and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free libertie to
up in three dayes Matth. 26.61 The like false witnesse was suborned against Stephen Act. 6.14 Wee have heard him say that this Iesus of Nazaret shall destroy this place c. Basting But Hierome observeth further that they did not only pervert thâ— sense and meaning of our blessed Saviours words but invert and change the words themselves for Christ said Solvite templum hoc destroy ye this temple Ioh. 2.19 but they alter the words thus I can destroy this temple But he said Destroy it you not I Non licitum est ut nobis ipsi inferamus manus it is not lawfull for us to lay hands upon our selves they adde further and build it againe in three dayes But our Saviour ut ostenderet animalâ— spirâ—â—s templum c. to shew that he meant a living and breathing temple said I will raise it up in three dayes Hierom. super Matth. 26. QUEST XV. Of the violating of faith in leagues and covenants THere remaineth another kinde of publike false testimony which is in the violating of league◠〈◊〉 and covenants 1. This S. Paul reckoneth among the sinnes of the Gentiles Rom. 1 3â— that they were truce-breakers and for this speciall fault were the Carthagineans noted with whom it was usuall to falsifie their faith so that it grew into a proverb Puâ—ica fideâ— the Carthagineans faith Of the same kinde was that sacrilegious and impious breach of faith in that great massacre in France and 〈◊〉 slaughter practised by the Papists upon the Protestants against their faith given and covenants of peace made betweene them 2. This violating of faith as it is a breach of an oath and so manifest perjury is referred to the third precept but in regard that promises are falsified to men it appertaineth hither to this Commandement Siml 3. Of this kind was that dissembled covenant and agreement 〈…〉 and Levi and the Sichemites and 〈◊〉 slaughter of the â—ibeonites contrary to th◠〈…〉 that Ioshua formerly had made with them for the which the Lord was angry and 〈…〉 land with famine in David 〈…〉 Sam. 21.1 QUEST XVI Whether are more grievous publike or private false witnesse-bearing NOw follow such false testimonies as are committed privately in the which in generall 〈…〉 be observed 〈…〉 false testimonies which are publike in judgement 〈…〉 than those which are out of judgement both because publike witnesses speake upon their oath and so are more credited and greater infamy followeth upon such a publike testimony than by a private slander but this must be understood only materialiter materially in respect of the matter and action it selfe and 〈…〉 other things being alike for otherwise intentionaliter the private slander 〈…〉 a more malicious intent to 〈◊〉 than he which falsly deposeth in judgement and beside the 〈…〉 if his false 〈◊〉 touch his neighbours life is more injurious than hee which 〈…〉 falsly where the crime bringeth not the life in question 2. There is difference and in publike false testimonies in respect of the divers action for there are three kindes of actions or causes there 〈…〉 civill cause as in an action of debt or such like there is causa criminalis civiliter 〈◊〉 a criminall cause but civilly intended that is when the crime only deserveth a civill punishment as a pecuniary mulct and causa criminalis criminaliter intentâ—â—a a criminall cause criminally intended â—s to the punishing of the body or losse of limme or life The false accusation in the second is more grievous than in the first where no infamy lieth and in the third more than in the second where there is infamy only but in the third there is both infamy and punishment Sic fere Tostat. quâ—st 25. QUEST XVII Of the divers kindes of private false testimonies OF slandering Now the particular kindes of false testimonies privately given are these 1. 〈◊〉 privy slandering and obtrectation of them that are absent This speciall vertue is required of those that shall dwell in the Lords Tabernacle He that slandreth not with his tongue Psal. 11.3 such an 〈…〉 Sibâ— that accused Mephihoseth 2. Sam. 16.1 and wicked Doeg that by his malicious accusation procured the slaughter of 85. of the Lords Priests 1. Sam. 22.9 and Haman which incensed the King against the whole nation of the Jewes Esther 3.9.10 Pelarg. 2. Neither they only which devise the slander are here faulty but they which willingly receive it and beleeve it and therefore it followeth in the Psalmâ— 15.3 He that receiveth not a false report against his neighbour Simonides the Musician by the light of 〈◊〉 could reprove one that told him that many spake evill of him Et quando tu desines mihi 〈…〉 c. and when wilt thou leave to backbite me with thine eares 3. They also which suffer one to be slandered in their hearing and hold their peace not defending the good name of their brother are partakers in this sinne such were the servants of Saul that held their peace when Saul charged Ioâ—â—than and David to have conspired against him 1. Sam. 22.8 But Ionathan dealt faithfully with David defending him in his absence before Saul his father 1. Sam. 19.4 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill speaking and railing which S. Paul biddeth to be put away Ephes. 4.31 which is of divers sorts 1. In manifest and open railing to the face as Shemei cursed David 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne 2. Sam. 6. Simler 3. Or in hasty and rash judgement 〈◊〉 Potiphar upon the complaint of his wife without any further examination condemned innocent Ioseph to prison Basting 3. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whispering they which use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperers tatlers Qui recitant quicquid audiant who will tell whatsoever they heare Thomas Therefore the Law saith Thâ—â— shalt not walke about with tales among the people Levit. 19.16 These are first busie bodies that doe curiously inquire and aske questions of things that belong not unto them They goe about from house to house 1 Tim. 5.13 then they are praâ—lers that clacke in every corner whatsoever they know and so they are the sowers of dissention and makers of strife which is one of the six things which the Wise-man abhorreth Prov. 6.19 4. Hitherto belongeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery who seeke altogether to please and doe uphold them upon whom they fawne in their sinnes 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men and specially in Princes Courts as such there were in Sauls Court of whom David complaineth They flatter with their tongues and speake with a double 〈◊〉 Psal. 12.2 2. Of these there are two sorts for there are some flatterers in the callings of religion as false Prophets and flattering Preachers that sooth up men in their sinnes such were they whom Ezechiel describeth chap. 13. that did sow
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they are in
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in nature as
a Court consisting of so many which would have tended rather to confusion than setling of order the text saith that all these were heads of the people some were made rulers of 1000. some of 100. some of 50. c. vers 25. These divers names of rulers then have not relation to the number of the Judges but to the divisions of the people over whom they were set 3. The most usuall and received opinion is that this distribution of Officers was made according to the computation of those in the campe which were fit for warre who from 20. yeare to 60. were numbred to 600000. and above Numb 1. Lyran. Iun. But this is not like for whereas these officers were appointed not for military discipline but for the deciding of controversies and questions which might grow among them by this account all under 30. yeare and above 60. which were not meet for warre should be excluded whereas questions might arise among both the younger but especially the elder sort as well as among the rest Tostat. 4. Some thinke that this division was not in respect onely of the limits of the Judges but to reduce the people into order and to distribute them into their severall ranks and divisions because it is not like that such a multitude of suits should arise among them as that they needed so many officers for the rulers over tens in 600000. would come to 60000 Simler But it appeareth by Iethros motion that in this division he onely intended the peace and quietnesse of the people and Mosesâ—ase â—ase that they might without any great travell have their controversies ended neither is it like there were so many officers for not over every ten persons or polleâ— was an officer set but over every ten families as now shall be shewed 5. Wherefore this account of thousands hundreds c. might be made three wayes either reckoning those onely which were fit for warre which kind of account is before removed or by every single person and poll as they counted for the eating of the paschall Lambe chap. 12. and for the gathering of Manna chap. 16. But neither was this account here followed for then women and children should bee here reckoned whereas the one were under their parents and the other under their husbands government and their controversies might be ended at home and need not bee brought before the Judges The third way remaineth that this computation was made according to the families that over every ten families an officer should bee set Tostat. So by this meanes a goodly order was established that every Tribune or millenary officer had under him ten Centurians that iâ— officers over hundreds and every Centurian had under him two rulers over fifties and every ruler over fiftie had under him five which were set over ten Ferus Iosephus saith further that there were bands appointed of thirties and twenties but there is no such thing in the text QUEST XXI Of the number of these officers and of their continuance and succession Vers. 22. LEt them judge the people at all seasons 1. Concerning the number of these officers it is uncertaine Lyranus thinketh there were six hundred Tribunes or millenarie officers and six thousand Centurians and three score thousand set over tennes which number is rightly taken according to the summe of six hundred thousand But it is shewed before that in that number containing the summe onely of those which were fit for warre divers are not comprehended over whom the Judges were set for compounding of their controversies and therefore by that proportion the summe and number of the Judges cannot be taken And so it cannot certainly be defined the number of the families being not knowne over the which these officers were appointed how many these Rulers were in all Tostat. 2. In that they are said to judge at all seasons both the time of continuance in their office is signified which was during their life untill they were made unfit by reason of their age for then it is like they gave over their government as the Levites were freed at fiftie yeares from the service of the Tabernacle As also their diligence and attendance upon their office is noted that dayly and continually unlesse upon solemne and festivall dayes they attended the causes of the people 3. It is also evident that this Magistracie did not descend by succession from the father to the sonne but was conferred by election for whereas it is required that they should be good men fearing God and endued with other vertues this could not be perpetually observed if the sonnes had succeeded their fathers for a good father may sometime have a bad sonne as Hezekiah had Manasseh and an evill father may have a good sonne as Aâ—moâ— begat Iosias Ex Tostat. QUEST XXII The difference betweene Moses office and the rest Vers. 22. BVt every great matter let them bring to thee 1. There were two reasons why the great causes were reserved unto Moses hearing both because he was a Prophet and so consulted with the oracle of God and beside he was the chiefe Magistrate as in all Common-wealths appeale is made unto the Prince Simler 2. The greater matters were of two sorts either such as were of a divers kinde which concerned the worship of God and ceremonies of religion which wholly belonged unto Moses and the other Officers were not to meddle with them or else they were of the same kinde wherein the other used to deale but difficult and hard matters wherein they were to require Moses judgement as they did about the punishment of the blasphemer Levit. 24. and the violater of the Sabbath Numb 15. Tostat. 2. The smaller causes which were referred to the under Officers were pecuniary and civill causes the greater as capitall were reserved for Moses hearing for in these causes if there were any aggrievance the sentence might be reversed but when the sentence of death was inflicted it could not bee revoked therefore it is like that none was put to death without Moses consent and direction 3. In giving this advice Iethro intendeth two things both the case of Moses in dividing the burthen with others and the profit of the people that should not be wearied by this meanes by long attendance Tostat. qu. 8. QUEST XXIII Of the meaning of these words And God commmand thee Vers. 23. IF thou doe this thing and God so command thee 1. The Latine Translator readeth thus If thou doe this implebis imperium Deiâ— thou shalt fulfill the commandement of God whereof there may bee two senses given first that Iethro doth insinuate that this device and councell is of God the other that by this meanes he shall be able to discharge his office in governing and taking care for the people which thing God had commanded him Tostat. But this translation differing from the originall which hath and God command thee neither of these interpretations can stand 2. Some make this the sense if thou
some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the first that it is no murther when one is justly
so he taketh here si if for quia because Contra But the very letter of the law is against this exposition for it is expresly said The oxe shall be stoned and the owner shall die also But if the owner might at his libertie redeeme his life with money then he should never be put to death and so that clause of the law should be superfluous Tostat. quaest 29. 2. Neither yet is Tostatus opinion here to be received Quandoque posuit in electione cognatorum c. That the law doth put it in the choice of the kinsmen of the slaine when they would demand the owner to die and when they thought good to set him a summe of money and so hee maketh this a different case from that vers 22. where the Judges were to set the summe of money because it was no capitall offence but here he is to pay whatsoever is required by the adversarie part without any moderation or limitation of the Judges because the offence being capitall cannot be valued or esteemed by any certaine summe of money Tostat. quast 28. Contra. But this is not like that this was left to the choice of the adversaries for either they might set such an unreasonable summe which the owner was not able to pay or else might use partialitie that in the very like case some owner should die when another should escape with his life and so the law should not be equall and indifferent to all 3. Some thinke that it was in the Judges discretion to change the sentence of death into a pecuniary mulct concedit lâ—x quòd possit Iudex decernere c. The law alloweth the Judge to determine c. Cajetan Lippoman thinketh that the adversaries were to make the demand praevia tamen non iniqui Iudiciâ— moderatione c. yet by the moderation of an indifferent Judge going before But if it were altogether arbitrarie in the Judge when a man should die in this case when not to what end saith the law The owner shall die also In that case then there propounded he was certainly to die which sentence by the Judge could not be dispensed with 4. Therefore I thinke rather with Iunius that in this mitigation of the former sentence of death a divers case is put from the former that if the owner of the oxe non satis scivit did not sufficiently know it vel non satis cavit or did not take heed enough thinking he had sufficiently provided for his beast that in this case he might be excused Si simplick as vel incogitantiâ— hominem excusaâ—â—t if the mans simplicitie or forgetfulnesse did excuse him c. so that he were not found to be wilfully negligent and carelesse the Judge might set him at a summe of money Calvin QUEST LXVII What servants this law meaneth Hebrewes or strangers Vers. 32. IF the oxe goare a servant or maid 1. Some thinke this is generally meant of all servants among the Hebrewes where lesse respect is had unto servants than unto free men Vt cura libertatis major vigeret in populo Dei c. That there should be more care had of libertie among the people of God that they come not through their owne default into servitude and bondage Lippoman 2. But it is rather understood of such servants as were Gentiles and strangers and not Hebrewes as may appeare by the former lawes vers 20.26 which are onely referred unto that kinde of servants Iun. For in all kinde of percussions and wrongs offred to the bodie or life the Hebrew servants had the same privilege which free men had Againe Tostatus addeth this reason because if he were an Hebrew servant that was killed the money should not be given to his master but so much onely as his service remaining might be valued at the rest was to goe rather to his children or kindred as put the case that his service were esteemed at foure sicles yearly and there remained but one yeare of his service before the seventh yeare came then his master was to have but foure sicles of the thirtie sicles But because the Gentile servants were their masters perpetuall possession the whole summe which the servant was valued at that perished belonged unto them Tostat. quaest 3. QUEST LXVIII Why a certaine summe of money is set for all servants Vers. 32. HE shall give unto their masters thirtie sicles The common sicle weighed the fourth part of an ounce of silver so that thirtie sicles made seven ounces and an halfe that is so many dolleâ—â— seven crownes starling and an halfe Iun. which is about 37.s. 6.d. of our money Now although there was great difference in the price of servants for the men servants were more worth than the maids and the young and strong than the old and weake yet a certaine rate is set for these reasons 1. Some thinke this proportion and summe is named because out of Cham there issued thirtie generations Gen. 7. from whom servitude tooke beginning But this is but a figurative reason which rather belonged to the ceremoniall than to the politike lawes Tostat. quaest 29. 2. These reasons rather may bee yeelded 1. That whereas the summe for the death of a free man is arbitrarie vers 30. but the certaine quantitie is named for a servant slaine by a beast this was to shew a difference betweene servants and free men Cajetan 2. Quia caedes erat involuntaria c. Because this slaughter was involuntarie and the owners negligence onely is punished therefore one servant is not set at an higher rate than another Simler 3. And beside this moderate and indifferent price is taxed that the owner of the oxe and the master of the servant might as it were divide the losse betweene them that seeing it was done of negligence non multum gravaretur in solvendo Dominus bovis The owner of the oxe should not be burthened with over great payment Tostat. quaest 29. QUEST LXIX What kinde of wells this law meaneth where and by whom digged Vers. 33. WHen a man shall open a well or digge a pit c. 1. Here are two cases put when either one uncovereth a well digged alreadie or diggeth a new well and leaveth it uncovered then he is subject to this law Lyran. For if one made a well and left it covered and another commeth and uncovereth it though he made it not now he is in fault and not the other that made it quia causam immediatam tribuit malo because hee is the immediate cause of the evill or mischiefe that is done Tostat. qu. 30. 2. Rab. Salomon thinketh that if the master commanded another to make a well and leave it uncovered that in this case he is not to make good the losse but he that made it Contra. If he that made it were a servant who could not gainsay his masters commandement in this case the master was rather to be charged with the penaltie than the servant because he was the cause but if