Analys But I rather subscribe to Vrsinus that thinketh originall sinne to be a breach of this precept as originall justice is therein prescribed and commanded because the Morall law is grounded upon the Law of nature which was perfect in man by creation before his fall from which perfection originall sinne is a declining defect This then is the conclusion that these involuntary motions though they doe not venire in rationem coram Deo come into reckoning before God if they presently vanish before the will and affection incline unto them yet they doe shew the corruption of our nature that although they breake not out into a flame yet they are sparkles that flie upward Iob 5.7 our corrupt nature is as the coale and those idle and wandering thoughts as the sparks that flie up but if these sparks doe not kindle into a flame they shall never burne us nor be laid unto our judgement and so Chrysostom sath well Si concupiscentia non consentit voluntas sola concupiscentia non damnat If the will consent not to concupiscence concupiscence alone shall not condemne us Homil. 52. in Matth. which is through Gods mercie for otherwise even originall corruption is sufficient to condemne us QUEST IV. Why there is no precept to direct tha inward passion of anger as of coveting NOw why there is not the like precept given to direct the inward act of the irefull power of the mind as to forbid the first motion of anger and rage as there is virtutis concupiscibilis of the coveting and desiring facultie these reasons are alleaged 1. The like is to be understood in other Commandements that the very internall act and first inclination of the heart unto evill is forbidden but expresly the concupiscence is named because it is more hard to resist the concupiscence whose object is some apparent good either delectable or profitable whereas the inward passion of anger movet ad aliquid triste moveth alwayes to some heavie thing not delightsome or profitable So Tostatus The same reason is yeelded by Thomas Aquin Homicidium secundùm se non est concupiscibile sed magis horribile c. Murther is not of it selfe a thing to be desired but to be abhorred but adulterie Habet rationem alicujus boni scilicet delectabilis furtum boni scilicet utilis Hath respect unto some thing that seemeth good namely delectable good and theft to profitable good therefore the concupiscence of these required a speciall precept rather than the other c. But this is no sufficient reason for both it is as hard to resist anger as any other passion because of all other it is most violent and sudden and beside the angrie man in purposing to doe mischiefe taketh delight therein and thinketh it good for him so to doe so that this passion also hath an object of some thing seeming good for otherwise the will of man naturally is not carried unto that which is taken to be evill 2. In this precept even that concupiscence is forbidden which is involuntarie and hath not the assent of the will for as Chrysostom saith Concupiscimus frequenter etiam quod nolumus We covet often that which wee will not All other voluntarie inclinations of the minde to adulterie or theft are prohibited in those other precepts but there is no anger without a purpose of revenge and so hath a consent of the will and so there need no speciall precept for that it properly belonging to that precept Thou shalt not kill as our blessed Saviour sheweth Matth. 5.22 To this purpose Tostatus saith well Ira audit rationem syllogizantem c. Anger heareth reason disputing whether it be meet to take revenge and before reason hath thus concluded anger riseth not but anger hearing this first conclusion that it is fit to take revenge staieth not to heare the second whom and how wee are to revenge but as a quicke messenger that goeth away before hee hath halfe his arrand and as angrie dogges that when they see one doe straightwayes imagine that it is their part to barke not considering who it is that they barke at whether their master or no so anger being an hot and hastie passion resolving by reason of the thing yet weigheth not every circumstance Now concupiscence when any object is offered heareth no reason at all but presently falleth to coveting of it Ex Tostat. qu. 27. QUEST V. Whether sinne properly consist in the internall or externall act IT is here the opinion of the Hebrewes that if a man onely desire another mans wife in his heart and goe no further he sinneth not and Iosephus lib. 12. Antiquit. reproveth Polybius the Historiographer for saying that Antiochus died miserably because he would have spoyled the Temple adding further Si solùm cogitavit non egit peccatum That if he onely thought to doe so he sinned not therefore he was not punished for that but for other evils which he had done in Jerusalem Ex Lyran. Contra. But it may bee made manifest by divers reasons that sinne consisteth rather in actu interiori quà m exteriori In the internall rather than externall act 1. That maketh a good or evill act which is in a mans power but the externall act is not often in mans power but the internall is as the act of the understanding and will as the Apostle saith Rom. 7.18 To will is present with me but I finde no meanes to performe that which is good c. 2. Onely it is proper unto man beyond beasts to doe a good or evill act but the externall act bruit beasts can doe as well as man therefore it is the internall facultie of the understanding and will that maketh the act good or bad 3. If in the externall act good and evill onely were found then Angels should doe neither good nor bad which have no externall act because they have no externall faculties powers or instruments the will therefore and understanding which onely are in Spirits are the causes of good and bad actions 4. The same externall acts may bee done as well by those that sleepe by fooles and mad men as by the waking by wise and sober men but the externall act in those is not sinne because it proceedeth not from the will and understanding 5. Both divine and humane lawes make a difference betweene voluntarie and involuntarie acts as in wilfull and casuall murther but the externall act in both is all one 6. Therefore Actus exterior secundùm se nec bonus nec malus est The externall act of it selfe is neither good nor evill but yet in men because of the connexion which the externall act hath with the internall there is some goodnesse or evilnesse found though not so properly as in the internall for there are two acts of the will and understanding the immediate act as to understand to will which is called actâ—â— elicitus the act which issueth out and there is a mediate act as to kill to commit adultery
and barrennesse to none other cause originally but to the will of God Thus godly men doe both acknowledge God the authour of all good things which they enjoy as also the inflicter of all such punishments which befall them as Iob confesseth The Lord hath given and the Lord hath taken it Iob 1.21 Perer. 2. Observ. Not to yeeld unto tentation Vers. 4. ANd he went in unto Hagar c. Abraham who as a mighty and invincible champion had stood out hitherto against the temptations and baits of Satan is overcome of his wife and yeeldeth to her motion to goe in unto Hagar which proceded from want of due consideration of Gods power who though Saraâ— hitheto had beene barren yet was able and so accordingly did to make heâ— fruitfull Thus David who withstood many tentations yeelded to the pleasure of the flesh therefore as the Apostle saith He that thinketh he standeth let him take heed lest he fall 1 Cor. 10.10 Muscul. 3. Observ. Not to be proud of Gods gifts Vers. 4. HEr dame was despised Hagar waxeth insolent and proud of this blessing bestowed upon her whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts as also it is a great example of ingratitude in despising her which was the first occasion of this benefit Calvin 4. Observ. Domesticall contention Vers. 5. THou doest me wrong c. We see that even the houses of the faithfull such as this of Abraham was have sometime their domesticall contentions Calvin But as Abraham by his wisdome and discretion qualifieth the intemperate heat of Sarai so men are taught to beare with the infirmities of their wives and as the Apostle saith To dwell with them as men of knowledge and to give honour to them as to the weaker vessell 1 Pet. 3.7 5. Observ. Affliction maketh admonition to be regarded Vers. 8. SAraies maid whence commest thou c. The Angels speech was so much the more seasonable to Hagar being now in some distresse in the wildernesse and feeling some smart for her folly and disobedience So after men have beene afflicted they will more diligently apply their eare to instruction as the Prophet David saith It is good for me that I have beene afflicted that I may learne thy statutes Psal. 119.71 his afflictions brought him to learne more perfectly the statutes of God Muscul. And in this present example it appeareth how fruitfull affliction was for Hagar that before was so proud and lifted up that she knew not her selfe and despised her mistresse is now humbled and calleth upon the name of the Lord vers 13. 6. Observ. Temporall blessings are signes of election Vers. 10. I Will increase thy seed c. Ismael though he were not the chosen seed yet receiveth a goodly temporall blessing to multiply and increase whereby we see that the outward benefits of this life are no signes of Gods speciall favour and eternall election Muscul. As the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.1 that is whether he be loved of God or otherwise no man knoweth by his outward state in the world 7. Observ. The Law must be preached before the Gospell Vers. 9. IN that Hagar it bid first to humble her selfe before the promise is made unto her wee learne that the order of doctrine is to beginne with repentance and then followeth the promise of grace Mercer which order the Prophet observeth Isa. 1.16 18. CHAP. XVIII The Method IN this Chapter is set forth Gods covenant with Abraham which containeth on Gods behalfe promise of grace and protection on Abrahams obedience The covenant on Gods behalfe is propounded generally containing both the promise of God and the foundation thereof Gods sufficiency and the obedience of Abraham in walking uprightly vers 1 2. Then followeth the particular promises which are either offered of God unasked or craved by Abraham The promises offered are three with their severall signes first hee promiseth he should be a father of many Nations yea of Kings and the signe thereof is the change of Abrahams name vers 4. to 7. The second is the promise of the land of Canaan with perpetuall protection of him and his seed vers 7 8. the signe thereof is circumcision where the law and right of circumcision is expressed where they shall be circumcised vers 11. when vers 12. who all males both home-borne and strangers vers 13. wherefore to be a signe of the covenant vers 11. then the perill in neglecting of this covenant is signified vers 14. The third promise offered as concerning the birth of Isaack and the signe thereof the changing of Sarai her name ver 15. to 19. Then followeth the promise craved of Abraham concerning Ismael Lastly Abrahams obedience is declared in circumcising himselfe and Ismael and all the males of his house vers 23. to the end The divers readings v. 1. be pleasing before me S. serve me Ch. walke before me caet sic hebr v. 4. It is I and I will make my covenant c. H.B. behold I have made Ch. I make my covenant make iâ— supplied G. de me concerning me T. heb I and my covenant with thee that is it is I that made this covenant v. 7. I will stablish my covenant betweene my word and thee G. betweene me and thee caet v. 8. The land of thy habitation C.S. of thy peregrination or where thou art a stranger caet hebr ghur to inhabite to be a peregrine v. 15. Thou shalt not call her Sara but Sara S. not Sarai but Sarah caet v. 18. That Ismael might remaine in thy sight C. live in thy sight caet v. 23. All which he had bought H.S. bought with his silver C. with his money T.B.G. casaph silver In the time of the same day S. in the same day caet in the body of that day guetsem body or substance heb The Explanation of doubts QUEST I. Whether this apparition were visible Vers. 1. THe Lord appeared The Angell of God was sent to Agar but the Lord himselfe appeareth to Abraham Mercer This was not a secret revelation made to Abraham but a manifest vision Calvin which was shewed unto Abraham not being in a trance but in some sensible and visible manner as though an Angell in humane shape talked with him this may be gathered both by Abrahams gesture in falling twice upon his face vers 3.17 as though he had seene some divine presence as in that Abraham laughed he was then waking and in the use of his sense not rapt in a trance and further vers 22. God is said to goe up from Abraham that visible Majesty was taken out of his sight Cajetane QUEST II. Of the meaning of the word Shaddai GOd almighty or all sufficient 1. Some derive the word Shaddai here used for dai that signifieth sufficiencie sic Genevens 2. Some from Shad that signifieth a breast or plenty Oleaster 3. Other from Shaddad
father 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
in mind 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
sympathies 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
Devill could bring 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
the Scripture insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had
the bread which God gave them from heaven or such bread as hee might bring from Midian beside bread they did also eat of the remainder of the peace offerings Tostat. 2. Before God Oleaster expoundeth before the Tabernacle but as yet the Tabernacle was not built as is shewed before quast 7. nor Aarons Priesthood instituted as Cajetan well noteth here Non interfuit Aaron ut sacrificaret sed ut conviva Aaron was not present as a sacrificer but as a ghest 3. Others doe expound before God In gloriam honorem Dei to the honour and glory of God Simler Calvin So also Origen Omnia quâ— Sancti faciunt in conspectu Dei faciunt All that the Saints doe they doe in the sight of God as the Apostle saith Whether you eat or drinke c. doe all to the glory of God 4. But somewhat more is insinuated here that as after the Tabernacle was built before the Arke was said to be in the presence of God so now because they were assembled in Moses Tabernacle where the cloudy piller rested they are said to eat before the Lord who manifested himselfe in that piller Tostat. quaest 4. in cap. 18. QUEST XVI How the people came to Moses to aske of God Vers. 15. THe people come unto me to seeke God c. and I declare the ordinances of God and his lawes 1. Some expound it that they enquired of God by Moses Oleaster But it is not like that in every small matter Moses consulted with God for them for although the Lord cannot be wearied and he is ignorant of nothing yet for reverence of the divine Majesty they were to forbeare in small matters Tostat. So also Augustine Nunquid per singula credendum est eum consulere solere Deum It is to be thought that for every thing he used to consult with God 2. Some interprete because the sentence of Moses being their lawfull Judge was the sentence of God in asking of Moses they asked of God Cajetan And to the same purpose Augustine moving the question how Moses maketh mention here of the lawes of God seeing there were none as yet written maketh this answer Nisi praesidentem menti suae Dominum consuleret c. Vnlesse he had consulted with God the president of his mind he could not have judged justly Moses therefore was the interpreter of the will and sentence of God revealed unto him so judged according to his lawes 3. But this phrase to seeke God insinuateth a further matter that when they had any weightie businesse which either concerned God or the state of the common-wealth then they went to seeke an answer of God as the phrase is used 1 Sam. 9.9 Iun. So then here is a distinction of causeâ— noted in the greater and weightie affaires they consulted with God by Moses as Iethro saith afterward vers 19. Be thou unto the people to Godward and report their causes unto God but the smaller matters Moses judgeth himselfe which were afterward by the advice of Iethro transmitted over to the inferiour officers QUEST XVII Why the Lord would have Moses to take his direction from Iethro Vers. 19. HEare now my voyce Augustine here moveth a question why the Lord would have his servant Moses to whom he so often spake to take this direction from a stranger to the which he maketh this answere that God hereby would teach us 1. Per quemlibet hominem detur consilium veritatis non debere contemni That by whomsoever any true counsell is given it should not bee contemned 2. Againe God would haue Moses thus admonished Ne eum tentet superbia c. lest that sitting in that high seate of judgement Moses might have beene somewhat lifted up and therefore this was done to humble him 3. Rupertus goeth yet further and sheweth that this fact of Iethro was answerable to that saying in the Gospell That the children of this world are wiser in their generation than the children of light So Iethro for civill government and worldly affaires was wiser than Moses but in things belonging unto God Moses went beyond him Ferus addeth that hereby Moses was humbled Videns se non omnia scire seeing that he knew not all things but was advised by a stranger to take a better course in politike administration than he himselfe could thinke of QUEST XVIII What causes Iethro would have reserved to Moses BE thou for the people to Godward 1. Some thinke that here is a distinction made by Iethro of the spirituall and temporall power the first he would have still reside and rest in Moses as best exercised in spirituall things the other to bee passed over to others Ferus But the chiefe temporall power remained in Moses still after the choice made of the inferiour officers hee was the chiefe Prince and Magistrate notwithstanding nay rather hee resigned afterward his ordinarie spirituall power unto Aaron retaining the temporall still 2. Others thinke that whereas Moses was both a Lawgiver to the people and a Judge also that the first power he reserved still but the other part of executing judgement in particular cases according to those lawes he transmitted over to the officers Ex Simler But this is not true neither for Moses gave the sentence against the blasphemer Numb 24. and against him that violated the Sabbath Num. 5. 3. Wherefore the distinction here made is neither of divers kinds of offices as the spirituall and temporall nor yet of divers parts and functions of the same office as in making and executing of lawes but the difference was of causes small and great the one to bee reserved to Moses hearing the other to be committed to the officers to be chosen And so afterward they came to Moses when any difficult and hard matter fell out as when one blasphemed God in the host Levit. 24. they brought him to Moses likewise when they found one gathering of sticks upon the Sabbath they referred the matter to Moses Numb 15.33 In the cause also of Zelopechads daughters they resorted to Moses Numb 37. 4. And in those weightie matters two things were required of Moses first that hee should consult with God and then declare unto the people the will of God and shew them the ordinances and lawes of God vers 20. the ordinances or as the Latine Interpreter readeth ceremonies did onely appertaine unto God the lawes were of two sorts either such as concerned both God and man as the morall commandements the first table whereof commandeth our dutie toward God the second our dutie to our neighbour or such which onely concerned the affaires and controversies among men as the Judicials Tostat. quaest 5. 5. Herein then consisted Moses office 1. That he should report unto God the requests and demands of the people and so pray for them 2. To report unto the people the will and pleasure of God both Quantum ad cultum Dei what hee required concernnig his service and to shew them the
but this is understood of Gods judgement before whom all are held as guiltie and who prescribeth no law to himselfe Acacius Contra. But this solution is not sufficient for Ezechiel which saith the same soule that sinneth shall die speaketh also of the judgements of God which should not be inflicted upon the children for the fathers Ex Simler 5. Cajetane giveth this solution Although God in the law command that the sonnes should not bee put to death for the sinnes of the fathers Ipse tamen qui creator conservator Dominus est unicuique nemini facit injuriam c. Yet he that is the Creator preserver and Lord of every mans life doth no man wrong if he temporally chastise the sonnes c. His reason dependeth upon Gods right and power which hee hath over every mans life that as he gave it so he doth no wrong to take it away at his pleasure Contra. But the Lord saith by the Prophet Ezech. 18.32 I desire not the death of him that dieth Now if there were no other cause why the Lord should punish the children of the wicked in taking away their life but the will and pleasure of God the Lord should seeme to desire the death of men contrary to that saying of the Prophet 6. Procopius giveth this exposition that God threatneth to punish the posteritie of the wicked ut parentes à peccandi licentia retraheret to withdraw the fathers from sinning parentes non tam dolent sua morte quà m liberorum prasertim si his fuerint authores mortis Fathers doe not so much grieve for their owne death as for the death of their sonnes especially if they were the cause of it Contra. This is true that the punishment of the children redoundeth to the parents but this is not all that by this meanes the fathers should bee drawne to repentance for although their children be neere them yet they are neerer to themselves and their owne punishment would much more move them 7. There remaine two most usuall expositions the first is that temporally sonnes may be chastned for their fathers but not eternally for aeternaliter quilibet punitur pro malo quod egit c. For eternally every one shall be punished for the evill which he doth himselfe Tostat. quaest 5. So also Thomas Si loquimur de poena qua habet rationem medecina c. If we speake of that punishment which is by way of medicine we may be punished for another Such are all temporall and bodily corrections they are medicinall and tend to the good of the soule and the sonne quantum ad animam non est res patris in respect of his soule is not any thing of his father but in respect of his body Sic Thom. 1.2 quaest 87. artic 8. Contra. Although this exposition be sound and true yet it doth not fully take away the doubt moved before 1. For the Prophet Ezechiel also speaketh of temporall punishment namely of captivitie which the sonne should not beare for the father 2. And this place is rather understood of eternall punishment than temporall which the sinne of Idolatrie deserveth Simler 3. And the phrase here used visiting the iniquitie of the fathers upon the children sheweth that the Lord speaketh rather of penall judgements which should bee inflicted upon the sonnes of the wicked than of medicinall corrections 4. And Augustine further urgeth this reason that if it bee understood of temporall chastisement as of captivitie then non solum odio haebentibus sed diligentibus se redderet peccata c. God should not onely render the sinnes to those that hate him but to those that love him for Daniel and the three children and Ezechiel with other righteous men went into captivitie Sic Augustin quaest 14. quaest veter novum Testament 8. There remaineth the second common and received sense of these words which most of the fathers thus understand that the Lord will visite the iniquitie of the fathers upon the children if they also continue in the wicked race and follow the evill example of their fathers as Hierome Ideo iniquitates eorum portaverunt quia imitatores eorum in nequitia extiterunt Therefore rhey doe beare the iniquitie of their fathers because they did imitate them in their wickednesse Hieron in oration Ierem. Some agreeing in generall with the rest that it is to be expounded of the wicked children of wicked parents yet doe understand it of originall sinne which is properly called the sinne of the fathers because they received it from them which is punished in unregenerate children of the wicked but is pardoned in those that are regenerate To this purpose Gregor lib. 15. Moral cap. 22. Contra. But originall sinne is extended further than to the third and fourth generation which are here mentioned therefore it is not like the Lord meaneth that sinne Ex Simler Some will not have this place at all understood of the sinnes of the fathers but of the children onely qui peccant sicut patres which sinne as their fathers did But as Tostatus well argueth against this assertion This were not to punish the sinnes of the fathers in the children Sed peccatorum filiorum malorum in seipsos but of the wicked sonnes in themselves Tostat. quaest 5. Therefore the former exposition is currant to expound these words of the sinnes of the children which they learned of their fathers Quia patrum extiterunt aemulatores haereditario malo de radice in ramos crescente They are punished because they ded emulate their fathers this hereditarie evill growing from the root into the branches Hieron in Ezech. cap. 18. So also Augustine Ex eo quod addidit qui me oderunt c. In that he addeth which hate me it is understood that they are punished for the sinnes of their fathers Qui in cadem perversitate parentum perseverare voluerunt Which would persevere in the same perversitie of their fathers August cont Adimant cap. 7. Gregor Quisquis parentis iniquitatem non imitatur nequaquam ejus delicto gravatur Hee that imitateth not the iniquitie of his father is not burdened with his sinne lib. 15. moral cap. 22. Chrysostome Si nepos secutus fuerit vias patris avi sui c. If the nephew doe follow the wayes of his father and grandfather thou wilt render unto them to the third and fourth generation Chrysost. homil in Psal. 84. Super illa non in aeternum irasceris c. Severus Therefore it is added Of those that hate me Vt apertum fiat non ob parentum peccata sed ob illorum odium adversus Deum eos puniri That it may bee manifest that they are not punished for their fathers sinne but for their owne hatred against God Ex Lippoman Diodorus In eisdem peccatis persistentes just as poenas exolvetis Persisting in the same sinnes you shall pay just punishment Rabanus Peccata patrum iniquorum non redundant ad filios si eorum imitatores in
then neither is it understood of brute beasts Quia nulla nobis rationâ— sociantur because they are not partakers of reason with us thus August lib. 1. de civitat Dei cap. 20. 2. Thomas useth this reason Non est peccatum uti illis quae sunt subdita hominis potestati c. It is no sinne to use those things which are subject to mans power and made for mans use for there is a certaine naturall order that plants are for the nourishment of beasts and beasts feed one upon another Omnia in nutrimentum hominum c. and all are appointed for the nourishment of man and the Lord hath given unto man this liberty As the greene herbe have I given you all things Gen. 9.3 The Apostle also sheweth the Lawfulnesse hereof Whatsoever is sold in the shambles eat yee and aske no question for conscience sake 1. Cor. 10.25 Thom. in opuscul 3. Cajetane addeth further that it is lawfull to kill beasts Vt vescamur eis vel ne molesta sint nobis To feed upon them or that they be not noisome unto us 4. And the word ratzach here used in the opinion of the Hebrewes signifieth properly to kill a man and therefore there need to be no doubt made of the lawfulnesse of killing other creatures for mans use Simler Cajetan QUEST III. Of the divers kindes of killing THou shalt not kill There are divers kindes of killing some doe kill the soule onely some the body only some both the body and soule 1. They kill the soule which seduce and pervert it as therefore the Devill is said to be a murderer from the beginning Ioh. 8. In quantum traxit ad peccatum because hee drâ—w our first parents into sinne 2. The body and soule is killed two wayes occidendo pragnantes in killing of women with childe for so the infant conceived is deprived both of body and soule Secundo interficiendo seipsum secondly when one killeth himselfe for beside the death of the body they bring their soule into danger Thom. in opuscul 3. The body is killed also divers wayes for Homicidium est internum externum murder is either inward or outward the inward is of two sorts either conceptum conceived as in anger hatred desire of revenge which our Saviour forbiddeth Matth. 5.22 or permissum when it is permitted or suffred when one consenteth unto another mans death Rom. 1.31 They doe not only the same things but favour them that doe them Pelarg. Thom. The externall is committed three wayes manu by the hand as in beating wounding and lastly killing or ore with the mouth in railing reviling giving evill counsell and adjutorio by ministring helpe and so being accessary in killing Thom. This externall murder is either Verbis exâ—ptatum gestu attentatum opere designatum wished in word attempted in gesture or designed in deed Pelarg. QUEST IV. How the soule is killed by evill perswasion FIrst then the seducing and perverting of the soule is a principall breach of this Commandement as Piscator well observeth that seductio animae the seducing of the soule is one of the transgressions of this precept 1. Augustines reason is taken from the practice of the Devill Homicida Diabolus non gladio armatus c. verbum malum seminavit occidit The Devill is a murderer he came not unto man with armour or weapons he sowed evill seed by tempting them and so slew them In Ioan. tract 42. 2. Thomas useth this reason Occidunt animam auferendo vitam gratiae They slay the soule by taking away the life of grace So Augustine concludeth Si fratri tuo mala persuades occidis If thou perswade evill unto thy brother thou killest him ibid. QUEST V. That it is not lawfull for a man to kill himselfe SOme thinke that by this precept man is forbidden to kill another but not himselfe But that it is a speciall offence against this law for any man to lay violent hands upon himselfe it may be thus shewed 1. Augustines reason is Neque enim qui se occidit aliud quà m hominem occidit Neither hee which killeth himselfe doth any other than kill a man 2. Pelargus useth this reason Praeceptum eum ipsum comprehendâ— cui praecipitur A precept being simply propounded without any other addition comprehendeth him also to whom the precept is given in that it is said therefore Thou shalt not kill it is insinuated that thou shalt not kill thy selfe 3. Because our life is the gift of God it cannot be taken away from whomsoever without great impiety and Facit injuriam humano generi he that killeth himselfe doth wrong unto humane society in depriving the Commonwealth of a member thereof Basting 4. The same reasons why a man should not kill his neighbour because he is the image of God hee is our flesh and one of Christs members for whom he died are strong to perswade one not to kill himselfe for no man ever hated his owne flesh Vrsinus 5. Whereas it is objected that Sampson killed himselfe the answer is he did it Instinctu Spiritus Dei By the instinct of Gods Spirit so that hee did it Authoritate Dei By Gods authority Thomas QUEST VI. The inward murder of the heart forbidden NOt only the externall act of murther is here forbidden but the internall also by hasty rage malice hatred envy and such like 1. Lex Dei spiritualis est The law of God is spirituall and therefore iâ— bindeth not only the hands and tongue but the heart also and affections as our blessed Saviour the best interpreter of the law teacheth If one be angry with his brother unadvisedly he shall be culpable of judgement Matth. 5.22 Gallas 2. Another reason is because he qui irascitur sine causa quamum ad voluâ—â—â—tem homicidium fecit which is angry without a cause in respect of his owne will and purpose hath committed manslaughter Chrysost. hom 11. in Matth. Therefore the Apostle saith He that hateth his brother is a manslayer 1. Ioh. 3.15 3. Bonus medicus non solum tolliâ— malum quod apparet sed etiam radicem removet infirmitatis A good Physitian doth not only take away the evill that is apparent but also removeth the very root of the disease Thomas Therefore our Saviour biddeth not only to take heed of murther but of anger also ex ira enim homicidium generatur for homicide or murther is ingendred by anger and rage Chrysostome 4. And where the effect is forbidden there also the cause and occasion thereof is restrained as God would not have us to hurt our brother so he would have all occasions thereof to bee cut off Vrsinus QUEST VII What things are to be taken heed of in anger COncerning anger and rage which is the inward killing five things are here to be taken heed of 1. Ne citò provocatur that it be not soone provoked as S. Iames saith Loe every man be swift to heare slow to speake and slow to wrath chap.
to serve and worship God and to bring up their children in his feare and in their matrimonie which is a sweet and amiable fellowship is set forth that mysticall conjunction which is betweene Christ and his Church Ephes. 5.32 Ex Bucan Vrsin QUEST XVIII Of the mutuall matrimoniall duties betweene man and wife THe duties to bee performed in mariage are first such as are common betweene man and wife as 1. Mutuall love that they should one love another to love as they are beloved 2. Matrimoniall faith in keeping themselves one to another not seeking after strange flesh 3. A communion of their goods one supplying anothers wants and a communion of affection one having a lively fellow-feeling of anothers griefes 4. The education of their children wherein both the parents are bound to shew their Christian care 5. And mutuall hearing and forbearing one another tolerating their infirmities 〈◊〉 a great desire to have them amended and healed Vrsin 2. The duties required on the husbands part are 1. To instruct and teach his wife and bring her to the knowledge of God 1 Cor. 14.35 2. To be her head to protect and defend her from injuries to guide direct and governe her in discretion Ephes. 5.23 The husband is the woman's head as Christ is the head of her Church 3. To be amiable unto his wife not bitter or cruell unto her Colos. 3.19 not to use her as his maid or servant but as his yokefellow and collaterall companion and coadjutrix in the government of the house 4. To provide for her all things needfull in sicknes and in health for hee is worse than an Infidell that doth nor provide for those of his owne house 1 Timoth. 5.8 5. To honour the wife as the weaker vessell 1 Pet. 3.7 and in his Christian discretion to winne her with lenitie 3. The speciall duties on the behalfe of the wife are 1. To shew her care and diligence in preserving of her husbands domesticall estate and wisely disposing the houshold affaires as that hâ—swively Macâ—on is described Prov. 31. 2. To give due reverence and honour to her husband as unto her head as Sara is commended 1 Pet. 3.7 3. And to bee subject and obedient unto him in all things in the Lord Ephes. 5.22 QUEST XIX Whether marriage be left indifferent to all MAtrimonie is neither denied unto any by the divine institution nor yet commanded unto all 1. It is lawfull and granted unto all to marrie if they will for the Apostle saith that mariage is honourable among all men Hebr. 13.4 because that blessing given unto mariage Increase and multiplie was generall to Adam and all his posteritie 2. As mariage is not necessarily imposed upon all so is it indifferent unto those which have the gift of continencie for although they need not the remedie of matrimonie against fornication having received that speciall gift yet they may desire mariage for mutuall comfort and to have issue and for other ends whereunto marriage was appointed 3. But unto those which cannot containe it is necessarie to use this remedie and to them mariage is not indifferent So the Apostle saith It were good for a man not to touch a woman neverthelesse to avoid fornication let every man have his wife c. 1 Cor. 7.2 and vers 9. If they cannot abstaine let them marrie for it is better to marrie than to burne 4. But though this libertie be given to use the remedie yet there must bee a temperate sobrietie and moderation both in the use of mariage that they doe not give themselves over to fleshly delight but sometime sequester themselves to fasting and prayer 1 Cor. 7.5 And a comely decencie must bee observed both in first and second mariages not hastily and greedily to fall into them as among the Romans Numa made a law that a woman should not marrie within ten moneths after her husbands death Vrsin 2. Places of doctrine 1. Doct. Of the generall and particular contents of this precept IN this Commandement under one speciall kinde of adulterie all other acts of uncleannesse whatsoever are restrained and whatsoever belongeth unto chastitie is prescribed and commanded as these three vertues principally 1. Chastitie 2. Shamefastnes 3. Temperance The contrarie unto which vertues likewise are forbidden 1. Chastitie is commanded which is a vertue keeping both the soule and bodie chaste avoiding and shunning all uncleannesse and unlawfull lust both in mariage and in the single estate as also all causes occasions opportunities egging and provoking thereunto as likewise the effects and inconveniences that ensue thereon So the Apostle teacheth This is the will of God even your sanctification that yee should abstaine from fornication that every one of you should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence c. 1 Thess. 4.3 4. Contrarie unto this vertue of chastitie are 1. Such kinds of inordinate lust as are against even this nature of ours as it is corrupt as first the confusion of divers kindes as when men are given over to vile affections to defile themselves with bâ—uit beasts Secondly the abuse of the sex as when men with men worke filthinesse which was one of the sinnes of the heathen Rom. 1.28 Likewise may the feminine sex bee abused Rom. 1.27 Thirdly when as the lawfull sex is used but in too neere a degree as in incest all these are unnaturall lusts and deserve of the Magistrate to bee extraordinarily punished 2. Other kindes of lusts there are which proceed from this our corrupt nature 1. Fornication betweene parties not married when as one with one committeth follie or which is more odious one with many which is the vile practice of strumpets and whores 2. Adulterie either the one partie being married and it is called adulterium simplex simple adulterie or both which is adulterium duplex double adulterie 3. There are beside these evill inclinations of the heart and inward inflammations which the godly doe resist by prayer and cut off the occasions of them and the remedie against this kind of lust is mariage according to S. Pauls rule It is better to marrie then to burne 1 Cor. 7.9 4. Shamefastnesse is here required which abhorreth all kind of turpitude and uncleannesse being alwaies accompained with a certaine griefe and feare lest any thing uncomely should bee committed such was the shamefastnes of Ioseph that being entised often by his shamelesse Mistresse would not afterward come into her companie Contrarie hereunto are 1. Immodestie and unshamefastnesse such as was in Herodâ—as daughter that came in impudently and danced before Herod and the rest that were at the table 2. Obscenitie and uncomelinesse in word or in deed as in Iosephs Mistresse that was not ashamed to move him with her owne mouth to lie with her 3. Temperance is also commanded which is a moderate and sober use of such things as belong unto the bodie as meat and drinke agreeable for the time place and
of the Temple of his body which he would raise 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
which is intended for the good of the Citie yet 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
3. Wherefore if all gifts doe blind the eyes of Judges and pervert their words then it is not safe to receive any gift in that kinde which is given for the furtherance of ones cause No it is not lawfull for a Judge to take a gift to give right judgement Nam de vendâ—tione justi judicii veniretur ad venditionem nequissimi Lest from selling of just judgement they should fall to sell unjust judgement Tostat. And as it is unlawfull to sell justice so it is also to buy as S. Paul might have beene delivered for a reward Act. 24.25 but he chose rather to answer at Rome And in the ancient Church they were noted which did give money for their liberty that they might not be compelled to be present at the Gentiles idolatrous sacrifices Simler 4. So then howsoever the Canon law and the practice of the Church of Rome doth tolerate small gifts yet it is the safest way not to accept of any at all And herein the ancient Romane lawes are to be preferred which as is extant in their 12. Tabulae capite puniendum Iudicem c. did decree that Judge to be punished with death which tooke money to give sentence in a cause Dioclesian also made a Law that a sentence pronounced by a corrupt Judge ipso jure infirmam esse by the Law should be void and to be suspended by appeale Lystat being asked why he received not gifts of the Messerians answered Quia in lege justitiae peccatur Hee should have offended against the Lawes of justice Innocentius also hath a good saying speaking of corrupt Judges Vos non attenditis merita causarum sed personarum non jura sed munera non quod ratio dictet sed quod voluntas affectet non quod licâ—at sed quod lubeat c. pauperum causam cum mora negligitis divitum causam cum instantia promovetis c. You doe not consider the merit of the cause but of the persons not right but gifts not what reason enditeth but what will affecteth not what is lawfull but what you list c. the cause of the poore you neglect by delaying the cause of the rich you are diligent in promoting therefore Tostatus here resolveth and concludeth well that howsoever the Canons doe tolerate the receiving of small gifts yet it is better Si volunt effugere conscientiae scrupulum ut nihil omnino accipiant If they will avoid the scruple of conscience that they take nothing at all 5. A gift then is of great force it prevaileth much as the Wise-man saith in the Proverbs chap. 17.8 A reward is as a stone pleasant in the eyes of them that have it it prospereth whither soever it turneth As a precious stone shineth every way so a gift is available to any purpose Gifts doe much hurt in private matters as Amphiarans wife being corrupted with a precious jewell betrayed him and Procris chastity was overcome with a gift but in publike affaires gifts doe much more hurt as well in civill as Philip King of Macedonia non tam armis quam auro expugnavit libertatem Graecia did not so much by force and armour as by gifts and treasure overthrow the liberty of Greece As also in Ecclesiasticall matters where simonie doth as much hurt as bribery in the Common-wealth for they which by corrupt meanes attaine to the great preferments of the Church must needs also corruptly administer the same Aâ— the Prophet Ezechiel noteth the false Prophets which for handfuls of barley and peeces of bread did prophesie false things chap. 13.18 Simler Therefore seeing the Spirit of God hath set it downe that gifts and bribery doe corrupt and blinde Nimia eorum est impudentia c. They are very impudent and shamelesse that will make their boast notwithstanding that though they receive gifts they can give right judgement Gallas QUEST XVII Why strangers are not to be oppressed in judgement Vers. 9. THou shalt not oppresse a stranger 1. Some thinke that this is a repetition of the former Law chap. 22.21 Thou shalt not doe injury to a stranger that it may appeare quanta cura domino sint peregrini c. how carefull God is of strangers Lippom. And because the Israelites were given to be inhumane and hard toward strangers as the Jewes are to this day that contemne all people beside themselves the Lord saw it necessary often to inculcate this precept Simler But rather I thinke with Cajetane and Gallasius that this is a new Law Illud communiter hoc specialitèr datur judicibus testibus accusatoribus That was given in generall this in particular to Judges witnesses accusers 2. And to this end God so provided in his wisdome that the Israelites and their fathers should be strangers and sojourners in other countries as in Canaan and Egypt ut captivitatis peregrinationis miseriam discerent to learne by experience what the misery of captives and strangers was that they might the better know how to have pity on the like Nemo libentius hospitem sine tecto suo introducit hospitio c. No man more willingly receiveth him into his house that wanteth lodging than he that was sometime without lodging himselfe no man sooner feedeth the hungry and giveth the thirsty drinke than he that felt hunger and thirst himselfe c. August 3. And whereas it is added You know the heart of a stranger the meaning is how full of care and griefe they are that you need not afflict them more Simler that they are destitute of friends and had need to be so much the more pitied Tostat. and seeing strangers are no inhabitants but such as passe thorow the country they should not be stayed nor hindred ut iter suum posset exequi that they may finish their journey Lyran. You know also by your selves their hearts how ready they are to call unto God for helpe against their oppressors as you did in Egypt Simler QUEST XVIII Of the divers festivals of the Hebrewes Vers. 10. SIx yeeres thou shalt sow thy land c. The Hebrewes had divers kindes of festivall dayes which all tended to the honour of God Now impendimus honorem Deo c. wee doe give honour unto God either for an eternall benefit and so they had juge sacrificium every dayes sacrifice or for some temporall which is either generall as of our creation in remembrance whereof they kept the seventh day holy or of our preservation ideo erat festum Neomemae therefore they kept the feast of the new Moone every moneth or speciall as of some speciall benefit and deliverance in remembrance whereof they had their festivals of weekes as Pentecost of moneths as the seventh moneth of yeeres as the seventh yeere and the seventh seventh yeere which was the Jubile Thomas QUEST XIX Why the land was to rest the seventh yeere Vers. 11. BVt the seventh yeere thou shalt let it rest c. 1. The land is said to rest in
sint lapides vel capienda sit quaedam duorum nominum quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed