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 said It was
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
me what time I shall pray for thee to destroy the frogs Moses promiseth to pray confidently being assured that the Lord would heare him for the faithfull are sure that the Lord heareth them Ferus Who herein crosseth the judgement of the Romanists who 〈◊〉 call the assurance of faith presumption But our Saviour Christ giveth this rule that Whatsoever yee aske in prayer if ye beleeve ye shall have it it shall be done unto you Matth. 11.14 2. Conf. Against praying for the dead BEside as here Pharaoh entreateth Moses and Moses promiseth to entreate God for him so we find in other places of Scripture that the living have prayed for the living and have been prayed to pray for others but for the dead to be prayed unto to pray for the living we have no example in Scripture Pellican For they are not present to heare our prayers and succour our necessities neither doe know our heartes and wee have one sufficient advocate and Mediatour our blessed Redeemer 1. Ioh. 3.1 and therefore neither neede we the mediation of any other neither will they assume unto themselves any part of Christs office 3. Conf. Against repentance which proceedeth only of feare Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart Then Pharaohs former repentance was but in hypocrisie and proceeded only from feare of punishment such sorrow then and repentance which onely is caused by the feare of punishment is no true repentance neither continueth long yet this slauish feare of hell is much advanced and extolled by the Romanists as being a fruite of true obedience against whom I will urge the testimonie of Ferus in this place one of their owne preachers Poenitentia ex solo timore poenae proveniens non diu durat quae autem ex amore justitiae oritur haec perseverat Repentance proceeding only from the feare of punishment cannot endure long but that which springeth of the love of righteousnes the same persevereth So the Apostle saith that feare hath painfulnes and he that feareth is not perfect in love 1. Ioh. 4.18 6. Places of Morall use 1. Observ. God can arme his smallest creatures against the wicked Vers. 2. I Will smite all thy countrie with frogs The Lord can arme his smallest creatures to take revenge of the wicked as he with the sand keepeth in the sea Ierem. 5.22 so with his smallest armies he can checke and daunt the haughtie spirit of Tyrants as here Pharaoh is punished with frogs therefore feare ye not me saith the Lord Iere. 5.22 This should make us to stand in awe feare of God whose armies are alwayes readie to punish the disobedient Ferus 2. Observ. To pray for our enemies Vers. 8. WHat time I shall pray for thee Moses by this example teacheth us to pray for our enemies according to Christs rule Matth. 5. So S. Paul would have prayer supplication made for Princes 1. Tim. 2.2 even then Nero that beastly Tyrant was Emperour If it bee objected that Pharaoh sinned unto death and therefore Moses should not have prayed for him as the Apostle teacheth that such sinners are not to be prayed for 1. Ioh. 5.16 The answere is first that though Moses saw that Pharaohs heart was hardned yet he did not know whether the same might be mollified afterward Secondly he prayeth not for everlasting salvation but onely for a temporall blessing Thirdly and not so much for Pharaoh as because it should be a benefit to the whole land Simler 3. Observ. The Devils power nor his ministers is to be feared Vers. 18. THey assaied to bring forth lice but they could not Therefore not the Devill but God is to bee feared for the Devill hath no power unlesse God permit to invade man or beast he could not runne upon the uncleane swine till Christ had given leave Perer. If the Devill be not to be feared much lesse his ministers as Sorcerers Conjurers Witches God bridleth both them and their master that without the will of our heavenly father he cannot touch a haire of our head 4. Observ. God will not have his servants tempted above their strength AGaine whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses in working of wonders the Lord will not trie them beyond their strength but at the length confoundeth the Sorcerers lest his servants might have stumbled and fell Perer. as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able 1. Cor. 10.13 CHAP. IX 1. The Argument and method IN this Chapter three other plagues are described the fift of the murrane of cattell to vers 8. the sixt of the botches and sores to vers 13 the seventh of the thunder haile and lightning to the end of the Chapter In the first part containing a description of the first plague we have first the denouncing of the plague with the occasion thereof if Pharaoh refuse to let Israel goe vers 1.2 the manner thereof vers 3. the limitation thereof the Israelites are exempted vers 4. the time is appointed vers 5. Secondly the execution followeth vers 6.3 The events are two Pharaoh sendeth to see how it fared with the Israelites cattell and his heart is hardned vers 7. In the second part containing the sixth plague there is the commandement of God to Moses and Aaron prescribing the signe of the plague in taking the ashes vers 8. and the effect vers 9. secondly the execution vers 10. thirdly the events which are two the plague of biles overtaketh the Sorcerers themselves vers 11. yet Pharaohs heart is hardned vers 12. In the third part where the seventh plague is described there is 1. The commandement of God to denounce the plague in which denuntiation wee have first the occasion of this plague Pharaohs refusall to let the people go vers 13. then a description of the plague in generall vers 14. and the end why God had not consumed them with the pestilence and other plagues that God might shew his power vers 15.16 then a particular designing of the plague vers 18. with advice and counsell given how to scape the plague vers 19. and the successe of that counsell vers 20.21 2. The execution followeth where God commanded Moses vers 22. Moses obeyeth vers 23. the effect followeth set forth by way of comparison vers 24. 3. The events are these first what hurt the haile and storme did vers 25. the preservation of Israel vers 26. the relenting of Pharaoh and his request to Moses vers 27.28 Moses admonition first to Pharaoh vers 29. with a parenthesis what things were smitten with the tempest what not vers 31. Moses prayer with the effect vers 33. the hardning of Pharaohs heart vers 34.35 2. The Argument and Method Vers. 3. VPon the cattell the sheepe with a very great plague I. better than upon the cattel sheepe shall
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 as to
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
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 in expedition
forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God By all these
Priests of the Philistims thus say Wherefore harden yee your hearts as the Egyptians and Pharaoh hardned their hearts when he wrought wonderfully among them 1. Sam. 6 6. 6. That the Hebrewes by the remembrance of these great workes should bee kept in obedience to the law of God as it is therefore set before the ten Commandements Exod. â—0 2 7. That the just confusion and subversion of the Egyptians might bee made manifest to all men that hardned their hearts notwithstanding such grievous plagues Perer. QUEST XXXII Who were exempted from the plagues of Egypt FUrther it will be inquired who were exempted from these plagues in Egypt whether they were generally upon all 1. It is certaine that all the Israelites that dwelt in the land of Goshen were exempted wherein three things are to be considered first that although this exception and reservation bee expressed only in five plagues as in the swarmes of noisome flies and beasts chap. 8.23 in the murrane of the cattell chap. 9.7 in the haile chap 9.26 the thicke darknesse chap. 20.23 and in the destruction of the first borne chap. 12.23 Yet by the same analogy it is to be understood that the Israelites were also freed from â—he rest of the plagues Secondly mention is first made of this privilege in the fourth plague when the Sorcerers were hindred from working for this cause that whereas before they tried their skill in their counterfeit signes in the land of Goshen for in all Egypt the plagues overspread and from thence it is like that they had the water which they turned into bloud now it is insinuated that they had no longer power to doe any such thing no not in the land of Goshen as they had before Thirdly not onely the persons of the people of Israel were free as Exod. 12.23 from the death of the first borne but even their cattell chap. 9.7 and their ground the land of Goshen where they dwelt chap. 8.22 2. Another sort is likely also to have beene exempted from these plagues namely such strangers as sojourned of other nations in Egypt for the story runneth upon the Egyptians that they were plagued because they only were guilty of the wrong done to the Lords people the other that were not accessary might either withdraw themselves out of Egypt seeing the hand of God so heavy upon them or they might through the mercy of God be spared 3. Whereas these plagues did most of all light upon Pharaoh and next upon the Ministers and Officers of his Kingdome as the chiefe authors of the affliction of the Israelites and then generally upon all the common sort of people who executed the Kings cruell edict for the drowning of the Hebrewes children Exod. 2.23 yet wee are to thinke that although in other generall plagues which came upon Israel many righteous persons did suffer in the calamity of the City as in the destruction of Jerusalem and the Babylonian captivity yet that in these universall plagues they that feared God of the Egyptians were spared as is expresly mentioned in the seventh plague that they which feared the word of the Lord among the servants of Pharaoh were delivered from it chap. 9.20 that hereby it might appeare that the Egyptians were punished for their cruelty towards the Lords people Perer. QUEST XXXIII Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues BUt it is more doubted of the Egyptians which dwelt among the Israelites in the land of Goshen for they were mingled together as is evident chap 3.22 whether they were freed from these generall plagues 1. Thostatus thinketh thaâ— they also tasted of all the plagues as well as the rest of Egypt because their hatred was no lesse towards the Lords people But in some plagues as in the fourth of the swarmes and in the seventh of the haile it is affirmed that there were none in the land of Goshen If the Country were freed then the inhabitans also and though these Egyptians that cohabited were haters of them also yet the Lord might spare them for his peoples sake because some plagues should also have touched the Israelites if they had fallen upon their neighbours as the haile and lightning 2. Augustine thinketh that the Egyptians inhabiting Goshen were free from all the plagues but the last upon the first borne because this was upon their persons the other upon the ground it selfe wherein Goshen was privileged quaest 44. in Exod. But this is not like neither for in the fifth plague only the cattell and beasts of Israel are preserved from the murrane chap. 9.4 the beasts of the Egyptians though dwelling among Israel cannot bee said to bee the cattell of Israel 3 Wherefore this distinction and difference must bee made that all those plagues which might be inflicted upon the persons or substance of the Egyptians without any damage or annoyance to the Israelites among whom they dwelt did as well fall upon them as other Egyptians as such plagues as their persons were smitten with as the sixth of botches and sores and the tenth of the first borne as also which fell upon their cattell as the fifth plague likewise the ninth plague of darknesse come upon the Egyptians also who as it is observed Wisdome 18.1 did heare the Israelites but saw them not even the Egyptians which were neighbours to the Israelites felt of that plague also But from the other plagues which were an annoyance to the ground it selfe and to all the inhabitans even the Egyptians also were freed that cohabited with them as from the plague of waters turned into bloud for herein the Egyptians there dwelling could not be punished but the harme would likewise redound to the Israelites such were the plagues of the frogs lice swarmes haile grashoppers which were noisome to all the inhabitants where they fell and in some of these plagues it is expressed directly that the land of Goshen was free as chap. 8.22 in the 4. plague of the swarmes and in the 7. of the haile chap. 9.26 QUEST XXXIV Of the diversity in the manner of the plagues THe last of these generall considerations is both of the divers manner of inflicting these plagues and of Pharaohs divers behaviour that is for the diversity of the plagues some of them were sent upon their persons as the 6.9 and 10. some upon their cattell as the fifth some upon their fruits as the seventh some upon the water and the earth as the rest some continued seven dayes as the first some three as the ninth most of them but one as is shewed before Quest. 29. Some of them are sent without any warning given before as the third plague chap. 8.16 and the sixt chap. 9.8 and the ninth chap. 10.20 Some plagues are expresly mentioned to have beene removed by the prayer of Moses as the second of frogs chap. 8.9 the fourth of swarmes chap. 8.30 the seventh of haile and lightning chap. 9.33 the eight of the
grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said to doe the
like therefore in the same kind of water 2. Neither yet is it like as some Hebrewes thinke as Lyranus saith that beside the rivers and lakes which were changed there were certaine fountaines of water beside from whence they might fetch their water for this is contrary to the text which includeth all pooles of water vers 9. 3. Some admit here a synecdoche that all is taken for the most part and that we need not understand that all the waters in generall were converted Borrh. But the generall speeches of Scripture are not so to be restrained where no cause is 4 Cajetanus thus resolveth that all the waters were not changed at once but first the rivers then the lakes and pooles and standing waters and last of all the waters kept in vessels of stone and of wood vessels of mettall are excepted But what should let why by the power of God to make the wonder greater all the waters should not be changed at once and by these kinds of vessels named all other are signified unlesse it was the manner of the Egyptians to use none other vessels than of stone or wood 5. Iustinus Martyr to whom consenteth Osiander doth thinke that the Sorcerers had this water out of the pits which they digged about the river But it seemeth that these waters were changed also by the generall words and that they laboured in vaine For if the Egyptians could so have helped themselves they needed not to have we â—ried themselves in assaying to drinke of the waters of the river as it is said vers 8. 6. Some thinke that the Sorcerers turned some of the water changed into bloud as it was before and then turned it againe into bloud but this is altogether unlike that they had power to undoe Moses worke or to destroy his miracle 7. Ferus thinketh that it was but water in shew as the conversion of it into bloud was but counterfeit likewise but as the Sorcerers rods were very rods though the conversion of them into serpents were but imaginary so the water here which they used was true water though their worke were counterfeit 8. Thostat and Lyranus thinke that the Devill did minister unto them water brought from some other place out of the land of Egypt but in that the text saith they did the like it must be understood of the waters of Egypt wherein they did like unto Moses 9. Augustine hath two solutions the first that the Sorcerers might stay seven dayes till the waters returned to their first nature and then they shewed their cunning also But it is not like that they stayed so long for then their power should have seemed to be small and Pharaohs heart was hardned before the seven dayes were expired upon this practice of the Sorcerers 10. His other solution is that the Sorcerers tooke this water from the land of Goshen where the Israelites dwelt for there the water was not changed as Iosephus well conjectureth and this is most like so also Iunius Simler But Pererius thinketh that even the waters in the land of Goshen were also turned into bloud and that to the Egyptians they were noisome to the Israelites they were pleasant and sweet as before Contra. Seeing in other plagues the land of Goshen and the Israelites were excepted as in the fourth fifth seventh and ninth plague it is not to be doubted but that they were privileged in the rest and seeing the substance of the water was changed and became very bloud a second miracle must be admitted to make it sweet and pleasant to the Israelites beside this would have extenuated the miracle that it had beene but a deceit if the one could drinke of it and not the other Wherefore it is most like that the waters which the Israelites used were not become bloud but that they had an exemption both from this and from the other plagues QUEST XLI What shift the Egyptians made for water during the continuance of the first plague Vers. 25. ANd seven dayes were fulfilled What shift then did the Egyptians make all this while for drinke 1. Eusebius Câ—sâ—riensis thinketh that this plague of bloudy waters lasted but one day and the space of seven dayes is set betweene the first and the second miracle but if this had beene so the Egyptians if they had wanted water but one day should not so greatly have beene distressed neither needed they to have toiled themselves in digging of wels 2. Iustinus Martyr respon ad quaest Orth. 26. thinketh that the Egyptians dranke of the water of the pits which they digged but it is more like that they digged in vaine for water as Ferus judgeth for neither could the plague sent of God by humane wit or labour be prevented if the Egyptians could thus have helped themselves their distresse necessity had not beene so great 3. Thostatus thinketh that they found water in the pits which they digged not altogether pure neither yet wholly bloudy but yet by the veines and pipes of the earth somewhat refined from the thicke bloudy grossenesse as we see that salt sea water is strained and clensed by putting the same into certaine vessels and with this water the Egyptians necessity so compelling them contented themselves Contra. There is not the like reason of naturall things and supernaturall this turning of water into bloud being supernaturall how is it like that it could by naturall meanes be qualified 4. Therefore I thinke rather that the Egyptians were driven to drinke of the water of the river they had no other shift and therefore it is said vers 18. That they should be weary or labour as the word signifieth to drinke of the river which they needed not to have done if there had beene any other shift And as Philo writeth it is like that many in the space of these seven dayes some died of thirst some were poisoned by the stinking waters so that they lay dead on heapes and the living scarce sufficed to bury them QUEST XLII Whether the raine that fell was turned into bloud as the Latine translator readeth BUt whereas Psalm 78.44 the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translator following them interpreteth imbres that he turned their raine or showers into bloud Augustine here moveth a question how this should be Moses making no mention of raine water and resolveth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well waters that flow from below as that fall from above and so Ianseniâ—â— deriveth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flow together but this doubt will easily be removed if we consult with the originall where the word is nozliâ—â— which signifieth flouds and rivers of Nazal to flow so Vatablus translateth â—ivos Paguin and Montan. fluenta for it is notoriously knowne that in Egypt falleth no raine as Philo testifieth lib. 3. de vita Mosis and Plinie lib. 6. Mela. lib. 3. cap. 9. and so much the Scripture
navy of two mastes of a ship to bring the greater to make a battell ramme and he brought the lesse which he thought meetest for that worke whereupon the Emperour commanded him to bee beaten for disobeying him saying that the Majesty of the Emperour would soone decay if men might obey as they list much more are Gods precepts which are most just and wise and to them can nothing bee added to bee simply obeyed As David saith Thou hast commanded to keepe thy precepts diligently Psal. 119.4 Simler 3. Mor. There is no fleeing from God Vers. 22. PHaraoh returned and went to his house But even in his house also the judgement of God overtooke him there is no fleeing from God as the Prophet saith Though they dâ—g â—nto hell thence shall mine hand take them though they clime up to heaven thence will I bring them downe Amos 9. â— Ferus CHAP. VIII 1. The Argument and Method IN this Chapter three other plagues are described the second of the frogs to vers 1â— the third of the lice to vers 20. the fourth of the swarmes of noisome creatures to vers 36. and accordingly this Chapter consisteth of three parts The first containeth 1. the denuntiation of the plague and the manner thereof both what the plague shall be of frogs vers 2. whence they shall come out of the river the place they shall spread over all Egypt the manner and scrall even into their bedchambers to vers 4. 2. Then followeth the execution vers 5.6 3. The events are three the like practice of the Sorcerers vers 7. the removing of the plague at Moses prayer being importuned by Pharaoh to vers 15. and the hardning of Pharaohs heart vers 16. In the second part shewing the third plague is set downe first the commandement of God to Moses vers 16. Secondly the execution vers 17. Thirdly the event the confession of the Sorcerers acknowledging Gods power vers 20. In the third part containing the fourth plague there is first the denouncing of the plague to Pharaoh wherein is set forth Moses request to Pharaoh for the people of Israel vers 20. then a description of the plague upon his reâ—usall vers 21. with a reservation and exemption of the land where the Israelites were vers 22 23. Secondly the execution followeth vers 24. Thirdly then the events which are three first Pharaoh relenteth to let Israel goe with certaine reservations to vers 28. Secondly the plague is taken away at Moses prayer to vers 32. Lastly Pharaohs heart is againe hardened vers 32. 2. The divers readings Vers. 3. Into the house of thy servants and on thy people B. G. cum caeter and of thy people S. But here the preposition is wanting and into the house of thy people I. that is the meaning but the preposition joyned to the word begâ—mmeca approveth the first reading as the next verse sheweth on thee and on thy people And into thy kneading troughs I.C.G. better than upon thy victuals in store B.L. or on thy paste V. P. or dow A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. misharoth rather signifieth the vessell wherein the dow is kned than the dow it selfe as Exod. 12.34 there is another word joyned with it that signifieth dow which they bound up in their kneding vessels and carried it on their shoulders Vers. 5. Stretch forth thine hand over the streames B.G. C. cum caeter better than Against the streames as Piscator or to worke upon the streames I. to worke is added the preposition ghal is in the end of the verse taken for over or upon cause the frogs to come upon the land of Egypt Vers 9. Take to thee this honour over me I. that is I give thee this honour to appoint the time better than glory herein because of me B. V. or glorie upon me A.P. that is because I am at hand to pray for thee and helpe thee or appoint thou me the time S.L. G. for Phaar signifieth to glory or boast and in hithpael to take unto one glory so Iudg. 7.2 Vers. 13 Out of the courtyards I. or courts A.V.C. out of the villages L.S.P.G. chatzer signifieth both a village a towne without walles Levit. 25 31. and a court or court-yard as 1. King 7.4 here the latter rather and so by degrees the frogs went away first out of their houses then out of their yards and courts and enclosed grounds and last of all out of their open fields and champion grounds Vers. 21. Mingled swarmes I. V. A. not only of noisome flies but of other venomous beasts as Scorpions Vipers V. C all kindes of beasts P. rather than swarmes of flies B.G.L. or dog flies G. ghereb signifieth any mixture of divers things as Exod. 12.38 it is taken for a mixture of divers sorts of people Vers. 22. I will separate the land of Goshen V.A.P.C. that is except I. better than cause to be wonderfull B.G.L.G. Phalah with he signifieth to separate so it is taken chap. 8.4 as may appeare by the construction of the preposition ben betweene but with aleph it signifieth to be wonderfull Vers. 23. I will make a deliverance or redemption G.V.A.P.C. I will set a signe of redemption betweene c. I. The sense of the words signe is not in the originall better than I will put a division betweene c. L.G.B. Phadah signifieth to redeeme Vers. 29. Let not Pharaoh mocke any longer I. deceive lie caeter hatal signifieth both the first is here more proper because Pharaoh mocked rather than lied for a lie proceedeth from an intention to deceive But Pharaoh when he promised to let the people goe seemeth so to have intended but that his heart returned afterward to be hardened 3. The explanation of difficult questions QUEST I. What kinde of frogs the second plague brought upon Egypt Vers. 2. I Will smite all thy coasts with frogs 1. The Hebrewes take Zephardghim which here signifieth frogges for a certaine kinde of fish that come out of Nilus and devoured men but here is no mention made that these Zephardghim should devoure or kill men but onely annoy them even in their houses and pastries they had heard of the Crocodile of Nilus that useth to destroy men and so framed their fable according to that report Pellican 2. Plinie writeth of two sorts of frogges beside the common sort that liveth in the waters one is called Rubetae because they keepe among bushes and briers upon the land which are the greatest among other and venomous strange vertues are given to this kinde that being brought into an assemblie of people there followeth a generall silence the bone thereof being cast into seething water cooleth it presently it allayeth the rage of dogs Plin. lib. 32.5 The other sort is called Calamitae because it keepeth among the flags and reedes it is little and greene and crieth not if an oxe chance to eat it he swelleth presently the flesh thereof applied to the eyes
did deliver them from the plague of flies as Plinie sheweth how the Eleans did worship their god Mâ—iagrâ—â—â— for chasing away the flies which brought the pestilence as the Egyptians did honour the bird Ibis that devoured serpents likewise the same Author reporteth that in the Olympian games they used to sacrifice a Bull to the Idoll Myiades and the clouds of flies presently vanished Perer. Iunius also alleageth out of Nazianzen that this Idoll was made in the forme of a flie 3. Hierome also saith that the Iewes in derision of the god of the Philistims did give the same name to the Prince and chiefe of the devils Perer. QUEST XXV Whether the land of Goshen were exempted from the former plagues Vers. 22. BVt the land of Goshen will I separate 1. This immunitie of Israel from the plagues and the differences made betweene them and the Egyptians no doubt was seene in the former plagues Iosephus Iun. for otherwise if the people of God had beene in like manner afflicted they would have murmured against Moses 2. And this separation the Lord made betweene them both to shew the watchfull care which hee had over his people as also to increase the griefe and sorrow of the Egyptians that beheld how the Israelites were spared while they were plagued Ferus 3. This exemption is now first of all mentioned because Pharaoh did not know it before now Simler As also because the sorcerers before had no place to trie their sophistrie but in the land of Goshen mention is made of this exemption to shew that the Magicians were excluded from working their feates there as they did before Iun. QUEST XXVI VVhat were the thinges that were an abomination to the Egyptians Vers. 26. FOr then should we offer unto the Lord that which is an abomination to the Egyptians c. or the abomination of the Egyptians 1. Some understand in the first the idolatrous sacrifices of the Egyptians which were an abominaâ—ion unto God for the heathen offered uncleane beastes as an Hog to Ceres a Goose to Venus an Asse to Priapus a Dog to Diana a Horse to Phoebus Perer. Then their meaning is if we sacrifice in Egypt if we doe it after their rites and fashions we shall be an abomination to Iehovah Ferus But seeing the same word the abomination of the Egyptians in the next clause is taken for that which is an abomination to the Egyptians it seemeth so to be taken here also 2. Rupertus will not have this understood of any externall sacrifice for as the Prophet Ieremie saith the Lord gave them no charge when he brought them out of Egypt concerning any sacrifice Ier. 7.23 And therefore he understandeth it of the inward vertues of the minde as of righteousnes piety humilitie which they should sacrifice to God being things hated and despised of the Egyptians But it is evident that Moses speaketh of an externall sacrifice which they should offer before the eyes of the Egyptians And indeed God had said hitherto nothing to Moses all this while what they should sacrifice but he had received it by traditions from the fathers what sacrifices were to be offered and from Abrahams example who offered cleane beasts Gen. 15. an Heifer a Goate a Ramme Perer. Or rather the Prophet here speaketh by way of comparison that they were not the externall rites and sacrifices which the Lord so much required at their hands as feare and obedience as Gen. 32.28 the Angell saith to Iacob that he should no more be called Iacob that is not onely or chiefly but â—srael Iun. 3. Therefore the meaning is this that whereas the Egyptians adored sheep and bullocks as they worshipped a certaine pide bull called Apis the Israelites could not offer any of these things in Egypt because the Egyptians would never have endured it Iun. Borrh. Ferus QUEST XXVII Whether Moses were ignorant what kindes of beastes they should sacrifice unto God in the desert BUt it will be demaunded how Moses did know what sacrifices they should offer unto God seeing he had yet spoken nothing thereof unto him 1. I neither thinke that Moses was altogether ignorant thereof therefore as is shewed in the question before he referreth the text to the inward and spirituall sacrifices 2. Neither with Pererius that Moses had any speciall revelation what they should sacrifice so hee confesseth himselfe cap. 10.27 that he knew not wherewith to serve the Lord before they came thither 3. Neither yet with Iunius that Moses speaketh here doubtfully inserting into the text the word Fortassis it may be we shall sacrifice for Moses was not ignorant of the kindes of beasts in generall which he had learned from the example of the fathers which were to be sacrificed unto Iehovah all which kinds which were but three bullockes sheepe and goates the Egyptians counted a thing abominable to kill either to eate or to sacrifice 4. Therefore whereas Moses saith Neither doe wee know wherewith wee shall serve the Lord till wee come thither cap. 10.27 he speaketh of the particular kind as of bullockes goates and sheepe and of the number for that they were to sacrifice of their cleane cattell in generall he certainelie knew as he saith in the same place Our cattell shall goe with vs for thereof must wee take to serve the Lord our God 4. Places of Doctrine 1. Doct. What manner of knowledge the wicked have of God Vers. 11. THat thou maist know that there is none like unto the Lord. The wicked have a certaine knowledge of God but not like unto the godly they may bee said to know and not to know for they are forced will they nill they to confesse there is a God but this knowledge maketh them but inexcusable it helpeth not them unto salvation Simler As the Apostle sheweth that the knowledge which the Gentiles had of God tended but to make them without excuse Rom. 2.20 2. Doct. No man can mollifie his owne heart Vers. 15. WHen Pharaoh saw that he had rest given him he hardned his heart Pharaoh neither by plagues nor yet by blessings can be wonne whereby we see that such is the naturall pravitie and evilnesse of mans heart that unlesse the Lord doe mollifie it it will never be brought under in obedience Piscat As our Saviour saith that none can come unto him unlesse his Father draw him Ioh. 6. 3. Doct. God must be worshipped as himselfe hath prescribed Vers. 26. THen we should offer unto the Lord God the abomination Moses here sheweth that they were not to sacrifice unto God in any other manner than he himselfe had prescribed for as God onely is to worshipped so he onely is to prescribe how he will be worshipped Ferus Therefore all will worship is here condemned as the Apostle calleth it Collos. 2.23 God will not be worshipped according to the fancies of men 5. Places of controversie 1. Conf. Against diffidence or doubtfulnesse in prayer Vers. 9. TAke to thee this honour over
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his 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 he giveth three
therefore neither fetches nor barley and a middle sort betweene wheate and barley 2. Now in that the barley was smitten and not the wheate and rie the reason is given because the one was cared and the other was hid the word is aphiloth obscure not hid in the hose as Pellican but hid in the ground Iun. 3. the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine serotina because the wheates and ries were late sowne but it is not like that wheat and rie were sowne after their barley which sooner commeth up and is sooner ripe but though they were sowne together yet the barley lieth not so long hid in the ground as the wheate and rie the reason then of this difference was the barley was growne of good length out of the ground and so was blasted and smitten the other not yet appearing out of the tilth but lying hid 4. But with us the use is contrarie for our wheate and rie which wee call winter corne are out of the ground before the barley is sowne Some thinke that the Egyptians doe sow all their graine together in the slime and soile that Nilus leaveth behinde about the Autumne and then plow it in November and sow it againe in Aprill Borrh. in cap. 7. but that is not like for both the moistnes of the ground after the overflowing of Nâ—lus and the warmth of the aire which in winter time in Egypt is temperate would have brought forth the wheate and rie sooner that it could not have lien so long hid as toward the spring when it is supposed this tempest of haile came And againe the use of husbandmen is not first to sow their ground and then to plow it but first they make it plaine and readie and then cast in their seede as the Prophet sheweth Esay 28.25 Therefore it seemeth more like that the Egyptians sow no corne at all but toward the spring as the like use is in some parts of England as in Cumberland as I have been informed where they sow not their wheate and rie before winter as in other countries but toward the rising of the yeere and so all these kindes being sowne much about one time the barley might sooner appeare above the ground 5. Now by this it may be conjectured at what time of the yeere these plagues came the corne doth begin to eare but toward the spring when all things as it were revive and begin to flourish But the spring in those countries is forwarder then it is with us for they had ripe corne in mid March when they kept the Passeover this plague then of haile might be sent about the end of Februarie and so all the rest within the compasse of a moneth or in a very short time as is shewed before quest 29. in cap. 7. 4. Places of doctrine 1. Doct. The pestilence is sent of God Vers. 3. BEhold the hand of the Lord is upon the flocke This sheweth that the plague and pestilence commeth not by chance nor by naturall meanes onely but it is sent of God so the Prophet saith Shall there be evill in the citie and the Lord hath not done it Amos 3.6 Ferus 2. Doct. Why the Lord suffereth the wicked and is patient to them ward Vers. 16. THerefore have I kept thee The Lord useth great patience and longanimitie toward the wicked and obstinate as heere to ward Pharaoh which the Lord doth for divers ends 1. Hereby it appeareth how great an evil the hardnes of the heart is which can neither be wonne by benefits nor yet mollified by punishments 2. That the wicked and impenitent may bee inexcusable having so long a time of repentance given them 3. That Gods goodnesse mercie might appeare in suffering so long the vesses of his wrath 4. That God thereby may have occasion to shew his judgements in the world and to set forth his glorie which is the reason here touched why the Lord spared Pharaoh Perer. 3. disput in cap. 9. 3. Doct. How the Lord punisheth sinne with sinne Vers. 12. THe Lord hardned the heart of Pharaoh Thus God in his justice doth punish sin with sin Pharaohs former obstinacie and hardnes of heart is punished with a greater measure and degree of obstinacie Piscator So Saul was punished with desertion and being left unto himselfe after he had committed most grievous sinnes of hypocrisie presumption disobedience crueltie Thus the Lord punished the Gentiles by giving them over to their hearts lusts Rom. 1 2â— The hardning then of the heart as it is evill proceedeth of man as it is a punishment it is disposed and inflicted of God 4. Doct. Of the force of the law of nature Vers. 27. PHaraoh said I have now sinned Heere wee see the force of the law of nature which informeth Pharaohs conscience that he had sinned and done amisse So the Apostle teacheth That the Gentiles did shew the effect of the law written in their hearts their consciences bearing witnes and their thoughts accusing one another or excusing Rom. 2.15 Hence also it is evident how the Law differeth from the Gospell the Law worketh terror and revealeth sinne but the Gospell worketh comfort in the remission and forgivenes of sinne Borrh. 5. Places of confutation 1. Conf. That God hardneth the heart otherwise than by permission Vers. 12. THe Lord hardned the heart of Pharaoh Bellarmine and generally the Romanists do hold that God doth no otherwise blind the mind and harden the heart than permittendo deserendo by permission onely and desertion or forsaking negativè non positivè negatively only not positively that is by denying and withholding his grace not by acting or doing any thing lib. 2. de amission gratia cap. 14. obser 4. But this text evidently doth convince him The Lord is here said to harden Pharaohs heart which sheweth an action in God not a connivence or permission only And three waies God is an agent in hardning of mans heart and yet he is free from all touch or suspition of evill 1. God is to be considered as the Creator of all from whom both the righteous and unrighteous receive al their naturall powers faculties whereby they live move worke or doe any thing In him we move live and have our being Act. 17.28 So Augustine saith Non peccati cujusquam author est deus sed naturae creator God is not the author of any sin but the Creator of nature which when it had power not to offend yet trespassed of it owne accord 2. Though the Lord willeth not sinne to bee done neither approoveth it when it is done yet he doth order and disposeth it being done and directeth it to such ende as himselfe pleaseth so it is said in the Psalme Whatsoever it pleased God that did hee in heaven and in earth Psal. 13 5.6 God would never suffer sin to be committed in the world but that be knoweth how to turne it to good as here he useth Pharaohs hardnes 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 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 vers 15. 3
Pharaoh to vers 9. then a conclusion of the whole historie of these plagues 1. In the continuation there is set forth first the Lords speech with Moses both revealing unto him that one plague was behind vers 1. and repeating the first promise of inriching the Israelites by the Egyptians vers 2. where Moses inserteth the reason why this should bee effected because both the people in generall and Moses specially should bee gratious in the sight of Pharaoh and his people vers 3. And all this the Lord spake unto Moses before his last entrance to Pharaoh for after that hee saw not his face Then followeth the speech that Moses had with Pharaoh vers 4. to vers 9. where Moses in the name of God foretelleth first the last plague of the death of the first borne expressing the time about midnight and of whom the destruction shall bee of all the first borne of men from the highest to the lowest and of beasts and by whom The Lord shall goe out c. vers 4.5 Secondly the events are three first the lamentation and sorrow of the Egyptians vers 6. then the privilege and immunitie of the Israelites vers 7. and the entreatie and supplication of the Egyptians to Moses to be gone with his people vers 8. 2. In the conclusion of this historie there is first a repetition of that which God foretold Moses that Pharaoh would not heare him with the end thereof that Gods wonders might bee multiplied in Egypt vers 9. then the declaration of Moses obedience vers 10. and of the event that Pharaohs heart was hardned as the Lord had said and of the effects and fruits thereof the not letting of the people goe vers 10. 2. The divers readings Vers. 1. When he sendeth you away he will at once speedily drive you hence I. altogether drive you hence G.S.V. or at once drive you hence G But this expresseth not the emphasis of the Hebrew phrase in driving drive you out that is speedily when he shall let you go quite he shall utterly drive you hence B. but the word Calah altogether belongeth to the latter clause as may appeare by the distinction Vers. 2. That every man require of his companion A. P. or neighbour L. S. V. B. G. rather than friend I. the word reaâ— signifieth both but because the Egyptians were neighbours rather than friends and an other word is used chap. 3.22 shechenoth which signifieth a neighbour or neere dweller I preferre the first Vers. 3. Also the man Moses was very great A. P. C. S. V. I. better than Moses was a very great man L.B. for the word ish man is set before Moses or also Moses was very great G. for here man is altogether omitted Vers. 5. From the first borne of Pharaoh that should sit upon his throne I.C. rather than which sitteth upon his throne cater for he was the heire onely of the Kingdome he did not yet sit upon the throne Pharaoh bâ—ing living the word is iosheb sitting a participle of the present tense which hath also the signification of the future as Gen. 19.14 Lot spake to his sonnes in law which were marrying his daughters that is were to marrie them 3. The explanation of difficult questions QUEST I. When the Lord spake these words to Moses Vers. 1. NOw the Lord had said to Moses yet will I bring c. 1. Some referre this to the first vision which Moses saw in the bush but that cannot be for when the Lord thus spake to Moses nine plagues were past and there was but one to come 2. Neither did the Lord thus speake to Moses after he was come out from Pharaoh for after that he saw Pharaohs face no more chap. 10.29 and yet here vers 8. it is said he went from Pharaoh very angry 3. Therefore the message which Moses delivereth in this Chapter to Pharaoh concerning the destruction of the first borne was done at his last appearing before Pharaoh when he sent for him after the darknesse and immediatly before his going to Pharaoh the Lord thus said to Moses Iunius QUEST II. Why the overthrow of Pharaoh in the red sea was counted none of the plagues I Will bring one plague more c. 1. Thus the Lord doth all things in number weight and measure the Lord sendeth tenne plagues upon Egypt not fewer because he would shew his power nor more for these were sufficient Ferus 2. Beside this last plague of the first borne there followed the overthrow of Pharaoh and his host in the red sea but this is counted none of the plagues of Egypt because it was done after the Israelites were gone out of Egypt Simler As also these plagues were not a finall destruction of the Egyptians as the other was but probations and temptations Pellican Of the tenth plague QUEST III. Whether God used the ministry of good or bad Angels in the slaughter of the first borne Vers. 4. ABout midnight will I goe out into the middest of Egypt That God was the author of this plague in the slaughter of the first borne it is no question but the doubt is whether the Angels good or bad were the Lords ministers in it 1. In this life it is certaine that God sometime useth the good Angels to punish the wicked as in the destruction of Sodome and the evill Angels some time to chastise his owne children as Satan tempted and afflicted Iob. 2. In the next world who shall be the ministers of the torments in hell it is not so certaine Pererius thinketh that the evill Angels shall be the executioners of those torments because of that text goe into everlasting fire which is prepared for the devill and his Angels But the contrarie rather may bee inferred out of this text that because the Devill and his Angels also are ordained for torment it seemeth that he shall not be a tormenter of others who is to be tormented himselfe Therefore it is rather to be thought that seeing the chiefe use of the ministrie of Angels is for the benefit and comfort of the elect in this world till they be gathered together in the Kingdome of God Heb. 1.14 that in the next world there shall not be such imployment of the ministring spirits especially of the reprobate Angels And how the torments of hell shall be continued the Prophet Isay sheweth Tophet is prepared of old c. the burning thereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it chap. 30.33 The Lord of himselfe by his owne power in shewing the severitie of his justice shall hold the wicked in everlasting torment 3. But concerning this judgement in smiting the first borne some thinke that the evill Angels were used in this service Thostatus Lyran. Because it is said Psalm 78.49 Hee cast upon them the fiercenesse of his wrath by sending of evill Angels But this place is answered before quest 30. in chap. 7. that either
herein they were judged that is declared to bee vaine because they were not able to defend their worshippers Iun. 5. And because the Egyptians worshipped certaine beasts above the rest as Apis or Serapis which was a pide Oxe that kinde was specially punished Perer. As the last sense but one is very agreeable so I thinke that beside some notable accident befell the Egyptian gods and Idols as there did unto Dagon the Philistims Idoll in the presence of the Arke QUEST X. How the Israelites escaped this destruction of the first borne NOw the Israelites though they were intermingled with the Hebrewes were exempt and freed from this judgement after this manner 1. They were commanded to strike off the bloud of the Lambe upon the two side posts whereupon the doore hanged and upon the upper doore post because in this it was more conspicuous and in sight and in the other rather than upon the doore which was moveable and sometime open and sometime shut 2. This bloud was a signe not so much for the Angell to passe by their houses for the Angell could have told in whose houses the paschall Lambe was killed without seeing of the bloud but it was a signe to the Hebrewes both presently to confirme them in the hope of their deliverance and to be a type and figure of the bloud of the Messiah the onely unspotted Lambe by whose bloud sprinkled on the posts of our hearts by faith wee are saved from everlasting destruction 3. Now whereas some of the Israelites were so poore and few that they were not sufficient for the eating of a Lambe they joyned themselves to other families and returned not unto their owne houses that night and so their houses where no Lambe was killed were not sprinkled and marked with bloud they stood emptie that night and such Hebrewes as sojourned in the Egyptians houses left their houses and went to the houses of the Hebrewes for it is not like that the Egyptians would have suffered any Hebrew to kill a Lambe in their houses which thing they counted an abomination Perer. QUEST XI The mysticall application of this last plague upon the first borne FOr the mysticall application of this last plague 1. Origen by the first borne of the Egyptians that are slaine understandeth the devill and his angels the principalities of this world whom Christ subdued at his comming likewise Heretikes and inventers of strange doctrines which are overcome by the truth 2. Augustine maketh a resemblance betweene this tenth plague and the tenth Commandement For as they which cover their neighbours goods doe desire them to inrich their heires and posteritie so the Lord doth punish their covetousnesse and oppression in their heires and first borne 3. Rupertus by the first borne of Egypt understandeth the originall sinne of the world which is taken away by the death and passion of Christ. 4. But leaving mens uncertaine and inconstant fansies which are as divers as the heads where they are forged the Scripture thus applieth this signe of the Passeover that we are by the sprinkling of the bloud of Christ delivered from eternall death as the Israelites were by the bloud of the Lambe from a temporall and that as onely those houses were exempted that were marked with the bloud of the Lambe so onely in the Church is salvation to be found where the bloud of Christ is apprehended by faith Simler QUEST XII Of the generall application of these tenne plagues NOw for the generall application of all these tenne plagues of the Egyptians 1. We have seene before how Augustine forceth a kind of resemblance and comparison betweene the tenne plagues oâ— Egypt and the tenne transgressions of the tenne Commandements as the turning of the water into bloud he would have to signifie the corrupting of the true worship of God with the inventions of flesh and bloud by the frogges the blasphemies of the heathen against the name of God the plague of the liâ—e signifie such as have a gnawing and restlesse conscience as the Sabbath betokeneth the rest of the minde And so in the rest But by these we may judge that these allegories are but the superfluitie of mens wits and as every mans conceit is so he findeth an allegorie 2. Yet Ferus application is more apt who by these ten plagues setteth forth the ten torments and paines of hell 1. There water shall bee turned into bloud all things shall bee turned to the destruction of the ungodly 2. Their frogges are horror of conscience 3. Their lice a restlesse and unquiet minde 4. By the flies is signified that they shall be destitute of all helpe 5. By the murrane of beasts the perpetuall punishment of their bodies 6. By the boiles the anguish of minde 7. By the haile continuall terror 8. By the Locusts the want of every good thing 9. By the darknesse their depriving of the favour of God 10. And everlasting death by the death of the first borne But neither is this allegoricall application simply to be approved for how can any man number the plagues of hell which are endlesse infinit and without number and to make the comparison hold hee is constrained to inculcate the same thing twice or thrice 3. Wherefore somewhat to content them which delight in such curious applications these ten plagues which the Egyptians indured may seeme to decipher those ten mercies principall benefits which God vouchsafed unto the Israelites being delivered out of Egypt 1. As one had water turned into bloud so the other was blessed in their water they received it out of the rock and whereas it was bitter it became sweet Exod. 17. 2. As they had their rivers and fields crawling full of frogges so the other saw the red Sea full of the Egyptians bodies floting in the water and rose up upon the land 3. Their dust was turned into lice and the Israelites had Manna that â—ay in stead of dust upon the ground 4. They had swarmes of noysome flies and serpents the other were healed from the biting of serpents 5. And as the Egyptians lost their cattell by the murrane so the other were increased and inriched with the cattell of their enemies as from the Midianites onely they â—ooke 675000. sheepe 72000 beeves 61000. asses Numb 31 32 33 34. 6. In stead of the Egyptians soreâ— and botches their feet swelled not in all their journey 7. They were terrified with lightning and thunder the other received the law in thunder and lightning in mount Sinai 8. For the Egyptians Locusts the Israelites had quailes 9. In stead of darknesse they had a piller of fire to guide them in the night and Gods glorious presence in the Tabernacle 10. And as they were punished with the death of their first borne so the first borne of Israel are made holy and consecrate unto God Exod. 13. Vers. 10. The Lord hardned Pharaohs heart For the evident and full discussing of this question how the Lord is said to harden mans
heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make 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 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 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 intended no evill or
hurt to their father but it so fell out The wicked are said to hate their owne soules and to procure unto themselves eternall death whereas simply they hate not their soules neither would be damned but upon their committing of sinne it so falleth out that their soules perish by their meanes as if they hated them unruly patients that will not obey their Physitians whereupon followeth death are said â—o seeke their owne death and yet they desire to live but upon their unruly and disordered behaviour death followeth So God is said to harden Pharaohs heart by the like figurative speech because the hardning of their heart ensueth upon the abuse of those things which God intendeth not to that end but they pervert them to their owne hurt Ex Perer. All this may safely bee received and acknowledged and yet somewhat more is to be added as shall afterward appeare QUEST XXIII How diversly in Scripture these termes of blinding and hardning are taken BUt by the way this word to blind to harden though it signifie an action proceeding from him that hardneth yet is it not alwayes so taken therefore we shall find that foure wayes in Scripture a thing is said to blinde and consequently to harden 1. Giftes are said to blind the â—â—es Deut. 16. Not that they being a dead thing can corrupt the judgement but mans corrupt heart taketh occasion and is thereby enticed to pervert justice 2. The Devill is said to blinde the mindes of the wicked â— Cor. 4.4 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blind the eyes Esay 6.10 and to harden Pharaohs heart gifts doe blinde occasionaliter by way of occasion the malice of mans heart blindeth meritâ—â—â—â— by way of desert and meritoriously because it deserveth to be further blinded and hardned the Devill blindeth incitando by inciting and provoking unto sinne And God as is before shewed by withdrawing his grace and inflicting the punishment of induration upon them QUEST XXIV How divers wayes the Lord forsaketh those which are hardned FUrther God is said to harden mans hart in his diverse leaving and forsaking of them 1. Hee suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1 24. he gave them up to their hearts lusts 2. He giveth them ease abundance prosperity whereby they are intangled therefore the Prophet prayeth Give me not riches lest I be full and forget thee Prov. 3. 3. He denieth them the benefit of wholsome corrections and afflictions whereby they should learne to know themselves as the Apostle saith the Lord receiveth no child whom hee doth not chastise 4 God forbiddeth his servants to pray for such and so they want the benefit of their prayers as Ieremie is forbidden to pray for the people chap. 7.16 5. God in his justice depriveth them of such as should travell for their soules and bring them unto God as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them Acts 13. 6. God taketh away from them the preaching and knowledge of his word as the Lord threatneth by his Prophet Amos to send upon them a famine not of bread or water but of hearing his word Amos 8.11 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers as â—eboboâ—â— was by his young men 8. And the more strongly to delude them the Lord permitteth sometimes false Prophets to shew signes and wonders 〈◊〉 the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2. Thes. 2.9 9. The Lord permitteth Satan to invade them and to worke upon them at his pleasure as the evill spirit was sent of the Lord upon Saul and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes whereby they should be defended against the assaults of Satan as the Lord threatneth to doe to his unfruitfull vineyard I will take away the hedge thereof and it shall be â—aten up I will breake downe the wall thereof and it shall be troden downe Isai. 5.4 11. But the Lord doth not thus forsake any till they have first forsaken God as Chrysostome saith Quod autem Deus non derelinquat nos nisi fuerit à nobis derelictus apertè ostendit Isaias That God forsaketh not us till wee have forsaken him I say sheweth chap. 59.2 Your iniquities have separated betweene you and your God Ex Perer. QUEST XXV God hardneth otherwise than by foreseeing BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius there are three other which I will briefly set downe first some thinke that this in that God is said to harden Pharaohs heart is to be understood of Gods prescience that he is said to harden it because he foresaw it should be hardned by their owne malice This seemeth sometime to be the opinion of Augustine in that God is said to harden Pharaohs heart Non ad operationem Dei sed ad prascientiam pertinere monstratur it is shewed to appertaine not to Gods operation or working but to his prescience But this cannot bâ— the meaning for by this reason whereas God foreseeth all the sinnes of men which are committed in the world God might be said himselfe to kill steale doe wrong because he foreseeth that such things shall be done in the world QUEST XXVI Whether God may be said to doe those things which he disposeth of to a good end SEcondly God may be said to harden Pharaohs heart because he disposeth thereof and directeth it to such an end as he himselfe propounded because thereby the Lord did take occasion to worke his miracles as he saith to Moses I have hardned Pharaohs heart that I might worke these my miracles Exod. 10.1 So as God ordained the end he may be said also in some sort to doe those things which helpe unto that end as Act. 2.23 Christ is said to bee delivered by the determinate councell of God yet was hee betrayed and delivered by Iudas whose act is said in some respect to be the Lords because God disposed of it to effect and accomplish his glorious councell in redeeming the world by the death of his Sonne But neither can this be safely affirmed that the Lord should bee said to doe those things which hee ordereth and disposeth for God so disposed of that spirituall combate which S. Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficienâ— for thee my power is made perfect through weakenesse yet God was not the worker of that temptation but the Apostle imputeth it to Satan 2. Cor. 12.7 And like as in the creation God made 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 desperate state it shall
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 together to take a
begin to be longer than the night so then Christ brought light to the world the light of righteousnesse which chaseth away the darknesse of our sinnes Rupert 2. As in March all things began to revive and spring againe so Christ brought life and refreshing to the world Ferus 3. It was a generall received opinion among the Jewes that the same time that the Israelites were delivered out of Egypt the deliverance which they expected from the Messiah should be accomplished Aâ—doe Masius in 5. Iosh. And so accordingly Christ the true paschall lambe was slaine in the Feast of the Passeover 4. The fulnesse of the Moone sheweth the fulnesse of time when the Messiah should come Rupert 5. The eating at even signifieth that Christ should suffer toward the end of the world Simler Secondly in the tenth of this moneth let every one take a lambe Like as the lambe was set apart foure dayes before upon the tenth day of the moneth so our Saviour came to Jerusalem upon the tenth day of the moneth five dayes before his Passion for upon the sixt day before Christ came to Bethanie Ioh. 12. and the next day he went to Jerusalem Ferus 3. The lambe signifieth Christ as Iohn Baptist calleth him the lambe of God that taketh away the sinnes of the world Ioh. 1.29 unto whom all the properties of the lambe doe most fully agree 1. The lambe is taken from the flocke so Christ tooke the nature of men in all things like unto us sinne only excepted Ferus It was a lambe without blemish so was Christ without sinne Simler A male to shew his strength Iun. of a yeere old not above but under it might bee to shew that Christ died at a full and perfect age Pellican Beside Christ is resembled to a Lambe for his patience he was as asheepe before the shearer not opening his mouth Simler for his innocencie Ferus And as a Lambe cloatheth so are wee cloathed with Christs righteousnesse Hierom. As the Lambe feedeth so are wee nourished spiritually by the body and bloud of Christ. Simler 4. The bloud of the Lambe was a most lively type and figure of the bloud of Christ 1. As they were delivered from the temporall death of the plague of the first borne so are wee redeemed by the bloud of Christ the undefiled Lambe 1. Pet. 1.19 Iun. 2. The bloud was sprinkled or stricked with hyssope upon the doore postes so the bloud of Christ doth not profit us unlesse it be sprinkled upon our hearts by faith Calvin 3. It was stricked upon the doore postes that we should at all times both going out of our houses and entring in thinke upon the passion of Christ and it was laid upon the upper doore poste to shew that we should not be ashamed of Christ. Pellican 5. The Lambe must be eaten whole so whole Christ must be received and acknowledged God Christ and man Christ perfect God and perfect man consisting of body and soule both the doctrine and life of Christ Pellic. Ferus The Arrians divided the Lambe that denied his Deity the Maniches that impugned his humanity the Apollinarists denied Christ to have a soule or rather it signifieth our perfect conjunction with Christ Iun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickednesse and that we should keepe our feast with the unleavened bread of sincerity and truth as the Apostle expoundeth it 1. Cor. 6.8 3. The sower herbes signifie the afflictions that accompany the crosse of Christ. Iun. 6. Vers. 11. Thus shall yee eat it 1. By the girding of the loynes some understand the bridling of the affections Gregor Pellican rather it sheweth we should be ready for the Lords service as they which are prepared for their journey Philo as the Apostle saith Stand therefore your loynes girded up Ephes. 6.12 Borrh. 2. The putting on the shooes with Gregory signifieth the imitating of the examples of the Saints departed as the shooes are made of dead skinnes but this is too curious Pellican would have it to signifie our passing thorow this world where we have no abiding City rather it sheweth that wee should be armed and prepared to walke through the crosses of this life and not to bee offended with the troubles which follow the Gospell but as the Apostle saith wee should bee shod with the preparation of the Gospell of peace Borrh. 3. By the staffe in hand Pellican understandeth the enduring of labour Philo direction to guide us in the way Ferus and Iunius better the word of God whereby we are both guided and strengthened in the way Gregory the pastorall duty but the use is more generall than to belong to one calling 4. They are bid to eat it in haste which with Gregory signifieth ad solemnitatem patriae caelestis aâ—â—â—lare to long for our heavenly country as they made haste to goe to Canaan as the Apostle saith I desire to be dissolved and to be with Christ. Some understand it of that feare which they are in which doe things in haste and there it is good semper pavidâ—m esse ne in presumptione securâ—tate pâ—rielitamur alwayes to be fearefull lest bâ— security and presumption we should be indangered Pellican Some doe thus apply it Celeriter relinquendum esse Satana regnum that the kingdome of Satan must speedily bee left Borrh. Ferus beside the two first collections Festinâ—re nos faciant duo desiderium timor Two things cause us to make haste desire and feare addeth a third that as they were bid thus to be in readinesse at what houre of the night soever there should be a cry raised in Egypt Sic semper parati simus quasi omni hâ—ra nobis ex hoc mundo exeundum sit So we should be alwayes ready at what houre soever we are to depart this world But this ceremony betokeneth generally our readinesse and promptnesse to Gods service violentes esse rapere regnum Dei that wee should as it were take the Kingdome of God by force as our Saviour sheweth Matth. 11. Iun. in Analys QUEST XLI How Pharaoh is said here to have called unto Moses Vers. 31. ANd he called to Moses and Aaron 1. Ferus here well noteth Impii non evigilant nisidum judicium Dei sentiunt The wicked awake not till they feele the judgements of God Pharaoh is not so much awakened out of his sleepe as his hard heart is awakened 2. Now he granteth whatsoever they had said before making no reservation or exception of any thing as he had done Simler So wee see that terror and feare are the invincible weapons of God whereby Tyrants are constrained Pellican 3. This was Sera sed non seria animi demissiâ— This submission of his minde though it came at the last it came not in truth Borrh. for Pharaoh repented him afterward 4. Not onely Pharaoh thus called to Moses and Aaron but likewise Pharaohs servants submitted themselves and
feare Impiâ—rum timâ—r servilis non durat diutiâ—â— quà m sensus plagarum The servill feare of the wicked lasteth no longer than the sense and feeling of the plagues as appeareth here in Pharaoh whose heart was hardned againe so soone as the plagues were ended Filialis autem timâ—r fides in medâ—â— niâ—â—is exercetur but a filiall feare and faith is exercised in the 〈◊〉 of afflictions Pellican 2. Doct. Prayer may be made without the voyce Vers. 15. Why criest thou unto me Moses here uttered no voice but sighed unto God and cried in his heart Egit vocis silentio ut corde clamaret Hee in the silence of his voice so wrought that he cried in his heart as Augustine saith quast 52. in Exod. So that the lifting up of the voice is not the most necessarie part of prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophet Before they call I will answere Isai. 65.24 Before they call with their voice I will make answere to the secret requests and inward groanes of their heart Piscator 3. Doct. Christ not all one to the beleevers and unbeleevers Vers. 20. IT was both a cloud and darknes A lightsome cloud it was to the Israelites but to the Egyptians a grievous darkenes so our Saviour represented in this cloud is to some the savour of life unto life in the preaching of the Gospell to other the savour of death unto death 2. Cor. 2.16 to the Grecians foolishnes a stumbling-block to the Jewes but to the faithfull the power of God and the wisedome of God 1. Cor. 1.23.24 Simler 4. Doct. A double deliverance by Christ. Vers. 30. THus the Lord saved Israel the same day The Lord had delivered them before but now their deliverance is accomplished and perfected So our Saviour by his death and passion redeemed us as the Israelites were redeemed when they did eate the passeover in Egypt and sprinkled of the bloud upon the doore-posts But Christ by his resurrection did make perfect the worke of our redemption and the triumph over hell and damnation so that as the Psalme saith With him is plentious redemption Psalm 130. Ferus 5. Places of confutation 1. Conf. Against the Porphyrian Atheists Vers. 22. THe waters were a wall unto them on the right hand and on the lâ—ft This doth evidently convince the Atheists and Porphyrians who objected that Moses being a skilfull man in naturall observations did observe the tide of the sea and at a low and ebbing water went over with his people For 1. If Moses had this skill it is like that the Egyptians specially Pharaoh and the wisest of them should not have been ignorant of it who notwithstanding their skill were drowned in the waters 2. When the sea ebbeth the water onely leaveth the shore the channell of the sea is never drie Simler 3. And the sea swelleth rather than ebbeth and falleth at the full of the moone as it was now 4. But this doth evidently bewray their malicious ignorance that the waters stood up as a wall on each hand which the sea useth not to do at an ebbing water Iun. in Analys See more hereof quest 18. before 2. Conf. That Christ was the substance both of the old and new Sacraments Vers. 22. THe children of Israel went thorow the middest of the sea Saint Paul hereupon doth inferre that they were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 This their going then thorow the sea was not only a figure of baptisme and a bare signification of that which our Sacraments exhibite as the Rhemists do note 1 Cor. 10. Sect. 2. But the same truth and substance even Christ Jesus was exhibited in their Sacraments as is in ours only the difference is in the manner because we see Christ more clearely then they did whom they saw only as it were in a cloud for the Apostle saith they did eate the same spirituall meate not among themselves as the Rhemists cavill but with us as Augustine well expoundeth Lib. de poenitent cap. 2. And the Apostle himselfe saith that the rocke was Christ Christ then was the same spirituall drinke both to them and us 3. Conf. No beleefe nor confidence to be placed in men Vers. 31. THey beleeved the Lord and his servant Moses The Rhemists urging here the Hebrew phrase which is they beleeved in the Lord and in Moses would inferre that we may beleeve and trust in men and so in the Church and the like place they object 2. Chron. 20.20 Beleeve in his Prophets and yee shall prosper Rom. 10. Contra. 1. The Latine translator in both places readeth Crediderunt Mosi credite Prophetis They beleeved Moses and beleeve his Prophets so that they do heere refuse the Latine text which they only hold to be authenticall 2. It is shewed before quest 30. that these phrases to beleeve in God and to beleeve God are indifferently taken both in the old and new Testament and whereas Moses saith of Abraham heemin baihâ—vah He beleeved in God the Apostle translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beleeved God Rom. 42.3 Therefore Piscators note is not true that the word heemin with beth signifieth to trust or put confidence in but with lamed it signifieth to beleeve and so he saith they are said to put their confidence in God principally but in Moses secondarily as the faithfull servant of God Contra. 1. What differeth now this opinion from the doctrine of the Romanists who do not teach us principally or originally to trust in Saints but as our mediator having dependance of God 2. How can this assertion stand with the Scripture Ierem 17.5 Cursed be the man that trusteth in man 3. Whereas he produceth certaine places where in Scripture they are said to put confidence in man as 2. Cor. 23. This confidence have I in you all that my joy is the joy of you all and chap. 7.16 I rejoyce that I â—ay put my confidence in you in all things the Apostle in these places by confidence understandeth only a firme perswasion that he had of them that they would not deceive his hope and expectation using the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that betokeneth a confidence in one with a dependance upon him for helpe and succour 6. Morall observations 1. Observ. God knoweth the perils and dangers of his servants how to Deliver them Vers. 4. I Will get me honour upon Pharaoh and all his hoast The Lord brought his people into that strait of purpose to get himselfe honour in delivering them out of their distresse and in judging their enemies whereupon it is evident that the dangers which the servants of God fall into come not by chaunce but are brought upon them by Gods providence who knoweth also how to deliver them out of the same as it is in the Psalme Call upon me in the
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that 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 keepe the Passeover in the land of Canaan and not before 6. qu.