good will which goeth before the worke belongeth unto his grace: against the Pelagians, who ascribe the beginning of good works to their owne free will.
6. Morall observations.
1. Observ. To be faithfull in the graces and gifts of the spirit committed to us.
Vers. 7. IF a man deliver to his neighbour money, or stuffe to keepe, &c. As God would have his people to be faithfull in keeping, and restoring such things as were committed to their trust, so much more should we shew our faithfulnesse in these things, quae ipse apud nos deponit, which he committeth unto our trust and credence, as in using well to his glorie the gifts and graces which we have received, as S. Paul saith to Timothie, That worthie thing which was committed unto thee, keepe through the holy Ghost, 2 Tim. 1.14. Marbach. This also may be applied unto that care and faithfulnesse which Pastors ought to shew in diligent feeding of the Lords flocke committed unto them, Simler.
2. Observ. Experience of misery causeth us to pittie the miserable.
Vers. 21. FOr ye were strangers. Optima pietatis magistra, experta indigentia, &c. Our owne experience of want and necessitie, is the best instructer and teacher of merciemercy, Oleaster. They then which have beene in miserie themselves, and know not how to pitie others in the like case, shew themselves to be of a vile nature, and of an hard and cruell disposition: the Scripture saith of Christ himselfe, In that hee suffred, and was tempted, he is able to succour them that are tempted, Heb. 2.18.
3. Observ. Against cruell Creditors that keepe their debtors in prison.
Vers. 27. FOr it is his covering onelyonly. If the law judge it a cruell thing, to take a mans covering for a pledge which should keepe him from the cold of the night: how much doth their crueltie exceed, which cast their poore debtors into prison, there to lie in cold iron, naked and hungrie without comfort, Simler. Which hard dealing is reproved in the parable, in him that cast his fellow servant in prison for debt, not to come out thence till he had paid it, Matth. 18.30.