6. This darknesse did shew the spirituall darknesse of their soules and was a forerunner of the everlasting darknesse of hell which waited for them Ferus For the mysticall application of this Egyptian darknesse 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence Augustine doth accommodate and applie it to the tenth Commandement Thou shalt not covet thy neighbours wife for such he saith are palpably blinded even as the Egyptians were 2. But more fitly doth the same Origen applie it to signifie the blindnesse of the Egyptians and the darknesse of their superstitious minde that were ignorant of the true knowledge and worship of God giving themselves to most filthie Idolatrie and it betokeneth also the grosse darknesse wherein the Gentiles were buried before they were called to the knowledge of the Messiah all the world was then in darknesse onely in Israel was light and the knowledge of God But contrariwise in the passion of Christ it was darke among the Jewes and light elsewhere which signified that light was sprung up to the Gentiles and blindnesse fallen upon the Jewes 4. Places of doctrine 1. Doct. The law is to be preached to the obstinate Vers. 4. IF thou refuse to let them goe behold to morrow I will bring Locusts Moses to Pharaoh being an obstinate and impenitent man preacheth nothing but the law and judgement the Gospell is not to bee preached to such but onely to the broken hearted as Christ saith That the spirit of God was upon him to preach the Gospell to the poore Luk. 4.18 This was a signe betweene the true Prophets and false that these alwayes cried to the people peace peace but the other told the people of their sinnes Ferus 2. Doct. The difference betweene the children of God and the children of the world Vers. 23. ALl the children of Israel had light where they dwelt In this difference betweene the children of Israel and the Egyptians is shadowed forth the divers estate betweene the children of God and the children of this world the one are lightned with the knowledge of grace the other sit downe in the region of darknesse and shadow of death as the Apostle saith Yee are all the children of the light and the children of the day we are not of the night nor of darknesse 1 Thess. 5.5 Borrh. 5. Places of confutation 1. Conf. That children are the members of the Church against the Anabaptists Vers. 9. WE will goe with our young and with our old with our sonnes and with our daughters Both young and old belonged unto Israel and to the Church of God which maketh against the Anabaptists that count infants no members of the Church and therefore denie them to be baptised But the Psalmist exhorteth not onely the ancient to praise God but the young also Young men and maidens old men and children Psalm 48.12 Ferus 2. Conf. Ignorance and darknesse not to be found in the Church of Christ but among the Egyptians Vers. 23. BVt all the children of Israel had light where they dwelt This externall light betokeneth the spirituall light of knowledge that the true Israel hath the light and knowledge of God It hath beene held as a principle among the Romanists and their practice sheweth them to bee of the same mind still that ignorance is the mother of devotion And great hath beene the ignorance and darknesse which reigned many yeeres under the Kingdome of Antichrist Borrh. And out of the darke smoke of the bottomlesse pit this mistie darknesse have come forth all those swarmes of Locusts Monkes Friers Masse Priests Seminaries whose endevour is to sow â—rror among the people and to settle them in ignorance of the truth to which purpose they forbid the Scriptures to be read or prayers to be said but in the Latin tongue they permit them not to read any books which may instruct them in the truth to sing Psalmes to conferre or reason of their faith All this sheweth that they would still keepe theirs in the Egyptian darknesse But thanks be unto God that hath caused the light of the Gospell of his Sonne to shine upon his Israel in this land that now that prophesie may be verified againe of this land which is also by the way of the Sea The people that sate in darknesse have seene great light and to them that sate in the region and shadow of death light is raised up Matth. 4.15 16. 6. Places of morall use 1. Mor. Of the necessity of good education Vers. 3. THat thou mayst declare in the eares of thy sonne Hence appeareth the necessitie of the good education of children that they should be instructed in the feare of the Lord in their youth and so will they not forget it when they are old Ferus This is the Apostles counsell that the fathers should bring up their children in the instruction and information of the Lord Ephes. 6.3 The want of good instruction in the youth is the cause of the licentiousnesse and unthriftinesse of the young men of this age 2. Mor. The departure of the Ministers of God dangerous Vers. 6. SO he turned him and went out from Pharaoh This sudden departure of Moses from Pharaoh and with indignation did foreshew the fearefull condition of Pharaoh whom the Ministers and Prophets of God forsake It was an evident argument of destruction at hand So their case is hard that are left destitute of the Ministers of Gods word Worldly men consider not this nay they many times wish in their hearts that there were not a Minister to speake unto them But like as the Jewes state was desperate when the Apostles left them and shooke off the dust of their feet against them Act. 13.51 so it fareth with those that are deprived of the presence of Gods Ministers Ferus 3. Mor. The office and part of good counsellers Vers. 7. THen Pharaohs servants said unto him It is the part of good counsellers to perswade Kings and Princes to deale well with the servants of God and to move them to the good of the Church and common-wealth Piscator Not to flatter the Prince to make themselves great or to deale unfaithfully and onely to seeke themselves as Shebna did Isai. 22. but to be like the faithfull Eliakâ—â— and as Ebedmelech that obtained favour for Ieremie 4. Mor. Not one jot of Gods word to be omitted Vers. 26. THere shall not be an hoofe left In those things which God hath prescribed and commanded noâ— the least thing is to be omitted Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans according to the paterne which the Lord shewed him in the mount Exod. 25.9 Simler So not one jot of the word of God must be left undone but it must be kepâ— exactly to an haires breadth as wee say CHAP. XI 1. The method and Argument IN this Chapter there is a continuation of the narration of Moses last appearing before
in situation And so the Replier is answered QUEST VI. How Moses is said to goe up unto God Vers. 3. MOses went up unto God c. 1. Some thinke that Moses went aside to give himselfe to prayer and meditation as he was wont Calvin But this phrase of going up unto God sheweth that this was some extraordinary calling of Moses unto that place 2. Others thinke that Moses went up into this mount uncalled because there the Lord sometime appeared before in the fiery bush and had appointed that to be the place where they should sacrifice unto him and therefore Moses went up to the mountaine but not to the top of the mountaine remembring that hee was before reproved for approching so neare Lyran. Tostat. 3. But it is more likely that Moses for the same reason went not up into the mount till the Lord called him because of the reverence of the place and so the words are to be read For the Lord had called him Simler Genevens So also Oleaster And then hee is said to goe up to God not because it was the mountaine where God had appeared Vatab. Or because there was the cloud or some visible signe of Gods presence Simler But for that he heard Gods voice calling unto him from the top of the hill Quamvis nulla species sensibilis scribatur apparens in monte ipsa tamen vocatio c. Although no sensible shew is written to have appeared in the mountaine yet the very calling of God put Moses in hope there to find God Cajetan QUEST VII Why both these names of Iacob and Israel are joyned together Vers. 3. THou shalt thus say to the house of Iacob and tell the children of Israel c. 1. Hee calleth them the house or family of Iacob because as one house is to the master and father of the house so all that people were in respect of Iacob Tostat. They had all their beginning out of that family 2. He calleth them the house of Iacob rather than of Abraham or Izak because they had each of them but two sonnes nay in effect but one sonne a piece because the other were not counted their seede which were not sufficient to make a family but Iacob had 12. sonnes Oleaster 3. Both these names are joyned together Iacob and Israel to shew that as the first was Iacobs naturall and originall name the other was given him by grace so there were two sorts of Israelites those which were such only after the flesh others that were true Israelites according to promise Simler And that as Iacob had that name of supplanting and Israel for prevailing with God so they should seeke to be answerable to both these names in supplanting of vice and being strong with God Ferus And as Israel was a name given of God so they bearing this name should assure themselves they were the people of God QUEST VII How the Lord is said to carry them upon Eagles wings Vers. 4. I Carried you upon Eagles wings c. 1. Some by these two wings understand Moses and Aaron by whom the people were led Gloss. interlinear but Moses and Aaron themselves were carried upon these Eagles wings 2. Some understand the two Testaments Gloss. ordinar but they as yet had received neither of the Testaments 3. Therefore hereby is metaphorically described the singular protection of this people and their mighty defence and in divers respects 1. In respect of their speedy deliverance that all of them in one day being such a great multitude came out of Egypt which was an admirable thing Cajetan 2. In that they passed many difficulties in going thorow the red Sea in travelling thorow the wildernesse they went thorow all these hazards and difficulties as though they had beene carried upon Eagles wings Tostat. 3. The Hebrewes here write that the Eagle taketh her young ones and carrieth them upon her backe whereas other birds carry them in their talants whereby the Lord shewed his love Genevens and their safe and secure defence that they were extra omnem teli jactum without the compasse of all danger Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders frivolum videtur seemeth to be of no great credit Calvin fictitium c. it may be thought to be fained Oleaster The Eagle is said to beare them on her wings because when the young ones begin to fly shee doth support them with her wings lest they should fall Oleaster and she soareth with them aloft using them to flie against the Sunne Calvin And so the meaning is that as the Eagle supporteth and protecteth her young ones while they flie aloft that no danger can come neere them so the Lord protected his people 4. And as the Eagle stirreth her nest and provoketh the young to fly and defendeth them in flying when she changeth her place and nest so the Lord transported and removed his people stirred them out of their uncleane nest in Egypt to bring them to Canaan Oleaster As Moses setteth forth this similitude at large Deut. 32.11 As an Eagle stirreth up her nest fluttereth over her birds stretcheth out her wings taketh them and beareth them on her wings 5. And as the Eagle taketh her young ones aloft sic Deus eduxit eos elevatos in filios Dei So God tooke them advanced or lifted up to bee the sonnes of God and as the Eagle from aloft defendeth her young ones so God de superna nube pugnavit pro eis did from the cloud above fight for his people Cajetan QUEST VIII How they are said to be the Lords chiefe treasure Vers. 4. YE shall be my chiefe treasure c. 1. The word is segulah which signifieth a speciall and peculiar treasure above the rest as that is called peculium which the sonne and heire of the house hath of his owne beside the right of his fathers inheritance which he may dispose of as he thinketh good so the meaning is this that although the whole earth be the Lords by the right of creation yet this people should have a speciall interest in God before all other Tostat. 2. Beside the Lord had given unto them his law as to no other people in the world which he had committed unto them as a chiefe and principall treasure Vatab. 3. And herein as the Lord sheweth what prerogative they had over other people so thereby is signified how deare and precious they were in the sight of God Vos veluti populum quendam eximium mihi consecravi I have consecrated you to my selfe as an excellent people Theodoret. QUEST IX How they are said to be a kingdome of Priests Vers. 5. YE shall be unto me a kingdome of Priests 1. That as the Levites and Priests were chosen out of all the tribes of Israel to bee peculiar unto the Lord for his service so the Lord had chosen the seede of Abraham out of all the nations of the world Theodoret. 2. Or as the Priests did
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
note is too violent that Noah doth not here as God bid him but abstained still from the company of his wife because hee feared lest men might kill one another as Cain did Abel or because he expected another floud the simplicity of the text warranteth no such thing 3. Musculus noteth the obedience in Noahs family that they enter in and goe forth according to Noahs direction 4. Luther observeth also the singular order in the creatures that goe not forth confusedly together but according to their kindes or as the Hebrew word is families every one sorting to his like QVEST. XVI Noah buildeth an Altar not without Gods direction Vers. 20. NOah built an Altar c. 1. Though Noah had no expresse commandement now to offer sacrifice for as Ambrose saith non debuit Deus quasi avarus mercedem gratia postulare it was not fit that God as one covetous should require the reward of thankes yet hee was not without direction in this case Calvins reason is because it is evident that he in this story did nothing without a warrant from God he would not come forth of the Arke though the earth were dry till God bid him Oecolampadiâ—â— proveth it by these words that God smelled a savour of rest but every thing stinketh before God that is not according to his word Wherefore Noah knew by the example and practice of the Patriarkes that God was pleased with this kinde of worship by sacrifices as also he was directed thereunto because to this end there were seven of the cleane creatures taken into the Arke by Gods owne appointment and for the fashion of the Altar which was made either of earth or of unhewen stones whereof first mention is made in this place he had either the patterne from the practice of the elder Patriarks or by instinct from God QVEST. XVII To what end sacrifices were used ANd so offered burnt offerings three reasons are yeelded why the Lord pleased to be served with sacrifices two are alleaged by Chrysostome The morall end was that the piety and devotion of the people might be stirred up by his externall note a politicke end that as circumcision was given as a marke of difference betweene them and other people so the solemne use of sacrifices might containe them in the service of God that they should not be enticed to the Idolatry of the Gentiles by their pompous and magnificent sacrifices A third end was mysticall well touched by Calvin Semper illis ante oculos symbola proponi oportuit c. These sacrifices were as symboles and signes to preach and prefigure unto them their Mediatour and atonement maker Jesus Christ without whom nothing is acceptable to God And further although Noah gave thanks also to God for the preservation of the uncleane creatures as for the cleane yet he offereth onely of the cleane because he had so learned from the Patriarks that God was pleased with such sacrifices before whom otherwise nothing is uncleane but in respect of man and whereas he offered of all cleane both beasts and fowles it is like he tooke of more kindes than those five used in the Law that is Oxen Sheepe with Goats Doves and Turtles Further he offered burnt sacrifices rather than oblations Eucharisticall not as the Hebrewes imagine for his owne sinne but because such sacrifices were most used before the Law and were best accepted when as the whole sacrifice was consumed upon the Altar Mercer QVEST. XVIII How God smelled a savour of rest Vers. 21. GOd smelled a savour of rest 1. As men are delighted with pleasant savours so this service and sacrifice of Noah was pleasing unto God as the Chalde Paraphrast readeth 2. Not that the externall act of sacrificing in it selfe pleased God but the thankfull minde of the sacrificer Calvin 3. All our acts have a double smell one outward before man another inward before God Cain and Abels sacrifice had one outward smell but Abels had a sweet savour beside within Muscul. 4. And this savour herein differeth from all sensible savours for there may be saciety in the most pleasant odours but with this sweet savour the Lord is never filled or wearied but alwayes delighted with the prayers of the Saints Cajetane QVEST. XIX How the Lord will no more curse the earth Vers. 21. I Will not henceforth curse the ground any more for mans sake c. 1. The Lord speaketh not generally of all kinde of cursing the earth for those curses which are upon the earth for mans sinne Gen. 3.17.4.12 are not taken away but he meaneth this particular curse by waters that all flesh shall no more perish by them as is shewed cap. 9.21 for the world notwithstanding shall bee destroyed by fire 2. Where it is added as a reason for the imagination of mans heart is evill c. it is not to be taken as Rupertus collecteth that God will spare the earth and beasts because man is subject to sinne but the promise is made specially for man That seeing hee is by nature subdued to sinne hee is to bee pitied and not for every offence according to his deserts to be judged for then the Lord should continually overflow the world Calvin 3. And whereas this reason is given why the Lord would destroy the world Gen. 6.6 because the imaginations of his heart were evill it may seeme strange that the same cause is alleaged here why from henceforth the Lord would spare the world therefore this is here added to shew the originall beginning of this mercy not to proceed from man who is altogether corrupt by nature but from Gods owne gracious favour Mercer 4. Further whereas it is said God said in his heart this was not only secretly purposed by the Lord not uttered but either revealed to Noah as a Prophet or to Moses the Writer as some Hebrewes but it is cleare that the Lord thus spake to Noah who is said thus to speake in his heart as taking counsell and deliberation with himselfe Mercer 5. From his youth not only from his youthfull estate which age is more prone unto sin committing the same with rage and violence as Tostatus or when man beginneth to have use of reason and free-will as Rupertus But mans thoughts are evill even as soone as he is able to conceive or thinke any thing yea our nature is evill from the cradle Calvin Though as Ambrose well saith crescit cum aetatibus culpa as age groweth so sinne increaseth QVEST. XX. How the seasons of the yeare are promised alwayes to continue Vers. 22. SOwing time and harvest c. 1. The Lord doth not promise that for ever these seasons of the yeare shall continue for after the end of the world they shall cease But all the dayes of the earth that is so long as the earth continueth in this state Muscul. 2. Neither is this to bee understood of every particular Countrey for sometime and in some place it falleth out through
seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
age of Ioseph for divers reasons 1. By this it may be gathered how long Ioseph was a servant in Egypt from 17. to 30. yeares the space of 13. yeares whereof 3. he spent in prison the rest in service Mercer 2. But Ioseph for his thirteene yeares service was recompenced with 80. yeares of libertie prosperitie and honour for he lived till he was 110. yeares old which may also be a figure of the everlasting reward of the Saints which they shal receive for their short and momentarie afflictions here Perer. 3. This observing of Iosephs age helpeth towards the Chronologie of Iacob and Iosephs age for hence it is gathered that Ioseph nine yeares after when the seven plentifull yeares were past and two of famine was thirty nine yeares old and Iacob at that time an hundred and thirty yeares old then it will follow that Ioseph was begotten in the 91. yeare of Iacobs age foureteene yeares after his comming into Mesopotamia for Ioseph was borne in the end of the second seventh yeare of Iacobs service so that Iacob was 77. yeares old when hee went first into Mesopotamia Perer. 4. Iosephs age is expressed that it might appeare what wonderfull graces hee had received of God at those yeares of chastitie of patience of pietie of wisdome of knowledge of secrets of policie and government It is said that Iulius Caesar beholding the picture of Alexander in Hercules temple at Gades lamented that hee had done no worthy exploit at those yeares wherein Alexander had conquered the whole world But Ioseph here at the same age of thirty had shewed more true wisdome and vertue than either of them both Perer. 5. Likewise by this president of Ioseph made a governour at thirty wee see that at this age a man is fit for publike imployment David at that age began to reigne Ezechiel then prophesied Ezech. 1.1 Christ began to preach and Iohn Baptist Mercer 6. Lastly Iosephs age is expressed to shew how mightily the Lord wrought with him that the grave counsellers and Elders of Egypt were content to give place to his youth and be advised and ruled by him Calvin QUEST XIIII What food Ioseph laid up where and how Vers. 48. LAid up food in the Cities 1. It is not like that Ioseph gathered of all other fruits and provision as Ramban thinketh but onely of corne for other food could not have beene so well kept and the next verse sheweth that food ochell was gathered namely bar wheat Mercer 2. Iosephs wisdome appeareth that provideth barnes for every Citie that they should not need to travaile farre for food but have it provided at home 3. Where it is said till he left numbring it is like that Ioseph observed order in laying up of the corne and kept a talie of it he numbred it not of curiositie as David numbred the multitudes of his people but in a provident forecast to see what quantitie would suffice for every place Muscul. QUEST XV. Whether indeed Ioseph had forgotten his fathers houses as it seemeth by the name of Manasses formed of the word Nashah to forget Vers. 51. GOd hath made me forget all my labour and my fathers house 1. I doe not thinke with Calvin that this is to be imputed to Ioseph as a fault that would commit to oblivion his fathers house being entangled with this great honour and prosperitie for how could hee forget his father or fathers house unlesse he should together abandon his faith and religion and forget Gods covenant made to his father and his seed 2. Neither doth it helpe the matter to say with some that he did not forget his father but his brethren who are understood by his fathers house 3. Nor yet is this spoken by way of comparison that in respect of this great honour his fathers house his kindred and education was nothing as Mercer 4. But the words doe expound themselves he speaketh of the labour and affliction and great indignitie which he received at his brethrens hand in his fathers house the remembrance and griefe whereof his great preferment and honour in Egypt allayed and mitigated Iun. 5 But whereas it will be demanded if Ioseph had not forgotten his father how came it to passe that he remembred him not all this while nor sent unto him seeing Memphis the kings Citie was not above 40. mile distant from Hebron where Iacob dwelt It may be answered that whether by reason of Iosephs long affliction before in which time he might thinke his father to be dead or in respect of his most busie and troublesome imployment in the 7. yeares of plentie or because he would yet conceale his kinred he might forbeare to enquire after them it was the speciall worke of Gods providence so disposing that his brethren should first seeke unto him and bow before him that his dreames might take effect Mercer Augustine further thinketh that God so disposed that Ioseph all this while sent not to Iacob being not above 300. mile from him that Iacob by this meanes might be exercised with sorrow Voluit Deus isto mode parva peccata Iacob in hoc seculo igne tribulationis consumere God would by this meanes with the fire of tribulation purge Iacobs sinnes in this world ser. 82. de tempor But Augustine is deceived in the distance of Mephis from Hebron which was rather 50. than 300. miles for the Patriarkes could not carrie their corne so farre upon their beasts Thom. Anglicus and Pererius thinke that Ioseph had a revelation how his brethren should come downe to Egypt to buy corn But if this were so it is not like that Moses would have omitted it Theodoret thinketh that God so disposed that Iacob knew not of Iosephs being in Egypt lest he might have redeemed him from thence and so the occasion of the Israelites going downe into Egypt should have beene prevented this opinion and the first I preferre before the rest QUEST XVI When Egypt began to be affamished and what other countries beside Vers. 55. AT the length all the land of Egypt was affamished c. 1. For the first two yeares of famine the dearth was not felt in Egypt because private men might have laied up in store at home for themselves therefore the Latine text is here very corrupt that in the former verse where the true reading is in all the land of Egypt was bread readeth in all the land of Egypt was famine 2. Where the famine is said to be in all lands we must not understand all the countries in the world but these countries next adjoyning which came thither for corne vers 57. and so the Hebrewes especially apply it to be spoken of the countries Phenice Palestina Arabia which doe border upon Egypt 3. Some Hebrewes affirme that Ioseph before he would sell the Egyptians corne moved to have them circumcised and that there was much altercation about it It is like that he circumcised his owne two sonnes and instructed the Egyptians
the red sea and of his mercie in sending them Manna from heaven and water out of the Rocke whereby they were confirmed against their enemies this experience should they have wanted if they had gone the other way 3. Now if they should have purposed to flee from Amaleke they could not because they had the sea on their backes which would have beene no let unto them to escape from the Philistims if they had beene afraid of them 4. The Amalekites did but set upon the Israelites by the way and cut off the hindmost and feeblest of them Numb 25.18 but if they should have gone thorow the middest of the Philistims countrey they should all have beene in danger they were also a stranger and more warlike people than the Amalekites Perer. QUEST XV. Of the reasons why the Lord lead his people about by the wildernesse THe reasons then why the Lord thought good to lead his people about partly here and in other places of Scripture expressed are these 1. Because he would not yet put his people being weake and not confident upon the Lords helpe to such hard combats as they were like to have with the Philistims but first he would teach them and prepare them even as the Eagle first teacheth her young ones to flie before they altogether forsake the nest and trust to their wings So Moses saith hee led him about and taught him as an Eagle stirreth up her nest flâ—ttereth over her birds Deut. 33.11 Like as the infant first is fed with pappe before hee eat strong meat and as a souldier first exerciseth himselfe with the weapon at home before he goe to battell against his enemy so the Lord would have his people first exercised and prepared before they should bee employed in the Lords battels against the Cananites Perer. 2. Another reason is here touched lest they might have repented and turned backe into Egypt for if afterward having no such occasion yet they often purposed to have retired into Egypt much more now the way being so ready and easie to returne Simler 3. Therefore the Lord to cut off all such purposes and after thoughts of theirs did lead them thorow the red sea that it might have stopped their flight backe againe into Egypt Ferus 4. Beside the sinne of the Amorites and of the other Cananites was not yet full and therefore the Lord purposed to bring his people about and to stay till their wickednesse was come to their height Simler 5. The Lord also would have the Philistims spared both because of their kindnesse shewed to the Patriarkes Pellic. as also to keepe them in store for the exercising of his people and chastising of them when they transgressed Ferus Rupertus 6. If they had gone the neerer way by the Philistims countrey the Egyptians might more easily have overtaken them and joyning with other nations have put them in greater danger Calvin 7. Further then the Lord had not gotten himselfe such honour in the overthrow of the Egyptians in the red sea if the Israelites had not gone that way 8. But the chiefest reasons of all were these two that the Lord might shew his wonderfull and miraculous workes in feeding and leading his people in the wildernesse and that he might try and prove them whether they would be obedient both these reasons are shewed Deut. 8.2 Thou shalt remember the way which the Lord thy God led thee forty yeeres in the wildernesse for to humble thee and to prove thee what was in thine heart whether thou wouldest keepe his commandements or no c. he made thee hungry and fed thee with Manna which thou knewest not c. thy rayment waxed not old upon thee neither did thy foote swell those forty yeeres Perer. QUEST XVI Whether the Israelites came up armed or five in a ranke Vers. 18. ANd the children of Israel went up well appointed c. 1. Here we refuse the translation of the Septuagint that they went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift generation for howsoever some goe about to justifie this translation because they came out in the fifth hundred yeere foure hundred and thirty yeeres being already expired as Augustine or in counting five generations from Iacob Levi Coath Amram Moses and Iacob himselfe to make the fift as Augustine also quaest 44. in Exod. or in making the computation by Iudah where we have five generations Pharez Ezrom Aram Aminadab Naâ—sson who was the Prince of the tribe of Iudah when the Israelites came out of Egypt as hee is named among the Princes Numb 7. though if the count be made by Levi there are but foure generations from the comming of Israel into Egypt and their going out Coath Amram Aaron Eliezer who divided the land Hierom. epist. 125. Notwithstanding these excuses and devices the interpretation of the Septuagint is neither here agreeable to the Hebrew which hath not the word doth or any such that signifieth a generation and chamushim signifieth quinque five not quinta the fift in the singular as Hierome well observeth in the foresaid place neither is it consonant to the Scripture which saith they should returne into Canaan in the fourth generation Gen. 15.16 for from Coath to Eleazer who helped to divide the land Iosuah 14. are foure generations 2. Neither doe I approve their opinion that read they went up armed for as Oleaster gathereth it is not like that the Egyptians would suffer them to have any armour and they being but servants in Egypt how should they get so much armour If they say as Pererius answereth to justifie the Latine translation herein that when they asked of the Egyptians their jewels they might receive of them armour likewise it is not like that they would cumber themselves with such carriage but rather take the most precious things beside it doth more set forth Gods glory that the people were defended having no weapons or armour but being protected by God only Borrh. Pererius further answereth that they were not without weapons because presently after their departure they fought with Amaleke Contra. This sheweth indeed that some weapons they had and yet their victory was obtained not by their weapons but by the prayer and lifting up of Moses hands but this proveth not that all of them had armour even six hundred thousand for a few only chosen from the rest did fight with Amaleke Therefore Iosephus opinion is probable that the Israelites came forth of Egypt unarmed and that after the Egyptians were drowned in the red sea their armour and weapons being driven to the shore were distributed by Moses among the people 3. If then it be not like they went up armed then their construction seemeth lesse probable that because the word chamushim signifieth five they were appointed with five severall kinds of weapons for this had beene sufficient to have loaden them whereas they carried their dow on their backes and rayment with vessels of gold and silver which the Egyptians had given them 4.
slaine and in the other that it is no breach of the Sabbath when necessitie compelleth to breake the rest thereof 1. This were a dispensation to make it lawfull to kill where one cannot justly be put to death and to worke upon the Sabbath where there is no necessitie 2. And a dispensation maketh that lawfull afterward which was not before such dispensation but it was alwayes lawfull both for the Magistrate to put to death and upon like necessitie to intermit or suspend the rest of the Sabbath 3. Beside these interpretations and declarations of these lawes are not devised by man but warranted in Scripture by the Lord himselfe the maker and author of the law and therefore they are not interposed by any humane authoritie Tostat. quast 35. 4. Morall observations 1. Observ. Why covetousnesse is to be taken heed of THou shalt not covet c. Men must not onely withdraw their hands from taking their neighbours goods but restraine their inward coveting and desire and that for these reasons 1. Propter concupiscentiae infinitatem because concupiscence is infinite the desire of the covetous is never satisfied as Isay 5.8 They joyne house to house c. till there be no more place 2. Aufert quietem it taketh away quietnesse Eccles. 5.11 The satiâ—â—ie of the rich will not suffer him to sleepe 3. Facit divitias inutiles it maketh riches unprofitable Hee that loveth riches shall be without the fruit thereof Eccles. 5.9 4. Tollit justitiâ—â—quitatem it hindreth justice For rewards doe blind the wise and pervert the words of the just Exod. 23. 5. Necat charitatem it killeth charitie both of God and our neighbour therefore the Prophet saith Hide not thy selfe from thine owne flesh Isay 58.7 The covetous despiseth his brother who is as his owne flesh 6. Producit omnem iniquitatem it bringeth forth all iniquitie as S. Paul saith 1 Tim. 6.10 The desire of money is the root of all evill Thom. in opuscul 2. Observ. Of the remedies against concupiscence THe remedies against concupiscence are these Basil assigneth these two 1. Si cogitaveris quòd dissolvendus es in terram cessabit insana concupiscentia c. If thou bethinke thy selfe that thou shalt bee dissolved into earth unsound concupiscence will cease 2. Meliorum desiderium minora cogit contemâ—ere The desire of better things will make thee contemne the lesse as the love to the Word of God which is more to be desired than gold will withdraw our love from earthly things Basil. in regula Thomas Aquiâ— addeth foure remedies beside 3. Occasiones exteriores fugiendo By shunning all externall occasions as Iob made a covenant with his eyes chap. 31.1 4. Cogitationibus aditum non praebendo In giving no way to the thoughts as by humbling and afflicting the bodie as S. Paul did 1 Corinth 9.27 5. Orationibus insistendo By applying prayer as our blessed Saviour saith that even devils may bee cast out by fasting and prayer Matth. 17.21 6. Licitis occupationibus insistendo c. By being alwayes well occupied for idlenesse brought the Sodomites to lust it was one of their sinnes Ezech. 16.49 Thom. in opuscul 3. Observ. How the Lord hath punished the transgressors of his law THou shalt not covet In the last place I will shew how the Lord hath punished and judged the transgressors of this precept and likewise of the rest The punishment then which is due for the transgression of the law is either divine or humane The humane is that which is inflicted by the lawes of men which are divers according to divers usages of countries and conditions of people among whom one vice may reigne more than another and so more severitie is required But this defect generally is found in humane censures that the transgressions of the second table are more severely punished than those of the first and those in the second which doe concerne mans outward state as theft are more straightly punished than adulterie which Augustine found fault with in his time and he giveth this reason of this partialitie Quia id pejus credimus quod huic vitae nocet Because we thinke that the worse or greater evill which hurteth this life Lib. de Mendac cap. 9. The divine punishment is of two sorts it is either temporall in this life or eternall in the next And for the first where humane lawes are silent or connivent in censuring the sinnes of men yet the divine justice sheweth it selfe As now shall appeare in this particular enumeration of divers presidents and examples of Gods severitie exercised and shewed upon the transgressors of his law 1. Pharaoh is set forth as an example of an Atheist and prophane person who would not acknowledge the God of Israel but said I know not the Lord neither will I let Israel goe Exod. 5.2 who manifestly transgressed the first precept his end was to be drowned in the red Sea 2. Senacherib a most grosse Idolater as he was worshipping his Idoll Nisroch in the temple was slaine of his two sonnes 2 King 19.37 3. He which blasphemed the name of the Lord in the host of Israel was by the Lords commandement stoned to death Levit. 24.11 4. The man also which gathered sticks upon the Sabbath because he did it with an high hand and is contempt was stoned by Gods appointment Numb 15.31 5. Abshalom both a disobedient childe to his father and a rebell against his Prince was hanged by the haire of the head and stricken through with darts and so is made a spectacle unto all stubborne children and rebellious subjects that such should expect the like judgement at Gods hand 6. Cain for killing his innocent brother was cast out of Gods presence and made a runnagate upon the face of the earth Cruell Abimelech as he slew 70. of his brethren upon one stone so his braines were dasht out with a stone Iudg. 9. 7. Ammon an incestuous person was slaine by the procurement of his owne brother Abshalom for the deflouring of his sister Thamar 2 Sam. 13. That whore and strumpet Iezabel was eaten and devoured of dogges 1 King 21.23 2 King 9.22.35 And as adulterie is an abomination to the Lord the punishment whereof God reserveth to himselfe where the Magistrates hand is not extended as the Apostle saith Heb. 13.4 Whoremongers and adulterers God will judge So the sinne of drunkennesse and glutâ—onie shall not escape the stroke of Gods hand as being the nurserie and seminarie of filthinesse and uncleane lust Drunken Nabal for that sinne and others joyned withall was smitten of the Lord and died 1 Sam. 25.38 And that rich Glutton who pampred himselfe but was mercilesse toward poore Lazarus was tormented in hell Luk. 16. And here I cannot omit to make mention of a strange judgement of God shewed of late upon three persons for this sinne of excessive drinking which happened upon the 27. day of December last being the Lords day next after the Nativitie in the towne
of little Ashen or Eason in Essex in the house of a worshipfull Knight there dwelling The manner of it was this One Thomas Rugesby a servant of the house with another that was a Retainer and a youth about the age of thirteene yeeres did in the afternoone withdraw themselves into a private chamber taking with them strong Beere Aqua vita Rosa solis Tobacco and shut the doore close that they might be privat and take their fill of drinke without controlement who so excessively and immoderatly distempered themselves with drinke that they in most beastly manner vomited it up againe two of them the servant of the house and the youth were in vomiting strangled and were found dead in the morning the first sitting in his chaire the other lying upon the bed that which they cast up being by the cold of the night frozen to their mouths the third the Retainer was taken up in the morning wallowing up and downe in his vomit and in a manner halfe dead whom they had much adoe to recover This example would not bee forgotten but carefully bee laid up in remembrance that other excessive takers of drinke and wanton abusers of plentie which sinnes doe now every where overflow might receive warning thereby and judge themselves by repentance and leaving their sinne in time lest they be suddenly overtaken by Gods judgements in like manner 8. For stealing Achan may bee an example who for his theft and sacrilege was with throwing of stones put to death and that by the Lords extraordinarie direction in causing him to bee found by lot Ioshâ— 7. 2. For lying the fearefull examples of Ananias and Sapphira would be thought upon who were for that sinne striken with sudden death Act. 5. 10. For coveting of Sara Abrahams wife both Pharaoh King of Egypt and Abimelech King of Gerar were punished of God Gen. 12. and 20. though they were prevented of God and kept from committing adulterie Thus it pleaseth God to exemplifie some that others might take heed But here concerning the temporall judgements in this life these three observations are necessarie 1. That they which are temporally punished are not alwayes to be deemed the worst of all others though it please the Lord to make them examples to others as our blessed Saviour saith of the Galileans whose bloud Pilate mingled with their sacrifice and of those eighteene persons upon whom the tower of Siloam fell in Jerusalem that they were not greater sinners than the rest but except yee repent saith he yee shall all likewise perish 2. God neither punisheth all such offenders in this life for then men would expect no judgement to come neither doth he suffer all to go unpunished lest worldly men might be altogether secure and denie in their hearts the divine providence as the Prophet David saith Psal. 10.13 Wherefore doth the wicked contemne God he saith in his heart thou wilt not regard 3. That they which goe on still in their sinne without punishment should not flatter themselves for there remaineth a greater judgement behind and there is more hope of them which are chastised in this world So the Apostle saith Thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath and the declaration of the just judgement of God Rom. 2.5 The other kinde of judgement is in the next world as the Apostle sheweth 1 Cor. 6.9 Be not deceived neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theeves nor drunkards nor railers nor extortioners shall inherit the kingdome of God and such were some of you but yee are washed but ye are sanctified c. Adde hereunto the like sentence and declaration of Gods judgement upon the wicked Revelat. 21.8 But the fearefull and unbeleeving the abominable and murtherers whoremongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death This so heavie a sentence there is no way to escape but in being washed from these sinnes by repentance sanctified by newnesse of life and justified by faith in Christ. And thus much of this treatise of the law which by Gods grace I have thus happily finished 3. Questions and doubts discussed out of the rest of this 20. Chapter QUEST I. In what sense the people are said to have seene the voyces which are properly heard and not seene Vers. 18. ANd all the people saw the thunders c. 1. Some thinke that by sight here is understood the hearing because it is usuall with the Hebrewes to take one sense for another Vatabl. But the sight is no more taken for hearing than to heare for the seeing 2. Ambrose referreth it to the understanding Interioris mentis videtur obtâ—tu It was seene by the inward sight of the minde like as our Saviour saith Hee that hath seene me hath seene my Father Iob. 14.9 Ambros. proâ—â—m in Luc. So also Hierome will have it like unto that saying of S. Iohn 1. epist. chap. 1.1 That which we have heard which we have seene with our eyes c. of the word of life Hierom. in Abdiam But seeing Moses speaketh of outward objects of the externall sense as of thunder lightning he meaneth also the sense unto the which such things are objected 3. Ferus thinketh that herein ostenditur oscitantia populi the carelesnesse of the people is shewed who more regarded that which they saw than the voyce which they heard and therefore they are said rather to see than heare But it seemeth that the people well regarded the voyce of God because presently after they desire that Moses might speake unto them and not the Lord any more 4. Procopius thinketh that it is said they saw because of the evidence thereof as if they had seene it with their eyes as it is said Amos 1.1 The words of Amos c. which hee saw c. Deus Prophetarum oculis res subjicit tanta evidentia ac si oculis cernerent c. God doth so evidently set things before the eyes of the Prophets that is their inward sight as though they saw them with their eyes But this was not done in vision as the Lord spake to his Prophets here was a sensible demonstration 5. Augustine therefore thinketh Videre hic poni pro generali sensu tam animi quam corporis That to see is here put for the generall sense both of the minde and bodie because Moses would speake compendiously so we use to say vide quid sonet see what soundeth so also is it taken for other senses as Christ saith to Thomas Because thou hast seene me thou beleevest whereas Thomas touched him Tract 121. super Ioann The reason hereof is Quia visus primatum obtinet in sensibus intermiscetur omnibus Because the sight is the chiefe among the senses it is as intermingled among them all Interlinear And Sensus visus plures rerum differentias nobis ostendit