make them houses Vers. 22. ANd because the Mid-wives feared God and he made them houses c. There are two generall expositions of this place Some doe interpret the word Lahem them of the Mid-wives some of the people of Israel Of the first 1. Some referre it to the Israelites that they provided for the Mid-wives and kept them from Pharaoh but that is not like seeing the Israelites could not at this time defend themselves from Pharaohs rage 2. Some understand it of Pharaoh that he made strong houses for them that all the Hebrew women should come to them to be delivered but that had beene a thing impossible 3. Some referre it to God that he made them houses which is diversly expounded the Hebrewes supposing these Mid-wives to be Iochebed and Miriam by houses understand the Kingdome and Priesthood which was setled afterward in their of-spring for Iochebed was the mother of Aaron and Miriam they say maried to Calâ—b but this is uncertaine Iosephus writeth lib. 3. antiquit that she was the wife of Hur and it is before shewed that Miriam for her age could be none of them David Chimhi understandeth it of their preserving from the rage of Pharaoh Tostatus of their incorporating and graffing into the nation and common-wealth of Israel as Rahab was but it is more like they were Hebrew women as is before also touched and needed no such ingraffing Hierome understandeth it of spirituall houses in heaven so also Rupertus Augustine and Theodoret of giving them riches Pererius of increasing their families for so is the phrase used Sarah saith when she gave Hagar to Abraham I may be builded by her Gen. 16. And this uncertaintie there is in the first exposition 4. Therefore the second is rather to be preferred to understand it of the people that God made them houses that is families and increased them for these reasons 1. Because in the Hebrew there is a masculine pronoune lahem which although some thinke is sometime taken for the feminine as Exod. 2.17 Piscator and elsewhere and Vatablus saith that mem is sometime taken for nun yet it is more properly taken in the native and originall use where there is no necessitie otherwise to enforce it Iun. 2. Because the house and famille is not builded by the woman but by the man Simler 3. This better agreeth to the words going before that the people multiplied vers 20. and the words following if we read them thus And so it was because the Mid-wives feared God and he made them house That Pharaoh charged all his people c. Pharaoh seeing that God by the meanes and occasion of the Mid-wives as the instruments God as the author and chiefe cause increased the people then he cast about another way how to effect this cruell purpose Iun. Simler QUEST XVIII Whether the Mid-wives onely were temporally rewarded NOw what manner of reward it was which the Lord here giveth it may thus be briefly resolved 1. Neither with Gregorie is it to be thought that because of their dissimulation they were onely temporally rewarded for the text saith they feared God and the feare of God is not onely in this life but more rewarded in the life to come 2. Hierome and Rupertus here understand the spirituall and everlasting houses in heaven but the words before v. 20. shew that hereby a temporall blessing is insinuated the Mid-wives prospered the people multiplied 3. Therefore the last resolution is that no doubt the charitie and mercie of these Mid-wives and the feare of God in them was eternally rewarded but the temporall blessing is here onely expressed both in respect of the times because as Hierome saith Aeterna vitae promissio est propria novi testamenti The promise of eternall life is peculiar to the new Testament and in regard of carnall and weake men who are by temporall promises more easily allured so the promises made to Abraham whose saith and obedience were eternally crowned were in shew temporall as in the length of life increase of his posteritie victorie over his enemies as appeareth Gen. 15. ex Perer. 4. Places of Doctrine 1. Doct. That God is not the author of evill Vers. 12. THey were grieved or fretted because of the children of Israel But Psal. 105.25 it is said he turned their heart to hate his people The hatred and griefe which the Egyptians conceived against Israel seemeth to be ascribed to God yet farre be it from us to thinke that God is the author of the least sinne much lesse of so great a sinne as to hate the people of God for as God is not tempted with evill so neither tempteth he any man Iam. 1.13 This manner of phrase therefore in Scripture may receive five severall expositions which may all together be received first God is said to turne their heart not effective but permissive not by way of working but permitting or suffering as Theodoret because he gave way to their wicked will corumque insidias â—inimè prohibuerit and hindered not their evill purpose 2. God is said to doe it as he hardened Pharaohs heart subtrahendo gratiam by withholding his grace and leaving them to themselves Cajetan 3. God doth it as an universall cause because in him we move we live and have our being Act. 17. not as a particular agent as Rupertus useth this comparison Quemadmodum sol molle lutum convertit in durum As the Sunne turneth the clay and mire from soft to hard of which changing the Sun is onely the generall cause the proper and next cause is the qualitie of the matter 4. God turneth their heart into hatred occasionaliter by ministring the occasion onely as Aug. Non cor illorum malum faciendo sed populo bene faciendo cor eorum sponte malum convertit in odium Their heart being evill of it selfe he turned to hatred not by making it evill but by doing well unto his people God is said to doe it because he was the author of the welfare of his people whereby the envious Egyptians were provoked to hate them 5. The Lord is said to harden mens hearts ordinative disposative because he knoweth how to rule and dispose of their evill and obdurate hearts and turne it to his glorie as Augustine proceedeth in the same place Quo illorum odio ad exercitationem populi filii ad gloriam nomâ—nâ— suâ— usus est Deus Which their hatred God used both for the exercise of his people and to the glorie of his owne name Ex Perer. 2. Doct. God must rather be obeyed than men Vers. 17. NOtwithstanding the Mid-wives feared God and did not as the King of Egypt commanded This their refusall to obey the Kings wicked charge was both lawfull and commendable The things which belong to Caesar as tribute custome honor feare Rom. 13.7 must willingly and of conscience be yeelded to Caesar Matth. 22.21 But the things which belong to God must not be given to Caesar
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
to goe still to Pharaoh because hitherto he hath prevailed nothing and though the servants of Pharaoh before time were obstinate as their master was yet now they should be humbled as it followeth vers 7. Iun. 2. Though Moses is told before that Pharaoh shall not heare yet he is sent againe to make him inexcusable as in the Gospell Christ sendeth the leper to the Priest to be a testimonie against them Ferus 3. The hardnesse of Pharaohs heart is not the effect of the signes and wonders but the occasion of them for if Pharaoh had yeelded at the first then the Lord should not have needed to have contended with him by multiplying of his signes Simler This hardnesse of Pharaohs heart proceeded from his owne corruption and the Lord as a just Judge further punisheth him with his owne sinne but disposeth of it to his glory so then God in respect of the immediate act of hardning Pharaohs heart is said to harden it not positively by making his heart hard but negatively in not mollifying it but leaving of him to himselfe but as the hardnesse of heart is a punishment of Pharaoh and as it is referred and disposed of to Gods glorie the Lord also worketh positively and actively 4. So then this is the order of the causes here propounded the end of the hardning of Pharaohs heart is that God may shew his signes the end thereof that Gods works may be knowne in Israel and declared to their children and the chiefe end of all is That ye may know that I am the Lord Iunius QUEST II. How Moses is said to be a snare to the Egyptians Vers. 7. HOw long shall he be a snare unto us 1. The Septuagint put the article in the neuter Gender How long shall this thing be an offence but it is better understood of Moses he was as a snare and trappe unto them in respect of these grievous plagues and afflictions which he was the minister of Simler And therefore they are afraid of him as the bird is of the snare Iun. 2. They use three reasons to perswade Pharaoh first in respect of themselves they all smarted for one mans obstinacie in respect of Moses and the Israelites their request was reasonable they did but aske leave to goe to serve their God thirdly in regard of the whole land of Egypt which was almost destroyed Ferus 3. Though Pharaohs servants seeme for the time to be touched yet they were farre off true repentance and conversion unto God and they doe not leave for all this their superstition and Idolatry Simler and afterward their hearts were hardned againe when they with Pharaoh pursued after Israel to the red sea QUEST III. Of Pharaohs wish Let the Lord be so with you c. Vers. 10. SO let the Lord be with you as I let you goe 1. Some doe interpret these words as plainly spoken that Pharaoh wisheth indeed that God were no more mercifull unto them then they should finde him Genevens But this though it bewraieth an uncharitable minde in Pharaoh yet it sheweth that he had a reverend opinion of the divine assistance which he wisheth to be as farre from them as his affection was But Pharaoh had no such opinion of the God of Israel 2. Therefore it seemeth that these words are uttered with a kind of derision as if hee should say you boast much that you serve a mightie and great God well let him deliver you for I will not and so in effect he saith as he did at the first I know not the Lord chap. 5. Ferus 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed for he afterwards himselfe did let Israel goe and he wisheth God even so to be with them as he would let them goe which indeed came so to passe God was with them and so overruled Pharaohs heart that he was content to dismisse them Iun. Of the eight plague QUEST IV. Of the nature of Locusts and whether this plague were extraordinary Vers. 13. IN the morning the East wind brought the Locusts 1. Plinie writeth strange things of these Locusts as how the female dieth of a certaine worme that choketh her breeding betweene the jawes as soone as she hath brought forth her young that in India there are of them three foot long they are taken up with the wind and flie over the seas and fetch a great compasse to seeke food they are in such multitudes that they shadow the sunne where they light they feare the grasse by touching it and devoure up all yea they doe eat through the roofe of the houses They often flie over out of Africa into Italie In the region Cyreno there is a law thrice in the yeere to fight against them First in destroying their egges then the young and after when they are growne In the Isle Lemmis every one is appointed a certaine measure of Locusts which they shall kill and bring to the magistrate and they doe nourish birds of purpose to take their flight against them and so to destroy them In Necare and Syria they embattell themselves against them Thus much Plini lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usuall yet this plague was extraordinarie both in respect of the divers kinds as Caterpillers Grashoppers Psalm 78.46 and their multitudes they covered the face of the earth vers 5. and as the Chalde Paraphrast expoundeth they shadowed the beames and light of the sunne beside otherwise then Locusts use to doe they did not onely consume and eat up the fields but filled also their houses Further these Locusts come at the time appointed To morrow I will bring Locusts upon thy coastes vers 4. In so short a time for such a multitude of Locusts to be gathered it was admirable Simler And lastly for them at that time of the yeere to come in the spring which is the breeding time whereas they usually doe strike over into other countries in harvest when the fruits of the earth begin to be ripe to seeke for food as Plinie writeth of them Propter famem exterâ—a pabula petere sciunt The inhabitants know that they seeke forren food for hunger immensos tract us permeant dira messibus contegunt nube they goe over divers countries and cover them as with a cloud hurtfull to the harvest Plin. ibid. QUEST V. Of the greatnesse of this plague of Locusts NOw the greatnesse of this judgement appeareth diversly 1. These Locusts came upon Egypt aâ— the Lords royall host and so are they called Ioel. 2.25 the Lords great host not in comparison of the superiour spirituall powers but in respect of weake men against whom the Lord can arme the least of his creatures Rupert and Pharaoh could better have resisted an hundred thousand men than these Locusts Ferus 2. The Locusts consumed all the herbes fruits of trees and every greene thing whatsoever the haile had left
when he punisheth the hard hearted and incorrigible as is evident in the example of Pharaoh 3. God also teacheth men by his example to be patient and long suffering one toward another 4. This patience of God though some abuse it yet other profit by it and their hard hearts are mollified as though Pharaoh by Gods sparing of him became more obstinate yet Nebuchadnezzar at the length by the Lords lenity and goodnesse and fatherly correction was brought to know himselfe and to confesse the true God 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience yet the elect and such as are ordained to salvation are thereby called and brought unto grace as S. Paul sheweth of himselfe For this cause was I received to mercy that Iesus Christ should first shew on me all long suffering unto the ensample of them which in time to come should beleeve on him 1. Tim. 1.16 QUEST XX. How God is said to harden by the subtraction of his grace BEside there is another way whereby the ancient fathers understood God to be said to harden mens heart namely by the subtraction and withdrawing of his grace as Chrysostome God is said to give over unto a reprobate sense to harden to blind and such like Non quòd hac a Deo fiunt quippe cùm à propria hominis malitia proveniant sed quia Deo justè homines deserente hac illis contingunt Not because these things are done by God which proceed of mans malice but because while God doth justly forsake men these things doe happen unto them So also Augustine ludurare dicitur Deus quem mollire noluerit God is said to harden whom he will not nullifie excacare dicitur quem illuminare nolverit And he is said to blind him whom he will not iluminate Gregorie also upon these words of the Lord to Moses I will harden Pharaohs heart thus writeth Obdurare Deus per posâ—â—iam dicitur quando cor reprobum per gratiam non 〈◊〉 God is said by his justice to harden the heart when he doth not by his grace mollifie a reprobate heart So Thomas Aquinas Excacatio obduratio duo important c. The blinding and hardning of the heart implieth two things one is the internall act of the minde adhering unto evill and being adverse from God and so God is not the cause of the hardnesse of the heart The other is the subtraction of grace whereby it commeth to passe that the â—ind is not illuminate to see God c. and in this respect God is the cause of induration This exposition also is true but it expresseth not all that seemeth to be contained in this phrase that God is said to harden Pharaohs heart QUEST XXI How God is said occasionaliter by ministring the occasion which the wicked abuseth to harden the heart THere is then a sixt way of interpreting these words God is said to harden mans heart occasionaliter by way of occasion when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sinne 1. For as all things as prosperity adversity life death fulnesse want and whatsoever else doe worke together unto good to those that feare God as the Apostle saith Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh through his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked take occasion to be hardned are of three sorts either inwardly in the mind as by stirring their affections as of anger feare hope desire which they by their corruption turne unto evill or else such things as are done about them as admonitions corrections mercies benefits which they also ungratiously abuse or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is puffed up and swelleth And all these things being good of themselves they through the hardnesse of their heart pervert unto their destruction as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures 2. Pet. 3.16 And S. Paul sheweth that sinne tooke occasion by the commandement and wrought in him all manner of concupiscence Rom. 7.8.3 Thus Pharaoh was hardned by occasion of Gods workes the plagues and wonders which were shewed in Egypt by the wonders because he saw his Magitians could doe the like by the plagues because they touched not him but happened without they came not all at once but with some respite betweene and because he saw that they continued not long but were soone removed 4. To this purpose Augustine Vt tale cor haberet Pharaoh quòd patientia Dâ—o non mâ—veraâ—ur ad pietatem propriâ— sunt vitii quòd vero facta sunt ea quibus cor suo â—itio jam malâ—gnum divinis jussionibus resisteret c. dispensationis fuit divina In that Pharaoh had such an heart which could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it selfe did resist the commandement of God it was of the divine dispensation quaest 18. iâ— Exod. This exposition also of Augustine may bee received but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart QUEST XXII God 〈◊〉 sâ—â—d to harden the heart as the event is taken for the cause THere is further a seventh exposition for in the Scripture that is often taken for the cause of a thing which is but the event of it a Chrysostome noteth upon these words Ioh. 17. None of them perished but the child of perdition that the Scriptures might be fulfilled here the Scripture Quae eventus sunâ— pro causa ponit putteth that for the cause which was the event for Iudas did not perish to that end that the Scripture should be fulfilled but it so fell out that the Scripture in Iudas perishing was fulfilled Damascen giveth the like instance in the 51. Psalme Against thee only have I sinned and done evill in thy sight that thou maist be justified in thy sayings and cleere when thou art judged But David did not sinne to that end that God might be justified God had no need of his sinne to set forth his glory So it fell out that God spared David and by his mercy overcame his sinne yet hee sinned not to that end like as when a man is at his worke and one commeth and so he breaketh off he should say my friend came to day to hinder my worke whereas his friend had no such end in his comming So Iacob said to his sonnes Wherefore dealt yee so evill with me as to tell the man whether yee had yet a brother or no Gen. 43.6 Iacobs sonnes in so telling
as hath beene found by search these were the bones of Ioseph certainly knowne they shew the bones and parts no man knoweth of whom for they in divers places offer to the view of the people divers bodies and heads foure or five armes of one Saint neither were these bones of Ioseph carried in the fight of all Israel adored as theirs superstitiously are Simler 3. Conf. Against the heresie of Servetus Vers. 21. THe Lord went before them by day in a piller of a cloud Servetus held this execrable heresie that this increata nubes Christi fuit Deitas that this uncreated cloud was the Deitie of Christ which he calleth filium figurativum the figurative Sonne which detestable heresie is not worthy of any confutation but with all indignation to be rejected and detested for he maketh the Deitie of God corporall contrary to the Scripture which saith God is a spirit and maketh a visible substance to be without beginning whereas all things visible are created Coloss. 1.16 and directly this heresie impugneth that saying of the Prophet Esay chap. 4.5 where he alludeth to this place The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. It was then a created and not an uncreated cloud 6. Morall observations 1. Observ. As the Lord worketh for us redemption so of us he requireth obedience Vers. 2. SAnctifie unto me all the first borne As the Lord had for his part delivered and saved their first borne so he requireth of them their first borne As God hath dealt mercifully and graciously with us so he expecteth somewhat againe of us namely our obedience we must not looke unto that onely which God hath done unto us but consider also what is to bee done by vs. As our Saviour saith to his Apostles As my father sent me so send I you As Christ was sent for our redemption so we must also bee employed in Gods service to testifie our thankfull obedience So our Saviour bidding his Apostles to preach the Gospell addeth teaching them to observe all things which I have commanded you As the glad tidings of salvation is published unto men so of them is required againe obedience Ferus not as an helpe unto their salvation which is perfited without our service but as a true and lively testimonie of our faith whereby we apprehend salvation 2. Observ. How we must offer our first borne unto God AGaine as they were commanded to consecrate unto God their first borne so we must offer our first and best things unto God the Lord will have the prioritie of our service Simlerus As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof Matth. 6. our first studies our first times must be consecrated unto our God as the Apostle exhorteth to give up our bodies a living sacrifice holy and acceptable unto God Rom. 12.1 3. Observ. God tempteth his children according to their strength Vers. 17. LEst the people repent when they see warre God hath respect unto his chidrens infirmitie and suffereth them not to be tempted above their power Piscator But Gregorie doth notably amplifie this point Tres modi sunt hominum ad Deum conversorum inchoatio medium perfectio inchoatione inveniunt blandimenta dulcedinis in medio tempore certamina tentationis ad extremum perfectionem plenitudinis c. There are three degrees of men that are converted unto God the beginning the middest and the perfection in the beginning they finde pleasant allurements in the middle hard tentations in the end a full perfection Like as first a man entertaineth his spouse with sweet perswasions afterward being married to her hee trieth her with sharpe reprehensions being thus tried he soundly enjoyeth her So this people being brought out of Egypt primò accepit blandimenta signorum first receiveth alluring signes afterward probationibus exercetur in â—remo they are exercised by tentations in the wildernesse and lastly in the land of promise virtutis plenitudine confirmatur they are fully confirmed Sic Gregor lib. 14. moral cap. 13. 4. Observ. The will of the dead must faithfully be performed Vers. 19. FOr he had made the children of Israel sweare Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled whereby we are taught that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated Osiander as the Apostle saith the Testament is confirmed when men be dead Heb. 9.17 God will surely revenge their quarrell whose soules he hath received to his protection whose godly bequests are reversed and their last minde not fulfilled Such as are unfaithfull to the dead will be much more to the living And as God professeth himselfe the speciall protector of the fatherlesse and widow so he will maintaine the cause of the dead that are fatherlesse to the world and their soules as it were widowes for a time absent from their bodies 5. Observ. We must alwayes bee watchfull Vers. 22. THat they might goe both by day and night The people were to take their journey whether by day or night when the cloud was lift up from the Tabernacle they were therefore diligently to take heed both by day and night that they might be readie when the Lord gave them a signe to goe forward wherefore they are said to keepe the Lords watch Numb 9.19 So our Saviour biddeth us also to watch and alwayes to bee in a readinesse because we know not when the master of the house will come at even or at midnight at the cocke crowing or in the dawning Mark 13.35 Pellican CHAP. XIV 1. The Argument and method IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea there are two parts of the Chapter the bringing of the Israelites unto the Sea to vers 14. their passing over the Sea with the destruction of the Egyptians to the end of the Chapter In the first part is set forth first the counsell of God unto Moses containing first a commandement where they should campe vers 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh that they were tangled in the land vers 4. then the execution thereof in following after them which is amplified by the overruling cause Gods providence and justice in hardning his heart and the end thereof the glory of God vers 4. 2. Then followeth the execution first in the behalfe of the people they did as the Lord commanded them secondly on Pharaohs part 1. Both in pursuing and following after them with the occasion thereof the report that was brought and their repentance in letting the people goe vers 5. The manner thereof he made readie his horse and chariots vers 6.7 and the ordering and disposing cause Gods justice in hardning his heart vers 8. 2. As also in overtaking them vers 9. 3. Afterward the events hereof are declared 1. The
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
the heart fat the eares heavy and to shut the eyes Isai. 6.10 all which phrases doe imply an action and operation it is evident that God some wayes concurreth either directly or indirectly negatively or positively by way of working or giving occasion in the hardning of the heart QUEST XV. God otherwise hardeneth then by way of manifestation BUt yet God doth more than by way of manifestation harden the heart as some doe expound it that the Lord hardned Pharaohs heart which interpretation Augustine toucheth quâ—st 18. in Exod. that is by his plagues and judgements declared how hard it was 1. For in this sense God might bee said to commit any other sinnes when he doth manifest them and bring them to light 2. And though this exposition might serve here yet it faileth in other places as Deut. 2. it is said that God hardned the heart of Sehon King of the Amorites and Iosh. 10. that God hardned the hearts of the Canaanites and Rom. 9. God hath mercie on whom he will and whom hee will hee hardneth In these places it cannot be so expounded that God hardned that is declared their hearts to be hard QUEST XVI God hardeneth the heart not only by permission SOme doe expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves So Damascen Ista non 〈◊〉 Deo agente accipienda sunt sed ut Deo permittente these sayings as God shut up all in unbeleefe and God gave them the spirit of slumber eyes that they should not see are not to be taken as though God did them but permitted them So likewise the ordinarie glosse in 4. Exod. Indurabo cor Pharâ—onis i. indurari permittam I will harden the heart of Pharaoh that is suffer it to be hardned So also Chrysostome Tradidit in reprobum sensum nihil aliud est quam permisit He gave them up to a reprobate sense it is nothing else than that hee permitted it as a Captaine leaving his souldiers in the midst of the battell may be said to deliver them into their enemies hands in Epist ad Roman Cajetane to confirme this interpretation sheweth how sometime in Scripture that is called a precept which is permitted as when Matthew said chap. 19.8 Moses for the hardnesse of your heart suffered you to put away your wives Marke hath Moses for the hardnesse of your heart wrote this precept unto you chap. 10. But although this be most true that God suffereth such to continue in their hardnesse of heart yet this is not all 1. For so the Lord suffereth also other sinnes to be done for there is nothing done in the world nisi omnipotens fieri velit vel sinendo ut fiat vel ipse faciendo unlesse the omnipotent God will have it done either by suffering it to be done or doing it himselfe Then if this were all the Lord might be said as well to steale and such like because he suffereth them to be done 2. Wherefore Augustines judgement is rather here to be received Deum ad indurationem cordis concurrere non modo secundum permissionem vel secundùm patientiam sed etiam secundùm actionem potentiam non sane per quem fiat immediatè duritia ipsius cordis sed per quem multa fiant à quibus peccator vitio suo concipiat duritiam corâ—â—â— That the Lord doth concurre in the hardning of the heart not only by permission or suffering but according to his power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his owne corruption doth conceive the hardnes of heart 3. And concerning the place alleaged out of Marke a precept is not there strictly taken for a commandement but for any order or decree that is written QUEST XVII Whether hardnesse of heart be of God as it is a punishment of sinne SOme doe hold because the induration of the heart is two wayes to be considered as it is a sinne and a punishment of sinne in the first God hath no part but as thereby God punisheth former sinnes so he as a just Judge inflicteth hardnesse of heart as a punishment as the Apostle sheweth Rom. 2.28 As they regarded not to know God so God delivered them up to a reprobate mind And 2. Thess. 2.11 Because they received not the love of the truth God shall send them strong delusions that they should beleeve lies In these places the Apostle sheweth how the Lord punisheth them with blindnesse and hardnesse of heart because of their former sinnes This distinction is approved by Augustine lib. 5. cont Iulianum Isidorus thus concludeth the same point Facit Deus quosdam peccatores sed in quibus talia jam peccata precesserant ut justo judicio ejus mercantur in deterâ—us â—re Therefore God maketh some sinners but in whom such sinnes are found before that by the just judgement of God they deserve to become worse and worse So Cajetane upon these words 2. Sam. 12. Behold I will raise evill upon thee out of thine owne house which was verified in Absolon that rose up against his father thus resolveth Deus non est author peccati ut sic sed ut est poena peccati God is not the author of sinne as it is sinne but as it is the punishment of sinne The same judgement he giveth of Shemei whom David saith the Lord bid curse David that God wrought that Shemei cursed David Non quatenus erat peccatum sed quatenus erat poena peccati Davidis Not as it was sinne but as it was a punishment of the sinne of David So Ioâ—senius Illa Deo tribuuntur non quatenus peccata sunt sed quatenus poena peccati they are ascribed to God noâ— as they are sinnes but as they are the punishment of sinne in chap. 15. Ecclesiastic But Pererius misliking this opinion thus reasoneth against it 1. If God be said to be the Author of the induration of the heart as it is a punishment of sinne then he may aswell be said to be the Author of the other sinnes when as a man falleth into them as a punishment of his former sinnes Contra. As though all such sinnes doe not proceede from the hardnesse of the heart that confirmeth and setleth the sinner in his wickednesse therefore God is not said to be the cause of these sinnes but of the hardnesse of heart which is the cause of those sins Man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sinnes of himselfe 2. The hardnesse of heart as it is a great and horrible sinne so it is a punishment of former sinnes if God then doe cause it to be a punishment he also causeth it as it is a sinne Contra. In this argument there are ambiguous termes for in the first clause this
light but made not darkenesse but onely made a separation betweene the light and the darknesse Gen. 14. Whereupon Augustine groundeth this distinction Aliud fecit Deus ordinavit aliud non fecit sed ordinavit God mâ—dâ— sâ—me things and ordered them also some things he made not but ordered as he giveth instance of the darknesse so the workes of darknesse God cannot be said to have made but only he disposeth and ordereth them QUEST XXVII God otherwise hardneth then as a generall mover of the heart THirdly some referre that worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the creature in whom all things move live and have their being Act. 17.28 So that the hardning of the heart as it is an action or worke is of God but as it is evill it proceedeth from man So Zuinglius Quatenus est Dei Creatoris opus est crimen non est quantum autem hominis crimen est scelus est As it is of God the Creator it is a worke it is no faule but as it is of man it is a fault it is a sinne The Master of the sentences hath the like saying Actus mali in quantum actus 〈◊〉 boni sunt à Deo authore Evill acts as they are acts are good and proceed of God the Author lib. 2. distinct 35. But this solution doth not take away the doubt for as God is the Creator and so generall worker hee only giveth power to move the heart this moving being the generall action is divided into two parts for there are good motions of the heart and evill the mollifying of the heart and the hardning in the good motions God concurreth two wayes as a generall mover by his creating power and as a particular directer by his regenerating grace but in the other motions he only hath a stroke as a generall mover in the particular action of hardning as it is evill hee concurreth not Therefore according to that generall power the Lord is said only to be a mover not an hardner of the heart Some other way therefore yet must be found out whereby the Lord is said to harden the heart QUEST XXVIII How the Lord is said indeed to harden the heart TO conclude then this question of all these wayes before rehearsed which are ten in all I make choice of these three which may fully satisfie every doubt namely the third in the 17. quest before the fift in the 20. quest and the sixt in the 21. The first is that God is said to harden the heart by leaving it to it selfe and depriving it of his necessary grace as God is said to have given over the unbeleeving Gentiles to their hearts lusts Rom. 1.24 The second that beside this God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby further to bee indurate and hardned as S. Paul sheweth how the wicked abuse the patience and long suffering of God thereby to be further hardned Thirdly God by his just judgement Cum suum in malum quâ— ipse ultro ruit amplius ad finem usque impellit doth force him to his owne hurt whither hee runneth headlong himselfe even unto the end Iun. Aâ—aâ—ysâ—n 7. cap. Exod. God as a just Judge seeing a mans heart to bee bent upon wickednesse doth as a just Judge inflict upon him the spirituall punishment of induration To this purpose Augustine handling that place Rom. 1. how the Lord gave up the Gentiles to their owne lusts useth this distinction that some things there rehearsed are sinnes and no punishment as the pride and vanity of their mindes vers 21. They were not thankefull but became vaine in their imagination Some a punishment and no sinne as eternall death which they were worthy of vers 31. the rest that came betweene are both sinnes and punishments By this distinction Augustine in another place answereth this objection of the Pelagians God say they should not take such punishment of sinne Vt peccator per vindictam plura committeret That the sinners thereby commit more sinne Augustine answereth to this effect Sic ostendit ista esse peccata ut etiam poenae fint peccatorum he sheweth these so to be sinnes as that they are also punishments of sinnes as the Apostle there saith vers 27. Man with man wrought filthinesse and received to themselves such recompence of their error as was meet So the meaning of Augustine is that God did not send them upon the Gentiles as they were sinnes but they are to be considered as punishments of their sinnes as God hath an hand therein Likewise whereas Iulian the Pelagian objected that Per patientiam divinam sunt non per potentiam desideriis traditi That they were delivered over to their lusts not by the power but by the patience of God Augustine to shew the contrarie giveth instance of that place Ezech. 14.9 When it is said If the Prophet be deceived I have deceived him Patientia an potentia est Is it the patience or the power of God that doth this And concerning the hardning of Pharaohs heart Augustine concludeth thus Deus ejus voluntatem proprio suo vito malam in hoc peccatum judicio suo justo occulto inclinavit God did incline his will being evill by it owne faulâ— into this sinne by his just yet secret judgement If God did incline it he did more than suffer it or minister the occasion only whereby it was inclined Hierome expresseth as much by this similitude Vnus est solis calor secundùm essentias subjacentes alia liquefacit alia indurat liquatur cera induratur lutum there is buâ— one kinde of heate in the Sunne and according to the matter which it worketh upon some things it melteth some things it hardneth the wax is melted the clay hardned Origene also useth the same similitude and applieth it thus Sic indurasse dicitur Deus cor Pharaoniâ— quia cor ejus secundùm ea quae cogitabat luteum limosum erat So God as the Sunne hardneth the clay is said to have hardned Pharaohs heart because his heart according to those things which he thought was earthly and muddy And in another place he bringeth in this Simile Vt eodem opere plâ—viae terra diligenter exculta affert bonos fructus inculta tribulos as by the same worke of the raine the earth being well tilled bringeth forth good fruit and the untilled thistles Like as then the Sun hardneth the clay the raine bringeth forth weedes not of it selfe but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hid manner the hearts of the wicked are hardned but the cause thereof is in themselves And thus much shall suffice of this question see it handled before 2. Doct. chap. 7. and
chap. 8 quest 12. and confut 1. 4. Places of doctrine 1. Doct. God overruleth mens affections Vers. 3. THe Lord gave the people favour in the sight of the Egyptians Hereby wee learne that God hath the ruling and turning of mens affections he can worke them either to favour or disfavour Piscat So the Wiseman saith As the rivers of waters the Kings heart is in the hand of the Lord â—e tâ—â—neth it whither soever it pleaseth him Prov 21.1 Like as the husband man maketh furrowes in his ground and draweth the water which way it pleaseth him and as the sternes man in the vessell doth move it which way he listeth so can the Lord order and governe the streames of mens affections 2. Doct. Godly men have their passions and affections Vers. 8. SO he went out from Pharaoh very angry Even wise and godly men have their affections it iâ— not as the Stoikes taught that there is a vacuity and absence of them in wise and perfect men They are not without affections but they rule them by reason and their reason is sanctified by grace The Apostle saith be angry but sinne not Ephes. 4.26 He alloweth to be angry but not to sinne in anger Christ the most perfect man that ever was had his affections as of anger Marke 3.5 He looked round about him â—â—gerly of joy Luk. 10.21 Iesus rejoyced in spirit of sorrow Matth. 26.38 My soule is heavy unto death of love as Ioh. 13.23 The disciple whom Iesus loved 5. Places of confutation 1. Confut. Against Purgatory BEfore in the third question where it is disputed what Angels God used in bringing the last plague of death of the first borne upon Egypt Pererius sheweth the difference betweene the ministry of the Angels in this life and in the next falling to make mention of purgatory for they cannot doe otherwise for ther lives but upon every occasion broach their owne fansies leaveth it as uncertaine and undiscussed whether the good Angels or the bad should be ministers of purgatory he thinketh not the bad that they should exercise power over them which in their life time did conquere the Devill neither yet will hee have them to be the good It is an unmeet thing saith he that they which shortly should become the fellowes and partakers of the blessed Angels in heaven should bee punished by them Perer. 1. disput in cap. 11. Contra. 1. Let any reasonable man judge whether it be not like that purgatory should be a meere fansie where there is supposed to bee torments and yet no tormentor In that hee thinketh that neither good Angels nor bad are the ministers of those torments I condescend to him who then not Christ I am sure for he hath redeemed them nor yet God himselfe for the Apostle saith Who shall lay any thing to the charge of Gods chosen it is God that justifiâ—th who shall condemne Rom. 8.33.34 God hath justified them by faith in Christ and being justified there is nothing further to be laid to their charge If then there be no tormenter in purgatory there is no torment in purgatory and so purgatory fire is quite quenched and put out 2. Beside this uncertainty who should be the tormenters there be other maine points not yet resolved of among them concerning purgatory as of the place where it is of the fire what it is corporall or spirituall of the time how long it shall last whether hundred yeeres or thousands of the greatnesse of the paine whether it exceed all the torments and punishments of this life These articles are not yet defined and determined among them as Bellarmine sheweth lib. de purgat from chap. 6. to chap. 14. Therefore we will leave them to their uncertainties and as they make question of the circumstances of purgatory so we will not onely make question of purgatory it selfe but are most sure that it is but an invention of their owne for all they which dye in the Lord that is in the faith of Christ are pronounced blessed and to rest from their labours and their workes follow them Revel 14.13 Here are three arguments against purgatory They which dye in the faith of Christ are blessed but they which are in hell torments for purgatory they make part of hell are not blessed They doe rest from their labours but they which are in purgatory are in labour and paine Their workes follow them for their reward but they which are tormented â—nd punished are not rewarded Therefore wee acknowledge no other purgatory but in this life a perfect purgation of our sinnes in Christ Heb. 12.3 and an imperfect which is by the fiery probation of affliction as S. Peter calleth it Thinke it not strange concerning the fiery triall which is among you to prove you 1. Pet. 4.12 2. Confut. Against the Manichees which reject the old Testament Vers. 10. BVt the Lord hardned Pharaohs heart Hence the Manichees tooke occasion to utter their blasphemies against the God of the old Testament and to reject the Scriptures themselves of the old Testament as proceeding from a God that was a worker of evill in hardning mens hearts These Augustine confuteth at large hom 88. de tempore shewing how God is said to harden the heart without any touch of sinne for thus he writeth Non Pharaonem Dei violentia sed propria impietas obduravit Not any violence from God but Pharaohs owne impiety did harden him And these words I will harden Pharaohs heart he expoundeth thus Cum abfuerit ei gratis mea obduret illum nequitia sua when my grace is from him then his owne wickednesse shall harden him 2. Then he doth illustrate it by this similitude as the water is frozen till the Sun shine upon it then it resolveth and so soone as the Sunne is departed it is bound with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it selfe so properly God causeth not the heart to be hardned but by the absence of his grace it is hardned 3. But if the question be asked why the Lord suffereth any to be hardned he maketh this answer Aut illorum iniquitati qui obdurari merentur adscribendum aut ad inscruâ—abilia Dei judicia referendum quae plerunque sunt occulta nunquam autem injusta This must â—â—thâ—r be ascribed to their iniquity which deserve to be hardned or it must be referred to the judgements of God which are often hid but never unjust It sufficeth 〈◊〉 to know and beleeve as the Apostle saith Rom. 9. Is there iniquity with God 3. Confut. Against Pererius that thinketh none in this life to be without hope of grace and repentance NOw further whereas Pererius in the treatise of induration moveth this disputation whether any man can be so hardned in this life as that he become altogether impenitent and incorrigible and without hope of grace and resolveth upon the negative part that none in this life are in such
misliketh Augustins distinction 18. qu. How God is said to harden the heart by patience and long-suffering 19. qu. Wherefore the Lord useth patience and long-suffering toward the wicked 20. qu. How God is said to harden by the subtraction of his grace 21. qu. How God is said occasionaliter by ministring occasion which the wicked abuse to harden the heart 22. qu. God is said to harden the heart as the event is taken for the cause 23. qu. How diversly in Scripture the termes of blinding and hardning are taken 24. qu. How divers waies the Lord forsaketh those which are hardened 25. qu. God hardeneth otherwise than by foreseeing 26. qu. Whether God may be said to doe those things which he disposeth of to a good end 27. qu. God otherwise hardeneth than as a generall mover of the heart 28. qu. How God is said indeed to harden the heart Questions upon the twelfth Chapter 1. QUest When the Lord spake to Moses 2. qu. Whether it were a new institution for the beginning of the yeare or the renuing of the old 3. qu. How that moneth is said to be the beginning of moneths 4. qu. Of the name of the first moneth 5. qu. VVhen the first moneth of the Hebrewes tooke beginning 6. qu. VVhy the lambe was commanded to bee prepared foure dayes before 7. qu. VVhether a lambe were killed in every house and how many went to the eating of a lambe 8. qu. VVhether beside the Paschal lambe there were any other solemne sacrifice 9. qu. Of the divers acceptions and takings of the word evening 10. qu. Of the time when the Passeover should bee killed betweene the two evenings 11. qu. VVhether the Passeover were killed in the first evening when the fourteenth day began or in the latter 12. qu. VVhether it were not indifferent to use a lambe or goat for the passeover 13. qu. Why it is added that it should be a male 14. qu. Of the generall signification of the rites of the Passeover 15. qu. The particular application of the rites and ceremonies of the Paschal lambe 1. Of the eating of the flesh 2. It must not be eaten raw 3. Of the unleavened bread 4. Of the sowre and bitter herbs 5 Of the rosting of the lambe whole together 6. Of the not reserving of any thing till the morning 7. Of the girding of their loynes 8. Whether the Hebrewes stood in the first Passeover 9. Whether Christ stood or sate at the eating of the Passeover 16. qu. Whence the word Pasch is derived 17. qu. Wherefore it was called the Pasch or Passeover 18. qu. The divers significations of the word Pasch. 19. qu. What things are generally commanded concerning the keeping of the daies of unleavened bread 20. qu. Why they were injoyned to eat unleavened bread 21. qu. Why seven dayes are limited for the keeping of the feast of unleavened bread 22. qu. Whether the fourteenth or fifteenth day were the first of the seven 23. qu. In what sense the first day of the seven was called holy 24. qu. Of the second solemne day of the Pasch. 25. qu. Whether the seventh day were more solemne than the first 26. qu. Why the seventh day is called a day of restraint 27. qu. Why he that did not eat unleavened bread was to be cut off 28. qu. Why none uncircumcised were admitted to the Pasch. 29. qu. Whether the servant might be compelled to be circumcised 30. qu. Why none of the flesh was to be carried out of the house 31. qu. Why a bone of the Paschal lambe should not be broken 32. qu. What rites of the Passeover might be dispensed withall and what not 33. qu. What ceremonies the Iewes doe hold themselves tied unto at this day 34. qu. Whether the sprinkle were of hyssop or of rosemary or some other thing 35. qu. Whence they tooke the bloud which they laid upon the doore-posts 36. qu. Why they are forbidden to goe forth of their doores 37. qu. How the ordinance of the Passeover is said to be for ever 38. qu. Of the divers applications of the sense of the Scripture 39. qu. Of the particular mysticall applications of the Paschal lambe and the rites thereof 1. Of the day and moneth 2. Of the setting apart of the lambe vpon the tenth day 3. How Christ is compared to a lambe 4. Of the bloud of the lambe how it resembled Christs bloud 5. Of the signification of leaven and sowre herbs 6. Of the eating with the loynes girt and shooes on the feet and the staffe in the hand 40. qu. How Pharaoh is said here to have called unto Moses 41. qu. Whether the Hebrewes asked to borrow of the Egyptians their jewels 42. qu. Whether the Hebrewes did any wrong in spoyling the Egyptians of their jewels 43. qu. Whether the Egyptians asked the jewels before the last plague or after 44. qu. What kinde of favour it was which the Lord gave the Israelites in the sight of the Egyptians 45. qu. Why the Lord inricheth his people with the Egyptians substance 46. qu. Of which of the Egyptians they asked and who of the Israelitâ—â— and what 47. qu. Of the mysticall application of the Israelites spoyling of the Egyptians 48. qu. Of the number of the Israelites that went up out of Egypt 49. qu. Of Rahmeses from whence the Israelites went 50. qu. Of Succoth where the Israelites pitched their tents going out of Egypt 51. qu. VVhat this mingled companie was that went with the Israelites out of Egypt 52. qu. What moved these divers sorts of people to goe out of Egypt with Israel 53. qu. Whether the Israelites went out of Egypt in the evening in the night or in the morning 54. qu. Whether the Israelites dwelt in Egypt more than foure hundred yeares 55. qu. That the Israelites dwelt not foure hundred yeares onely in Egypt 56. qu. That the Israelites dwelt onely two hundred yeares in Egypt 57. qu. That the Israelites were not in bondage and servitude in Egypt all the foresaid terme of two hundred yeares 58. qu. That Moses understandeth all the time of the sojourning of Israel and the Fathers in Egypt and in Canaan 59. qu. Why their dwelling in Egypt is onely named the rest being also understood 60. qu. When the foure hundred yeare must take beginning 61. qu. When the terme of 430. yeares endeth 62. qu. How the terme of foure hundred yeares prefixed to Abraham and Moses summe of 430. yeares doe agree together 63. qu. When the foure hundred yeares prefixed to Abraham must take their beginning 64. qu. The time of the Hebrewes departure out of Egypt compared with the Chronologie of the Heathen Questions upon the thirteenth Chapter 1. QUest How the first borne were accounted that were consecrated unto God 2. qu. In what sense the first borne are said to bee the Lords 3. qu. Why the law of the Passeover is repeated 4. qu. Whether Abib were the proper name of a moneth 5. qu. Why the Israelites are charged to
refuge for the water because brick work will endure the fire for they were not so foolish to imagine that the whole world could be preserved in one Tower and though the building might stand against the rage of fire yet the men enclosed should not be able to endure the heat 3. But the cause of chusing this matter for building was the necessity of the place Mercer where stone was not to be had and yet the earth of that plaine being of a fat and slimie substance was very fit to make bricke which was the cause why Pharao built his Cities in the plaine Countrey of Egypt of brickes Exod. 1. and beside that region afforded a kinde of naturall lime of slimie nature like pitch which issued forth of the River Is in great abundance as Herodotus saith and out of a fountaine neere to Naptha which in the Babylonian language signifieth liquid Pitch or Brimstone Strabo 4. This stuffe which they used for morter was neither argilla a kinde of Potters clay as Vatablus nor yet Crâ—ta chalke as Oleaster or luâ—um a soft earth as Pagnine nor calx viva lime as Diodor. Tharsense but as the Hebrew word chemer signifieth which the Septuag translate asphaltoâ— it was a reddish sulphurious earth clammie like pitch which was in stead of camentum as Hieron or intritum Tremell morter so that this chemâ—r slimie earth was in stead of chomer morter by which meanes of bricke and bitumen Semiramis afterward enlarged the wals of Babylon Perer. QVEST. III. Who was the chiefe in this worke vers 4. LEt us build a City and Tower 1. Cajetane gathereth from hence that all the people of the world were not here assembled because one City could not suffice for them all But that is no reason for they built not this City for the habitation of all but to be a monument of their fame and as the chiefe City of all other which they should build afterwards 2. Nimrod seemeth to have beene the captaine and ring-leader of this company for Babel was the beginning of his Kingdome Gen. 10.10 so thinketh Iosephus and Augustine 3 Though the counsell came first from Nimrod or some few abiit tandem in â—â—udium catholicum it grew to be the catholike that is common desire of all Muscul. QUEST IV. Of the heighth of the tower of Babel WHose top shall reach to heaven 1. It is not like that as Augustine supposeth they indeed thought to build a tower so high whose top should touch the clouds quest 21. in Gen. and so these words to be taken according to their literall sound 2. And that report of Abydenus cited by Eusebius is to be held but a fable that when they had builded almost up to heaven iâ— was tumbled downe by a mighty wind and it is very like that the Poets tooke occasion hereby to devise that fiction of the warre of the Giants and their laying the great hils of Pelion Ossa Olympus one upon another to climbe up to heaven 2. Neither to answer the objection of the heathen who tooke exception to this story it being unpossible though all the earth were laid for a foundation to build up to heaven need we with Philo to make an allegory of the building of this Tower who understandeth thereby their proud and high attempts against God 3. Neither yet is it like as Berosus Annianus that they reared this tower so high to make it equall to the mountaines or that as Iosephus writeth they imagined to bring it so high and accordingly performed it that it exceeded the mountaines in height to be a defence from like generall floud or that this tower was foure miles high as Hierome saith he was enformed by some in 14. Esai much lesse 27. miles high as some Hebrewes imagine 4. But in these words there is an hyperbolicall speech wherein more is expressed than meant usuall both in the Scriptures and in forraine writers as Deuter. 1.28 Their Cities are walled up to heaven their meaning then is that they would build this tower exceeding high And it is very like that it was of a very great and unwonted height although no certainty thereof is extant in any writer Herodotus speaketh of a Temple consecrate to Belus in Babylon foure square containing two stadia or furlongs in breadth and a tower in the middest being one furlong in height and another above that till it came to eight one above another so that by this account it should seeme to have beene an Italian mile in heighth Diodor. saith it was so high that the Chaldeans made it a Sea marke Plinie writeth that it continued till his time and Hierome that it remained till his and Theodoret also in his memorie The Hebrewes thinke that one third part of this tower sunke another was burnt the third part stood but howsoever that were it is like that some part of it remained as a perpetuall monument of their pride and follie Mercer QVEST. V. What moved the Babylonians to build this tower 4. THat we may get us a name lest we be scattered c. 1. It is not like that they built this tower to keepe them from the like generall inundation as Iosephus thinketh for they could not be ignorant that God had made a covenant with Noah never to destroy the world so againe 2. Neither did they make this bricke tower to be a defence against the rage of fire wherewith they knew the world should be destroyed for what was one tower to save the whole world 3. But one cause might be of the building of this tower the ambitious desire of dominion as Hugo saith Factum esse cupiditate regnandi Nimrod set forwards this worke that it might be the beginning and chiefe of his kingdome Genes 10.10 4. Another reason is here expressed lest they should be dispersed not as the Latine Interpreter before they should be dispersed for they knew it not they built them a City and Tower to maintaine society that they might dwell together and not be scattered here and there and Iosephus thinketh that they did it of purpose to oppose themselves against the ordinance and commandement of God who would have them dispersed into divers parts that the world might be replenished 5. As also another end of their purpose is here insinuated to get them a name as the Psalme saith They thinke their houses shall endure for ever and they call their lands by their names Psal. 49.11 as Absolon reared up a pillar to keepe his name in remembrance 2 Sam. 18.18 and Philo saith that these Babylonians did write their names also in this tower to revive their memories with posterity QVEST. VI. Whether they sinned in building this Tower HEnce appeareth Tostatus errour that thinketh it was not a sinne in them to build this tower to preserve their memory because he thinketh that Noah was one of the chiefe builders and that God hindred this worke not because it was evill but for that
thinketh no such thing being expressed 3. Wherefore this proceeded of Abrahams infirmitie rather who should have committed the preservation of his life rather to the providence of God than any such deuice of his owne Vatablus and although Abrahams intent were good to preserve his life in regard of Gods promise made to his seede yet he failed in the meanes and though he had rather have died than hazard his wives chastitie yet being wholly intent how to provide for his life he forgetteth all other things and casteth what perill might come one way and not another Calvin QUEST XVII Of the taking of Sarai into Pharaos house Vers. 15. THe woman was taken into Pharaos house 17. but the Lord plagued Pharao and his house 1. It was an usuall thing among the heathen Princes whose will stood for a law to take with violence at their pleasure such women as they liked so the Egyptians did steale away Isis the daughter of Inachus King of Argives and caried her into Egypt The Grecians carried away Europa daughter of Agenor out of Phenicia into Creta Iason brought Medea from Colchis into Grecia Paris did the like to Helena Menelaus wife so doth Pharao here to Sarai 2. Pharao was plagued some thinke with a flux of bloud some in that the wombs of their women were shut up as it is in the like story Gen. 20. Iosephus thinketh it was the plague Philo a torment both of bodie and minde it is most like it was such a plague as Pharao felt in himselfe 3. His house also was smitten with the same plague not onely the Princes that commended Sarai her beauty and so were accessary to this fact as Chrysostome thinketh but the whole house generally who though they all were not agents in this matter yet God whose judgements though secret yet are alwayes just was able to finde sufficient cause of punishment among them Calvin QVEST. XVIII How Pharao did know that Sara was Abrahams wife Vers. 18. WHat is this thing thou hast done unto mee c. By this wee see that even among the heathen adultery was counted an hainous sinne Et regi ipsi cavendum and even to be shunned of the King Ambr. lib. de Abrah c. 2. 2. Pharao taketh it grievously that hee was thus deceived of a stranger and if God had not protected Abraham it might have cost him his life Luther 3. This was knowne to Pharao not by the Egyptian Priests whom Pharao should consult withall as Iosephus thinketh though sometime it may please God that such may gesse at the truth as Balaam did but either it was made manifest by divine revelation as the like was to Abimelech Gen. 20. Chrysostom or else by the confession of Sara Oecolampad after that Pharao being feared by these plagues beganne to examine what might be the cause 4. Pharao layeth all the fault upon Abraham not considering that God saw his unchaste thought and his inhumanity towards strangers Iun. QVEST. XIX How Sarah was preserved from Pharaos lust Vers. 19. BEhold thy wife take her c. 1. Sarai was kept by Gods providence from the violent lust of Pharao as she was likewise preserved from Abimilech Genes 20. if God shewed that mercy to Abraham againe offending in the like it cannot be otherwise thought but he found that mercy with God before and the preservation of Sarai the second time sheweth that she was not corrupted before Calvin 2. The cause hereof was neither any moderate disposition in Pharao nor yet because the use was among those Easterne Princes as we reade of the Kings of Persia Est. 12.12 to prepare and purifie with sweet oyles and odours some while before such women as entred into the King Hieron But it is most like that Pharao was hindred by this sudden disease that he could not accomplish his lust Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust as of Daniel from the Lions 3. The reason why here it is not expressed in like manner as Gen. 20. that Pharao came not neare Sarai Theodoret maketh to be this because Per id temporis Sarai paritura erat Isaach about that time Sarai was to beare Isaach and therefore it is expressed Ne suspectum illud semen esset lest he might bee thought not of Abrahams seed 4. Rupertus well noteth in this story of Abraham a type and figure of those things that hapned to his posterity 1. As a famine brought Abraham into Egypt so did it Iacob and his familie 2. As Abraham was afflicted by the taking away of his wife so was his seed oppressed 3. As Pharao was plagued for Abraham and Sarai so Pharao and Egypt were punished with ten plagues because of the Israelites 4. As Abraham was enriched by Pharao so the Israelites received great gifts of the Egyptians when they went out QVEST. XX. How long Abraham stayed in Egypt COncerning the time of Abrahams being in Egypt 1 Neither is it true as Eusebius citeth out of one Atrabanus that he aboad there twenty yeares seeing Abraham had dwelt but ten yeares in Canaan when Hagar was given him and Ismael borne Gen. 16. 2. Neither was Abraham so long conversant in Egypt and that by the leave of Pharao as that he did teach them the liberall sciences as Astrologie and such like as Iosephus thinketh lib. 1. antiquit But it is most like they learned it afterward by Iacob that lived there seventeene yeares or of Ioseph that was their governour 80. yeares 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt no not a yeare for presently after that Pharao was plagued of God he delivered Sarai and sent away Abraham giving him guides to see him safely conveyed QUEST XXII How the Kings of Egypt came to be called Pharaos Vers. 20. PHarao gave commandement c. 1. It appeareth that the name of Pharao was common to all the Kings of Egypt and no proper name for the Kings of Egypt were so called above a thousand yeares from Abraham till the destruction of the Temple and they had orher proper names beside as we reade of Pharao Necho 2 King 23. of Pharao Ophra Ierem. 44.30 2. It is not like they were so called as Vives thinketh of Pharus an obscure Island of the which there was no reason to name their Kings 3. But rather as Iosephus conjectureth of one of their first Kings that was so called as the Kings of Syria were called Antiochi the Kings of Egypt after Alexander Ptolomie the Emperours of Rome Caesars and Augustine 4. But whereas Iosephus thinketh that after Pharao Salomons father in law none of the Kings of Egypt were named Pharaos it is a manifest errour for 400. yeares after Salomon in Iosias time mention is made of Pharao Necho 2 King 23. 4. Places of doctrine 1. Doct. Of the free grace of election Vers. 1. THe Lord had said get thee out of thy Countrey
unlesse for the better if our sinnes let not and I hope to use the saying of Moses that their eyes shall looke till they fall out of their heads Deuter 28.32 before that shall befall us which they have so long desired True it is that this land aboundeth with many sins which God grant may be purged from among us but we trust that God will chastise us as a loving father with his owne hands and not give us over to bee punished of a nation more wicked than our selves though we are great offenders yet not as the Amorites an uncircumcised nation but as the Israelites the Lords owne people It is therefore great presumption in this popish writer to sit in Gods place to make them Amorites that are no Amorites and to threaten judgement where the Lord purposeth to blesse Ambrose upon those words in the Psalme 119.106 I have sworne and will performe thus writeth Noli usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem c. let this example bee no warrant unto thee to take an oath unlesse you had power to keepe an oath so this prophecy against the Amorites can be no ground to the Frier of such false application unlesse he were appointed to be Gods Minister for the execution CHAP. XVI 1. The Method and parts THis Chapter hath two parts the giving of Hagar by Sarai to Abraham from v. 1. to 5. the sequele thereof from thence to the end In the first part 1. There is the cause that moved Sarai to give Hagar on her part because she had no children v. 1. on Hagars part shee hoped to have a childe by her v. 2. 2. The manner is expressed how Hagar was given and when v. 3. 3. The effects and fruits Hagar is conceived with childe v. 4. Secondly the sequele of this marriage is first the departure and flying away of Hagar v. 5. to 7. then her returne with the occasion thereof Hagar flyeth because Sarai corrected her this she did by Abrahams leave Abraham gave leave because Sarai complained because Hagar despised her v. 4 5. In Hagars returne 1. the Angell biddeth her goe and humble her selfe to her mistresse v. 8 9. 2. the Angell prophesieth of the number of her seed v. 10. of the name of her sonne v. 11. his quality and condition v. 12. 3. Agars thankfulnesse and obedience is expressed ver 13 14. 4. the accomplishment of the prophecie concerning the birth and name of her sonne 2. The difference of translations v. 3. she tooke Agar the Egyptian H. then Sarai Abrahams wife tooke Hagar caet v. 5. thou doest me wrong H.S.B.G. I have judgement against you C. the injury done to me be upon you Tr. mine injury is upon thee P. heb It is more like that Sarai maketh Abraham the cause of her wrong because he corrected no Hagars male pertnesse than that she wished evill unto him v. 7. which is in the way toward Sur in the wildernesse H. which is in the way Agara C. which is in the way to Sur. caet the Sept. have not this clause v. 11. The Lord hath received thy prayer C. marked thine affliction T.P. heard thy tribulation caet 12. His hand against every man and every mans hand against him caet but the Chalde hath he shall stand in need of all men and all men of him 13. I have seene the things behind him that seeth me H.P. I have seene him face to face that seeth mee S. I have looked after him that seeth me B.G. I doe see after him that seeth me Tr. that is I have seene God and live 14. Betweene Recam and Agara C. Cades and Bered 3. The explanation of doubts QVEST. I. Whether Sarai gave Agar to Abraham by Gods instinct Vers. 2. I Pray thee goe in unto my maid c. 1. It is most like that this Agar as Philo noteth though by nation an Egyptian yet in religion was of Abrahams faith for he would not be unequally yoked with one of a divers faith 2. It is also probable that seeing Abraham did goe in unto her only for procreation that after she conceived hee did no more company with her as Philo also observeth lib. de Abraham 3. But it is unlike that Sarai gave this counsell to Abraham to take her maid by Gods instinct as Iosephus thinketh for God would not goe against his owne ordinance they two shall bee one flesh Gen. 2.4 Neither did Sarai this so much for desire of procreation and to try as Chrysostome conjectureth whether the cause of sterility were in her or her husband but chiefly in regard of the blessing which was promised to Abrahams seed in which respect her fault is somewhat excused yet it cannot be defended because she faileth in the meanes 5. Neither is it like that this Hagar was Pharao his daughter as some of the Hebrewes but some of the maids rather of Pharao his house that were given to Sarai Gen. 12.16 QVEST. II. Why ten yeares of Abrahams dwelling are mentioned 3. THen Sarai tooke Hagar c. after Abraham had dwelled ten yeares c. 1. Plutarke hath the like story of Stratonica that being barren gave unto Dejotarus her husband Electra by whom he had children thus the heathen were readie to imitate the infirmities of holy men and women but not to follow their vertues 2. Mention is here made of tenne yeares not because this time is set as the Hebrewes imagine for the triall whether the wife is like to be barren or fruitfull for Rebecca was twentie yeares barren neither as Cajetan to shew that Sarai was past hope of children who was now 75. yeare old tenne yeare younger than Abraham but rather as Chrysostome noteth both to shew Abrahams constant and chaste love toward his wife that notwithstanding this experience of her barrennesse did content himselfe with her and his faith toward God that staying thus long after the promise yet despaired not of the performance thereof Perer. QVEST. III. Of Hagars sinnes Saraies faults and Abrahams infirmity Vers. 6. SArai dealt roughly 1. In Hagar divers faults are discovered first her unthankfulnesse and contempt toward her mistresse that had so much honoured her secondly her obstinacy in refusing to be corrected but flying away then her froward mind in taking the way by Sur into Aegypt thinking never to returne Oecolamp and so to play the Apostata from her faith which she learned in Abrahams house 2. Sarai also diversly sheweth her infirmity first her patience in being so much moved at the insolency of her maid then her rashnesse in charging Abraham without cause and wishing God to bee judge against her selfe Musculus thirdly her too great sharpnesse and severity against Hagar as Ambrose noteth which was constrained to escape her hands by flying away immoderatius permissa ultione utitur c. Sarai in her anger doth intemperatâ—ly use the power committed to her lib. 1. de Abraâ— c. 4. so also
of the one may be preserved the others poore estate pitied that the people may say unto them as the Egyptians did to Ioseph Thou hast saved our liues for as Amb. well saith they thought it no sale of their right but a safety of their estate Lastly Ioseph most wisely did temper severitie and clemencie justice and mercy together first he dealt roughly with his brethren charged them to be spies imprisoned them caused Simeon to be bound laid theft to their charge but afterward he lovingly embraced them wept over them and was afoster father unto them O tormenta misericordiae cruciat amat O the torments of pittie hee vexeth and yet loveth them So mercie and judgement tempered together make a sweet harmony as David saith I will sing mercie and judgement such a song did Ioseph sing His wrath asswaged which appeared and was not his mercie prevailed which was and appeared not So Magistrates doe well sometime with Ioseph to use threats and speake roughly where is cause but I well hope that Iosephs irefull words and pretended threatnings will end toward his brethren with mercifull deeds and extended embracings We praise God for your Honours mercifull government let them first taste of your mercie that teach you to shew mercie The Egyptian priests under Pharaoh by the hand of Ioseph were maintained in the time of dearth I doubt not but your Honour under our peerelesse Pharaoh will doe your best that the Ministers of the Gospell be stored with maintenance where they have it not much more bee suffred to enjoy that they have Ioseph remitted his brethrens trespasse that had taken away his particoloured coat and although some of our brethren would have certaine ceremonies which may seeme as the coat of this Church removed yet Iosephs brotherly connivence may heale up that breach Toleration and forbearance toward friends and brethren in such matters may well beseeme Ioseph But your Honours constant resolution therein concurring with his excellent Majestie against all toleration of contrary religion or giving countenance to such is most honourable and joyous to all faithfull hearts If they differed from us only in some externall rites and were beside peaceable and profitable men they might have some reason to desire and expect to be tolerated and borne with according to that conclusion of the Toletane Councel In una fide nihil officit Ecclesiae sanctae consuetudo diversa c. In the Church the unity of faith is not hindred by the diversitie of rites But seeing they dissent from us in substantial and fundamentall points of faith and so are enemies to the Church and depend upon a forreinē Prelate for their direction and so are dangerous to the state your Honours resolution is most Christian to shew no connivence in this case much lesse to give protection but to use against such all providence and circumspection for Christ and Belial Dagon and the Arke light and darknesse cannot dwell together God give your Honour courage strength and zeale notwithstanding the malice and envie of idolatrous Romanists to hold on this happie course that with Ioseph though archers shoot at you your bow may abide strong and the hands of your armes be strengthened by the hand of the mightie God of Iacob Now lastly I wish unto your Honour Iosephs portion that according to his name first Iosephs vertues then Iosephs honours may be added unto you in this life and his everlasting inheritance afterwards in the heavenly Canaan through the great mercies of our gratious God and infinite merits of our blessed Saviour Christ Iesus to whom bee praise for ever Your Honours ready to bee commanded in the Lord Andrew Willet CHAP. XXXVII 1. The Method FIrst in this Chapter are set forth the causes of the envy and hatred of Iacobs sonne◠against Ioseph 1. His complaining of them to his father vers 2. 2. Iacobs extraordinary love and affection toward Ioseph vers 4. 3. His two dreames of the sheaves vers 7 8. of the starres vers 9 10. whereby was prefigured his preheminence over his brethren Secondly the fruits and effects of their envy are declared their hard dealing toward Ioseph with the occasion thereof and the sequele 1. The occasion was ministred by occasion of Iosephs sending to his brethren by Iacob vers 13. to 19. 2. Their hard dealing appeareth first in consulting to kill Ioseph but that Ruben otherwise turned them vers 20 21. secondly in casting of him into a pit while they themselves did eat and drinke not regarding the affliction of Ioseph vers 23. to 26. 3. In selling of him to the Madianites at Iudah his motion who sold him afterward to Potiphar Thirdly the sequell and issue is this first they dissemble with their father making him beleeve that Ioseph was torne of the wild beasts then they are causes of Iacobs great sorrow and griefe that mourned for his sonne vers 34 35. 2. The divers readings v. 2. when Ioseph was sixteene yeere old H. seventeene caeter v. 2. hee accused his brethren of a bad crime H. Ioseph brought their accusation C. evill saying or report B.G. evill fame T. dibbah signifieth infamy slander reproach v. 5. who hated him so much the more all have but the Septuag v. 13. Israel said to him H. Israel said to Ioseph caet v. 14. and Israel said to him S. and he said caeter v. 20. into an old pit H. into one of these pits caeter v. 21. endevoured to deliver him H. delivered him out of their hands caeter v. 22. this he said to deliver him H. that he might deliver caet v. 28. for twenty peeces of gold S. twenty peeces of silver caet v. 36. to Potiphar Pharaohs Eunuch H.S.B.G. one of Pharaohs courtiers T. Princes C.P. saras a Prince an Eunuch it is like he was not an Eunuch being married Pharaohs chiefe cooke S. chiefe captaine C.H. chiefe steward B.G. master of his guard T. chiefe of his slaughter men P. tabach signifieth to kill to put to death 3. The explanation of doubtfull questions QUEST I. What generations Moses here meaneth Vers. 2. THese are the generations c. 1. Some by generations expound the events and things that happened to Iacob and his posterity sic Vatab but the word toldoth will not fitly beare that sense 2. Some referre these generations to Ioseph as the principall among Iacobs sonnes in whom the image of Iacobs inward vertues and outward countenance did more appeare than in any of the rest Rupert but then he would have said generation not generations in the plurall 3. Others as Ramban Cajetan send us to the 46. chapter following wherein Iacobs posterity is rehearsed and numbred and understand those generations here to bee spoken of but that genealogy following ten chapters after cannot conveniently have dependance of this place 4. Therefore I thinke rather that we are to looke to the 35. chapter where in the end Iacobs twelve sonnes are rehearsed
of them attempt to give an interpretation of Pharaohs dreame as that hee should beget seven daughters and burie seven sonnes or that he should subdue seven Kingdomes and seven other should rebell as some of the Hebrews conjecture but they were all mute and could say nothing God had blinded them for otherwise it had beene an easie matter by the full eares to understand plentie Mercer 3. It seemeth that Pharaoh was no proper name but common to the Kings as Caesar is to the Emperours for the Butler useth it in the third person vers 10. as if wee should sâ—y the Kings majestie Iun. and it had beene an uncivill thing to call the King by his proper name Mercer QUEST IIII. Whether Pharaoh in his dreame had an interpretation of it Vers. 15. I Have heard say of thee that when thou hearest a dreame c. 1. Iosephus further addeth that Pharaoh did gently intreat Ioseph tooke him by the hand and bade him not to be afraid but truely declare unto him his dreame whatsoever it signified good or evill 2. This is likely and probable but that other conceit of Iosephus hath no probabilitie that Pharaoh together with his dreame had the interpretation thereof shewed him in his sleepe for it is like that Pharaoh then would have spoken of it to Ioseph 3. Pharaoh seemeth to have none other opinion of Ioseph but as of a cunning soothsaier and conjecturer of dreames and such was the opinion received of Ioseph afterward as Trogus Pompejus whom Iustine alleageth writeh of him that he did learne in Egypt art-magike and other points of their learning therefore Ioseph of purpose maketh mention of God who without any art or skill in Ioseph should by his mouth give the interpretation of the dreame 4. And whereas he saith God shall answer for the wealth of Pharaoh Ioseph thus saith not as knowing the dreame alreadie by revelation from God as Pererius thinketh but he ignorant as yet of the dreame doth not prophesie but wish prosperitie to Pharaoh and so insinuateth himselfe by this dutifull comprecation Mercer Iun. Muscul. QUEST V. Of the thrice repeating of these dreames and the reason thereof Vers. 20. ANd when they had eaten them up c. 1. This is reported some what diversly by Pharaoh than it was before expressed not to this end as some Hebrewes imagine that Pharaoh would trie by these meanes Iosephs cunning whether hee could rehearse the dreame aright But whereas these dreames are thrice repeated by Moses Pharaoh Ioseph the same words are not every where kept but the sense as we see the like Gen. 24. where Abrahams servant some what diversly in words reporteth the historie of Rebeckahs comming forth and behaviour towards him 2. But some Hebrewes are yet more absurd that whereas these dreames of seven kine and seven eares betokening 14. yeares seven of plenty and seven of famine are thrice repeated in this chapter they make thrice 14. yeares whereas these dreames though often rehearsed are but one prophecie and tend to the same end Mercer QUEST VI. Why Pharaohs dreames were doubled Vers. 25. PHaraohs dreames are one 1. They are one in signification but divers in respect of the vision Iun. 2. The Hebrewes thinke that Ioseph by this speech would excuse the Egyptjan soothsayers why they could not expound the dreames because it was hard to find out the interpretation seeing these dreames being divers did portend but one thing and beside they take these to be naturall dreames whereas Ioseph sheweth they were of God But Ioseph doth not insinuate himselfe into the love and affection of these Magicians whom hee knew to be professors of Idolatrie and superstition but doth faithfully discharge this dutie committed unto him 3. Now although the dreames had one meaning yet they were doubled not for any such cause as Lyranus Tostatus imagine to shew the two causes of fertilitie good seed signified by the eares and good tillage by the oxen but Ioseph himselfe rendreth two reasons thereof vers 33. the certaintie of this thing and the speedie accomplishment thereof QUEST VII Ioseph not Pharaoh the Prophet Vers. 25. GOd hath shewed Pharaoh what he is about to doe 1. Though these visions were shewed to Pharaoh yet because he understood them not Ioseph is rather to be counted a prophet that interpreted them than Pharaoh that understood them not for it is one thing to have a representation of things objected to the phantasie another to have the mind lightned to understand them 2. And whereas God is said to doe this it was not an ordinarie plentie or famine procured by naturall meanes but extraordinarie sent of God although I denie not but that there might be a concurrence of some naturall meanes for Nilus overflowing if it be moderate causeth plentie in Egypt if it be sâ—â—nt bringeth sterilitie and barrennesse Plinie sheweth that the full increasing of Nilus is sixteene cubits high in duodecem cubitis famem sentit c. if it overflow under 12. cubits famine followeth and in 13. cubits there is scarcitie 14. cubita hilaritatem afferunt 15. securitatem 16. delicias 14. cubits in the overflowing bring chearefulnesse 15. securitie 16. plentie he further sheweth that the greatest increase was of 18. cubits under Claudius the smallest of five cubits in the Pharsalean warre lib. 5. c. 9. It might be that Nilus in the seven plentifull yeares overflowed 16. cubits or above and so made the ground fruitfull and in the seven deare yeares exceeded not 12. cubits or was much under and so caused drinesse and barrennesse ex Perer. QUEST VIII Iosephs wisdome in counselling to have a chiefe officer appointed for corne Vers. 33. LEt Pharaoh provide for a man of understanding c. 1. Ioseph doth not onely foretell the calamitie to come but provideth a remedie for it so could not the vaine Astrologers and Apolloes oracles if sometime they ghessed at things to come they could not tell how to helpe it Mercer 2. Ioseph doth not give this counsell ambitiously as seeking his owne honour as the Hebrewes thinke for as yet he was ignorant of his advancement but God directed him by his spirit to give this advice that it might be a way to his exaltation 3. This office here invented by Ioseph to have a care to provide food for the people grew afterwards to be very honourable and from the Egyptians it is like the Romans tooke this invention the first officer among them who was called praefectus annonae the chiefe steward for provision was L. Minutius what time there was such a famine in Rome that many people cast themselves with their heads covered into Tyberis Pompey the great after many honourable triumphs was chosen to this office who having made great provision in Affrica being ready to take ship staid not though a great tempest arose thus saying navigandi necessitas est vivendi non est necessitas There is great necessitie to saile for the Citie was
Egyptians in the true worship of God but that he urged them generally to circumcision being not of the seed of Abraham to whom that ceremonie appertained is not like Mercer 4. Ioseph is said v. 56. to breake to the Egyptians that is to sell them food for so the word shabar signifieth either because it breaketh famine or because it is broken and ground to make bread of or rather because they made their bread in thin cakes and so used to breake not to cut it Mercer 4 Places of Doctrine 1. Doct. God only the disposer and foreteller of things to come Vers. 25. GOd hath shewed Pharaoh what he is about to doe God therefore is not an idle beholde or foreteller of things to come but a doer and disposer of them which overthroweth the opinion of the heathen that ascribe the actions of men some to fatall necessity as the Stoikes some to fortune or chance as the Epicures but the Scripture telleth us that whatsoever pleaseth God be doth in heaven and earth Psal. 135.6 Further we see that onely God that worketh in the world can foretell the things that are done in the world as the Prophet joyneth them both together Shew the things that are to come hereafter c. doe good or evill c. 41.21 therefore neither spirits nor any other creatures that are not able to dispose things done in the world have the foresight or knowledge of things to come 2. Doct. Repetitions of the same thing in Scripture not vaine Vers. 32. THe dreame was doubled because the thing is established with God c. Hence then it is evident that repetitions in the Scripture are not vaine tautologies and superfluous battâ—logies but that they are set downe for more certaintie for which cause this dreame was doubled to Pharaoh Mercer like as Saint Paul saith Philip. 3.1 It grieveth me not to write the same things unto you and for you it is a sure thing 3. Doct. The holy Ghost proved to be God Vers. 38. CAn we finde such a man as this in whom the spirit of God is Augustine noteth this to be the third place in Genesis where mention is made of the spirit of God the first is Gen. 1 2. The spirit of God moved upon the waters the second Genes 6.3 My spirit shall not alwaies strive with man the third in this place quaest 134. in Gen. 4. Doct. The mutability and change of time Vers. 54. THen began the seven yeares of famine to come c. After the yeares of plenty follow the yeares of famine so after peace commeth warre after health sicknesse nothing is permanent or of long continuance here Muscul. as the wise man saith There is a time for every purpose under heaven c. a time to weepe a time to laugh a time to mourne a time to dance Eccles. 3.14 5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling Vers. 42. PHaraoh tooke off his ring Ioseph commeth forth adorned with these complements of honour a ring gold chaine fine linnen riding in the second charriot So that such ornaments are not to be condemned in men of honourable place and condition if these two rules be observed that neither such things be ambitiously sought and desired as here this great honour was offered to Ioseph by Pharaoh of him not begged and that they be not used to ostentation and vaine glory And for the lawfulnesse of rich apparell and ornaments of gold in men of high place to shew their authority and the more to keepe the people in feare and obedience the testimonie of our Saviour may suffice Mat. 62.9 Salomon in all his glory was not arayed like one of these 5. Places of Confutation 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him c. Ioseph was shaved not only to cleanse himselfe from the filthinesse and smell of the prison but because it was not the fashion of that country to comâ— before the king with long and disordered haire Mercer This was a civill use of shaving they placed no religion in it as the Popelings of Rome doe 2. Confut. The vulgar Latine not wholly Hieromes translation Vers. 43. THey cryed before him Abrech This Hierome taketh to signifie a tender or young father of Abh father and rech tender delicate tradition in Gen. yet the Latine translation under Hieromes name readeth otherwise They cried before him that all should bow their knees whence it is evident that the vulgar Latin was not wholly of Hieromes doing beside it is very corrupt in divers places as vers 54. for in all the land of Egypt was bread the Latine hath in all the land of Egypt was famine 3. Confut. Against the popish prohibition of the marriage of Ministers Vers. 50. HE gave him to wife Asenah daughter of Potipherah prince or priest of On. The word cohen signifieth both a priest and a prince the Chalde readeth prince others the priest H.S. But because the priests were in great authority in Egypt and as from the Philosophers they chose Priests so out of the priests they made princes Mercer I thinke he was both priest and prince that is the chiefe and principall priest This sheweth that among the Egyptians their priests were married and had children so also was it lawfull in the old testament for the priests and in the new for the Apostles to be married and never forbidden in the Church of God till Antichrist began to set in his foot and his adherents to teach the doctrine of devils c. forbidding to marry and commanding to abstaine from meats as the Apostle saith 1 Tim. 4.1 3. 4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists Vers. 50. NOw unto Ioseph were borne two sonnes before the yeares of famine came The Hebrews note from hence that all the time of famine Ioseph abstained from the company of his wife because his children were borne before the famine came and that it is unlawfull for the man and wife to come together in the time of famine or any other common calamitie as they would gather out of Ioel 2.16 Let the Bride-groome goe forth of his chamber and the Bride out of her bride-chamber c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine that therefore he came not to his wife all that time as though it is to be imagined that the Patriarkes when they had no children borne abstained from their wives 2. True it is that the man and wife according to the counsell of the Apostle should sometime sequester themselves for fasting and prayer but it must bee onely for a time and with consent lest Satan tempt them for their incontinency 1 Cor. 7.5 they must not then defraud one another for many moneths or many yeares Not much unlike to this Jewish conceit is the Popish restraint of marriage in the time of Lent for the
who tooke him to be a Magician after the manner of Egypt Mercer QUEST II. Why the searcher taketh no exception to the money found in their sacks mouth but onely to the cup. Vers. 12. ANd he searched and the cup was found in Benjamins sacke c. 1. He cunningly searcheth all their sacks though he knew well enough where to finde the cup that it might bee done without suspition Muscul. 2. Whereas the money was in every one of their sacks mouth which hee that searched found no fault with but onely for the cup it was not for that as Ramban thinketh the money was put there with their privity for the cup was conveyed into Benjamins sacke together with the money 3. But he passeth over the money with silence because he had told them before Genes 43.23 that God gave them their treasure and so he might say now againe Muscul. and if he had taken exception to the money they should all have beene stayed whereas Iosephs purpose onely was to have Benjamin apprehended for the triall of his brethrens affection toward him Mercer QUEST III. Why Iudah speaketh for the rest Vers. 16. THen said Iudah c. the Lord hath found out the iniquity c. 1. Iudah speaketh first and for the rest not because he had now the principality above his brethren as Calvin for that yet was not declared but because he was surety to Iacob for Benjamins returne and so this matter concerned him most Mercer 2. And this iniquity which God found out is not to be referred with Vatablus to this present accusation of theft whereof they were not guiltie but to their former trespasse committed toward Ioseph as they before confessed that trouble was befallen them for that cause Genes 42.21 Iunius Mercer QUEST IV. Why Iudah saith to Ioseph thou art aâ— Pharaoh Vers. 18. THou art even as Pharaoh 1. Iudah maketh mention of his great authority both to shew the reason of his former speech Let not thy wrath be kindled against thy servant he had reason to feare his displeasure being so great a person Iunius as also to shew that he was not ignorant of his greatnesse and therefore pressed to speake unto him not of any rude boldnesse but of necessity Calvin Likewise he doth by this meanes insinuate himselfe for great persons love to heare of their honour and authority Mercer 2. And now beginneth more lively to take effect that propheticall dreame of Ioseph that his brethren should bow downe to him as their King for so they objected to Ioseph Shalt thou reigne or bee a King over us Gen. 37.8 Muscul. QUEST V. How some things are omitted by Moses afterward expressed Vers. 19. HAve ye a father or a brother 1. This question asked by Ioseph is not set downe by Moses before in the story Gen. 42. in their first examination yet there is no doubt but that Ioseph so inquired of them for Iudah would not tell an untruth in his presence but Moses supplieth that here which was omitted before 2. Benjamin is called a little lad or youth jeled cathan in respect of the rest for otherwise he was now supposed to be thirtie yeares of age having ten children which went downe with him into Egypt Gen. 47. some thinke he was but 24. or 25. yeares old but that number of children will give him to be elder Mercer QUEST VI. Why Benjamin could not depart farre from his father Vers. 22. THe childe cannot depart from his father 1. This is neither a doubtfull speech whether to bee referred to Iacob or Benjamin as Aben Ezra as hee noteth that to bee of the same kinde Ruth 4.8 He drew off his shooe whether it be understood of the buyer or seller 2. Neither is it meant of Benjamin that he could not depart from his father without danger to himselfe as Ramban 3. But it is spoken in respect of Iacob whose love was such to Benjamin that he could not endure that he should goe from him and therefore Iudah saith that Iacobs life depended of his life vers 30. 4. Places of Doctrine 1. Doct. Nothing is hid from Gods sight Vers. 16. THe Lord hath found out our wickednesse c. God then seeth all things he knoweth what is done in secret neither the darknesse of the night neither the secrecie of the place can hide from his sight and knowledge so the Apostle saith All things are naked and open in his eyes with whom we have to doe Heb. 4.13 2. Doct. Servitude and want of liberty the punishment of theft Vers. 16. BEhold we are servants to my Lord both we and he with whom the cup is found They judge themselves worthy of servitude and bondage because of this supposed theft of the cup It is therefore a just punishment that they which doe steale away the goods of others should lose the liberty and free use of their owne Muscul. Answerable hereunto is that law which was afterward made by Moses that if the theefe had not wherewithall to make restitution hee should be sold for his theft Exod. 22.4 5. Places of Confutation 1. Confut. Against the vulgar Latine translation Vers. 28. ANd I said of a surety he is torne in peeces But the vulgar Latine translation readeth and yeâ— said whereas the truth is that Iosephs brethren did not so say to their father but onely shewed him Iacobs coat embrued with bloud but Iacob upon the sight thereof so gathered and said Ioseph surely is torne in peeces Gen. 37.33 2. Confut. Against Bellarmine that taketh faith for a vow Vers. 32. THe Latine translation readeth Ego hunc in fidem meam recepi I gave my faith or became surety for him from this place Bellarmine would justifie his exposition of that place 1 Tim. 5.12 Having damnation because they have broken the first faith which he would have understood of the vow of continencie as in this place Iudah by his faith meaneth the solemne promise made to his father But Bellarmine falleth in this collection for in the originall there is no word that signifieth faith the word here used is guarabh which is to be surety or undertake for another 6. Places of Morall use 1. Morall To use honour and wealth moderately Vers. 2. PVt my silver cup c. Ioseph might have used cups of gold and precious stone if hee would his honour riches and abundance was so great but he contenteth himselfe to drinke in silver and carrieth himselfe moderately in his great honour Calvin whereby men are taught in the middest of their prosperity to be humble and not to be proud of their riches as it is in the Psalme If riches increase set not your heart upon them Psal. 62.10 2. Morall That we should looke unto God in all our affliction Vers. 16. GOd hath found out the wickednesse c. Those men doe wisely acknowledge God to be the authour of their trouble and affliction and their sinne to have justly procured it Vatablus So should we in
they might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to
Laudabile praise worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called
the mariner that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward
to the eyes doth deere them and easeth the paine It seemeth this plague consisted most of the common sort of frogs because they came out of the waters yet there might be a mixture also of the other sorts especially of the Rubetae to make the plague more grievous 3. And in this plague this was strange and extraordinary that the frogs left the waters their proper element and scralled upon the land and entered their houses Simler QUEST II. Of the greatnesse of this plague frogs COncerning the greatnesse of this plague 1. Philo noteth that those frogs filled the high wayes and their houses yea crept into their Temples and did climbe up into their upper chambers so that they were at their wits end 2. Iosâ—phus sâ—ith that beside the annoyance which they brought upon the land leaping upon their meat and drinke that the waters were corrupted by them so that it stanke of them and was putrified and full of corruption Some Hebrewes write also that they crept into their mouthes when they were asleepe and entred â—nto their bowels 3. Thus the Egyptians by this plague were cumbred and punished in all their senses in their sight with the number and uglinesse of them in their hearing with their croaking in their taste by corrupting their victuals in their smell with the stinch of them in their feeling with their â—iting and venom Pererius 4. This plague was sutable to their sinne for as they regarded not the pitifull and mournfull cries of the infants which they cast into the water so now are they vexed with the crying and croaking of frogges Infants as Theodoret noteth are herein resembâ—ed to cralling frogs because they doe so creepe upon their hands and feete before they are strong to goe Perer. 5. We reade that in time past whole Cities have beene dispeopled by frogs that invaded them without any miraculous worke Plinie out of Varro reporteth of a City in France where the people were driven away by frogs Paulus Oroâ—â—us writeth that the Abderites were chased out of their Country by frogs and craved of Cassâ—nder King of Macedonia some other place of habitation Perer. So the Artoriitae of India and the people inhabiting about Paeonia and Dardania were invaded of frogs Egypt also out of the slime thereof is apt to engender frogs as Iosephus writeth and for this cause the bird Ibis is honoured among them because that kind destroyeth the frogs But there is a great difference betweene this miraculous worke and the other first in respect of the infinite number of them and their generall overspreading secondly those frogs were ingendred not all at once but by little and little here as soone as Aaron had stretched out his hand this great army of frogs was raised thirdly they all are suddenly destroyed and gathered in heapes the other as they came not all at once so neither doe they goe away all together Simler QUEST III. From whence this great aboundance of frogs came THis aboundance of frogs 1. Came neither out of the slime as Iosephus thinketh into the which hee saith they were resolved againe 2. Neither yet altogether out of the waters for though Egypt is full of pooles of water and lakes yet they sufficed not to fill all Egypt with frogges 3. Therefore they were brought forth by the power of God neither did the frogs of any naturall instinct leave the waters to creepe upon the land but like as God by the ministry of his Angels brought all the creatures to Adam to receive their names and afterward unto Noah in the Arke so were these frogs brought together and sent upon the land Perer. QUEST IV. In what place and how the Sorcerers brought forth frogs Vers. 7. THe Sorcerers did likewise 1. They brought not forth true frogs but counterfeit as before in the first plague but the frogs that Aaron caused were frogs indeed for afterward they were gathered into heapes and the land stanke of them that it might appeare to be a true miracle Pellican 2. These Sorcerers though in shew they could bring forth frogs yet they could not remove the plague of frogs which was sent upon the land Osiander 3. The place where the Sorcerers shewed their skill was in the land of Goshen which was exempted both from these and the other plagues for the Lord threatneth only to bring the frogs upon Pharaoh and his people vers 3. Iun. Simler QUEST V. Why Pharaoh calleth now for Moses and not before Vers. 8. THen Pharaoh called for Moses c. Pharaoh called not for Moses to pray for him to remove the first plague though both Philo and Iosephus so affirme there being no such thing expressed before it is hard for any man to imagine that which there is no warrant for 2. Therefore this may be the cause why Pharaoh is forced now to flee unto Moses and not before because this was a more grievous and intolerable plague which is extended upon Pharaoh and his house none are exempted from it in the other plague they might make some shift to helpe themselves as the richer sort with wine the poorer with the juyce of herbes and such like but against this plague there is no remedy Perer. 3. But it seemeth that Pharaoh had a double meaning he would have the frogs removed first that afterward hee might call backe his promise for dismissing of the people Simler QUEST VI. Why Moses saith to Pharaoh take this honour to thee Vers. 9. TAke this honour over me when I shall pray 1. Some refer these words to the event that when the frogs were removed Pharaoh should have good cause to boast of Moses and to rejoyce that he was so neere at hand to helpe him Vatab. 2. Some understand Moses to speake by way of comparison that he had now no cause to boast of his Sorcerers that could not helpe but in Moses Simler 3. But the meaning seemeth rather to be this that Moses doth yeeld unto Pharaoh this honour to appoint a time when the frogs should be taken away that God might receive greater honour thereby Iun. QUEST VII Whether Moses tempted God in prescribing the time of removing the plagues AT what time I shall pray for thee 1. Moses doth not tempt God in appointing a time for this worke as the Bethulians did Iudith chap. 7. that limited to themselves the space of five dayes to expect helpe from God for they speake doubtfully but Moses confidently Simler 2. Neither herein did Moses presume but he was assured of Gods assistance not being so much confirmed by the successe of the miracles hitherto as building upon Gods promise who had made him a God unto Pharaoh both to bind and loose to doe and undoe Simler Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time least he might have bin thought to have wrought by constellation or other astrologicall meanes Pellican QUEST VIII Of the use and application of this plague of the frogs COncerning the application of
this plague 1. Augustine would hereby understand the Poets of the Gentiles which as by the crooking of frogs so by their vaine babling have brought in many impious and deceitful fables 2. Grâ—gorie Nyssenus maketh these frogs a type and figure of the Epicures and licentious life which entereth into Pharaohs house that is most aboundeth in the houses of Princes and great men 3. Ferus doth take it in the better part that hereby the conversion of a sinner is set forth God sendeth frogs upon the land when he sheweth a man his owne filthinesse 4. But that other application of Ferus is more apt who by the crooking of frogs understandeth Hereticks that doe open their mouth against the truth as Revel 16.13 the uncleane spirits that came out of the mouth of the Dragon and false Prophet are resembled unto frogs such crauling frogs are the popish Monkes and Friers that are sent forth from the mouth and spirit of Antichrist to crooke against the truth Borrh. 5. Beside the historicall application of this plague is this that these frogs are spued out of Nilus the glorie of Egypt where their greatest delight was from thence commeth their confusion Simler And as in Nilus they drowned the children so from thence their punishment taketh beginning and as they abhorred the sight of the infants so they are constrained to indure the ugly sight of deformed frogs and vermin QUEST IX Why Pharaoh appointeth Moses to morrow Verse 10. THen hee said to morrow 1. Some understand it of the time when Pharaoh would let the people go but it appeareth by Moses offer in the former verse leaving to Pharaoh the time when he should pray for him that Pharaoh accordingly named the next day to that end 2. Which time he setteth not Moses as giving him some space for his prayer Simler For Pharaoh had no such devotion to consider what time was meetest for his prayer 3. But the very cause was this hee might thinke that Moses offered himselfe at this time which he saw by some constellation or aspect of the starres to bee fit for his working and therefore putteth him to another day or Pharaoh might thinke this to be some naturall worke and not sent of God and therefore would stay a while and see whether the frogs might goe away of themselves without Moses prayer Pellican Perer. QUEST X. Why the Lord did not remove the frogs quite Vers. 14. ANd they gathered them together by heapes 1. The Egyptians had beene able of themselves to have destroyed these frogs but that God armed them against them and their number was so infinite that they could not resist them like as the history of the Bishop of Ments is famous that was destroyed of rats and mice following him into the midst of the river of Rhene where yet the Rats tower so called is to bee seene Simler And our English Chronicles also doe make mention of a young man pursued by â—oades who could by no meanes bee defended from them but being hanged in the top of a tree in a trunke they crauled up thither and devoured him 2. God could either have cast these frogges into the river againe or caused them to vanish but it pleased him they should remaine in heapes as a spectacle to the Egyptians both to shew that it was a true miracle and that the stinke thereof in 〈◊〉 noses might put them in mind of their sinne that made them stink before God Ferus QUEST XI The difference of the third plague of lice from the former Vers. 17. ALl the dust of the earth was lice 1. In this plague there goeth no commination or denouncing before for because Pharaoh had mocked with God and his Ministers and had hardned his heart he was worthy of no admonition Simler 2. This plague is brought out of the earth as the two first out of the water for the Egyptians were worthy to be punished in both because they had shewed their cruelty in both in destroying the infants in the water and in oppressing the Israelites by working in clay and therefore out of the clay and dust are they punished Simler 3. In the other plagues in the first the Lord sheweth his power in changing the nature of the creatures in the second in commanding them in the third in using them as instruments of his revenge the first plague was horrible to the sight in seeing the bloudy waters the second was both horrible to the sight and troublesome the third was both these and brought griefe and vexation beside Ferus QUEST XII Whether the third plague was of lice NOw what manner of plague this was whether of lice or some other shall briefely bee examined 1. The Hebrew word is cinnim which the Latine translateth sciniphes and the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived with some small change from the Hebrew Origen whom Augustine followeth taketh them for certaine small flies with wings that can scarse bee seene as they flie yet with their stings doe pricke very sharpely 2. Alberâ—us Magnus saith that they have the taile of wormes the head and wings of flies and are ingendred in fenny places and doe specially follow and light upon men Lib. 26. de animalib this description agreeth to those flies which we call gnats 3. Suidas taketh it to be a worme that eateth wood 4. Pererius thinketh it was a new kinde of vermine not knowne before 5. But I thinke rather with Iosephus that they were lice so also Iun. Vatab. Pagnin Montan. translate so R. Salomon understandeth the word cinnim and they were such lice as did cleave and swarme upon the body that would not be killed with any oyntment or other medicine as Iosephus but they did gnaw upon their flesh much like to the lowsie disease that Sylla and the two Herods died of Simler And Philo saith they did not only sting the flesh but entred in at the eares and nostrils and pained the eyes and though most of them were of this kinde of vermine of lice which came of the slime and dust resembling the same in colour also Oleaster yet it is like that other vermine as gnats and other biting flies and vermine were mingled among them Borrh. QUEST XIII Why the Lord plagued the Egyptians with lice ANd whereas God might have turned by his great power the dust of the earth into Lions and Beares which should have destroyed the people yet it pleased him for these causes to punish them with this contemptible vermine 1. Because the Lord would not consume them all at once but give them space to come to repentance Philo. 2. And that by this meanes the haughty pride of the Egyptians might bee abated seeing that God was able to punish them by such contemptible and base creatures as proud Tyrants are most daunted when they are quailed by weake and impotent meanes as Abimelech thought it a dishonour unto him to be killed by a woman Ferus 3. This plague also served to keepe them in awe
grace doth as a most just Judge punish their voluntary obstinacie with a further degree of induration See more hereof before Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacie hardnesse of mens heartes but as a just Judge in leaving of them to themselves Simler 4. And this Augustine doth worthily wonder at that Pharaoh is hardned by those meanes which in all likelihood should have mollified him For if the Israelites cattell had died aswell as the Egyptians and if the sorcerers had prevailed still hee might have had some colour but seeing all things doe fall out contrarie the Israelites to be preserved and his sorcerer to be foiled he being still hardned bewraieth a most obstinate heart that could no way be mollified QUEST XIII What plague the Lord threatned to destroy Pharaoh with Vers. 15. FOr now I had stretched forth my hand 1. Some doe understand this generallie of the plagues following shewing that the plagues to come were greater than these which were alreadie past and that the Egyptians had felt nothing to that which they were like to feele Ferus But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with yet none such came 2. Some do referre it to the plague of the first borne and the full accomplishment of this threatning they say was in the red Sea Osiander But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague which was alreadie past that God might as well have destroyed them with the pestilence sent upon the cattell but that he spared them for another end sic Iun. Borrh. Perer. This sense best agreeth to that which followeth vers 16. For this cause have I kept thee c. The Chalde Paraphrast also expresseth the same sense as is before shewed in the divers readings QUEST XIIII In what sense the Lord saith I have kept thee Vers. 16. FOr this cause have I kept thee c. 1. Not that God made Pharaoh obstinate of purpose to shew his power on him thereby to get glorie to himselfe for God needeth not mans malice for the setting forth of his glorie Ferus And like as the Apostle giveth this rule not to doe evill that good may come of it so neither doth the Lord give consent unto evill that some good thing may be wrought thereby 2. Some referre it to Gods permission that he suffered Pharaoh to be hardened to this end that hee might get glorie by him but neither can this be said of God that he suffereth any evill to bee done as it is evill and to suffer one to be hardned is the greatest punishment of sin that can be and it is usually inflicted for great sinnes that were committed before therefore before Pharaoh had grievously sinned he cannot be said to be permitted and suffered to bee hardned Perer. 3. Some do understand it of Gods ordinance that Pharaoh being hardned and become obstinate by his owne corrupt will is ordained of God for the further setting forth of his glorie Perer. 4. But though this exposition be sound yet it seemeth not to be so fit and proper in this place this verse then depending of the other sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence that he might shew his power in him Simler Borrh. Iun. This then is the sense though Pharaoh being wickedly bent and obstinate had deserved to have been cut off by the former plagues yet the Lord was patient to him ward and suffered him yet to continue that the Lord might get greater glorie by him Ferus 5. The Apostle indeed in setting forth this example hath relation to Gods eternall decree Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation for that which God doth presently he also decreed before in his eternall counsell to be done Simler QUEST XV. The plague of haile supernaturall Vers. 18. I will cause to raine a mightie great haile 1 Although haile thunder lightning are for the most part procured by naturall causes yet this was a supernaturall and extraordinarie tempest for these reasons in Egypt there are no tempestes or winter weather but only in places neere the sea in the time of winter there fall some thinne showers but above Memphis there falleth no raine at all Sic Philo. This tempest then of haile was unusuall in Egypt secondly it was generally over all Egypt as tempests use not to be thirdly it came at a certaine time prefixed Simler And this was admirable in it that the fire and haile being mingled together the fire did not melt the haile stones nor the haile quench the fire as Philo also noteth and it is set forth Wisdom 16. 2. In this plague three elements together shew their force the aire in the thunder the water in the haile the fire in the lightning Perer. 3. Whereas the Grecians and Egyptians and other heathen did imagine some gods to be of the aire some of the water some of the land the Lord therefore sendeth of all sorts of plagues upon the Egyptians in the aire the water in the earth in the fire to shew himselfe to bee Lord of all the elements and of all creatures Thedoret quaest 21. 4. Concerning the application of this plague Origen understandeth the thunder haile and lightning of the Word of God the voice thereof instructeth it beateth downe sin as haile as fire burneth up the stubble of our affections Augustine whom Ferus followeth compareth it with the eight Commandement Thou shalt not steale for as heere the fruit which the trees beare are beaten off with haile so whatsoever gaine is gotten deceitfully it perisheth and Gods curse is upon it But such mysticall applications are more curious than profitable every man according to his own conceit may find out wittie conveiances But this observation is more proper which Ferus noteth that this plague hath also a fit correspondencie with the crueltie of the Egyptians for as they did cause the Israelites to wander up and downe their fields to gather straw so now the Lord sendeth haile and lightning which destroyeth the fruit in their fields QUEST 16. Whether there useth to be no rayne and hayle in Egypt Vers. 18. SVch as was not in Egypt since the foundation thereof These words do give occasion to inquire whether raine haile and thunder are usuall in Egypt or not at all as some affirme 1. Iosephus thus writeth that in this plague there came haile never seene in Egypt before and bigger than useth to bee in other countries in the time of winter 2. Philo also writeth that Aegyptus sola inter regiones in mediano tractu hyemem ignoret that Egypt alone of all the South countries hath no winter And consequently no winter weather as raine haile and such like and
of heart to his owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh
said unto them I have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid
upon every occasion 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
God in Luc. 22. Of Hierome Nihil ita repugnat Deo quâ—m cor impoenitens solum crimâ—n est quod veniam consequi non potest Nothing is so against God as an impenitent heart it is the only sinne that cannot attaine pardon 6. Places of morall use 1. Obs. By the suddennesse of Gods judgements we are taught to watch Vers. 6. ABout midnight will I goe forth into the middest of Egypt God smiteth the Egyptians at midnight when they were most secure and the Apostle sheweth that the comming of Christ should be sudden even like the comming of a theefe in the night 1. Thess. 5.2 And therefore this doth admonish us alwayes to be watchfull as our Saviour said to his Apostles These things that I say unto you I say unto all men Watch Mark 13.37 Ferus 2. Obs. To be zealous in Gods cause Vers. 8. SO hee went from Pharaoh very angry God would have us to be zealous in his cause and not to doe the worke of God negligently Simler The Wiseman saith that hee which is slothfull in his worke is the brother of him that is a great waster Prov. 18.9 And the Lord threatneth the Laodiceanâ— because they were luke warme to spue them out of his mouth Revel 3. 3. Obs. The heart of the wicked is hardened to set forth Gods glory Vers. 9. PHaraoh shall not heare you that my wonders may be multiplied God hardeneth the heart of the reprobate that his glory thereby might be the more set forth as the Apostle saith Rom. 9.17 For this same purpose have I stirred thee up that I might shew my power in thee and that my name might bee declared through all the earth Genevens 4. Obs. God foresheweth his servants of their troubles that they should not be offended Vers. 10. ANd he suffered not the children of Israel to goe Like as the Lord had foretold unto Moses so it commeth to passe and this the Lord did that Moses being forewarned before should not be offended to see the malicious obstinacy of Pharaoh So our Saviour saith unto his Apostles These things have I said unto you that you should not be offended Ioh. 16.1 The Lord acquainteth his servants with 〈◊〉 troubles and afflictions aforehand that when they come they should be prepared for them CHAP. XII 1. The method and Argument IN this Chapter containing the deliverance of the children of Israel out of Egypt with the signe and assurance thereof the institution of the Passeover there are three things principally handled The institution of the Passeover to vers 29. then the manner of the deliverance and departure of Israel out of Egypt to vers 41. Lastly the perpetuall Law of the Passeover repeated to vers 51. 1. In the first part first there is the commandement of God to Moses concerning the Passeover to vers 21. then the relation thereof by Moses to the people to vers 29. The commandement is either concerning the Passeover to be solemnized and kept at that time to vers â—4 or the perpetuall observation thereof to vers 21. In the first there is prescribed 1. the preparation of the Passeover both when in the first moneth vers â— and the tenth day 2. By whom the preparation shall be made vers 3 4 and what a lambe without blemish of a yeere old vers 5.2 The killing and eating of the lambe to the killing belongeth the description of the time at even vers 6. and what they shall doe with the bloud strike it upon the dore-posts vers 7. To the eating belongeth both how it shall be eaten with unleavened bread and sower herbes vers 8. how it should be dressed rosted with fire vers 9. what they should eat even all reserving nothing vers 10. and in what manner and habit vers 11. 3. The use to be a signe upon their houses of their deliverance where is shewed what shall befall the Egyptians that night vers 12. and how the Israelites shall escape the plague vers 13. In the commandement for the perpetuall observation 1. The solemnity of the time is prescribed of the first day vers 14. of seven dayes to be kept with unleavened bread vers 15. and of the first and seventh day in abstaining from all kinde of worke with an exception of the labour about their meat and drinke vers 16. and the reason of this solemnity their deliverance vers 17. 2. The manner of keeping it with unleavened bread is more fully described both how long they shall eat it vers 18. the danger in not observing this ceremony vers 19. and it must bee kept generally of all vers 20. In the relation of Moses to the people 1. he repeateth the manner where and how they shall strike the bloud vers 22. 2. To what end because by this meanes the Angel of God will passe by their houses 3. The celebration of the day is commanded with the end for a perpetuall commemoration thereof to their children vers 27. 4. The obedience of the people is shewed vers 28. 2. In this second part which containeth the history of the peoples deliverance and departure 1. The occasion is set forth which shewed how the Lord destroyed the first borne in Egypt vers 29. then Pharaoh in haste called for Moses and Aaron and bad them goe with all they had vers 31.32 and the Egyptians forced them vers 33. 2. The manner of their going forth is described they went in hast with dow trussed upon their shoulders vers 34.35 and they went out richly having received jewels of gold and silver of the Egyptians vers 35. then the reason thereof is shewed the Lord gave them favour vers 36. 3. The circumstances belonging to their departure are expressed First of the place from whence and whither they went Secondly of the persons by their numbers vers 37. and divers kindes vers 38. Thirdly the time after the space of 430. yeeres 3. In the 3. part concerning the law of the Passeover there is the prescription then the execution and in the prescription three things are described 1. Of the persons that shall be admitted to eat thereof or not admitted vers 44 45. 2. Of the place where it shall be eaten vers 46. 3. The manner required in the thing a bone must not be broken vers 47. in the persons they must be circumcised that eat thereof vers 48 49. then followeth the execution by the people vers 50. 2. The divers readings Vers. 3. A small beast I.V. rather than a Lamb. B.G. cum caeter sheb signifieth either a Lambe or a Kid for they might take of either vers 5. they could not take a Lambe of Kids or Goats Vers. 4. Both he himselfe shall take and his neâ—ghbour I. C. better than he shall take his neighbour B. G. cum câ—ter for here the conjunction and his neighbour is omitted and the distinction over heâ— himselfe doth sever it from the clause following the meaning is that hee and his neighbour should joyne
feare of the people vers 1. 2. The crying of the people unto God vers 10. 3. Their murmuring and expostulating with Moses because hee had brought them out of Egypt amplified both by their present feare of death and their former foolish prediction in Egypt vers 11 12. 4. The confident answer of Moses wherein he exhorteth them not to feare with a promise of deliverance and destruction of the Egyptians grounded upon Gods assistance vers 13.14 In the second part there is first the counsell of God to Moses containing both a commandement that they should goe forward vers 15. and a promise both of the safe passing of the Israelites thorow the red Sea with the instrumentall meanes prescribed the stretching out of Moses hand with the rod over the Sea vers 16. and the destruction of their enemies with the end thereof Gods glorie vers 17. and the effect the confession and acknowledgement by the Egyptians themselves of Gods power vers 18. 2. The performance and execution followeth first on the part of the Israelites where the causes are expressed of their safe conducting thorow the Sea both the principall Gods presence and working testified by the removing of the cloud vers 19.20 and the instrumentall either voluntarie in the stretching out of Moses rod or naturall which was the East wind vers 21. then is expressed the manner of their passing thorow the Sea vers 22. Secondly the other part of Gods promise is effected concerning the Egyptians where we have first the occasion the pursuit of the Egyptians vers 23. 2. The causes of their subversion first the hand of God upon them in striking them with feare and taking off their chariot wheeles vers 25. with the efficient thereof the Lord looked toward the host of the Egyptians vers 24. and the effect the flight of the Egyptians vers 21. Secondly the returning of the waters with the principall cause the power of God in commanding the instrumentall cause the ministerie of Moses Thirdly the effect followeth Pharaoh and his host are drowned vers 28. 3. The events follow first the saving of Israel in passing safe thorow the red Sea vers 29. Then the overthrow of their enemies whose carkasses they saw upon the Sea banke vers 30. Lastly the people beleeve God and reverence his minister Moses with the cause thereof the beholding of the great power of God vers 31. 2. The divers readings Vers. 2. Campe before the streits of Chiroth I. Piscat not before Pihahiroth A.P.B.G. cum cater for pi is here no part of the proper name as is evident Numb 33.8 where pi is omitted mippeâ—e hachiroth from the face or sight of Hachiroth where also Ha is the article prefixed no part of the name as the Septuagint read Eroth and the Chalde in that place Hiroth Vers. 5. and 11. What is this that we have done I.C.V. rather than why have we done this A.P. cum cater as Gen. 42.28 What is this that the Lord hath done unto us Vers. 9. All the horses and chariots of Pharaoh B. G. cum cater rather than the chariot horsemen I. for seeing the horses were the chiefe strength of the chariots who had not every one a rider but chariot men to guide them the originall word and sense is better retained Vers. 12. Is not this the thing that we said unto thee V. or did we not tell thee this thing B.G. is not this the word or saying I. cum caeter dabar signifieth both a word or thing their meaning is that the thing now answereth to their words then Vers. 17. And concerning me behold I will harden I. Piscat rather And I behold I will harden B.G.A.P. cum caeter vaani and I. He the nominative case is put absolutely though in this place it agree with the construction following yet elsewhere it doth not as Gen. 17.4 And I behold my covenant is with thee where unlesse it be read concerning me or some such word supplied the nominative case I will not agree with the sentence following Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks B.G.C.V. cum caeter rather than the Israelites saw the Egyptians dying in the Sea banke I. that is the Israelites standing upon the banke saw the Egyptians dying in the Sea for the word meeth signifieth dead rather than dying as chap. 12.33 we are all meet him dead men and the Hebrew comma or imperfect distinction at Egyptians sheweth that the last words on the shore are referred to the Egyptians dying not to the Israelites beholding and further the preposition ghal signifieth on or upon rather than in and the Sea useth to cast up the dead bodies on the shore Also if the Israelites saw the Egyptians yet alive how should Moses speech be true that they should never see them againe vers 13. that is alive 3. The Explanation of doubtfull questions QUEST I. Of the place where they are commanded to pitch Vers. 2. THat they returne and campe before the streits of Chiroth 1. The reason why they are bid to returne or turne aside was as is shewed before chap. 13.17 because the Lord would not have them goe thorow the Philistims countrie 2. They are commanded to campe in a most incommodious place where they were hemmed in on every side betweene the Sea before them and on one side the Tower or Citie Migdol which was the Citie Hero a Garison of the Egyptians and the mountaines on the other side so that they had no way to passe but by the straits whereby they entred and so to returne upon the face of the enemies that pursued them Iun. Iosephus 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius Iun. and reach even to the Sea Iosephus which might be so called either of Chur because they were full of dens and caves or of Charath which signifieth to cut of the craggie rocks that seemed as hewne or cut Calvin 4. Baalzephon was a certaine plaine neere unto the Sea where the Idoll so called of the place was worshipped which hath the name of espying or looking there might be some watch Tower to observe the wayes that they might bee safe for the travellers Simler QUEST II. Why the Lord would have them pitch in so discommodious a place Vers. 3. FOr Pharaoh will say of the children of Israel 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon whereof they had this opinion that hee could fetch againe fugitives that were run away and that therefore they hearing that the Israelites were inclosed there thought them to bee in sure keeping of the Idoll Ex Simler But there is no such cause here touched the onely reason that moved Pharaoh to pursue them was to take advantage of the place thinking they were so hemmed in that they could by no meanes escape 3. The Egyptians might have pursued and overtaken them if they had pitched elsewhere
either in mercie as Mary in her song The Lord hath looked upon the poore degree of his hand maide Luk. 2.48 and as Hagar saith Thou Lord hast looked upon me Gen. 16.13 Or in judgement as here he looketh toward the Egyptians whom hee saw before but seemed to winke at them and suffered them to goe on Simler 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians ut serò videreâ—t quò ipsos projecisset furoris sui impâ—tus that they might see though too late whether the force of their furie had cast them Calvin ut utrinquâ— conspicua esset potentia Dei that the power of God might be apparent in the destruction of the Egyptians and the deliverance of his people Simler The Israelites it being now day might with comfort behold the Lords mightie worke And this was a lively type of the resurrection of Christ which was in the morning Ad ortum solis justitia â—â—ra qua Christus resurrexit judicantur satellites Satana At the rising of the Sunne of righteousnesse at the houre of Christs resurrection the hands of Satan were judged Pellican The power of darknes was then perfectly conquered as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea QUEST XXI By what degrees the finall subversion of the Egyptians was wrought in the red Sea Vers. 25. FOr he tooke off their chariot wheeles In these degrees this finall and last judgement was brought upon the Egyptians 1. The Lord disturbed them an horrible feare was sent upon them as is shewed in the former verse procured by the tempests and grievous thunders and lightnings sent upon them Simler 2. Which lightnings and tempests with winde and raine the Lord sent upon them when hee looked out of the cloud as is more fully declared in the Psalmâ— 77.16 The waters saw thee O God the waters saw thee and were afraid the clouds powred out water the heavens gave a sound yea thine arrowes went abroad the voice of thy thunder was round about Iunius 3. Their chariot wheeles were taken off and he drave them slowly that is not Pharaoh drave his chariots Simler or the chariots drave heavily Vatab. or He carried them with violence Calvin Septuag for the word signifieth to leade â—ahag Isai. 11.6 But the Lord drave them slowly or heavily that is caused that their chariots could not goe partly because the wheeles were violently taken off Simler partly because the earth being moistned by the returning of the waters clogged their wheeles that they could not go 4. The Latine translator readeth Ferebantur in profandum They were carried into the deepe which although it doe not expresse the sense of the word which signifieth heavinesse not the deepe yet this was another hindrance unto the Egyptians that their chariots were forced descending into the deepe places of the sea and so suo so pondere dâ—mer serunt they did sinke themselves with their owne waight Pellican As in the next chapter vers 10. Moses saith They sanke as lead in the mightie waters 5. Hereunto may be added Vt se invicâ—m impedâ—rent That they hindred one another Ferus Equi impiugâ—banâ— Their horses floundred and ran one upon another Zeigler 6. And to make up the full measure of their judgement the water came together upon them and they fled against it as followeth vers 27. Iun. QUEST XXII Of the number of the Egyptians that perished Vers. 28. SO the water returned and covered 1. Touching the number of the Egyptians which perished in the water Iosephus saith that there were in Pharaohs host 50. thousand horsemen and 200. thousand footemen which all were drowned in the waters not one of them remained 2. But it is hard to gesse at the certaine number seeing the Scripture hath not set it downe yet it is most certaine that their number and multitude was very great for Pharaoh had not onely sixe hundred of the choice chariots but all the chariots of Egypt beside and all his chosen captaines were drowned also in the sea chap. 15.4 Oresius doth make this an argument of their great numbers because the Hebrewes being 600000 of fighting men were afraid of them and had no power to resist them but made full account all to be put to the sword and there to have their graves cap. 14.11 Ores lib. 1. cap. 10. QUEST XXIII Whether Pharaoh himselfe were drowned in the Sea COncerning Pharaohhimselfe 1. That opinion of Manethon is utterly untrue that hee himselfe escaped and reigned after this in Egypt 25. yeeres and 4. moneths for the contrarie is gathered out of the Scripture First because the Lord said before that hee would get him honour upon Pharaoh and all his host God therefore was noâ— honoured onely in the overthrow of Pharaohs host but of Pharaoh also himselfe Againe they which pursued the Israelites followed after them also into the sea vers 23. but Pharaoh himselfe with his host pursued them vers 10. and therefore Moses thus speaketh cha 15.9 The enemie said I will pursue I will overtake them which is specially meant of Pharaoh himself But not one escaped of all that went into the sea vers 28. as Iosephus also witnesseth Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur All the host was wholly destroyed that not one remained to carrie tidings home of their destruction The Psalme also speaketh evidently Psal. 136.15 Hee overthrew Pharaoh and his host in the sea 2. But yet the opinion of the Hebrewes whereunto Thostatus consenteth may safely here bee received and it is very probable that Pharaoh was the last of all that was drowned that seeing all the Egyptians were overwhelmed in the waters he which had been the greatest cause of this their ruine should have also the greatest griefe 3. What this Pharaohs name was it is uncertaine Eusebius in his Chronicle saith it was Cenâ—â—res Manethoâ— in Iosephus calleth him Thermasis Cheremon Amenophis Lysimachus and Cornelius Tacitus say his name was Bâ—câ—horis In such uncertaintie of so great antiquities and varietie of opinion nothing can be certainly affirmed neither to be ignorant in such things is it much materiall Perer. QUEST XXIV Whether the Israelites were all gone over when the Egyptians were drowned Vers. 29. ANd the children of Israel walked upon drieland 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians and therefore reade it perrexerant per medium maris they had gone through the middest of the sea in the preterpluperfect tense Pellic. Osiand 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred Iamque in adversum littus Hebrai evaserant The Hebrewes were now escaped to the contrary shore But this is not like that either the Egyptians were not yet entred or that the Israelites were all gone over before the waters came together because the Egyptians
Psalme Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psalm 50.11 Simler 2. Observ. Not to faint in our journey to the heavenly Canaan Vers. 12. IT had been better for us to serve the Egyptians than to die in the wildernesse Like unto these Israelites that preferred their servile life in Egypt before their perilous travell unto Canaan through the wildernesse are they which will undertake no paines nor undergoe any labour for the kingdome of God but are readie when affliction commeth to fall away and wish they had never entred into the profession of faith which they finde so difficult and unpleasant Sed melius est in itinere mori quam cum Egyptijs interire But it is better to die in the middest of the journey than to perish with the Egyptians Ferus As Moses did rather chuse to suffer affliction with the people of God than to enioy the pleasures of sin for a season Hebr. 11.25 3. Observ. Action to be joyned with invocation Vers. 15. WHy criest thou unto me speake vnto the children of Israel that they go forward As prayer is necessarie and faithfull invocation so also from prayer we must go forward unto action we must so depend upon God by prayer for his protection as that we must also carefully use the meanes which God hath appointed for our preservation Ostenditur non opus esse ut deinceps elamet sed in agre quod in mandatis acceperit Hereby is shewed that he need no longer crie but to do that which he is commâ—nded Simler Cornelius after he had prayed goeth forward he sendeth for Peter to bee further instructed as he was commanded Act. 10. 4. Observ. Faith the victorie of the world Vers. 14. LIft up thy rod c. and divide the sea This rod signifieth faith whereby the sea is divided unto us we overcome all tribulation as the Apostle saith this is the victorie that overcommeth the world even your faith 1. Ioh. 5.4 Ferus Of the power and efficacie of faith against all dangers the Apostle thus speaketh Hebr. 11.31 Which through faith subdued kingdomes wrought righteousnesâ— stopped the mouth of Lions quenched the violence of fire escaped the edge of the sword of weake became strong c. 5. Observ. Obedience to God and his Ministers cannot be severed Vers. 31. THey beleeved God and his servant Moses Moses was Gods Minister and they could not shew their obedience unto God but they must also receive and acknowledge the Minister of God Moses Hoc ergo principium teneamus non alios obedire Deo nisi qui Prophetas ab â—o missos recipiunt quia nefas est separare quae ille conjunxit Let us hold this principle that no other obey God than do receive the Prophets sent of him because it is a wicked thing to separate what he hath joyned together As our Saviour saith He that heareth you heareth me Calvin Moses therefore is here joyned with God to teach us that the Ministers of God speaking in his name are no otherwise to be heard than if the Lord himselfe should speake unto us as the law of Moses is of no lesse authoritie than the decalogue it selfe which the Lord pronounced and the Epistles of the Apostles than the Gospels which containe the doings and sayings of our Saviour Simler CHAP. XV. 1. The Argument and method THis Chapter conteineth first the solemne thankesgiving of the Israelites for their deliverance to vers 22. Secondly the historie of certaine journeyes of the Israelites to vers 27. The thankesgiving is performed first by Moses and his company to vers 20. Then by Miriam with the women vers 20.21 In Moses song there is first the argument and summe of the song propounded why they will prayse the Lord because they had overthrowne their enemies the horse and the rider in the sea vers 1. 2. The narration or exposition consisting of benefits past and to come The benefit already past is their deliverance and the destruction of their enemies to vers 13. where the effects with the causes are set forth which are three First who were drowned in the sea where the cause is set before the power of God vers 23. The effect followeth Pharaohs hoast and chariots and his captaines were drowned in the sea vers 4. Secondly by what meanes the cause is first expressed the power of God vers 6. Then the effect they were destroyed by the winds called the blast of his nostrils and the raging waters vers 7.8 Thirdly when and upon what occasion they were destroyed evenwhen they were in the height of their pride vers 9. The enemie said I will pursue then the cause thereof the power of God set forth comparatively vers 11. The benefits to come 1. Their preservation still vers 13. 2. The feare of the enemies both whom this feare shall take the people of Palestina Edom and Canaan vers 14.15 and the cause of this feare is shewed Because of the greatnes of their armie vers 16. and the fruits and effects of this feare Till the people passe by vers 16. 3. The bringing of them in and planting them in the land of Canaan vers 17. 4. Their continuall protection for ever vers 18. 3. The conclusion of this song containing a rehearsall of the destruction of the Egyptians and the deliverance of the Lords people vers 18. In the thankesgiving of Miriam three things are declared 1 Who they were Miriam with the women and matrons of Israel vers 20. 2. With timbrels and daunces 3. The matter and argument of their song answerable unto Moses song vers 20.21 In the second part of this Chapter there are described the journeyes of the Israelites which were of two sorts either hard unpleasant journeyes in difficult and dangerous places or comfortable and pleasant Of the first sort were their two journeyes one in the wildernesse of Shur for three dayes where they found no water at all the second journey was to come to Marah where is described first the distresse wherein they were the waters were bitter with the event the naming of the place upon that accident and the effect the mourning of the people then is shewed how they were delivered from this distresse where 1. The causes are expressed the principall God at the prayer of Moses the instrumentall or ministeriall a tree which the Lord shewed 2. The effect the waters became sweete 3. The event that by this occasion the Lord maketh a promise and covenant with them consisting of the condition their obedience the promise of the benefit their health and safetie from all the plagues of Egypt the foundation thereof the providence and protection of God I am the Lord that healeth thee vers 26. Their journey of the second sort was in Elim wherein were twelve fountaines of water and seventie palme trees both delectable for their pleasure and profitable for their present use and necessitie vers 27. 2. The divers readings
is the man whom thou directest O Lord and who will not stirre unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning
signification of this tree 43. qu. What lawes and ordinances the Lord here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave
with mee Ambrose The third is their impudent behaviour and continuall solliciting as here this unshamefast woman did day by day move and provoke Ioseph Vers. 10 ex Perer. 4. Observ. The occasion of evill to bee avoyded Vers. 10. HE hearkened not unto her to lie with her or bee in her companie Ioseph would avoid all occasions that might draw him into the least suspition of evill Muscul. So the Apostle saith Abstaine from all appearance of evill 1 Thess. 1.22 He that will not be inticed to adulterie drunkennesse and such like must shunne and avoid the companie of such 5. Observ. The unstable affections of the wicked Vers 14. SHee called to the men of the house This wicked womans love was turned into hatred such was Amnons filthie love or lust rather toward Thamar whom he hated as much after his uncleane act as hee doated upon her before 2 Sam. 13.15 Such are the affections of the wicked variable inconstant inhumane unstedfast 6. Observ. God visiteth his children even in prison Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Though Ioseph was closed up in the darke dungeon yet God was his light and comfort as it is in the Psalme Vnto the righteous ariseth light in darkenesse Psal. 102.4 Visiâ—at deus in carcere suos God doth visit his even in prison as Christ saith in the person of his members I was in prison and ye did not visit mee Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison when at midnight they sung a Psalme unto God Act. 16.25 CHAP. XL. 1. The Method or Argument THis chapter sheweth first what favour Ioseph found for the time present at the hands of the keeper and how he was set over the other prisoners vers 1. to vers 5. Secondly how by the interpretation of certaine dreames he made away for his deliverance and preferment following where first the dreames are rehearsed unto him the dreame of Pharaohs chiefe Butler apart as also the dreame of the chiefe Baker then Ioseph expoundeth the dreames the interpretation of the one was good of the other unhappie lastly is shewed the divers successe of these dreames according to Iosephs interpretaâ—â—â—n vers 19. to the end 2. The divers readings v. 1. It happened that two Eunuches offended H. the rest have not this clause but onely that the Butler and Bakâ—r offended The chiefe Butler and chiefe Baker S. The Butler and Baker caet v. 1 The Butler and Cooke T. Butler and Baker caet aphah signifieth to bake and to seeth and dresse meat it appeareth v. 17 that he had charge of the Kings meat v. 2. Pharaoh was angrie with them H. angrie with his two Eunuches S. two princes C. officers G. B. Courtiers T. Saris signifieth both and Eunuch and geâ—ded man as likewise a principall officer or man in authoritie v. 3. He sent them into the prison of the Captaine of the souldiers H.C. of the chiefe steward G. B. praefecti satellitum master of the guard T. principis lanionum the chiefe slaughter-man P. see before chap. 37.36 of the divers readings of the word tabach v. 3. In the place where Ioseph lay S. lay bound caet the house of them that were bound where Ioseph lay bound G. the round tower T. Soâ—ar a round vaulted place v. 5. They dreamed both a dreame the same night H. both one dreame in one night S. every one his dreame catâ—r Their visions were of their dreame S. each mans dreame of a divers interpretation S. according to the interpretation thereof câ—t The Butler and Baker of the King of Egypt which were bound in prison all have this clause but the Latin v. 13. Pharaoh shall remember thee C. remember thy service H. thine office S. â—â—mber thy head or â—eavie thine head T. lift up thy head B.G.P. heb v. 16. Three baskets of meale S. filled with principall or white bread C. three white baskets G. P. three white wicker baskets B. baskets full of holes T. char signifieth white and full of holes v. 17. All kinde of baken meats for Pharaoh cat all kind of meats dressed by the art of coquerie T. see before v. 1. v. 23. He forgot his interpreter H. remembred not Ioseph but forgâ—t him caet 3. The explanation of doubtfull questions QUEST I. What the offence was of Pharaohs chiefe Butler and Baker Vers. 1. THe Butler offended c. 1. This Butler and Baker that offended were not the under officers and therefore they which were set over them were punished as R. Ephraim Carus thinketh for it had not beene justice to punish one for an others fault but the same parties which offended were committed 2. Neither was this their offence because Pharaoh found a flye in the cup and a little stone in the bread as some Hebrewes imagine it is not like that so wise a Prince would punish so small offences with death some thinke they had attempted the chastitie of Pharaohs daughters but it is most like that it was some conspiracie or treason against the life of Pharaoh as we reade in the booke of Esther that two Eunuchs conspired against Assuerus Mercer QUEST 2. How the chiefe Butlers head is said to be lift up Vers. 13. WIthin three daies shall Pharaoh lift up or leavie thy head c. 1. Iunius exposition here is too curious that referreth this to that use and custome of tables made with rowes and ranks of holes with pegges against the which were written the names of the officers with their ministerie and services and that this peg is called the head and the boord or table the base or seat to the which the peg should be removed which signified the restoring of him to this place againe 2. I had rather with Mercerus understand by lifting up or leavying the head the numbering of him among the rest as the phrase is used Exod. 30.12 When thou liftest the head of the children of Israel that is takest the summe of them 3. But we neede not search further than with Musculus to take the plaine and ordinarie sense who by lifting up or leavying the head understandeth his advancement and restoring to his former condition as the head of Ioachim King of Iudah is said to be lift up when he was delivered out of prison 2. King 25.27 QUEST III. Whether Ioseph offended in making request to the Butler to remember him Vers. 14. HAve me in remembrance c. 1. The Hebrewes doe reprehend Ioseph for trusting to this meanes of his deliverance say that for this cause he was chastised with two yeares longer imprisonment to the same purpose writeth Augustin serm 82. de temp But although Ioseph was content to use the meanes which was offered yet there is no doubt he relied upon Gods providence still theerfore Ioseph is here reprehended without cause 2. Neither doth he make sale of his spirituall and propheticall
gift requiring this as a reward and recompence for this good tidings But by this he sheweth the certaintie of the Butlers good successe and favour with the King that if he made but mention of him to Pharaoh he might be delivered neither doth he aske this as a reward but taketh this occasion to do himselfe good for it is lawfull for a man to use all honest meanes for his libertie as the Apostle saith Art thou called being a servant care not for it yet if thou canst be free use it rather 1 Cor. 7.21 Calvin 3. It may be that Ioseph was some what too confident upon this meanes as though this were the way that God had appointed for his deliverance and therefore God would exercise Iosephs patience still so that Ioseph failed not in diffidence and distrust in betaking himselfe to the meanes but rather herein that he limiteth Gods providence both for the meanes and the time that even now and by this meanes he hasteth to be delivered Calvin Mercer QUEST IIII. How Ioseph is said to be stollen away Vers. 15. I Was stolen away by theft out of the land of the Hebrewes 1. This theft was not committed by the Ismaelites who bought Ioseph for their money but by his owne bretheren who committed a theft two waies both because they sold a freeman not taken in battel nor brought into bondage which by Moses Law was punished with death Exod. 21.16 and in that they did robbe their father of his child Perer. 2. Hebron is not here meant by the land of the Hebrews as Ramban because that was the principall place of abode for Abraham Isaack and Iacob but the land of Canaan is thus called where the Hebrewes dwelt which Ioseph so calleth rather than Canaan because he abhorred to be counted of that nation Mercer QUEST V. How the chiefe Baker his head is said to be lifted up 〈◊〉 leavied Vers. 19. WIthin three daies Pharaoh shall take thine head from thee or leavie thine head off from thee c. 1. Iunius readeth thus Pharaoh numbering thee shall cause theâ— no more to be numbered and hee referreth it as before to the removing or taking away of his pegge which he taketh for his head out of his hole or place in the table but this seemeth to be too curious 2. Neither with some other doe I thinke that the chiefe Baker was beheaded for the text saith he was hanged upon a tâ—ee which needed not if he were first beheaded 3. Some make the meaning of the phrase to be this that Pharaoh would take away his life from him and the Latines say capite plecti to lose the head that is to be put to death hence they are called capitall crimes that are punished by the losse of the head or life Mercer 4. The most reade shall take thine head from thee but he was hanged not beheaded 5. Some thinke he was first beheaded and then hanged as the manner is yet in some countries Osiand But in that the Butlers head was lift up as well as the Bakers vers 20. this phrase doth not shew his punishment for then the effect vers 20. should not answer to the prophecie 6. Some understand it of his hanging that his head was lift up upon him as our Saviour calleth his hanging upon the crosse his exaltation or lifting up Ioh. 3.14 Pellican But this cannot be the meaning because the same phrase is used both of the Butler and Baker 7. This therefore is the sense that Pharaoh should lift up his head aloft out of prison and cause his name to be rehearsed and so his head to be leavied among the rest of his servants and take cognizance of both their causes but the one he should hang and restore the other So Ioseph doth foretell unto them three things whereof the first the leavying of the head and examining their cause is common to them both the other two things are peculiar to either the Butler shall be restored to his office and minister the cup to the King vers 13. the Baker shall be put from his office and no more reckoned or leavied among the officers and be hanged this then is the true reading of the words Pharaoh shall leavie thine head from upon thee that is that no more leavying or reckoning be made upon thee which words may be supplied by the contrarie vers 13. and the exposition of the praeposition ghal used there to thine office and mâ—ghal from off expressed here doe insinuate as much so also the same word meghaleca from off thee is used in the end of this verse and Deut. 8.4 Thy garments 〈◊〉 not waxe old from off thee that is to be no more upon thee and so to be used by thee QUEST VI. Whether Ioseph used any preamble to his interpretation Vers. 19. THe birds shall eat thy flesh 1. It is like that Ioseph being to deliver so hard an interpretation of the Bakers dreame did use some preface to excuse himselfe as Philo bringeth him in thus speaking Vtinam tale somnium non vidisses c. I would thou hadst either not seene this dreame or not declared it to me and it is not unlike but that Ioseph used some such preparation as Daniel did when he was to expound Nebuchadnezzars dreame The dreame be to them that hate thee and the interpretation thereof to thine enemies Dan. 4.16 2. This hanging of malefactors upon a tree seemeth to have beene an ancient punishment and it was counted a most ignominious death and therefore Saint Paul setteth forth the great humilitie of Christ that humbled himselfe even to the death of the crosse Philip. 2. The Latine translator readeth he shall hang thee on the crosse which kinde of death was used also among the Romanes as Tully saith Facinus est vincire civem Romanum scelus verberare quid dicam in crucem tollerâ— It is a great offence to binde a Citizen of Rome a greater to beat him the greatest to set him on the Crosse Cicer. Verrem 7. 3. Such as were hanged to death among the Israelites by the law were to be taken downe and buried the same day Deut. 21.23 But it seemeth that this use was not observed among the Gentiles but their bodies did hang to be meat to the fowles of the ayre Perer. which may be noted as a great judgement of God when the Lord suffereth his owne image in man to be so defaced and his flesh to be given for meat to the fowles and beasts whose flesh is appointed to be mans food as the Lord threatned against Ieroboam and his house that they which died in the Citie should be eaten of dogges they which died in the fields should be devoured of the fowles of heaven 1 King 14.11 Muscul. QUEST VII Whether lawfull to keepe the memorie of the birth-day Vers. 20. PHaraohs birth-day 1. This was a very ancient custome to celebrate the birth-daies of Kings and Princes both among the Medes and Persians as witnesseth Xenophon
note of similitude as is taken for the being of the thing hardnesse of heart as it is sinne so it is a punishment of sinne that is it could not be a punishment of sinne unlesse it were sinne this we grant In the next part the same word as signifieth the manner of being therefore if the first be taken in the same sense for one and the same manner of being wee deny that hardnesse of heart in the same respect is both sinne and the punishment of sinne It is both in respect of the subject and being but not both in the same quality affection and manner of being 3. Hee thus proceedeth All punishments of sinne because they are just stand with the will of God hardnesse of heart being a sinne if it should stand with the will of God then it would follow that sinne should stand with the will of God Contr. 1. If sinne no way stand with the will of God then sinne should not be committed in the world for against his will can nothing be done 2. Here then wee must admit a distinction of Gods will there is his will of approbation and the will of his providence by the first he willeth not sinne but by the second he willeth it to be in the world because he knoweth how to dispose of sinne even unto good Origen hath the like distinction Multa sine voluntate Dei geruntur nihil sine providentia providentia est qua dispensat providet voluntas qua vult vel non vult aliquid Many things are done without Gods will nothing withouâ— his providence providence is that whereby he dispenseth and provideth his will whereby hee willeth or â—illeth any thing The master of the sentences saith Mala fieri bonum est it is good that evill should bee done because thereby Gods power and goodnesse is seene in turning evill unto good lib. 1. distinct 46. quaest If God then did not see how to turne evill unto a good end he would not suffer evill to be done in the world 3. So then retaining the former distinction still hardnesse of heart as it is a sinne God willeth it not but as it is a punishment of sinne it standeth very well with the will and justice of God 4. And further concerning the former testimonies of their owne Writers Pererius would have them to speake of such sinnes which are also punishments of sins in divers subjects as that the doing of it should be a sinne in one and the suffering a punishment in the other as the rebellion of Absolon and railing of Shemei in respect of themselves they were sinne but in regard of David they were a chastisement upon him for his sinne and so they were sent of God But in other things where the sinne and punishment are in one subject as in the hardnesse of heart that distinction hath no place Contra. But Pererius by his leave cannot fasten upon them a sense contrary to their words for thus Cajetan writeth as Melchior Canus citeth him Deâ—â— non est 〈◊〉 peccata ut sic sed quaâ—â—um est 〈◊〉 ipsâ—â— peccatâ—â— vel alterius God is the author of sinne not as it is sinne but as it is a punishment in 〈◊〉 that sinneth or in any other And Canâ—â— thereupon collecteth thus Agnoscit Cajetanus maledictionem Shemei quatenus punalem sibi procedere a Deo Cajetane acknowledgeth that the cursing of Shemei as it was penall to himselfe did proceed from God His meaning then is that even in him that sinneth hardnesse of heart is a punishment of sinne and not only in another Their owne master of sentences also saith as I cited him before Concupiscentia in quantum poena est peccati Deum habet authorem Concupisâ—ence as it is a punishment of sinne hath God the author thereof lib. 2. distinct 32. But concupiscence is a punishment in him that hath it not in another Wherefore notwithstanding these contrary objections because of those places of Scripture alleaged before and the testimonies of other Writers I approve this distinction as sound that hardnes of heart not as it is sinne but as it is inflicted as a punishment of sinne is of God and in this sense God is said to harden the heart as Augustine well concludeth Deus indurabit per justum judicium Pharaoh per liberum arbitrium God did harden Pharaohs heart by his just judgement and Pharaoh by his owne free will de liber arbitr cap. 23. QUEST XVIII How God is said to harden the heart by patience and long suffering ANother way whereby God is said to have hardned Pharaohs heart is by his patience and long suffering because the Lord doth suspend his judgements and not presently punish the wicked whereupon they abusing Gods patience and long suffring are hardned This exposition they ground upon that place of the Apostle Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath This exposition followeth Origen Non aliter Deum indurare corda hominum nisi patienter eos tolerando that God doth not otherwise harden mens hearts than by patience forbearing them And he maketh it a figurative locution like as a master should say to his servant that abuseth his gentlenesse a lewd servant it is I that have made thee thus because I did not punish thee Likewise Basil Obstinavit Deus Pharaonem per longam patientiam God made Pharaoh obstinate by his long patience So also Hierom Patientia Dei induravit Pharaâ—nem Gods patience did harden Pharaoh And he sheweth it by this similitude as the same Sun hardneth the clay and mollifieth the wax Sic bonitas Dei vasa ira indurat vasa misericordia solvit So the goodnesse of God hardens the vessels of wrath and mollifieth the vessels of mercie To the same purpose also Theodoret quast 12. in Exod. Augustine also after the same manner saith Pharaonem non divina potentia sed divina patientia credenda est Deum indurasse Not the divine power but the divine patience is thought to have hardned Pharaoh This is true which is affirmed by these ancient fathers that men by abusing the patience and long suffering of God are hardned yet this is not all this phrase that God hardned Pharaohs heart sheweth that God hath a further stroke in the hardning of their hearts than by connivence and long suffering toward them QUEST XIX Wherefore the Lord useth patience and long suffering toward the wicked YEt it is most true that God useth great patience and longanimity towards sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mans heart that cannot be drawne to repentance by the Lords rich and bountifull mercy 2. By this meanes also Gods judgements appeare to be most just