him by Pharaoh Vers. 38. to Vers. 42. 2. The great honour given unto him Vers. 42 43. 3. The changing of his name 46. 4. His marriage and children Vers. 50. 4. The accomplishment of the deames 1. In the seven plentifull yeares Vers. 49. to 54. 2. Then in the yeares of famine beginning 54 to the end 2. The divers readings v. 2. In a medow B.G.C.P. in fenne ground H. in achi S. in the reed T. achu signifieth grasse and reed it is like they stood among the reed because the leane kine stood by them in the brinke of the river when sedge and reed did grow Exod. â— 3 v. 7. Devouring all the beautie of the former H. and the thinne eares devoured the seven ranke and full catet caet Behold it was a dreame all have this clause but the Latine v. 11. Wee both saw a dreame a presage of things to come H. every one saw according to his dreame S. wee dreamed each man according to the interpretation of his dreame C.G.P. each mans dreame of a sundrie interpretation B. each mans dreame agreeable to the interpretation T. v. 14. And they offered him to him to whom hee said H. hee came to Pharaoh then Pharaoh said to Ioseph caet v. 16. Without God health shall not bee answered to Pharaoh S. not from my wisedome but from the face of God shall peace be answered to Pharaoh C. without me shall God answer prosperous things to Pharaoh H.G. not I but God shall give Pharaoh an answer for peace B. it is not in my power but God c. T. beside mee P. bilgnad beside without v. 20. Having devoured the former they shewed no token of fulnesse H. and when they had eaten them up it could not be knowne that they had eaten them up caet v. 22. I slept againe H.S. I saw againe in my dreame caet v. 26. Are seven yeares S. seven yeares of plentie caet v. 28. Which shall be fulfilled in this order H. this is the thing that I have said to Pharaoh G. this is the word that I have said to Pharaoh That God hath shewed to Pharaoh what he will doe caet v. 38. Who is full of Gods spirit H. in whom the spirit of prophecie is the face of God C. in whom the spirit of God is caet v. 42. Araied him with silke garments C.H.S.P. of fine linnen G. of raines B. vestis 〈◊〉 garments of fine cotten or gossipin T. heâ— shesh silke v. 40. At thy word shall all the people hee ruled C. B. bee obedient H. S. shall kisse thee on the mouâ—h T. P. shall bee armed at thy word G. some derive the word of shacach to move or run up and downe some of nashack to kisse some of nesheck armour so I take the last reading to bee best with Mercerus for though in those countries to kisse was a signe of obeisance and therefore it is said in the second Psalme kisse the sunne lest hee bee angrie yet to kisse the mouth was a signe of love rather than of feare and obedience Cantic 1.1 v. 43. And they cried before him Abrech G. P. tender father B. this is the father of the king C. that they should bow the knee before him H.T. heb â—arac to bow the knee so readeth Mercer Oleaster the Septuag omit this word v. 44. Without thee shall no man lift up his hand S. his hand or foot caet his hand to take armour or foot to ride upon an horse C. 45. And hee called him in the Egyptian tongue the Saviour of the world H. the man to whom secrets are revealed C. Saphinath paaneach caet v. 45. Priest of Heliopolis H.S. Priest of On. B. Prince of On. caeâ— cohen a Prince or Priest v. 47. The corne Was bound in handfuls H the earth brought forth handfuls of aboundance S. brought forth great store G. great store to lay up B. to lay up in barnes P. the inhabitants gathered the corne into barnes C. the earth brought forth by handfuls T. heb hee referreth it not to the binding of sheâ—ves as H. or laying up in barnes as B.C. but to the aboundance that they had of every seed or graine an handfull which seemeth also to bee the meaning of the Septuagint v. 54. In all the world the famine prevailed and the famine was in all Egypt H. in all lands the famine prevailed but in all the land of Egypt was food caet v. 57. That they might qualifie the evill of their want H. because the famine was sore in all lands caeter 3. The Theologicall Explanation of doubtfull questions QUEST I. How long Ioseph was in prison and where wee must begin the computation of these two yeares Vers. 1. AFter two yeares Pharaoh dreamed c. 1. I neither thinke with Iosâ—phus and Mercerus that these two yeares must bee accounted from the beginning of Iosephs imprisonment and that he was but two yeares in the whole in prison for the beginning of this chapter best agreeth with the end of the former where mention is made of the Butlers restitution to his place so then two yeares after that Pharaoh dreamed Iun. 2. Yet doe I not thinke that these officers were an whole yeare in prison as some conjecture and that Ioseph and they were imprisoned much about one time for the keeper of the prison would not at the first give Ioseph charge of such prisoners till hee had experience of his fidelitie I rather thinke that Ioseph was in prison some time before and that hee was there a whole yeare before the chiefe Butlers deliverance and two yeare more after three in all QUEST II. Why Pharaoh dreamed and where Vers. 1. PHaraoh dreamed c. 1. The Hebrewes note that it is not here added Pharaoh King of Egypt till afterward when Ioseph was advanced by whose prudence and wisdome hee so governed that then hee was worthie the name of a King and not before but this is somewhat curious 2. This dreame is shewed to Pharaoh because it belongeth to the office and dutie of a king to provide for his people 3. This river was not a streame issuing out of Nilus as Iun. But Nilus it selfe which is usually called by the name of the river Exod. 2.3 and because Nilus doth water the plaine of Egypt where they have no raine and so maketh it fruitfull it serveth fitly to decipher the seven yeares of plentie Mercer QUEST III. The difference betweene the dreames of Pharaoh and Nebuchadnezzar Vers. 8. PHaraoh told them his dreames but none could interpret c. 1. Nebuchadnexzars dreame which hee dreamed Dan. 2. was unlike to this of Pharaoh for hee had forgotten his dreame not as some thinke because hee slept with full stomacke but God so disposing but Pharaoh very well remembreth his dreame there Nebuchadnezzar commanded to slay the wise men but Pharaoh of a more gentle nature spareth them 2. Neither did any
holinesse of the time as they imagine as though marriage were a pollution either of time place or person 6. Places of exhortation and morall use 1. Morall To cleanse our selves when we come before God Vers. 14. HE changed his raiment and came to Pharaoh As Ioseph changed his outward raiment and put off his filthy clothes when he came into the Kings presence so ought wee to cleanse our hearts and sanctifie our soules when we appeare before the Lord Muscul. as the Preachet saith Take heed to thy foot when thou entrest into the house of God Eccles. 4.17 2. Morall Not to glory in our gifts but to referre all to the praise of God Vers. 16. WIthout me God shall answer Ioseph doth extenuate his owne gifts detracteth from himselfe and giveth the glory to God so wee should not rejoyce in any thing that is in us but acknowledge every good gift to be from God for as the Apostle saith Neither he that planteth nor he that watereth is any thing but God that giveth increase 1 Cor. 3.7 3. Morall Gods speciall care in providing for his Church Vers. 16. GOd shall answer for the wealth of Pharaoh Though God had great mercy upon Pharaoh and all Egypt in forewarning them of the great famine to come that they might aforehand make provision for it yet Gods speciall care and providence watched over his Church in Iacobs house that they might be preserved as Ioseph himselfe acknowledgeth God sent me before you to preserve your posterity in this land Gen. 45.7 4. Morall Wisdome not to be despised though cloathed in rags Vers. 15. I Have heard say of thee thou canst interpret c. Though the Butler before making mention of Ioseph for feare rather than of love lest by others it might have beene made knowne to Pharaoh how Ioseph had expounded his dreame in prison did in tearmes disgrace him saying he was a young man a childe in a manner an Hebrew who were an abomination to the Egyptians and a servant or bondslave vers 12. yet Pharaoh disdaineth not to take counsell of him we should not then despise wisedome though cloathed with rags not contemne the graces of Gods spirit in poore and base men to the world Mercer Muscul. Thus saith the Prophet There was found a poore and wise man and he delivered the City by his wisdome Eccles. 9.15 5. Morall Famine is unsatiable Vers. 10. THe leane kine did eat up the seven fat kine c. and it could not be knowne that they had eaten them When God sendeth the judgement of famine there is not onely an outward want but there is also a greedy appetite within that cannot be satisfied and that which is eaten is not seene in the body as these seven leane kine were never the fuller nor fatter though they had swallowed up the seven fat and well liking kine so the Prophet saith He shall snatch at the right hand and be hungry and eat at the left hand and not be satisfied Isay 9.20 This judgement God sendeth upon men for abusing of plentie and he which eateth and drinketh of wantonnesse more than sufficeth is justly punished with a greedie and doggish appetite that never can have enough 6. Morall Men of gifts must be called to publike office Vers. 38. CAn we finde such a man as this in whom is the spirit of God Pharaoh thinketh Ioseph a fit man for government because he was indued with the graces of the Spirit So none should bee called to place of rule and oversight in Church or Common-wealth but such as are thereunto fitted and furnished with convenient and sufficient gifts as Numb 11.17 those Elders which were chosen to beare part of the burden with Moses received also part of his spirit 7. Morall The Kings office to provide for the want of his people Vers. 55. THe people cried to Pharaoh and he said goe to Ioseph Although the people knew that the King had deputed Ioseph the chiefe officer for corne yet they make their complaint to the King It then belongeth to the King to provide for the necessities of the people and to see that his officers doe their duty so the woman in time of famine cried to the King Helpe my Lord O King 1 King 6.27 CHAP. XLII 1. The Method or Argument of the Chapter IN this chapter first is set downe the comming of Israels sonnes into Egypt wherefore they came to buy food vers 1 2. which of them came all but Benjamin and why left he should die by the way vers 4. Secondly the manner of their entertainment in Egypt is described from vers 7. to v. 26. 1. Ioseph dealeth roughly with them in charging them to be spies vers 7. to 16. then in detaining Simeon and binding him before their eies till such time as they brought Benjamin vers 20. to 24. other interlocutory speeches are inserted of the Patriarkes among themselves in confessing their sinne toward their brother vers 21. 2. Ioseph sheweth this kindnesse to his brethren in causing their money to bee put in their sacks mouth vers 25. Thirdly their returne home is expressed 1. What happened in the way as they went that in opening of their sacks they found their money 2. The report and narration to Iacob of their manner of handling and entertainement in Egypt 3. The refusall of Iacob to send his sonne Benjamin with them although Ruben earnestly perswaded him 2. The divers readings v. 1. Why are yeâ— negligent or sloathfull H.S.C. why gaze yee or looke ye one upon another B.G.T.P. heb v. 2. Buy us necessaries from thence H. buy us food S.G. corne B. buy us from thence T.C.P. heb v. 4. 36. Lest he take hurt by the way H. be sicke by the way S. die in the journey C.G. lest destruction befall him B. T. P. asâ—n destruction death v. 7. He considered what he should say unto them C. he made himselfe strange unto them caeâ—er v. 9. Ye are come to consider the passages of the land S. to see the weakenesse or nakednesse caeter v. 11. We are peaceable men and intend no evill H. we are peaceable and no spies S. we meane truly and are no spies B. G. we are true or honest men and no spies C.T.P. heb cun right true v. 16. By the health of Pharaoh H.S. by the life of Pharaoh C.B. G. so may Pharaoh live T. P. heb Yee shall be carried away S. ye shall be in bonds caet v. 19. Carry the corne which ye have bought for your houses H. carrie the corne which ye have bought S. carrie the corne which faileth in your houses C. carry corne for the famine of your houses G. to put away the famine of your houses B. P. carry corne the famine whereof is in your houses T. carry corne of the famine of your houses· heb v. 25. To fill their sacks with corne H.B.G. to fill their vessels or instruments with corne C. T.P. calah a vessell v. 30.
and beside he reckoneth Manasses and Ephraim which came not downe with Iacob but were in Egypt Perer. in Genes 46. numer 25. Contra. 1. It is untrue that Phares and Benjamins sonnes were then unborne at Iacobs going downe into Egypt I have shewed before quast 9. how it is not unlikely but they might very well be all then borne otherwise Moses words should not be true all the soules which came with Iacob into Egypt vers 26 if these came not with him 2. Ephraim and Manasses came not downe with Iacob and therefore they are not in the first number of 66. but they were borne before Iacob descended not afterward and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint reade 75. Moses numbreth but seventy in all eyther Moses must be in an error or they for both cannot agree with truth 6. Places of morall use 1. Mor. Not to take a journey in hand without prayer Vers. 1. IAcob offered sacrifice to God Iacob would not take this long and perilous journey in hand but first he calleth upon God to consult with him and prayeth that his journey bee prosperous which example teacheth us not to enterprise any journey or to take in hand any businesse of waight without prayer Muscul. so did Abrahams servant Gen. 24. so did Iacob Gen. 28. 2. Mor. To provide as much as in us lieth not to be chargeable to others Vers. 6. THey tooke their cattell and their goods Though Pharaoh sent them word to take no care for their stuffe yet they provided having of their owne to be as little chargeable as they might to others not like to some that are carelesse for themselves and rely altogether vpon the helpe of others Muscul. this made S. Paul to labour with his owne hands that he should not be grievous to others although it was their dutie to maintaine him 2 Cor. 11.8 3. Mor. The hatred of the world maketh us cleave faster to God Vers. 34. EVery sheepe-keeper is an abomination to the Egyptians God turned the hatred of the Egyptians to their great good for by this meanes they had a place provided by themselves where they might quietly serve God Calvin so when the righteous are hated of the world it causeth them to sequester themselves from the vaine delights thereof and cleave more nearely to God as the prophet David did when his enemies hated him but I gave my selfe to prayer Psal. 109.5 CHAP. XLVII 1. The Method and Argument FIrst in this chapter is set forth the manner of entertainment of Iacob and his sonnes at Pharaohs hands and Iosephs First concerning Iacobs sonnes Ioseph presenteth five of them before the king vers 2. 2. Then they make their request vers 3 4. 3. Pharaoh granteth it vers 5.2 Concerning Iacob he first saluteth Pharaoh 2. Communeth with Pharaoh about his age vers 9.3 taketh his leave 4. Ioseph placeth his father and brethren in the land of Rameses and nourisheth them vers 11.12 Secondly there is declared the extremity of famine and dearth in Egypt 1. They gave all their money for corne vers 13 14. 2. They sell all their cattell and goods for food vers 16 17 18. 3. They sell themselves and their grounds for bread vers 19 20. to v. 27. In this last sale these particulars are expressed 1. Ioseph taketh possession of their grounds by removing of the people from one place of the land to another vers 21. 2. The immunity and priviledge of the princes or priests 3. The covenant that Ioseph maketh for the fift part of the increase and the peoples consent vers 23. to 26. 3. The law established vers 26. Thirdly concerning Iacob there is set forth 1. The time of his dwelling in Egypt and his age vers 27 28. 2. The promise and oath which Ioseph maketh to Iacob to burie him with his fathers in Canaan and Iacobs thankefulnesse to God vers 30.31 2. The divers readings v. 2 he tooke the last of his brethren H. G. P. from his brethren S. of the company of his brethren â— part of his brethren T. G. michtsah a part or end v. 10. Iacob blessed the king H. blessed Pharaoh câ—t v. 12. giving food to every one H. wheate by the body S. providing bread according to every ones family C. nourished them with bread even to the young children G. with bread to the mouth of the little ones â— that is as put into their mouth T. as the father of the house he provided bread for all from the great to the small v. 13. there was no bread in all the world H. in all the land 〈◊〉 v. 13. the land of Egypt and Canaan oppressed with famine H. famished B. G. failed or fainted because of the famine C. S. were mad or at their wits end because of the famine T. labah to be mad to faile that is they did murmure or were mutinous because of the famine v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat v. 21. and he made the people servants to Pharaoh S. H. he removed the people from citie to citie or into â—â—â—taine cities caet v. 2â— the land of the officers or governours bought he not T. the land of the priests cat he cohen signifieth both a prince and priest v. 22. the priests had a portion out of the common barns H. of Pharaoh cat v. 27. and the Israelites dwelt in Egypt T. and Israel dwelt cat v. 28 and he lived· H. and Iacob lived caet v. 31. he worshipped upon the top of his rod. S. he worshipped toward the beds head B. G. prayed toward the beds head C. Bowed himselfe upon the pillow T. caet mittah with cametz signifieth a bed mitteh with three pricks a rod the Apostle followeth the reading of the Septuagint Heb. 11. which translation was then of great authority in the Church the sense being not much differing 3. The explanation of doubtfull questions QUEST I. Which five of his brethren Ioseph preferred to Pharaoh Vers. 2. Ioseph tooke part of his brethren 1. Because the word here used chetzah signifieth an end or extreame part some thinke that Ioseph tooke five of the uppermost or chiefest of his brethren in person and wisdome sic Lyran. Tostat. so is the word used Iud. 18.2 where the children of Dan sent out five of their strongest men 2. Some thinke he tooke five of the lowest or meanest that Pharaoh should conceive no liking to make them courtiers sic Oleaster but the word here signifieth not an end or extremitie but only a part as shall be shewed 3. Some say that beside Iudah Ioseph tooke one of every of Iacobs wives sonnes that he should not be partiall Cajetan but that is uncertaine 4. Some Hebrewes goe yet further and shew which five they were namely Ruben Simeon Levi Isachar Benjamin five of the weaker sort and therefore their names are not doubled
second yeare c. since our money is spent c. 1. This was neither the second yeare from the beginning of the famine as the Hebrews imagine that after Iacobs comming into Egypt at his prayer Nilus came to his ordinary course and God for his sake remitted the five yeares of famine at that time which came afterward for this is contrary to the story Gen. 45.6 where Ioseph saith there were five yeares of famine yet behind neither was this in the third yeare but their money was spent in the fift yeare they had corne the sixt yeare for their cattell and in the seventh yeare they had given them seed to sow their grounds because the 7. yeares of famine were expired during the which they could not sow sic Mercer Iun. Luther Calvin 2. Isaack Carus maketh this a doubtfull speech thus reading if our money be spent supposing that they gave all their money in the beginning to Ioseph and he gave them corne for it as long as their money did last according to his discretion but this is not like for the text is v. 15. when money failed in the land of Egypt they had no more money to bring 3. Likewise it is uncertaine as some doe note that corne continued all at one price all the yeares of famine it is like that Ioseph did set reasonable prices but whether at the same continuall rate it cannot be gathered Mercer QUEST VIII Whether Ioseph dealt hardly or unjustly in taking the Egyptians money cattell and land for corne Vers. 20. SO Ioseph bought all the land of Egypt for Pharaoh It may seeme very hard that Ioseph when he had received all the Egyptians money for corne doth take also their cattell and last of all their land wherefore Iosephs fact may be thus justified 1. The corne which was layd up in Pharaohs barnâ— was proper to the King for in the seven plentifull yeares Pharaoh had taken up the fift part for his money of the people and now he selleth it againe Muscul. therefore here was nothing but just 2. Beside the equitie we must consider Iosephs fidelity it became him to deale faithfully with Pharaohs goods being put in trust withall and it is like that he did nothing without the privity and direction of the King Calvin 3. Iosephs charity appeared who when as the people had sold themselves to be Pharaohs servants and their lands Ioseph remitteth their service and taketh only their lands Perer. 4. His liberality also is seene in this that whereas he might have taken foure parts for Pharaoh and left the fift for them he only reserveth the fift part for Pharaoh whereas in fruitfull grounds such as the land of Egypt was husbandmen doe willingly occupie land for the halfe of the increase Mercer Perer. 5. Iosephs justice appeareth in that he doth not force them to any thing but al is done by the peoples franke offer and willing consent Calvin 6. Iosephs prudencie and policie may be considered who tooke this course both for the maintenance of the crowne and common-wealth the King and his people he sold them corne and gave it not no gratis accipiendo cultum terrarum relinquerent quoniam qui alieno utitur suum negligit lest if they had received it freely they might have lived idly and neglected tillage for hee that may live of anothers will be carelesse of his owne Ambros. officior 2.16 who further saith that Ioseph did this ut constitueret tributum quo suae tutius habere possent to raise a tribute that every man for ever after might more safely hold his owne 7. The people were so far from complaining of Iosephs injustice or hard dealing that they thankfully acknowledge that he had saved their lives vers 25.8 God by this meanes doth punish the Egyptians riotous and licentious life in the yeares of plenty by their extreme penurie and scarcity now Mercer QUEST IX Wherefore Ioseph removed the inhabitants of Egypt to new dwellings Vers. 21. HE moved the people to the cities from one side of Egypt c. 1. They were not removed from the principall cities to smaller townes as some expound but the contrary rather they were removed from their fields and grounds to the cities 2. They were not carried from one side of Egypt to the other that had been too great a toyle but throughout Egypt this course was taken that the owners and former possessours should change their grounds 3. Which was done to this end to acknowledge Pharaoh to bee Lord of their grounds and that it should not grieve them to pay this new tribute and imposition out of those possessions assigned them which might have seemed grievous in their old inheritance Iun. Mercer QUEST X. Of the privilege and immunitie of the Priests in Egypt Vers. 22. FOr the Priests had an ordinarie 1. All the interpreters doe so reade but Iunius who thinketh that those were chiefe officers rather to the King that had this immunitie than the Priests because Iosephs family was nourished at the Kings charge and his fathers houshold also as a part of his family which otherwise the Egyptians would have repined at Cont. 1. Iacobs family was nourished by the Kings extraordinary favour as likewise his dwelling was given him in the best of the land and therefore there was no repining at it 2. The officers also might be nourished at the Kings charge but they are not spoken of because they belonged to Pharaohs houshold whereof Moses speaketh not here but of the other subjects 3. The consent of interpreters the Chalde and Septuagint which here translate Priests with Calvin Muscul. Mercerus Tostatus Pererius and others the testimony of forreine writers Herodot in Euterpe Diodorus lib. 2. that Priests had their ordinary from the King the great honour and dignity of the Priests in Egypt who were honoured for their continent and contemplative life Hierom. ex Cheremon lib. 1. advers Iovinian were held the Masters and chiefe professours of the Mathematickes and other liberall sciences Arist. princip Metaphys were conversant and of counsell with the Kings of Egypt Strab. lib. 17. all these reasons doe shew that it is most probable that this favour was rather shewed to the order of Priests than of any other 2. Neither was this ordinary allowed to the Priests only in this time of famine as Mercerus thinketh but it was a perpetuall custome for the Priests to be so maintained singulis corum continuo cibi sacripraesto sunt c. meat is prepared daily for every one of them Herodot in Euterpe QUEST XI Whether Ioseph offended in giving allowance of food to the Priests of Egypt NOw in that Ioseph as Pharaohs chiefe officer alloweth this ordinary to the idolatrous priests 1. Hee is not therein to be reprehended for his connivence because he did no more resist their superstition Calvin for it is not unlike but that he did what he could and was grieved that he could not helpe it as he desired 2. But seeing the law
gift requiring this as a reward and recompence for this good tidings But by this he sheweth the certaintie of the Butlers good successe and favour with the King that if he made but mention of him to Pharaoh he might be delivered neither doth he aske this as a reward but taketh this occasion to do himselfe good for it is lawfull for a man to use all honest meanes for his libertie as the Apostle saith Art thou called being a servant care not for it yet if thou canst be free use it rather 1 Cor. 7.21 Calvin 3. It may be that Ioseph was some what too confident upon this meanes as though this were the way that God had appointed for his deliverance and therefore God would exercise Iosephs patience still so that Ioseph failed not in diffidence and distrust in betaking himselfe to the meanes but rather herein that he limiteth Gods providence both for the meanes and the time that even now and by this meanes he hasteth to be delivered Calvin Mercer QUEST IIII. How Ioseph is said to be stollen away Vers. 15. I Was stolen away by theft out of the land of the Hebrewes 1. This theft was not committed by the Ismaelites who bought Ioseph for their money but by his owne bretheren who committed a theft two waies both because they sold a freeman not taken in battel nor brought into bondage which by Moses Law was punished with death Exod. 21.16 and in that they did robbe their father of his child Perer. 2. Hebron is not here meant by the land of the Hebrews as Ramban because that was the principall place of abode for Abraham Isaack and Iacob but the land of Canaan is thus called where the Hebrewes dwelt which Ioseph so calleth rather than Canaan because he abhorred to be counted of that nation Mercer QUEST V. How the chiefe Baker his head is said to be lifted up 〈◊〉 leavied Vers. 19. WIthin three daies Pharaoh shall take thine head from thee or leavie thine head off from thee c. 1. Iunius readeth thus Pharaoh numbering thee shall cause theâ— no more to be numbered and hee referreth it as before to the removing or taking away of his pegge which he taketh for his head out of his hole or place in the table but this seemeth to be too curious 2. Neither with some other doe I thinke that the chiefe Baker was beheaded for the text saith he was hanged upon a tâ—ee which needed not if he were first beheaded 3. Some make the meaning of the phrase to be this that Pharaoh would take away his life from him and the Latines say capite plecti to lose the head that is to be put to death hence they are called capitall crimes that are punished by the losse of the head or life Mercer 4. The most reade shall take thine head from thee but he was hanged not beheaded 5. Some thinke he was first beheaded and then hanged as the manner is yet in some countries Osiand But in that the Butlers head was lift up as well as the Bakers vers 20. this phrase doth not shew his punishment for then the effect vers 20. should not answer to the prophecie 6. Some understand it of his hanging that his head was lift up upon him as our Saviour calleth his hanging upon the crosse his exaltation or lifting up Ioh. 3.14 Pellican But this cannot be the meaning because the same phrase is used both of the Butler and Baker 7. This therefore is the sense that Pharaoh should lift up his head aloft out of prison and cause his name to be rehearsed and so his head to be leavied among the rest of his servants and take cognizance of both their causes but the one he should hang and restore the other So Ioseph doth foretell unto them three things whereof the first the leavying of the head and examining their cause is common to them both the other two things are peculiar to either the Butler shall be restored to his office and minister the cup to the King vers 13. the Baker shall be put from his office and no more reckoned or leavied among the officers and be hanged this then is the true reading of the words Pharaoh shall leavie thine head from upon thee that is that no more leavying or reckoning be made upon thee which words may be supplied by the contrarie vers 13. and the exposition of the praeposition ghal used there to thine office and mâ—ghal from off expressed here doe insinuate as much so also the same word meghaleca from off thee is used in the end of this verse and Deut. 8.4 Thy garments 〈◊〉 not waxe old from off thee that is to be no more upon thee and so to be used by thee QUEST VI. Whether Ioseph used any preamble to his interpretation Vers. 19. THe birds shall eat thy flesh 1. It is like that Ioseph being to deliver so hard an interpretation of the Bakers dreame did use some preface to excuse himselfe as Philo bringeth him in thus speaking Vtinam tale somnium non vidisses c. I would thou hadst either not seene this dreame or not declared it to me and it is not unlike but that Ioseph used some such preparation as Daniel did when he was to expound Nebuchadnezzars dreame The dreame be to them that hate thee and the interpretation thereof to thine enemies Dan. 4.16 2. This hanging of malefactors upon a tree seemeth to have beene an ancient punishment and it was counted a most ignominious death and therefore Saint Paul setteth forth the great humilitie of Christ that humbled himselfe even to the death of the crosse Philip. 2. The Latine translator readeth he shall hang thee on the crosse which kinde of death was used also among the Romanes as Tully saith Facinus est vincire civem Romanum scelus verberare quid dicam in crucem tollerâ— It is a great offence to binde a Citizen of Rome a greater to beat him the greatest to set him on the Crosse Cicer. Verrem 7. 3. Such as were hanged to death among the Israelites by the law were to be taken downe and buried the same day Deut. 21.23 But it seemeth that this use was not observed among the Gentiles but their bodies did hang to be meat to the fowles of the ayre Perer. which may be noted as a great judgement of God when the Lord suffereth his owne image in man to be so defaced and his flesh to be given for meat to the fowles and beasts whose flesh is appointed to be mans food as the Lord threatned against Ieroboam and his house that they which died in the Citie should be eaten of dogges they which died in the fields should be devoured of the fowles of heaven 1 King 14.11 Muscul. QUEST VII Whether lawfull to keepe the memorie of the birth-day Vers. 20. PHaraohs birth-day 1. This was a very ancient custome to celebrate the birth-daies of Kings and Princes both among the Medes and Persians as witnesseth Xenophon
Septuagint in some copies reade Goshen in Arabia for then Iacob should have beene further off than in Canaan 2. Neither was this the Countrey called Thebais bordering upon Ethiopia as Hierome thinketh for that had beene too long a journey for Iacob 3. But this Goshen was situate betweene Nilâ—â— and the red sea bordering upon Canaan not far from On where Iosephs chiefe habitation was or this country was both fruitfull and therefore fit for cattell it was confined upon Canaan and lay best for Iacobs journey it was not far from Ioseph so that he might see to his fathers wants it was a country separate from the rest of Egypt and fittest for Iacob because the keepers of sheepe were an abhomination to the Egyptians Iun. Mercer QUEST VI. In what sense Ioseph saith my mouth speaketh Vers. 12. YOur eyes doe see that my mouth speaketh c. 1. Not that he shewed them his circumcision as Rasi 2. Or because by his mouth that is his word and authority all things were done as R. Levi. for these had beene no certaine demonstrations that he was Ioseph 3. But either because he spake unto them in the Hebrew tongue without an interpreter and after their owne pronuntiation as Ramban Vatablus Iunius as also for that he with his owne mouth had declared such things unto them as were not knowne to any other beside themselves Mercer QUEST VII When Pharaoh promised the best of the land why and in what sense Vers. 18. I Will give thee the best of the land of Egypt 1. Pharaoh was glad when he heard of Iosephs brethren and his servants and maketh this liberall offer not so much because as the Hebrewes imagine whereas Ioseph was thought to be a man of a base and servile birth he is now knowne to come of a good stock and parentage but Pharaoh sheweth hereby his great love to Ioseph in this rewarding his kindred 2. Neither need we to say with Calvin that this offer was made by Pharaoh before Ioseph promised the land of Goshen to his brethren though it be set downe after for Ioseph doubted not but that Pharaoh of his princely love and liberality would confirme his grant 3. Lyranus noteth this speech of Pharaoh to be prophetical because afterwards it came so to passe that the Israelites had the best things of Egypt when they departed thence but Tostatus misliketh that collection because the Israelites had not the best things of all the land of Egypt but only of those Egyptians that dwelt among them and beside the vulgar Latine thus reading I will give thee all the goods of the land of Egypt doth depart from the Hebrew text where no mention is made of all but only I will give thee the best of the land of Egypt c. QUEST VIII The meaning of these words let not your eie spare your stuffe Vers. 20. LEt not your eye spare your stuffe 1. The meaning of which words is not either as the Latine vulgar text hath leave nothing of your stuffe 2. or as some Hebrewes let not your eye have pittie of your stuffe because you should leave it behinde but bring all with you and load your carts with it for this sense agreeth not with the reason which is added For the best of all the land of Egypt is yours 3. Neither is the meaning as Mercerus giveth the sense carry what you will carry and leave the rest for thus a contrary sense should be gathered of the same words 4. But he saith thus much in effect let it not grieve you because of your stuffe that you shall leave behinde for you shall finde enough in Egypt Iun. and therefore our English Bibles reade well in this place regard not your stuffe QUEST IX Of the change of rayment and silver which Ioseph gave to his brethren Vers. 22. HE gave to them all change of raiment 1. Not double garments as Hierome and the Septuagint reade for then Benjamin should have had not five but ten suits of raiment that had five times so much as the rest but they had better garments given them to change their old apparell with which before they had rent for griefe Gen. 44. and so change of garments is taken for single vestures Iud. 14.19 where Sampson slew thirty Philistims and gave so many change of raiment to his thirty companions Vatabl. 2. Whereas Ioseph giveth to Benjamin 300. sicles of silver the Hebrewes note that whereas Ioseph was sold for thirty sicles he therefore giveth to Benjamin as much as all the other ten had for their shares when Ioseph was sold ex Mercer But neither was Ioseph sold for thirty but twenty sicles neither yet had every one for his share twenty sicles much lesse thirty but the sum of twenty sicles the price which was set upon Ioseph was divided among them all they therefore in this curious collection are much deceived 3. Ioseph gave these great gifts to his brethren but especially to Benjamin not so much to testifie his love unto them as that hereby they might perswade their wives and others of the truth of their message to make them more willing to leave Canaan and goe downe to Egypt Calvin QUEST X. How Ioseph is said likewise to send to Iacob Vers. 23. VNto his father likewise he sent c. 1. This is neither to be referred simply to that which followeth that Ioseph sent after the same manner to Iacob that is ten hee asses c. as Raâ—i Mercerus for that was not after the same manner 2. Neither as Ramban hath it relation to the vittaile which Ioseph gave his brethren for their money vers 21. that so he sent to Iacob also the like vittaile for his money 3. But it hath reference to that which immediatly went before that as he gave money and raiment to Benjamin so he sent in the same proportion to Iacob and moreover he sent ten hee asses c. Vatabl. Iunius and so the Latine translator well expoundeth addens ei c. he added moreover ten asses c. QUEST XI Why Ioseph chargeth his brethren not to fall out by the way Vers. 24. FAll not out by the way The word is ragaz which signifieth to be afraid to be moved or troubled 1. Ramban expoundeth it that they should not beare any trouble by the way because they were laden with so much riches for Iosephs name and authority should be their protection 2. Some thinke that Ioseph biddeth them agree because brethren are apt to fall out 3. Some because travellers by reason that their bodies were distempered with their journey and are often provoked by their mutuall talke and communication doe many times fall out Thom. Anglic. 4 But Ioseph knew how they would wrangle in the way about himselfe and his selling into Egypt one laying the fault upon another for Ruben consented not at all Iudah gave counsell to sell him being unwilling he should perish the rest conspired his death therefore he giveth them
servants the Physitians c. 1. At the first it seemeth that Physitians were not much regarded seeing the servants were Physitians so also it was among the Romans but afterwards they grew in credit and were much honoured Plini libr. 29. initi 2. It seemeth also that some among the Egyptians were especially deputed for this service to embawme the dead Diodâ—r writeth that they used to come to the house of the dead to know in what manner they would have the buriall solemnized for there were three degrees of buriall some after a costly manner some in a meane some poorely had their funerals kept and of these embawmers some did only cut the body and take out the excrements who were hated of all some did embawme them with spices and these were greatly honoured Diodor. lib. 2. cap. 5. 3. Divers countries had divers fashions of buriall The Hircani devoure dead bodies with dogs the Iberi expose them to the vultures the Nasamones bury them in the Sea the Garamantes in the sand the Celtae drinke in dead mens bones the Scythians hang them up upon poles to waste and consume the Indians hang them up in their houses the Romans from the dayes of Scylla untill the time of the Emperours Antonini used to burne them the Egyptians to embawme them 4. The Persians burne not the dead because they hold fire to be a God and therefore not fit to feed of dead carkasses the Egyptians burne not because they hold fire to have life and to devoure and when it hath devoured it dieth it selfe Perer. ex Herod lib. 2. QUEST II. Of the time and continuance of the Egyptians mourning Vers. 3. SO 40. dayes were accomplished 1. These 40. dayes of embawming are part of the 70. dayes of mourning that is they embawmed him 40. dayes and mourned 30. dayes more Mercer not as Diodorus that they embawmed 30. dayes or as Herodot that after the embawming they salted the corps 70. dayes or as Comestor the Egyptians did mourne forty dayes the Hebrewes thirty for the Egyptians are said to have mourned seventy dayes 2. Before the times of the Gospell when the hope of the resurrection was not so common the Hebrewes used more ceremonies in buriall and the Egyptians and other nations that had not that hope more than they so that this use and custome of the Hebrewes borrowed of the Egyptians which they retained in burials of great persons as Asa was laid into a bed of spices 2 Chron. 12. 3. Ioseph did not observe this custome of embawming for feare to offend the Egyptians but partly to honour his father with this solemnity without superstition and partly of necessity because they were to carry the corps a long journey Mercerus 4. The Egyptians are said to have mourned because it was no wonder that he was bewailed of his owne children and family neither doe they mourne because by Iacobs comming into Egypt they escaped two yeeres of famine as the Hebrewes imagine for there were seven yeeres of famine compleat but they mourned to shew their love unto Iacob and their reverence to Ioseph 5. Here the Egyptians mourne seventy dayes the Israelites for Moses mourned thirty dayes following the Egyptian use Numa Pompilius alloweth mourning of some ten moneths the mourning for Constantine the great at Nicomedia continued twenty dayes the custome was divers for the time but the usuall stint was seven dayes Ecclesiast 22.13 so long mourned Ioseph for his father Iacob v. 10. so many dayes did the Romans bewaile the Emperour Severus Herodian lib. 4. Iun. QUEST III. Why Ioseph moved Pharaoh by others not by himselfe Vers. 4. IOseph spake to the house of Pharaoh 1. Ioseph used other intercessors to Pharaoh because he had need of a great company to goe with them which could not be done without Pharaohs leave Muscul. 2. Ioseph also mourned and therefore was not fit to present himselfe before the King for such used not to come in the Princes presence Esther 4.2 Iun. 3. Beside it was least suspicious for this matter to be moved by others lest if Ioseph had spoken himselfe hee might have beene thought to have despised the land of Egypt and therefore he maketh mention of his fathers purpose before for his buriall and the oath wherewith he bound him Calvin 4. Pharaoh also might have thought that Ioseph had intended to leave Egypt and therefore promiseth to returne againe Mercer 5. Beside seeing the Egyptians moved for him it was better accepted because he had the consent of the whole court Mercer 6. The Hebrewes thinke that Ioseph did in policie set others a worke to decline the suit of the countries who would have beene instant with Ioseph to bury his father in Egypt QUEST IV. Why Iacob is said to have digged or made a grave for himselfe Vers. 5. BVry me in my grave which I have made or digged for me 1. This is not understood of the purchase of the place of sepulture made by Iacob as the word carah to dig sometime signifieth as Deut. 2.6 Thou shalt dig that is buy water for money for Iacob did not buy this double cave but Abraham 2. And Iacob cannot be said to buy it because Abraham bought it as Lyranus for Abraham every where is said to have bought it and not Iacob Gen. 49.30.50.13 3. That also is but a fable of the Hebrewes that Iacob is said to have digged or gotten it because he bought out Esaus right with a summe of gold 4. And it signifieth more than that Iacob appointed himselfe a certaine place of buriall there Perer. 5. Therefore it is most like that in deed Iacob did cause a place of sepulture to be digged and made ready for himselfe against he died though this be not else where mentioned August qu. 170. in Genes and so was it the use for men in their life time to make their sepulchers as Asa did 2 Chron. 16.14 and Ioseph of Arimathea Matth. 27.60 Iun. QUEST V. Why Christ refused to give leave to his disciple to bury his father yet Pharaoh granteth it to Ioseph Vers. 6. ANd Pharaoh said Goe up and bury thy father It need not seeme strange that Pharaoh an heathen King giveth leave to Ioseph to bury his father and yet our Saviour would not grant so much to one of his disciples for the case was not alike 1. This disciple was called to preach the Gospell and he could not attend that businesse unlesse he neglected his calling 2. His meaning was not presently to goe bury his father and come strait againe but to stay with him till he died 3. Beside his father was none of the faithfull or beleevers but he was of their number that were spiritually dead and therefore it had beene dangerous for the disciple to converse with such 4. Neither was he bound by an oath to performe that duty as Ioseph was here Muscul. QUEST VI. Why they left their children and cattell behind Vers. 8. ONly their children and their sheepe
first delivered to the Egyptians the grounds of these artes who yet is more likely to have beene the inventor of husbandrie and other such profitable trades than of the mysticall arts and sciences 4. Therefore the more probable opinion is that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians it is not to be doubted but that by Iacobs comming downe but especially Iosephs long time of government their knowledge was much increased the scripture bearing witnesse hereunto Psalm 105.21 He made him Lord over his house to teach his Senators wisdome and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome which that superstitious people might with their gentilismes and superstitions intermingled change and alter And for the truth hereof that the Egyptians learned many things of the Hebrewes this may serve as an evidence that in Herodotus Diodorus Siculus and other waiting of the ancient Egyptians many things are found having some conformity with the doctrine law and usages of the Hebrewes ex Pererio QUEST XVI Why it pleased God that Moses should be instructed in the Egyptian learning NOw it pleased God that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome Though it pleased God to use the ordinary meanes for Moses instruction yet he alwayes doth not so and especially in the new Testament the Apostles were extraordinarily inspired being in humane learning altogether unexpert for there was more abundance of spirit and grace in the new Testament under Christ than in the old under the Law Simler 2. Beside Moses by this meanes became famous and got himselfe great authoritie among the Egyptians that there might be greater respect had unto his message afterward and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth ex Perer. QUEST XVII Why Moses had this name given him Vers. 10. SHe called his name Moses 1. Concerning the imposition of the name of Moses neither is the opinion of Philo and Clemens Alexandrinus probable that it is an Egyptian name derived of Mos which signifieth water and Iosephus will have it compounded of Mos water and Ises saved for the etymon of the name is not from the water but because he was drawne and taken out as the reason is here expressed 2. Neither yet is it like that Moses was in the Egyptian language called Mueves as Iun. out of Diodâ—r Siculus or Movion as Pererius out of Aben Ezra being of the same signification which Moses is in Hebrew that is drawne out for then it is like the Egyptian name would have beene expressed as Iosephs is Gen. 41.45 and Daniels Chalde name Dan. 4.5 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses as Eugubinus Lippom. Thostatus for seeing the Hebrewes were an abomination to the Egyptianâ— it may be thought also that they abhorred their names 4. Therefore I rather incline to thinke with Simlerus and Osiander that this word whereof Moses is derived is Massah to draw out as it is taken Psal. 18.17 Thou hast drawne me out of the waters might be common both to the Hebrewes and to the Egyptians as some words are common to divers languages both alike in sound and signification or it might be translated or transposed out of the Egyptian tongue into the Hebrew 5. But as for other names that Moses should be called by as at his circumcision Ioachim which signifieth established and afterward Melchi my King as Clemens Alexandrinus writeth wee reject them as having no ground in Scripture seeing hee is perpetually called by the name of Moses which name was by Gods providence imposed wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt and to lead them through the red sea and so indeed historically to draw them out of the waters QUEST XVIII Of Moses visiting his brethren Vers. 11. ANd in those daies when Moses was growne hee went forth to his brethren 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old for then as S. Stephâ—n sheweth Act. 7. he began to visit his brethren like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old Pellican 2. Iosephus writeth how in this time he warred against the Ethiopians and while he besieged Saba the King of Ethiopia his daughter fell in love with him and was married to him whom the author of historia scholast saith was Zipporah But the Scripture sheweth that she was the daughter of the Prince of Midian Perer. 3. He was now growne not onely in stature of body but in the grace and gifts of the spirit Pellican And as it seemeth having neglected and forgotten his brethren hitherto being now especially stirred up called of God he goeth to visit his brethren he did it not onely of a naturall instinct as Hilary seemeth to write 4. And this the Apostle sheweth to have beene an excellent worke of faith For 1. he refuseth to be called Pharaohs daughters sonne He renounceth his courtly life and he pleasures of Egypt 3. He preferreth the afflictions of Gods people before the pleasures of Egypt 4. He looketh unto the reward Heb. 11. Ferus But if it be asked why Ioseph did not so likewise to leave the court as Moses did I answere first that some thinke that Ioseph did in his old age leave Pharaohs court and went and dwelt with his brethren in the land of Goshen beside the case betweene Ioseph and Moses is farre divers for in Iosephs time Pharaoh was a friend to Israel now an enemy then the people were in happy case now the state is miserable Iosephs calling was to be a feeder of Israel in Egypt Moses to bring them out of Egypt Simler QUEST XIX Whether it were lawfull for Moses to kill the Egyptian Vers. 12. WHen he saw no man hee slew the Egyptian Concerning the fact of Moses in killing the Egyptian we are farre off from accusing or blaming the same which was at the first the opinion of Augustine who thus writeth against Faustus Consulta aeterna lege reperio non debuisse hominem à Mose qui nullam ordinariam potestatem habebat quamvis improbium ocâ—idi I finde in the eternall law that Moses having no ordinary power ought not to have killed no not a wicked
Chrysost. 3. This Bethel was at this time called Luz Gen. 28.19 It is called Bethel by way of anticipation by that name which it had afterward and it was removed from Hai here named by the space of a mile This Hai was that City which Iosuah destroyed cap. 8. there was another City of the same name among the Ammonites Ierem. 49.5 this Hai was three miles situate from Jericho and as farre from Elizeus fountaine neare to Jerico 2 King 2. Perer. ex Andr. Mas. â— Borchard 4. This hill wherein Abraham built an Altar was the same wherein Iosua also reared an Altar in Mount Ebal neare to Hai Ios. 8.30 this hill had two tops or heads Hebal and Garizim where was built a temple in disgrace of that at Jerusalem and this is the hill which the Samaritane woman meaneth Ioh. 4. which hill is not neare to Jerico and Gilgal as Mercator collecteth out of Eusebius booke de loc Hebraic translated by Hierome but neare to Sechem and not neare Gilgal as the Septuag read which might deceive Euseb. but over against it Pererius QVEST. XIII Of Abrahams going downe into Egypt Vers. 10. THen there came a famine in the land therefore Abraham went downe into Egypt c. 1. Abraham falleth into three great tentations at once 1. He is pinched with famine 2. In danger of his life among the Aegyptians 3. And his wives chastity put in great hazard 2. Abraham goeth downe into Aegypt constrained thereto by the famine being not able to releeve himselfe in Canaan where hee possessed not one foot he would not tempt God to refuse the meanes which was offered 3. For God is tempted two wayes when men are either addicted altogether to the meanes as Thomas would not beleeve unlesse he saw others tempted God when they immediately depended upon his providence rejecting the meanes as Ahaz refused to have a signe given him Isay 7. 4. God suffered Abraham to bee thus tempted 1. For the triall of his faith Calvin 2. That Gods mercy might the better appeare in his deliverance from so many dangers 3. To be an example and comfort to posterity how to behave themselves in the like dangers Pererius 4. Vt lucem doctrinae virtutis suae impertiret Aegyptiis to impart unto the Aegyptians the light of his doctrine and vertue Chrys. 5. Abraham sinned not in going downe to Aegypt as Ramban Moses Gerundens collecteth because he forsooke the land of Canaan as though he could not have beene provided for there and therefore he thinketh that Abrahams posterity was afterward afflicted in Egypt For 1. Abraham should rather have offended if he had refused the meanes offered for his releefe 2. He had no commandement not to goe into Egypt as afterward Isaak had chap. 26.23 he went but to sojourne there as the text saith in minde and in heart his desire and affection was still to the promised Canaan Musculus QVEST. XIV The feare of Abraham concerning Sarai her beauty Vers. 11 12. I Know thou art a faire woman c. they will kill me and save thee alive c. 1. Sarai though stricken in yeares retained her excellent favour and beauty still either because in those dayes the vigour of the body so soone decayed not or her not bearing of her children might be a means to preserve her strength and beauty or God might give her that speciall gift to exercise Abraham in that feare Calvin 2. And Abraham feareth what might happen to him in Egypt rather than in Canaan because the Canaanites were generally better coloured and fairer than the Egyptians among whom Sarai though not regarded in Canaan might be desired in Egypt Iunius Perer. 3. The Hebrewes fondly imagine that Abraham knew not his wife to be faire till now having hitherto abstained from her company but that is untrue for what reason had Abraham so long to refraine in lawfull marriage neither if it were so could it have beene knowne that Sarai was barren therefore Abrahams words I know c. must not be referred onely to the next clause that thou art faire but to the whole sentence following vers 12. that the Aegyptians when they see thee c. will kill me 4. We may see what a dangerous thing beauty is in a woman not vertuously given seeing even in Sarai so godly a matrone it put Abraham in such feare Muscul. 5. Likewise in the Egyptians is noted both their raging affection that made no conscience of murther to enjoy their lust and their blindnesse of judgement that made lesse account of murther than adultery for they would kill Abraham first before they violate his wife Perer. QVEST. XV. Whether Abraham and Sarai dissembled in saying she was his sister Vers. 13. SAy thou art my sister c. 1. Both their impudent mouthes are to be stopped that altogether exclaime against this fact of Abraham making him by his dissimulation as a bawd of his owne wife 2. Neither yet can this fact be altogether excused as Augustine doth Vxorem taâ—uit non negavit He denieth her not his wife but concealeth her Nihil mentitus erat quia proquinqua erat sanguine He lyed not at all because she was his kinswoman in bloud and so his sister as Lot is called his brother for in affirming her to be his sister they inferred she was not his wife and so the truth was not onely concealed but dissembled 3. Wherefore as Calvin saith Videtur aliquid mendacii admixtum It seemeth that some untruth was sprinkled or mixed herein for Sara is noted to have beene for this her dissimulation reproved Gen. 20.16 QVEST. XVI Whether Abraham did well in bringing Sarai into danger for her chastity THat my life may be preserved by thee 1. Neither was this fact of Abraham so hainous as Origen seemeth to thinke that Sara was exposita contaminationibus per convenientiam maritalem was exposed to pollution by the connivence or sufferance of her husband and therefore he runneth here to allegories Hierome also calleth it foedam necessitatem an uncleane necessity 2. Neither can this fact be altogether excused seeing his wives chastity was thereby brought into danger 1. Neither can Augustines excuse suffice Vxorem Deo credidit ne polucretur He committed his wife to God that he should keepe her from being polluted for this had beene to presume 2. Nor Rupertus fully giveth satisfaction Quam potuit periculi partem sustulit caetera Deo commendavit that he prevented part of the danger himselfe in providing for his life the rest he committed to God For no man must doe evill that good may come thereof Abraham to save his life should not hazard her chastity 3. Neither yet doth Cajetane sufficiently answer the matter That without Sara her consent he knew she could not be coupled in marriage to any for violence might have beene offered to her though she consented not 4. Neither is it like that Abraham did thus by any instinct from God as Pererius
c. This calling of Abraham from among the Chaldeans without any merit or desert in Abraham who lay drowned in the dregges of superstition is an argument of our free and gracious election in Christ without respect of any worthinesse in us as the Apostle saith We are saved by grace through faith Ephes. 2.8 Calvin Perer. 2. Doct. Vocation of the Gentiles CYrill also well noteth Ex vocatione Abraha prasignata est vocatio Iudaeorum Gentium c. By the vocation of Abraham is signified the calling of the Iewes and Gentiles who was the father of the faithfull and beleevers 3. Doct. Canaanites in the Church Vers. 6. THe Canaanite was in the land c. As there were Canaanites in the promised land so there are Canaanites in the Church such as challenge to themselves the name and profession of the Church being but Usurpers and Canaanites whom God shall one day cast out as Iosua did the Canaanites Marloret 4. Doct. Abrahams faith in Christ. Vers. 8. HE built an Altar to the Lord c. Abraham knew well enough that God was not pleased with the bloud of beasts his faith therefore directeth him to the bloud of Christ whose day Abraham saw and rejoyced Ioh. 8.56 Calvin 5. Places of confutation 1. Confut. Against the Iewes the Messiah shall not erect a temporall Kingdome Verse 3. IN thee shall all the families of the earth be blessed c. The Messias then promised to Abraham shall not come to conquer the nations by the sword or to erect a temporall Kingdome as the Jewes imagine but he shall be the cause of their spirituall blessing to deliver them from the wrath and curse of God Luther 2. Confut. Against Monkes that pretend Abrahams example Vers. 4. SO Abraham departed c. The example of Abraham leaving his Country is unfitly alleaged by the Papists as a ground of Monasticall life 1. Abraham had the expresse commandement of God so to doe but they can shew no warrant out of Gods word 2. Abraham went from Idolaters but Monkes goe unto Idolaters and the profession of Idolatry 3. Abraham went he knew not whither but the Monkes know very well whither they goe to ease pleasure riches Muscul. 3. Confut. Against the invocation of Saints Vers. 8. HE built an Altar and called upon the name c. This manner of invocation used by the fathers of the old Testament should be a patterne unto true worshippers of God under the new They onely invocated and called upon the name of God we read not of any other of the holy men their predecessors whom they made their advocates Wherefore it is a superstitious and new doctrine 〈◊〉 call upon any in prayer but the Lord. 4. Confut. Against naked ceremonies without the spirituall substance FUrther the building of the Altar was but the outward forme and ceremonie the substance was the invocation of the name of God We learne that ceremonies are but vaine observations if they be not referred to the spirituall worship Wherefore hypocrites relying upon outward rites doe but worship God in vaine Calvin 5. Confut. Against pilgrimage ABraham came into the land of Canaan 1. Neither of an unstable minde which maketh many to change Countreyes 2. Nor of a thirsting desire to see strange fashions and learne curious Art◠as Pythagoras Empedocles Plato among the heathen travelled 3. Nor yet of a covetous minde to enrich himselfe as Merchants use 4. Not yet of a superstitious devotion to visit the Sepulchers of holy men and to goe in pilgrimage to holy places which cause Pererius alloweth for he came from Mesopotamia where Paradise was and by likelihood Adam and Melchisedech and other holy Patriarkes buried 5. But he travelleth both to be delivered from the perillous society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God 6. Confut. Against them that measure religion by plenty Vers. 10. THen there came a famine in the land Before Abraham came into Canaan we read of no famine as soone as he is entred a famine followed him Wherefore it is a frivolous objection against the Gospell if where it is professed famine sometime be sent and scarcity of things for so in the time of Elias and Elizeus there hapned famines and in Saint Pauls time under Claudius Luther This was the foolish argument of the idolatrous women who to justifie their superstition thus alleaged When we burnt incense to the Queene of heaven we had all things plenty c. Ierem. 44.17 7. Confut. Hebrewes come not of the Egyptians ABraham went downe to Egypt 1. Hence appeareth the errour of Possidonius Appion with others that thinke the Hebrewes tooke first their originall from the Egyptians 2. They also are here confuted who thinke that Egypt before Homers time was a navigable Sea or fennie ground not habitable which in continuance of time was gained from the water Herodotus calleth it accessionem terra fluminis donum an addition to the land and a gift of the floud for we see that Egypt was an habitable Countrey in Abrahams time nine hundred yeares before Homer who lived as most hold an hundred yeare after the Trojane warre which fell out about the same time that Heli was Judge in Israel so that Homer flourished under Salomon nine hundred yeares and more from Abraham from the 75. yeare of Abrahams age to the going of the Israelites out of Egypt are foure hundred and thirty from thence to the building of the Temple under Salomon foure hundred eighty 3. As those that doe make the land of Egypt too young so Iosephus maketh it too ancient that affirmeth that there were Kings in Egypt for the space of 1300. yeares and more before Salomon whereas from the floud untill Salomon there are not accounted above 1335. yeares in all and it is not like that within 35. yeares after the floud Egypt could be inhabited much lesse have a King 6. Morall observations 1. Morall Observ. To forsake all and follow Christ. Vers. 1. GEt thee out of thy Countrey c. By the example of Abraham that left his Countrey and kindred to obey the calling of God we learne to forsake father and mother and whatsoever else we have in the world to follow Christ for our Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.37 Marlor 2. Morall Observ. A good name the gift of God Vers. 2. I Will make thy name great c. As men ought not ambitiously to hunt after the praise of men as the Pharisies did Matth. 6. so we ought not to neglect a good name in the world we see here it is the blessing of God and promised to Abraham Perer. The Apostle also saith Procure things 〈◊〉 in the sight of all men Rom. 12.17 3. Morall Observ. Good men have their enemies Vers. 3. I Will curse them that curse thee c. Abraham though a just and upright man yet he
the Prophet expoundeth this place of Gods eternall love and hatred of Iacob and Esau 2. That is the proper sense of the place from the which an argument is framed and a conclusion inferred but out of this spirituall sense concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes Ergo it is the proper sense 6. Places of Morall observation 1. Observ. The reconciliation of brethren Vers. 9. HIs sonne Isaack and Ismael buried him They which were separated during their fathers life are now united and reconciled in his death which teacheth us that brethren which have beene long at variance should yet when the time of mourning for their father commeth returne in affection Muscul. Not as Esau that intended when his father was dead to execute his malice toward his brother Gen. 27.41 2. Observ. To continue and persevere in prayer Vers. 21. ISaack prayed to the Lord for his wife It seemeth seeing Rebeccah continued barren twenty yeares for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne that Isaack continued many yeares in prayer and waited from moneth to moneth from yeare to yeare till the Lord had condescended to his prayer whereby wee are taught that wee should not give over in our prayers neither limit God to heare us within a time but still patiently expect his gracious pleasure as the Apostle exhorteth that wee should pray continually 1 Thes. 5.17 Mercer 3. Observ. Gods will many times revealed to the weaker sort Vers. 28. ISaack loved Esau c. Rebeccah was better affected toward the chosen seed than Isaack waâ—â— so was Sarahs heart toward Isaack but Abraham loved Ismael whereby wee see that manâ— times God revealeth his will to the more infirme sex and as S. Paul saith chuseth the weake things of 〈◊〉 world to confound the strong 1 Cor. 1.17 Muscul. 4. Observ. Of frugality in meats and drinkes Vers. 29. NOw Iacob sod pottage c. By this we may see how frugall and sparing the diet of those godly Patriarkes was Iacob here contented himselfe with lentill pottage These lentils came from Egypt and was the usuall food in Alexandria for young and old which was commonly vendible in their Tabernes Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries the Philosopher Taurus used to sup with them and Zeno the Stoike prescribed to his schollers how they should seeth and dresse their lentils with the twelfth part of Coriander seed Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles The Arcadians lived of akornes the Argives of apples the Athenians of figs the Tyrinthians of peares the Indians of canes the Carmanes of palmes the Sauromatians of millet the Persians nasturtio of cresses These examples ought to make Christians ashamed who use to pamper their bellies and feed their fansies with curious delights and exquisite dainties Perer. S. Paul giveth a rule for this meats for the belly the belly for meats God shall destroy both it and them 1 Cor. 6.13 that therefore men should not bee so carefull to feed and fill their bellies with dainty fare and costly meats seeing they both must fall to corruption 5. Observ. Against prophane persons that sell heaven for earthly pleasures Vers. 33. HE sold his birth-right Esau that for a messe of red pottage did part with his birth-right is a president and patterne of all those which for the momentany pleasures and profit of this life doe sell and lose their hope of eternall life Mercer As that rich glutton Luke 16. which purchased his ease and pleasure in this life with the everlasting paine and torment of his soule afterward for this cause is Esau called a prophane person Heb. 12.16 which for one portion of meat sold his birth-right CHAP. XXVI 1. The Argument or Contents FIrst in this Chapter is shewed the occasion of Isaacks going to Gerar which was by reason of the famine vers 1. And Gods Commandement vers 2 3. with the renewing of the promise made to Abraham 4 5. Secondly this Chapter treateth of Isaacks abode and dwelling in Gerar with such things as there happened 1. The question that arose about his wife vers 7â— to 12. 2. The envy of the Philistims against Isaack because hee prospered and waxed rich vers 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines vers 18. to vers 23. Thirdly there is declared the departure of Isaack from Gerar to dwell in Beersheba and the covenant there made betweene him and Abimelech vers 23. to the end 2. The divers readings v. 3. 18. my word shall be an helpe unto thee C. I will be with thee and blesse thee caeter v. 10. one of my stocke might have slept S. C. one of my people might have lion caet heb shacabh thou mightst have brought upon us ignorance S. this sinne caet v. 11. he that toucheth this mans wife H. this man or his wife caet v. 12. he found barly increased an hundred fold S. he found an hundreth fold caet v. 14. much tillage georgia S. a great family or houshold caet guabudah signifieth both v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet nachal signifieth both a valley is more proper because they digged there v. 20 21 22. Heseck Sitâ—ah Rehoboth G.T.P. contention enmity roomth H.S.C.B. v. 25. there Isaacks servants digged a well in the valley of Gerar. S. v. 26. accompanied with his friend C. with Ahuzzah his friend caet v. 28. let the oath be confirmed that was betweene our fathers C. let there be now an oath betweene us caeter v. 33. he called it abundance H. an oath S. he called Shibah caet v. 35. they were rebellious against Isaack and Rebeckah C.B. they offended or were a griefe of minde caet heb bitternesse of Spirit 3. The Explanation of doubtfull questions QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale Vers. 1. ANd there was a famine in the land c. 1. This other famine in Abrahams time was that famine mentioned chap. 12. where Abraham went downe into Aegypt Mercer for chap. 20. when Abraham sojourned in Gerar there is no famine spoken of which Pererius supposeth to have beene the cause of Abrahams going thither 2. This Abimelech might be either the same with whom Abraham had to deale who might bee now not above an hundred yeare old or another King of that name for the Kings of Gerar were called by the name of Abimelech as the Kings of Aegypt Pharaohs Phicol also might be the name of office or the same man might serve the father and sonne Mercer 3. Therefore we need not with Augustine quaest 75. in Genes to thinke this story to have beene done long before and to be set downe by way of recapitulation for it seemeth that Abraham was
now dead otherwise he should have beene constrained also to have sojourned for the famine and Isaack was now toward an hundred yeare old seeing he was 60. at Esaus birth who in the end of this chapter at forty taketh a wife Perer. 4. Isaack went to Gerar thinking not there to stay but to goe downe to Aegypt if the Lord had not otherwise charged him for Egypt by reason of the over-flowing of Nilus which made the ground both fat and moist was very fruitfull and fertile Pererius QVEST. II. How and when God appeared to Isaack Vers. 2. FOr the Lord appeared unto him c. 1. Some think that God appeared unto him not by dreame because it is not expressed but by open vision as Cajetan but it skilleth not how God appeared certaine it is that he had a vision 2. The Lord appeared not so often to Isaack as to Abraham because the promises were to be but renewed and confirmed to him Mercer 3. It seemeth that this vision was shewed to Isaack before he tooke his journey and purposed to goe into Aegypt and that the Lord at the first named not the place where he would have him stay but onely in generall abide in the land which I shall shew thee as the Lord said to Abraham Genes 12.1 and that herein he had some particular direction afterward so that the first verse is set downe by way of anticipation Mercer QUEST III. Why the Lord would not have Abraham goe downe into Aegypt Vers. 2. GOe not downe to Aegypt 1. Isaack is forbidden to goe downe to Aegypt not because he was consecrate unto God and therefore was not to goe out of Palestina as the Hebrews for Canaan being now pestered with such wicked inhabitants was no holier than other Countries 2. But either the Lord did keepe him from Aegypt lest he might have beene intangled with the pleasures of that countrey Calvin 3. Or corrupted with the vices of the inhabitants Mercer 4. Or rather because the Lord had purposed that Iacob and his seed should goe downe to Aegypt and there be kept in servitude the Lord would not have Isaack prevent that determined captivity for when Abraham sojourned in Aegypt God had not yet revealed so much to Abraham concerning the hard entertainment of his seed which followeth afterward chap. 15. QUEST IV. Of Abrahams obedience and whether it were greater than Isaacks Vers. 5. BEcause that Abraham obeyed my voyce c. 1. Augustine concludeth from hence that Abrahams faith and obedience was greater than Isaacks because all is granted for Abrahams sake lib. 16. de civitat Dei c. 36. Abraham indeed had the priority of faith and obedience and therefore is called the father of the faithfull but to make an unequall comparison of these three Patriarkes whom the Scripture doth consort together Exod. 32.13 remember Abraham Isaack and Iacob thy servants we have no warrant they might be all excellent in their kinde 2. Neither doe wee approve here the Hebrewes collection that Abraham kept all the rites and ceremonies of Moses law before it was given many we grant he observed as the Sabbath offering of sacrifices the difference of cleane and uncleane beasts but not all Mercer 3. The Cabalists curious observations are not here worth the rehearsing who by the ten words of this verse understand the decalogue and by the first word of the verse guechebh which noteth 172. they insinuate the yeares of Abrahams life who all this time from three yeares of his infancy knew and worshipped God and beside they say there are just 172. words in the decalogue 4. Abrahams obedience is expressed in these particulars 1. In keeping Gods ordinances that is his specâ—all Commandements as in leaving his countrey in casting out the bond-woman in sacrificing his sonne 2. By Commandements are understood the precepts of the morall law 3. By statutes or ceremonies circumcision sacrifices and such other rites 4. By lawes the documents of faith and religion wherein he exercised and trained up his houshold Mercerus QUEST V. Why Isaack stayeth in Gerar. Vers. 6. SO Isaack dwelt in Gerar. 1. Though Gerar were a more barâ—en countrey than Egypt and it is not unlike but that the famine raigned and raged there also yet God stayeth him there that Isaack might have experience of Gods providence who was able even in a land of want to provide for him 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised Mercer 3. This verse is one of the 14. that consisteth only of three words QUEST VI. Isaacks infirmity in causing his wife to dissemble Vers. 7. SHe is my sister c. Isaack falleth into the same infirmity which Abraham twice before committed in giving counsell to his wife to dissemble 1. Neither Abraham nor Isaack can bee excused because they were Prophets and did fore-see what should ensue for all the actions of the Prophets were not propheticall and this had beene to presume of Gods power to faile in the meanes and to trust for deliverance from God 2. Neither doth this excuse Abraham and Isaack here that he would specially provide for his life because of the promised seed for as he beleeved Gods promise so hee needed not to have doubted but that God by lawfull meanes would have preserved his life 3. Neither as Lyranus because the Kings did not take their wives till they had beene a yeare before prepared as we read of the Kings of Persia did Abraham thinke that within a yeares space God would provide for this pompous custome of Kings came in afterward 4. Neither can Isaack be excused as Augustine thinketh because Rebecca was indeed his sister that is his cousen German for in saying she was his sister he denieth her to be his wife 5. Wherefore it must needs be confessed that this was Isaacks weaknesse as Abrahams before not only in his dissimulation which was the more tolerable it tending not to the hurt of any other though not justifiable Mercer But chiefly because he doth as much as in him lieth prostitute his wives chastity and bring her into danger and so Ramban confesseth that Abraham before herein grievously offended But Isaacks offence is greater for that he could not take heed or be warned by domesticall examples Muscul. QUEST VII How Isaack sported with Rebeccah Vers. 1. HE saw Isaack sporting or playing 1. The Hebrewes thinke that Abimelech saw Isaack carnally knowing his wife and so they expound that of Ismael Gen. 21.8 where the same word metsachek is used that Ismael sported that is lay with other women thus thinketh Lyranus 2. But it is more like that Isaack used some familiar gesture and signe of love which was comely with his wife but not with his sister and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem to the infirmity of that sex and hee compareth it to the fathers playing with children as Aelianus maketh mention
oscitationâ—m in multeribus lethalem that yawning in travaile to women is morâ—all 2. The Hebrewes thinke that Rachel being wearied in her journey came before her time but it is not like that Iacob would have hastened his journey if his dearest wife had beene so neare her time 3. Neither hath it any ground that God punished Iacob with the death of Deborah and Rachel for the slaughter of the Sichemites Mercer 4. Ruperius in that Deborahs death and Rachels is expressed Rebâ—ckaes and Leahs death concealed thereby resembleth the â—ynagogue of the iewes which he would have prefigured by Deborah and Rachel for so their Synagogue did die and fall away the church of the Gentiles revived and increased But such allegories doe not much perswade having no warrant or ground in Scripture QUEST XVI Of the names Ephratha and Bethlem why and by whom they tooke beginning Vers. 19. EPhrath which is Bethlem 1. Some thinke that this place was called Ephratha of Calebâ— wife Ephrata 1 Chron. 2.9 which Caleb was sonne of Hezron and went downe with Iacob into Egypt and afterwards it was called Bethlem that is the house of bread after the famine in Elimelech and Ruths time of the abundance of corne R. Salomon Lyran. 2. Tostatus misliketh this opinion because this Caleb that went downe into Egypt must be 215. yeare old and more if he survived to returne with the Israelites into the Land of Canaan at which time it is like Ephrata tooke the name and beside if the name Bethlem were given in Elimelechs time how commeth it to be used by Moses so long before But these reasons may be easily answered for the name Ephrata might be given by the second Caleb after his grandfathers name and divers names are inserted into this history not knowne in Moses time as the name Dan Gen. 14.14 which were added by way of explanation by those Prophets directed by the spirit of God which disposed the Scripture into order Perer. 3. But it is more likely that this place had both these names of the fruitfulnesse of the ground for so Ephrath is derived of Pharah which signifieth to fructifie and it was afterward called Bethlem the house of bread Mercer but by whom these names and when they were imposed is uncertaine QUEST XVII Of the tower of Ader where Iacob pitched his tents Vers. 21. ISrael c. pitched his tent beyond the tower of Ader or of the flocks 1. The Hebrewes in this place doe hold that the temple was afterward built because the Prophet calleth Sion the tower of the flock Micah 4.7 but that cannot be for this tower where Iacob pitched was not far from Bethlem about a mile Muscul. but Ierusalem was further off Mercer yet this name was given to Sion because the people assembled thither in flocks or because of the flocks of sheepe thither brought to be sacrificed Perer. 2. This tower was made for the safegard of the shepherds in that country that used to watch their flocks by night and Hierome well observeth this to be a type and prophecie of those shepherds which in this very place watched their flocks at the birth of Christ where afterward Helena for a memoriall of the apparition of the Angels unto them builded a temple Perer. Luther QUEST XVIII Of the incest of Ruben with Bilha Vers. 22. RVben went and lay with Bilha his fathers concubine c. 1. The Hebrewes to excuse the sinnes of their fathers here imagine that Ruben did nor commit incest with Bilha but only cast out her bed out of Rachels tabernacle where Iacob had placed it after Rachels death whereas the text is evident that he slept with Bilha In like manner they would excuse the offence of Elie his sons that they did not lie with the women at the gates of the temple but onely deferred their businesse and so kept them longer from their husbands contrary to the evidence of the history 1 Sam. 2.22 2. Iacob though he might have used the sword in this case yet leaveth the punishment to God but for this sinne of defiling his fathers bed Ruben lost his birthright which was given to Ioseph in respect of his double portion the principality to Iudah 1 Chron. 5.1 3. This was a very great sinne to commit uncleannesse with his fathers concubine which was as his wife such fornication as was not once named among the Gentiles as the Apostle saith 1 Cor. 5.1 for Antiochus the sonne of Seleucus being in love with Stratonice his mother in law yet for shame concealed it and fell into a most grievous disease Hippolitus is famous in the tragedie for resisting the unlawfull lust of Phaedra his mother in law 4. Some thinke that after this time Iacob did refraine the company of his wives but that is uncertaine Mercer It is most like that he after this accompanied not with Bilha as David served his concubines which Absolom went in unto 2 Sam. 20.3 QUEST XIX Of the genealogie of the Patriarkes wherefore it is here set downe Vers. 26. THese are the sonnes of Iacob which were borne him in Mesopotamia c. 1. Moses setteth here downe together the number of Iacobs sonnes 1. Because after this he had no more sonnes borne 2. As also Ruben is counted among them to shew that although he had fallen into this grievous sin yet the Lord vouchsafed to count him among the Patriarkes 3. As also to distinguish betweene Iacob and Esaus progenie which Moses prosecuteth in the new chapter Mercer Perer. 2. Dinah is not rehearsed among them because she made no tribe Mercer Neither useth the Scripture to set downe the genealogie of women Perer. 3. The word is put in the singular number which was borne for the plurall not for any such mystery as the Hebrewes note to shew that they were all begotten by one man or to shadow the birth of the Messiah but it is a property of the Hebrew speech to use the singular for the plurall 4. All these are said to be born in Mesopotamia whereas Benjamin was born in Canaan as Chrysostome thinketh for Benjamin was borne ten yeares after Iacob departed from Mesopotamia but here by a synechdoche according to the use of the Scripture that is affirmed of all which agreed to the most Mercer Perer. So Iohn 20.24 Thomas is called one of the twelve there being but eleven Iudas having hanged himselfe and so S. Marke calleth them the eleven Marke 16.14 QUEST XX. At what time Iacob came to Isaack his father Vers. 27. THen Iacob came to Isaack his father 1. Although now at the length ten yeares after Iacobs returne into Canaan hee came first to Isaack with his whole family yet it is not unlike but that Iacob went often over to see his father they dwelling not farre asunder Mercer 2. Mention is not made of Rebecca who is supposed at this time to have beene dead which is thought also to be the cause of Isaacks being in Hebron whom Iacob at his
stead in mount Seir Deut. 2.12 whereby it is evident that the wicked are void of naturall affection and that affinity is not much regarded among them when they are bent upon their owne preferment and commodity as Laban pursued after Iacob and his daughters purposing to have done him some harme but that the Lord staid him Gen. 31.29 THE SECOND BOOKE OF THE SECOND TOME OR PART OF GENESIS Containing the notable History of the life acts and vertues of honourable JOSEPH HEB. 11.12 By faith Ioseph when he died made mention of the departing of the children of Israel and gave commandement of his bones AMBROS Lib. 1. Officior cap. 17. Ioseph humilis fuit usque ad servitutem verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem Ioseph was humble even unto service shamefast unto flight patient unto prison a remitter of wrongs unto reward VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAâ— MAN 163â— TO THE RIGHT HONOVRABLE The L. Cecill Vicount Cranborne Earle of Salisburie principall Secretarie to his excellent Majestie and Chancellour of the Vniversitie of Cambridge and of his Majesties most honourable privie Councell Grace mercy and peace from the Lord Iesus RIght Honourable I present to your Honour this last part of these my collections and Commentarie upon Genesis wherein to set forth unto us the worthy history of honourable Ioseph his humiliation first and then his exaltation together with his patience chastity clemency equity with the rest of his Princely vertues A fit president for all noble persons to follow and a perfect patterne for men of honour and authority to looke upon Ioseph was famous and renowned for many noble vertues but most especially for these foure his chastity in himselfe piety toward God fidelity to his Prince clemency toward his brethren First Ioseph is a rare example of chastity who in his youthfull yeares being a poore stranger and a servant enticed often and allured by promises and that by no meane woman but by his Lady the Mistresse of the house and not ignorant of the danger which might befall him for his refusall yet chose rather with his innocency to lie in chaines of yron than yeelding to intemperancy to weare chaines of gold this was his godly resolution when hee was tempted how can I doe this great wickednesse and so sinne against God for he did very well know that he which violateth wedlocke doth sinne against God the author thereof wherefore the Apostle saith that the Lord will judge such himselfe And Ambrose excellently concludeth this point concerning Ioseph Magnus vir Ioseph qui adamatus non adamavit rogatus non acquievit comprehensus aufugit Ioseph was a worthy man who being loved loved not againe being entreated consented not being laid hold on stayed not Secondly Iosephs chastity is much more graced and commended by his piety all his actions savour of godlinesse and the feare of God as a sweet perfume doth give a pleasant scent to all his enterprises before when he was enticed he had God in his mouth when the two prisoners wanted an interpreter he said unto them are not interpretations of God Gen. 40.8 when he stood before Pharaoh to interpret his dreame he gave the glory to God without me shall God make answer for the wealth of Pharaoh Gen. 41.16 when his children Manasseh and Ephraim were borne he remembred God at the birth of the first he said God hath made me to forget all my labour and hee called the second Ephraim and said God hath made me fruitfull in the land of mine affliction Genes 41.50 51. Afterward when Ioseph communed with his brethren 〈◊〉 unknowne he could not conceale his religion This doe and live saith he for I feare God Genes 42.18 when he discovered himselfe to his brethren he turneth himselfe unto God saying God did send me before for your preservation Genes â—5 5 Thâ—◠〈◊〉 Ioseph did shew himselfe twice noble indeed by his unfained piety and godly sincerity Much like herein was devout Daniel who being one of the three chiefe Governours of that great Monarchy of the Persians did thrice every day upon his knees pray and praise his God Dan. 6.10 Thus should all prudent Governours doe to honour him by whom they are honoured and to crave wisdome of the Author and Fountaine of wisdome Hierome giveth this counsell to a noble Matron Cum claritate generis morum suavitate contendas cum nobilitate corporis animi virtute nobilior proficias magisque illa nobilitate glorieris quae filios Dei cohaeredâ—s Christi facit c. non est quod sibi quis de nobilitate generis blandiatur si ex meliore parte famulus sit Hieron ad Demetriad With the greatnesse of thy stocke strive by goodnesse of manners together with noblenesse of bloud increase in the true nobility of mind count that the best nobility which maketh us the sonnes of God and fellow heires with Christ it availeth not to boast of highnesse of stocke if thou be abased in thy bettter part Thirdly Ioseph is famous for his faithfull service toward his Prince who when he had gathered up all the money which was found in the land of Aegypt and Canaan for the corne which they bought did not store it up for himselfe but laid it up in Pharaohs treasury Gen. 47.14 wherein Iosua well imitated him who in the division of the land of promise to the Tribes reserved no part for himselfe but when they had made an end of dividing then the children of Israel with one consent cast him out a lot amongst them Iosua 19.49 Ioseph then thought not to inrich himselfe by his office as many officers now adayes but he travelled more for the wealth of Pharaoh than his owne gaine in whom was not wanting that property which Moses father in law requireth in a Governour to be a man hating covetousnesse Exod. 18.21 which point is touched well by Ambrose Ne praeeminentem virum thesauri possideant sui pecuniis serviat qui praeest liberis That a great person should possesse rather than bee possessed of his treasure neither be commanded of money who is a commander of men Neither was Ioseph so devoted to his Princes profit that he neglected the poore commons but was a father also unto them that whereas he had bought themselves and their land for Pharaoh hee both releaseth them of their bondage and taketh only the fift part of the increase of their land whereas the whole belonged to Pharaoh and by this means as Ambrose saith they lost nothing of their profit that gained a perpetuity for it was better to part with some of the fruits than to forgoe the whole Such a prudent moderation well beseemeth wise Governours to be such honourable mediators betweene Prince and people wherein this kingdome God bee thanked wanteth not examples as that the royall dignity
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used
the age of Ioseph for divers reasons 1. By this it may be gathered how long Ioseph was a servant in Egypt from 17. to 30. yeares the space of 13. yeares whereof 3. he spent in prison the rest in service Mercer 2. But Ioseph for his thirteene yeares service was recompenced with 80. yeares of libertie prosperitie and honour for he lived till he was 110. yeares old which may also be a figure of the everlasting reward of the Saints which they shal receive for their short and momentarie afflictions here Perer. 3. This observing of Iosephs age helpeth towards the Chronologie of Iacob and Iosephs age for hence it is gathered that Ioseph nine yeares after when the seven plentifull yeares were past and two of famine was thirty nine yeares old and Iacob at that time an hundred and thirty yeares old then it will follow that Ioseph was begotten in the 91. yeare of Iacobs age foureteene yeares after his comming into Mesopotamia for Ioseph was borne in the end of the second seventh yeare of Iacobs service so that Iacob was 77. yeares old when hee went first into Mesopotamia Perer. 4. Iosephs age is expressed that it might appeare what wonderfull graces hee had received of God at those yeares of chastitie of patience of pietie of wisdome of knowledge of secrets of policie and government It is said that Iulius Caesar beholding the picture of Alexander in Hercules temple at Gades lamented that hee had done no worthy exploit at those yeares wherein Alexander had conquered the whole world But Ioseph here at the same age of thirty had shewed more true wisdome and vertue than either of them both Perer. 5. Likewise by this president of Ioseph made a governour at thirty wee see that at this age a man is fit for publike imployment David at that age began to reigne Ezechiel then prophesied Ezech. 1.1 Christ began to preach and Iohn Baptist Mercer 6. Lastly Iosephs age is expressed to shew how mightily the Lord wrought with him that the grave counsellers and Elders of Egypt were content to give place to his youth and be advised and ruled by him Calvin QUEST XIIII What food Ioseph laid up where and how Vers. 48. LAid up food in the Cities 1. It is not like that Ioseph gathered of all other fruits and provision as Ramban thinketh but onely of corne for other food could not have beene so well kept and the next verse sheweth that food ochell was gathered namely bar wheat Mercer 2. Iosephs wisdome appeareth that provideth barnes for every Citie that they should not need to travaile farre for food but have it provided at home 3. Where it is said till he left numbring it is like that Ioseph observed order in laying up of the corne and kept a talie of it he numbred it not of curiositie as David numbred the multitudes of his people but in a provident forecast to see what quantitie would suffice for every place Muscul. QUEST XV. Whether indeed Ioseph had forgotten his fathers houses as it seemeth by the name of Manasses formed of the word Nashah to forget Vers. 51. GOd hath made me forget all my labour and my fathers house 1. I doe not thinke with Calvin that this is to be imputed to Ioseph as a fault that would commit to oblivion his fathers house being entangled with this great honour and prosperitie for how could hee forget his father or fathers house unlesse he should together abandon his faith and religion and forget Gods covenant made to his father and his seed 2. Neither doth it helpe the matter to say with some that he did not forget his father but his brethren who are understood by his fathers house 3. Nor yet is this spoken by way of comparison that in respect of this great honour his fathers house his kindred and education was nothing as Mercer 4. But the words doe expound themselves he speaketh of the labour and affliction and great indignitie which he received at his brethrens hand in his fathers house the remembrance and griefe whereof his great preferment and honour in Egypt allayed and mitigated Iun. 5 But whereas it will be demanded if Ioseph had not forgotten his father how came it to passe that he remembred him not all this while nor sent unto him seeing Memphis the kings Citie was not above 40. mile distant from Hebron where Iacob dwelt It may be answered that whether by reason of Iosephs long affliction before in which time he might thinke his father to be dead or in respect of his most busie and troublesome imployment in the 7. yeares of plentie or because he would yet conceale his kinred he might forbeare to enquire after them it was the speciall worke of Gods providence so disposing that his brethren should first seeke unto him and bow before him that his dreames might take effect Mercer Augustine further thinketh that God so disposed that Ioseph all this while sent not to Iacob being not above 300. mile from him that Iacob by this meanes might be exercised with sorrow Voluit Deus isto mode parva peccata Iacob in hoc seculo igne tribulationis consumere God would by this meanes with the fire of tribulation purge Iacobs sinnes in this world ser. 82. de tempor But Augustine is deceived in the distance of Mephis from Hebron which was rather 50. than 300. miles for the Patriarkes could not carrie their corne so farre upon their beasts Thom. Anglicus and Pererius thinke that Ioseph had a revelation how his brethren should come downe to Egypt to buy corn But if this were so it is not like that Moses would have omitted it Theodoret thinketh that God so disposed that Iacob knew not of Iosephs being in Egypt lest he might have redeemed him from thence and so the occasion of the Israelites going downe into Egypt should have beene prevented this opinion and the first I preferre before the rest QUEST XVI When Egypt began to be affamished and what other countries beside Vers. 55. AT the length all the land of Egypt was affamished c. 1. For the first two yeares of famine the dearth was not felt in Egypt because private men might have laied up in store at home for themselves therefore the Latine text is here very corrupt that in the former verse where the true reading is in all the land of Egypt was bread readeth in all the land of Egypt was famine 2. Where the famine is said to be in all lands we must not understand all the countries in the world but these countries next adjoyning which came thither for corne vers 57. and so the Hebrewes especially apply it to be spoken of the countries Phenice Palestina Arabia which doe border upon Egypt 3. Some Hebrewes affirme that Ioseph before he would sell the Egyptians corne moved to have them circumcised and that there was much altercation about it It is like that he circumcised his owne two sonnes and instructed the
or repeated in Moses blessing Deut. 33. but this is too curious 5. Some would have Ioseph to take of both ends the eldest and the youngest Calvin 6. But the meaning is that Ioseph tooke five indifferently out of the company as the Septuagint reade such as were dearest unto him of which company Benjamin might be one Mercer and the word here used michzah is not compounded of the preposition and the word chetzah as Pagniâ— readeth de extremitate out of the end or extremitie but it is one whole word which signifieth a part or portion as it is used Dan. 1.2 The Lord gave Iehoiakim into his hand with part of the vessels of the house of God so that men is not here a preposition but a part of the word Vatab. QUEST II. The chronologie explaned by the yeares of Iacobs life Vers. 9. THe whole time of my pilgrimage is 130. yeares from this age of Iacob here mentioned divers points concerning the Chronologie may be concluded 1. Iosephs being now 39. yeare old when Iacob was 130. it followeth that Ioseph was borne in the 91. yeare of Iacobs age 2. Then Ioseph being borne 14. yeares after Iacob came into Mesopotamia Iacob must be of the age of seventy seven when he came into Mesopotamia 3. Further Ioseph borne in the fourteene yeare of Iacobs service with Laban was now thirty nine yeare old then Ruben borne 7. yeares before must be forty six yeares old Simeon forty nine Levi forty foure Iudah forty three or there about 4. Hence it may be gathered that from the first promise made to Abraham in the 75. yeare of his age to the comming of Iacob to Egypt are two hundred and fifteene yeares Isaack was borne twenty five yeare after that in the hundred yeare of Abraham who in the sixty yeare had Iacob borne and Iacob was now an hundred and thirty all make two hundred and fifteene 5. Seeing the Apostle maketh account of 430. yeares from the promise made to Abraham to the going out of Israel from Egypt Galath 3. it remaineth that the space of the Israelites dwelling in Egypt was two hundred and fifteene yeares more 6. And seeing Abraham was borne in the 352. yeare after the flood put thereunto an hundred yeare of Abraham and sixty of Isaack and Iacob shall be borne in the 512. yeare after the flood not in the 452. yeare as Pererius collecteth who buildeth upon a false ground making Abrahams birth to fall out in the seventy yeare of Terah whereas it was in the 130. yeare sixty yeares after as hath beene shewed before upon that place QUEST III. Why Iacob counteth himselfe a pilgrim Vers. 9. THe whole time of my pilgrimage 1. Iacob counteth himselfe a pilgrim or stranger in two respects 1. In respect of his dwelling in the world where he had no certaine habitation for he removed from his fathers house to Mesopotamia where he sojourned with Laban twenty yeares then he came to Succoth after that to Sichem Gen. 33. thence to Bethel and so to Ephtatah and then to Hebron where his father dwelt Gen. 35. from whence he went downe to Egypt Perer. 2. Iacob and the rest of the Patriarkes counted themselves pilgrims and strangers in the world in respect of their celestiall inheritance in heaven Heb. 11.13 Calvin QUEST IV. Of the divers troubles which Iacob had endured in his life Vers. 9. FEw and evill c. 1. Iacob though he had not attained to the yeares of his fathers and yet seemed very old and therefore was asked of Pharaoh of his age giveth this as a reason because he had gone through many troubles in respect whereof he calleth his daies evill that is full of misery and sorrow Mercer 2. The Hebrewes reckon seven calamities that befell Pereriusâ—en â—en but they were more 1. His forsaking of his fathers house for feare of Esau. 2. His hard service in Labans house 3. The suborning of Leah for Rachel 4. The feare of Esau after his returne 5. The deflouring of Dinah 6. The death of Rachel 7. The incest of Ruben 8. The fornication of Iuâ—ah with Thamar 9. The slaughter of the Sichemites by Simeon and Levi. 10. The losse of Ioseph 11. The detaining of Simeon in prison in Egypt 12. The taking away of Benjamin 3. Whereas Iacob saith he had not attained to the yeares of his fathers Iacob considering the manifold troubles which he had gone through and feeling his present weaknesse and decay of nature did easily conjecture that he was not like to reach to his father or grandfathers age Mercer Neither indeed did he he living but an hundred forty seven yeares wanted twenty eight of Abrahams age which was an hundred seventy five and 33. yeares of Isaacks age which was 180. QUEST V. Of the land of Rameses what country it was Vers. 11. IN the land of Rameses as Pharaoh had commanded c. 1. This land of Rameses was neither all one with Goshen as Augustine seemeth to thinke quaest 157. Genes 2. Neither was it a divers citie from that which was builded by the Israelites Exod. 1.11 although there be a little difference in the name this is Rameses with schevah under am that Rameses with patach as thinketh Aben Ezra and Iunius who would have this to be Heliopolis the other Pelusum 3. Neither yet is it the same city which afterward the Israelites built and that it is here named by way of anticipation as Tostat. Perer. Genevens 4. But this land of Rameses was a region rather than a citie situate in Goshen the most fruitfull part thereof where the citie Rameses was afterward built bearing the name of the country sic Cajetan Mercer for it is called not the citie but the land of Rameses 5. Some take it to be Arsenois some Heliopolis the Septuagint call it the citie of the Nobles but I take it rather to be the name of the whole territory and country 6. The Israelites dwelt here apart and divided from the rest of Egypt but yet there were some Egytians inhabiting among them of whom they borrowed jewels of gold and silver at their departure from Rameses Exod. 12.35 37. Perer. QUEST VI. How Ioseph gave bread to the mouth of the children Vers. 12. TO the mouth of the little ones 1. Some refer this to the number of the families that Ioseph provided for every one of them from the elder sort to the infants sic Chald. Hierom. B.G. Calvin but that was said before he nourished all his fathers houshold 2. Some understand it of the great plenty that even the children which use to play the wantons and cast away their bread had enough sic quidam Hebraeus 3. Some apply it to the manner that Ioseph did provide for them all as for young children that is without their labour or taking of care which I take to be the right meaning Iun. Mercer QUEST VII When their money began to faile in Egypt and how Vers. 18. THey came unto him the
and custome and princes pleasure was so that they should be maintained and he was but the kings officer and minister to see every one served according to their allowance Ioseph could not have gainsayed without very great tumult and sedition seeing those superstitious priests were greatly honoured with the king and people Mercer QUEST XII Why Iacob desireth to be buried in Canaan Vers. 30. BVrie me in their buriall Iacob desireth to be buryed with his fathers in the land of Canaan 1. Not thereby shewing his hope of remission of sinnes in Christ as Augustine interpreteth sepultura mortuorum remissionem significat peccatorum the buriall of the dead signifieth the remission of sins quaest 161. in Genes for although Iacob had this hope of remission of sinnes yet it is not the proper and literall meaning of these words 2. Neither yet was it the love of his country that moved him wherein men desire to live and die Oleast there was a greater matter that moved Iacob 3. Neither yet as Lyranus because he hoped to be one of those which should rise out of his grave at the resurrection of Christ for this is too curious and it is not like that any buried so long before or so far off as this double cave was thought to be 30. miles from Ierusalem did rise out of their graves but some about Ierusalem and such as had beene lately dead and were knowne in the citie for the text saith they went into the holy city and appeared to many Matth. 27.53 and it is like that they returned to their graves againe 4. Therefore Iacob desireth to be buried with his fathers partly to testifie his faith that he doubted not â—ut that his soule should presently be joyned to his fathers Calvin and his body rise againe in the generall resurrection Mercer partly to admonish his children not to be too much addicted to the pleasures of Egypt but to wait for their returne into the land of Canaan as Ioseph also dying declared his hope Gen. 50.25 Muscul. QUEST XIII Why Iacob causeth Ioseph to sweare Vers. 31. THen he said sweare unto me Iacob requireth an oath of Ioseph not because he did mistrust his obedience but 1. that Iacob might be better satisfied and confirmed in the thing which he desired 2. Lest that Ioseph might have beene otherwise perswaded or overruled by Pharaoh to have his father buried in Egypt and therefore Ioseph when he obtained leave of Pharaoh to burie his father hee urgeth the oath which he made to his father Gen. 50.6 Mercer Rupert 3. Hee rather bindeth Ioseph to performe this than any of his other sonnes because of his authority and favour with Pharaoh QUEST XIV How and whom Iacob worshipped toward the beds head Vers. 31. HE worshipped toward the beds head 1. Some doe read he worshipped toward the top of his rod for mittah signifieth a bed mitteh a rod so the Septuagint and they which follow this reading 1. Some interpret that he worshipped toward Iosephs rod or scepter as giving reverence to him Chrysost. 2. Some that he leaned upon his owne staffe doing reverence to Ioseph Theodoret 3. Some that he worshipped Iosephs scepter as a figure of the kingdome of Christ Procop. But all these are deceived by the translation of the Septuagint who themselves in the 48. chap. vers 2. doe translate not rod but bed as Hierome well noteth tradit in Genes 2. Some doe read the beds head and they that follow this reading 1. Some say that he worshipped that way because it was east ward toward Ierusalem Lyran. as though Iacob had beene so superstitious as to set his bed east and west 2. Some because God is present at the beds head so the superstitious Hebrews 3. But he did nothing else but reare himselfe upon his pillow at his beds head leaning also upon his staffe and so gave thankes to God and that he bowed upon his staffe may be supplied out of the Apostle to the Hebrews Heb. 11.21 Iun. Perer. 4. Places of Doctrine 1. Doct. Corne and food more worth than money Vers. 14. ANd Ioseph gathered all the money the Egyptians that were horders up of gold and silver yet were contented to exchange their money for corne we see then that money if it be rightly estemed of is a baser thing than that which belongeth either to the belly or backe Muscul. which consideration should teach men not to covet money but if they have foode for the belly and rayment to put on to be therewith content as the Apostle saith 1 Timoth. 6.8 2. Doct. They which preach the Gospell must live of the Gospell Vers. 22. ONly the land of the Priests bought he not for the Priests had an ordinary of Pharaoh the law of nature then teacheth that they which attend the service of God and the instruction of the people should have their publike maintenance seeing Pharaoh an heathen prince was so liberall toward his idolatrous Priests much more should Christian Princes take care to provide for the Ministers of the Gospel for as the Apostle saith As they which did wait at the altar were pertakers with the altar so hath the Lord ordained that they which preach the Gospel should live of the Gospell 1 Cor. 9.13 14. Calvin Luther 3. Doct. They are fit to teach others that first can teach themselves Vers. 23. I Have bought your land for Pharaoh loe here is seed for you c. Gregorie hereupon collecteth that as the Egyptians received no seed till first they had yeelded their land and themselves to be servants to Pharaoh so they are fit to have the seed of Gods word committed unto them which first have reformed their owne life and consecrated themselves to the service of God Restat ut loquendo quisque dâ—ceat vitam alies quam ipse moribus servat It remaineth that he teach others to live well who hath reformed his owne lib. 6. Moral So the Apostle reproveth the Iewes thou which teachest another teachest thou not thy selfe Rom. 2.21 4. Doct. Though sumptuous funerals are not to be desired yet the bodies of Saints must be reverently buried Vers. 30. WHen I shall sleepe with my fathers thou shalt carry me out of Egypt c. Although pompous funerals and sumptuous burials doe not profit the dead which are as Augustine saith rather viventium solatia than subsidia mortuorum comforts for the living than helps for the dead which Augustine sheweth by the example of the rich man and Lazarus that as the one was not helped by his precious and solemne exequies so neither was the other hindred by his vile and base sepulture yea the Heathen man could say eâ—lo tegitur qui non habet urnam he hath heaven for a cover that wanteth a grave neither did Iacob desire to be buried in Canaan either for the holinesse of the place or that he had a delight in pompous solemnities but to testifie his faith as before is shewed quaest 12. yet by
cohanim chiefe rulers or men of authoritie 2 Sam. 8.18 Priests they were not being not of the tribe of Levi but of Iudah 1. Yet it is not like that he was King of Arabia as Eusebius alleageth out of Artapanus an ancient writer for it was not seemely for a Princes daughter to keepe their fathers sheepe neither is it like if he had beene a King that the other shepherds would have offered such vioâ—â—â— unto them Simlerus 2. Iosephus Philo the Septuagint doe hold him to have beene a Priest the 〈◊〉 Pâ—â—aphrase readeth Prince It is like he was both a Prince and a Priest as Melchisedeck King of Sâ—lem was and as after the captivitie of Babylon the same were both Princes and Priests in Judea Perer. and of old time the Priesthood went with the birthright Borrh. QUEST XXVIII Whether Rehuel were an idolatrous Priest or a Priest of the true God COncerning this Iethro his profession 1. I neither thinke this Iethro was an Idolatrous Priest before he came to Moses Exod. 18. and then first converted as David Kimhi to whom Pererius consenteth for it is not like that Moses would have married an Idolaters daughter Simler at the least Moses had not continued with him so long even 40. yeeres for nought and his father in law an Idolater still 2. Neither is it probable that Iethro from the beginning was a Priest and a worshipper of the true God seeing he was the Priest of the Midianites that were Idolaters as Aben Ezra 3. Therefore it is most probable that first some seeds of true religion and of the knowledge of God were preserved among the Midianites even from Adam yet intermingled with the superstitions of the heathen Borrh. but by Moses abode and continuance with Iethro wee are to thinke that he was more established in the knowledge of the true God and was most of all confirmed when he came to Moses Exod. 18. where indeed he professeth himselfe a true worshipper and Priest unto the high God offering sacrifice unto him Iun. QUEST XXIX Why Zipporah is called an Aethiopisse Numb 12.1 Vers. 21. WHo gave unto Moses Zipporah his daughter 1. This Zipporah here a Midianitish woman is also the same which is called the Cushite or Aethiopisse Numb 12. 1. for that is but a fable of Iosephus that Moses married the King of Ethiopias daughter which Philo writing of purpose the Historie of Moses life maketh no mention of being before Iosephus and Moses is found to have had no more children than those which he had by Zipporah which is a probable conjecture that he had no more wives 2. She is then called an Aethiopisse not of the contrary because she was faire as the Chalde readeth or by way of contempt because the people of that countrie are noted for their deformitie but there were two countries called Aethiopia the one was the occidentall toward the West beyond Egypt the other was the Orientall toward the East bordering upon the red sea which the Arabians inhabite Perer. And in Hebrew she is called a Cushite and Aethiopia is named Cush because the posteritie of Cush inhabited both the West Aethiopia and the East which is Arabia The Midianites then were called Cushites not because they came of Cush Gen. 10. but because they inhabited in that countrie Iun. And that Midian also is called Cush or Aethiopia it is evident Habac. 3.7 For iniquitie I saw the tents of Cushan and the curtaines of the land of Midian did tremble Perer. ex Hierom. QUEST XXX At what time Moses sonnes were borne unto him Vers. 22. SHe bare a sonne whose name she called Gershom c. 1. This child was borne unto Moses not long before his returne into Egypt out of Midian where Moses stayed 40. yeeres and likewise his other sonne Eleazer because they were but little ones both when Moses tooke his journie into Egypt for he put them upon an Asse as not able to travell a foot and the one of them was not circumcised whose circumcision though it might be deferred some dayes yet many yeeres it is not like that Moses would put it off Perer. 2. The Latine following the Septuagint doe make here mention also of the birâ—h of Eleazer with the reason of the imposition of his name but that is not in the Hebrew being transposed hither out of the 18. of Exodus QUEST XXXI To whom the right of imposing names upon the children belongeth Vers. 22. WHose name he called c. 1. Names are found sometime to have beene imposed by the mother as Leah giveth the name unto Ruben Shemeon Iudah Gen. 29.32.33 2. Sometime the father to whom that right especially belonged nameth his sonne as Ioseph Gen. 41.51 3. Sometime both the parents devise the name as Evah is said to call her sonne borne in Abels stead Sheth Gen. 4.25 And Adam also is said to have given that name Gen. 5.3 4. Sometimes names are imposed by a generall consent of friends as Gen. 25.25 They called his name Esau. 5. And sometime also a name is taken up by common use as Gen. 25.30 he that is every one as Iun. well readeth called his name Edom But the right and authoritie of imposing names belongeth unto the father as Rachel called her sonne Benoni but Iacob Benjamin Gen. 35. And when Iohn was circumcised they would have named him Zacharie but his father overruled the matter and ratified the other name Luk. 1. QUEST XXXII Whence the name of Gershom is derived GErshâ—m 1. For the derivation of this name the first part thereof is taken from the word Ger which signifieth a stranger as it followeth in this place for saith he I have beene a stranger in a strange laâ—â— For the other part Iun. thinketh it commeth of the word which signifieth to cast out or expell which is garash but that cannot well stand with the other in this composition unlesse the same syllable should be repeated and beside 〈◊〉 with cholem should be superfluous therefore Piscator frameth it rather of Shaâ—aâ— which signifieth to be desolate Some derive it of Sham there because hee was a stranger there but because the word Shem name is used immediatly before he called Shemo his name Gershâ—m it is most like that the word is compounded of Ger and shem that is a stranger his name 2. Some thinke that he calleth it a strange land not in respect of Egypt where they were onely sojourners but of Canaan Simler But seeing Moses was borne in Egypt and there he had his education and there were his parents it is more like that he hath respect unto that place being expulsed and exiled thence into a strange land Iun. 3. There was also another Gershâ—m beside the sonne of Levi called also Gershâ—â— 1 Chron. 6.1 15. QUEST XXXIII What Pharaoh it was that died while Moses was in Midian Vers. 23. SO it was after many dayes that the King of Egypt died 1. Some thinke that this King was not Pharaoh from
after they were expelled thence and the Saracens surprised it as it is shewed before 2. But this fertilitie was much increased by the blessing of God as the Lord promiseth unto his people if they would feare him and serve him Levit. 26.4 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof which did yeeld increase sufficient to serve them for three yeeres for the seventh yeere the land did rest and the eight yeere they began to sow so that they did eat of the fruit untill the 9. yeere Levit. 25.22 3. But this blessing of increase and abundance was after turned into drinesse and barrennesse because of their sinne as the Lord threatneth that their heaven should be as iron and their earth as brasse Levit. 25.19 And in the time of the Macchabees the great increase of the sixt yeere was much abated for their store was soone eaten up so that they were oppressed with famine 1. Macchab. 6.53 54. Perer. And therefore it is no marvell if the fruitfulnesse of that land now being inhabited by the enimies of God be not answerable to the commendation given unto that Country in former times QUEST XVIII Whether the Cananites were a peculiar people by themselves INto the place of the Cananites 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan and that the particular and severall kindes of people are named afterward 2. But though sometime this name be generall unto all the rest as they are mentioned among the sonnes of Canaan Gen. 10.15 yet here and in some other places the Cananites are taken for a severall nation from the rest as Gen. 15.20 there are ten severall kindes of people rehearsed that dwelt in Canaan of which number the Cananites are reckoned in the eight place Piscator 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah for first the Septuagint in the fifth of Iosuah for the Cananites reade Phoenicians and the woman whom our Saviour dispossessed of a Devill by Matthew is called a Cananitish woman by Markâ— a Syrophenician beside these Cananites are said to dwell by the sea Num. 13.30 where the Phoenicians also inhabited likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea and so consequently their deceit in bargaining so also the Cananites are noted in scripture for their craft Hosâ—a 12.7 and their marchandise insomuch that a merchant is called a Cannanite as Prov. 31.24 She giveth girdles to the Cananites or merchants Perer. QUEST XIX How many nations of the Cananites and why they were cast out THe Cananites the Hittites and the Amorites c. 1. There are here but six nations rehearsed the Girgashites are omitted the same number is not alwayes observed sometime they are all comprehended under the name of the Amorites Gen. 15.16 sometime of the Hittites Iosh. 1.4 sometime 3. nations are only numbred for the rest as the Hevites Cananites and Hittites Exod. 23.28 sometime ten nations are rehearsed as beside the usuall seven the Kenites Kenazites and Kadmonites Gen. 15. But usually these seven are named the Hittites the Girgashites the Amorites Cananites Perizzites the Hevites and Jebusites as Deut. 7.1 and so S. Paul testifieth that seven nations were cast out of the land of Canaan Act. 13.19 2. The Girgashites are omitted some thinke because they willingly gave place to the Israelites as the Hebrewes thinke and Augustine reported that the countrie people of Africa being asked whence they are will answer that they were Cananites they might then depart out of Canaan into Africa Siml But the contrary appeareth Iosh. 11.20 that all the Cananites were hardned saving of the Gibeonites It is more like that they were not a nation of any great power and therefore are not reckoned here by themselves but counted among the rest 3. Now in that God promiseth unto the Israelites their Country beside that the Lord may freely dispose of the earth being the supreme Lord thereof these Cananites were of the posterity of Cham and so under the curse and beside because of their sinnes wherein they continued without repentance they deserved justly to be deprived of their Countrie Ferus QUEST XX. What made Moses so unwilling to take this calling upon him Vers. 11. WHo am I that I should goe unto Pharaoh 1. Moses doth not of diffidence or disobedience refuse but of humility and modesty excuseth himselfe as Esay saith hee was a man of polluted lips Isa. 6.5 and Ieremie that he was a child Ier. 1 6. Simler And thus by making himselfe unable and unsufficient the Lord enableth him Pellican 2. Moses excuseth himselfe both by the unfitnesse of his person and the greatnesse and difficulty of the worke Iun. And hee knew that both he was odious to Pharaoh and all the Egyptians as also not well accepted of his brethren as appeared by that unthankfull Hebrew that upbraided him in whom was discovered the minde and affection of the rest Simler 3. But this is to bee marvelled at that Moses being so couragious and forward in Egypt in slaying of the Egyptian should now bee so unwilling wherein the like thing might befall him which was seene in Peter who offered himselfe to suffer much for Christ untill the time came so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling which was an act of his faith yet mixed with some humane infirmitie Simler QUEST XXI What signe it was that the Lord promised to Moses Vers. 12. THis shall bee a token unto thee that I have sent thee c. The most here doe understand this signe and token to bee that which followed afterward that they should serve God in that mountaine as the Lord gave Hezekiah a signe of deliverance which came to passe afterward that two yeeres they should eat of the frâ—it of the earth that sprang of themselves and the third yeere they should sow and reape 2. King 19.29 which things were fulfilled afterward Simler And the reason is because that which God promiseth nothing can hinder and certainly shall bee accomplished and therefore the signes which are to come doe helpe to confirme the faith Pellican Contra. But this seemeth not to bee the sense 1. Because of the perfect distinction athnah comming betweene which breaketh off the first clause of the sentence from the latter part 2. That instance given of the signe to Hezechiah proveth it not for at that time by reason of the invasion of the enemies which had invaded the Country by the space of two yeeres they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe Iun. and therefore that signe was in part fulfilled already 3. It is true that whatsoever God promiseth cannot
chap. 3.18 3. Wherefore it is like that the Elders also went in but Moses and Aaron onely are named as the principall as vers 4. Pharaoh in saying get ye to your burthens speaketh not to Moses and Aaron onely but to the other Israelites with them Iunius Simlerus QUEST III. Whether Pharaoh were altogether ignorant of God Vers. 2. I Know not Iehovah 1. Paulus Burgens thinketh that Pharaoh so spake because the name Iehovah was not knowne to him But it is not like that Moses would use a strange name of God which Pharaoh understood not 2. Thostatus thinketh that hee simplie denied not God but that he was Iehovah that is the ruler and governour of the world that seeth and beholdeth all things But this is too curious and it seemeth that Pharaoh had no good opinion of the Godhead and divine power 3. Therefore whereas there is a twofold knowledge of God the one naturall by the creatures the other spirituall by the word of God the first onely sheweth that there is a God the other teacheth who that God is and how to be served it is like that Pharaoh was not altogether void of the first which he abused detracting from the true God and giving the divine honour unto filthie Idols but the true God he was utterly ignorant of Borrh. 4. So that beside his grosse ignorance hee in pride of heart contemneth and despiseth the true God Simler Hee acknowledgeth the God of the Hebrewes to bee no God and inferiour to the Idols of Egypt Perer. and of no such power to command him being King of Egypt Pellican and afterwards by plagues and judgements hee is taught to confesse and acknowledge God Ferus 5. And there are foure causes that for the most part doe bring men to denie God either feare as Peter denied Christ or grosse ignorance as the wicked thinketh there is no God Psal. 10.4 or corruption and wickednesse of life as the foole saith in his heart there is no God Psal. 14.1 or abundance of prosperitie which maketh a carnall man thinke that hee is sufficient of himselfe without God and therefore the Prophet prayeth that God would not give him too much Lest I be full and denie thee Prov. 30. 6. These three last did concurre in Pharaoh his ignorance wicked life and abundance of prosperitie Perer. QUEST IV. Why mention is onely made of going three dayes journey Vers. 3. LEt us goe three dayes journie into the desert c. 1. Some doe mystically apply these three dayes journie as Augustine to the Trinitie Ferus understandeth it of the purging of our thoughts words and works Perer. Of the way of Christians by faith hope and charitie Borrhaim observeth the like number of three dayes as chap. 19. when they are bid to sanctifie themselves against the third day Ionas was three dayes in the belly of the whale Christ rose the third day But such mysticall applications are but mens wittie devices 2. Neither is the conjecture of the Hebrewes sound that whereas it was not three dayes onely but three moneths journey unto mount Horeb where they sacrificed as appeareth chap. 19. they say a day is taken here for a moneth for thus Moses request should have beene captious and full of deceit 3. Therefore Moses maketh mention onely of three dayes journey as the Lord commanded him who knew that Pharaoh would not grant so small and reasonable a request that his inhumanitie might bee made manifest and so Gods judgements to be just Thostat Lyran. 4. And though God purposed that Israel should never returne into Egypt againe yet it was not necessarie nor convenient that all the Lords counsell should bee revealed to such a cruell Tyrant and herein Moses told no untruth but onely prudently concealed some part as the Lord directed him Simler QUEST V. What other things were said and done by Moses before Pharaoh COncerning other things said and done by Moses 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits which the Egyptians had received of him as Iosephus but rather he might make mention of Iosephs worthie acts done in Egypt 2. Neither is any credit to be given to Artapanus report alleaged by Eusebius how Moses caused fire to come out of the earth that being committed to prison his keepers were suddenly slaine and the gates opened of themselves and he came into Pharaohs chamber without any let and how certaine Priests for deriding the name Iehovah which Moses had written in a table were sudenly striken dead it is like if such memorable things had beene done Moses would not have omitted them Perer. Therefore to know the summe of Moses acts it sufficeth us to have recourse to the storie here pâ—nned by himselfe QUEST VI. In what sense Pharaoh saith they were much people Vers. 5. BEhold now much people is in the land and would ye make them leave their burthens 1. Some referre it to that which was said before vers 13. Moses gave this reason of his request that the people might be dismissed to sacrifice to God lest he come upon them with the pestilence and so Pharaoh should answer that although the pestilence came upon them he could spare many of them because they were a great multitude 2. Some thinke that Pharaoh objecteth to them rebellion that they being confident upon the strength and multitude of the people did gather them together and caused them to remit their works intending some mutinie Vatab. 3. Other doe make this to be the sense if the people having beene kept under by sore labour doe so increase how much more if they had their case sic Pellican Osiander Latin interpret 4. But it is best read with an interrogation Seeing they are much people would you hinder them and so their works should be intermitted that were so profitable and of such advantage to Pharaoh Iun. Simler This sense is most fitting and agreeable to the text as may appeare by the scope thereof QUEST VII Why they used straw in making bricke Vers. 7. YE shall give the people no more straw 1. They used straw to make bricke both to temper the clay therewith that it might be firmer Lyran. as also to cover it and keepe it from parching and chapping by the sunne as also to burne the bricke with Simler 2. There was great use of bricke in Egypt not onely because they wanted stone but for that the buildings made of bricke were durable and continued long as the wall that compassed Athens was made of bricke and Iupiters temple Plinl ib. 35. cap. 14. The same author also reporteth from Epigenes that there was bricke worke in Babylon of seven hundred yeeres continuance wherein the observation of the starres were graven Perer. 3. As for the allegories which are here devised as by the strawe to understand evill thoughts by the clay corrupt doctrine by Pharaoh the devill I omit them as humane devices QUEST VIII Whether Moses sinned in expostulating thus with God Vers. 22. MOses
workman from the 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 doth deere them and easeth the paine It seemeth this plague consisted most of the common sort of frogs because they came out of the waters yet there might be a mixture also of the other sorts especially of the Rubetae to make the plague more grievous 3. And in this plague this was strange and extraordinary that the frogs left the waters their proper element and scralled upon the land and entered their houses Simler QUEST II. Of the greatnesse of this plague frogs COncerning the greatnesse of this plague 1. Philo noteth that those frogs filled the high wayes and their houses yea crept into their Temples and did climbe up into their upper chambers so that they were at their wits end 2. Iosâ—phus sâ—ith that beside the annoyance which they brought upon the land leaping upon their meat and drinke that the waters were corrupted by them so that it stanke of them and was putrified and full of corruption Some Hebrewes write also that they crept into their mouthes when they were asleepe and entred â—nto their bowels 3. Thus the Egyptians by this plague were cumbred and punished in all their senses in their sight with the number and uglinesse of them in their hearing with their croaking in their taste by corrupting their victuals in their smell with the stinch of them in their feeling with their â—iting and venom Pererius 4. This plague was sutable to their sinne for as they regarded not the pitifull and mournfull cries of the infants which they cast into the water so now are they vexed with the crying and croaking of frogges Infants as Theodoret noteth are herein resembâ—ed to cralling frogs because they doe so creepe upon their hands and feete before they are strong to goe Perer. 5. We reade that in time past whole Cities have beene dispeopled by frogs that invaded them without any miraculous worke Plinie out of Varro reporteth of a City in France where the people were driven away by frogs Paulus Oroâ—â—us writeth that the Abderites were chased out of their Country by frogs and craved of Cassâ—nder King of Macedonia some other place of habitation Perer. So the Artoriitae of India and the people inhabiting about Paeonia and Dardania were invaded of frogs Egypt also out of the slime thereof is apt to engender frogs as Iosephus writeth and for this cause the bird Ibis is honoured among them because that kind destroyeth the frogs But there is a great difference betweene this miraculous worke and the other first in respect of the infinite number of them and their generall overspreading secondly those frogs were ingendred not all at once but by little and little here as soone as Aaron had stretched out his hand this great army of frogs was raised thirdly they all are suddenly destroyed and gathered in heapes the other as they came not all at once so neither doe they goe away all together Simler QUEST III. From whence this great aboundance of frogs came THis aboundance of frogs 1. Came neither out of the slime as Iosephus thinketh into the which hee saith they were resolved againe 2. Neither yet altogether out of the waters for though Egypt is full of pooles of water and lakes yet they sufficed not to fill all Egypt with frogges 3. Therefore they were brought forth by the power of God neither did the frogs of any naturall instinct leave the waters to creepe upon the land but like as God by the ministry of his Angels brought all the creatures to Adam to receive their names and afterward unto Noah in the Arke so were these frogs brought together and sent upon the land Perer. QUEST IV. In what place and how the Sorcerers brought forth frogs Vers. 7. THe Sorcerers did likewise 1. They brought not forth true frogs but counterfeit as before in the first plague but the frogs that Aaron caused were frogs indeed for afterward they were gathered into heapes and the land stanke of them that it might appeare to be a true miracle Pellican 2. These Sorcerers though in shew they could bring forth frogs yet they could not remove the plague of frogs which was sent upon the land Osiander 3. The place where the Sorcerers shewed their skill was in the land of Goshen which was exempted both from these and the other plagues for the Lord threatneth only to bring the frogs upon Pharaoh and his people vers 3. Iun. Simler QUEST V. Why Pharaoh calleth now for Moses and not before Vers. 8. THen Pharaoh called for Moses c. Pharaoh called not for Moses to pray for him to remove the first plague though both Philo and Iosephus so affirme there being no such thing expressed before it is hard for any man to imagine that which there is no warrant for 2. Therefore this may be the cause why Pharaoh is forced now to flee unto Moses and not before because this was a more grievous and intolerable plague which is extended upon Pharaoh and his house none are exempted from it in the other plague they might make some shift to helpe themselves as the richer sort with wine the poorer with the juyce of herbes and such like but against this plague there is no remedy Perer. 3. But it seemeth that Pharaoh had a double meaning he would have the frogs removed first that afterward hee might call backe his promise for dismissing of the people Simler QUEST VI. Why Moses saith to Pharaoh take this honour to thee Vers. 9. TAke this honour over me when I shall pray 1. Some refer these words to the event that when the frogs were removed Pharaoh should have good cause to boast of Moses and to rejoyce that he was so neere at hand to helpe him Vatab. 2. Some understand Moses to speake by way of comparison that he had now no cause to boast of his Sorcerers that could not helpe but in Moses Simler 3. But the meaning seemeth rather to be this that Moses doth yeeld unto Pharaoh this honour to appoint a time when the frogs should be taken away that God might receive greater honour thereby Iun. QUEST VII Whether Moses tempted God in prescribing the time of removing the plagues AT what time I shall pray for thee 1. Moses doth not tempt God in appointing a time for this worke as the Bethulians did Iudith chap. 7. that limited to themselves the space of five dayes to expect helpe from God for they speake doubtfully but Moses confidently Simler 2. Neither herein did Moses presume but he was assured of Gods assistance not being so much confirmed by the successe of the miracles hitherto as building upon Gods promise who had made him a God unto Pharaoh both to bind and loose to doe and undoe Simler Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time least he might have bin thought to have wrought by constellation or other astrologicall meanes Pellican QUEST VIII Of the use and application of this plague of the frogs COncerning the application of
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
land might be rid of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and
thus fable of the Hebrewes that they being a people infected with the leprosie and the contagion being so generally dispersed that by reason of the diseased people the land lay waste the King Boccharis consulted with their gods who advised them to expell the Hebrewes and to drowne all those that were infected among them The Hebrewes hereupon secretly in the night kindled fires and lights and went away under the leading of one Moses and agreed among them to spare none yea to deface the Temples of the gods till they came to some places inhabited and at length they came to that countrey which is called Judea and there built the Citie Jerusalem Concerning also this tale that the Hebrewes were expelled because of the leprosie Iustinus and Cornelius Tacitus doe concurre with Lysimachus Iustinus adding further that the Egyptians pursuing the Hebrewes were driven home by tempest and Tacitus that Moses bid them to looke neither for the gods helpe noâ— mans but to trust to him Contra. That this fable is worthie of no more credit than the other it may diversly appeare 1. These fabulous Chroniclers doe not agree together one saith they were expelled for their leprosie another because they warred with the Egyptians one saith that Themasis was then King the other that Bocchar is then reigned in Egypt 2. Beside how is it like that the Hebrewes should be a leprous people seeing Moses made such straight lawes against such as were lepers shutting them out of the congregation as Iosephus well reasoneth 3. The Hebrewes at their departure used no artificiall or naturall lights but lead by the fierie cloud the light of heaven 4. And untrue it is that they agreed among themselves to put to the sword the people that inhabited Jordan before them they were commanded of God so to do who is the Lord of the whole earth and may give it to whom it pleaseth him 5. They destroyed indeede the idolatrous Temples because they were a dishonour to God and for their abominable Idolatrie were those nations worthily cut off 6. Untrue also it is that the Egyptians were driven home with tempests for they were utterly overthrowne by tempest in the sea not one of them returned 7. Untrue also it is that Moses bid them trust wholly in him he did indeede exhort them neither to trust in the vaine gods of the Heathen nor in man but he bid them wholly to relie upon God and to wayte for the saluation of the Lord chap. 14.13 QUEST XXVIII Of the comparison betweene the red sea and baptisme NOw to conclude this passing of the Hebrewes thorough the sea is by the Apostle made a type and figure of Baptisme They were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 Which resemblance consisteth of divers part 1. As in Baptisme there is a dying unto sinne a rising to newnesse of life so the Israelites were as it were buried in the sea and afterward were restored to the land Simler 2. As Pharaoh was overthrowne in the sea and the Israelites delivered from their servitude so in Baptisme wee renounce the devill and the service of sinne Thestatus â— As the cloud did shelter them from the heate of the Sunne so Christs bloud doth defend us from the wrath of God Simler 4. As the Israelites after they had passed the red sea did eate of Manna and dranke of the water of the Rocke so they which are baptised into the name of Christ are made partakers of the heavenly mysteries Theodoret. 5. Like as all the Israelites were baptised in the sea yet many of them because of their unbeliefe did not enter into the land of Canaan so many that have been baptised into the name of Christ afterward falling away either in faith or life do not enter into the kingdome of heaven Osiander 6. As in the morning watch the Egyptians were destroyed so Christ rising in the morning made a perfect conquest of the devill Pellican 7. As the Israelites were all baptized in one sea so as S. Paul saith there is one faith one baptisme Ephes. 4. Ferus 8. As the Egyptians being cast up dead were a spoile to the Hebrewes so Christ hath lead captivitie captive and given gifts unto his Church Ephes. 4 4.9 As the Egyptians being dead could doe no more hurt to the Israelites so our sinnes being remitted and as it were buried in the death of Christ shall no more rise to our condemnation Simler 10. As Moses lift up his rodde and the waters were divided so Christ saith All power is given unto me which is signified by the rodde and then he giveth this commission to his Apostles Goe and baptise c. Matth. 28. Ferus QUEST XXIX How the people are said to beleeve Moses or in Moses Vers. 31. THey beleeved the Lord and his servant Moses In the Hebrew the phrase is they beleeved in the Lord and in Moses for beth the preposition here used signifieth in Now whereas this distinction is received in schooles Credere Deo credere Deum credere in Deum To beleeve God that he is true to beleeve God to be and to beleeve in God that is to repose our trust and confidence in him as we say in our beleefe I believe in God hereupon ariseth this question how the people are said to beleeve in Moses that is to have any confidence in him Therefore howsoever this distinction hath prevailed in schooles and it may well be retained yet it is not grounded in respect of the phrase upon the Scripture which taketh these two credere Deo credere in Deum to beleeve God and to beleeve in God for all one so that the letter beth is taken here in the same sense with lamed and the Chalde Septuagint and Latine doe in this place translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crediderunt Deo Mosi they beleeved God and Moses So also 2. Chron. 20.20 Beleeve his Prophets and ye shall prosper the same phrase is used with beth Likewise in the new Testament to beleeve in the name of Christ is sometime taken not for confidence but to give credite or beleeve him to bee true and so betokeneth a temporarie faith as it is said that many beleeved in the name of Christ at Jerusalem when they saw his miracles yet Jesus would not commit himselfe unto them Ioh. 2.24 And credere Christo to beleev Christ is other where taken for true faith Ioh. 5.46 Had ye beleeved Moses ye would have beleeeed me likewise credere Christum to beleeve that Jesus is the Christ is taken for true faith that bringeth us to everlasting life Ioh. 20.31 Here then they are said to beleeve Moses that is to acknowledge him to be a true Prophet and the faithfull servant of God Simlerus 4. Places of doctrine 1. Doct. Of the difference betweene filiall and servill feare Vers. 5. ANd the heart of Pharâ—â—â— and his servants was turned against the people Here wee see a difference betweene a
Christ were about 1000. yeeres In respect therefore of this long continuance it may be said to be a firme and sure tabernacle Perer. 3. The tabernacle was a type of Christ and his Church and in that sense was firme and sure Simler And beside we must understand as Lyranus well noteth Sub prâ—missione templi materialis coeleste templum Vnder the promise of the materiall temple the heavenly temple of glory And as Pellican observeth Significat statum gloriae beatorum ubi haereditas sola est sanctorum It signifieth the state of glory where is the inheritance onely of the Saints And in this sense it was a most sure tabernacle QUEST XXIII Of the meaning of these words for ever and ever Vers. 18. THe Lord shall reigne for ever and ever 1. The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever and further or yet which Origen expoundeth thus if he had said In secula seculorum For ever and ever or for all ages although a long time should so be expressed yet it might bee supposed to have an end if not in respect of us yet unto God but now when it is added For ever and further Nullum sensum termini aut finis alicujus relinquit Now there is no place left at all for any end to be imagined 2. But the Latine translator readeth In aeternum ultra For ever and beyond or longer which Lyranus thus expoundeth because the word holam translated for ever sometime is taken for a finite time yet long as for the space of fifty yeeres the other word is added Vt significet aeternitatem to shew that hee meaneth eternity indeed Thostatus thinketh that ultra beyond additur ex abundanti ad significandam magnam affectionem loquentis is added of abundance more than need to signifie the great affection of the speaker because ultra aeternum nihil est beyond eternity nothing is Thomas thus interpreteth In seculum ultra id est ultra quameunque durationem datam For ever and beyond that is beyond any time or continuance that can be given or ultra aeternitatem participatam à creatore God is said to be beyond eternity that is such eternity as is participated unto the creature In regard that God hath eternity in himselfe hee is said to be more eternall than that to the which he giveth eternity So Hugo S. victor Et ultra â—on quantum ad temporis spatium sed quantum ad dignitatem â—d est super omnes For ever and beyond not in respect of the space of time but in respect of dignity because God reigneth above all Rupertus Vltra id quod viderâ— potes beyond that which thou seest or canst in thy minde conceive or thinke of eternity 3. But the cause of this great variety of opinion and businesse which these Interpreters make to themselves is because they labour still to justifie and uphold the Latine translation whereas the word hedh or ghedh as some reade signifieth not here yet or beyond but it is taken for perpetuity and eternity as the Lord is called Shocen heedh He which inhabiteth eternity Esay 57.15 The words then are better read For ever and ever the first ever may signifie the time of this present world the second the time after this world Non solum quamdiâ— durat seculum sed etiam post hunc mundum in aeternum regnat Not only while this world lasteth but after this world he shall reigne for ever Pellican And although the Kingdome of God in the externall regiment of that commonwealth of Israel were not eternall the temple long since being destroyed and the policy of that state being dissolved yet in respect of the true Israel of God the Kingdome of Christ hath no end Cajetan And as the Lord had now shewed his power upon the Egyptians in their overthrow and in the preservation of his people so for ever shall the Lord shew himselfe mighty in the protection of his Church and in the confusion of their enemies Ferus Thus the Kingdome of God is opposed against all terrene and earthly Kingdomes which are but temporall and against the vaine Gods of the Egyptians for the Lords Kingdome and not theirs should remaine for ever Simler Borrh. QUEST XXIV Whether this be a part of Moses song Vers. 19. FOr Pharaohs horses c. 1. Some thinke that this is no part of the song of Moses but rather an historicall narration shewing the cause why Moses and the Israelites did celebrate the praise of God both for their glorious deliverance and the overthrow of their enemies Calvin But it seemeth rather to be a part of Moses song containing the summe of the whole partly in the destruction of Gods enemies partly in the preservation of his people Simler And these reasons may shew it to bee part of the song 1. Because otherwise the song would seeme to bee defective because no mention is made before in the song how the Israelites went on dry land thorow the sea 2. It containeth a reason of the last sentence before namely of the power and Kingdome of God that God had given an evident demonstration of his power in the overthrow of Pharaoh Osiander The reason and amplification cannot be divided from the sentence 3. The like song is found Apoc. 12.10 I heard a voice saying now is salvation in heaven and strength and the Kingdome of our God and the power of his Christ for the accuser of our brethren is cast downe As there in that heavenly song the reason cannot bee sequestred from the first clause so neither in this song of Moses QUEST XXV Whether the Israelites went straight over the red sea Vers. 19. IN the middest of the sea Whether the Israelites went thorow the middest of the sea or part thereof there are three opinions 1. Some thinke that they fetcht onely as it were a semicircle in the sea and arrived againe on that side which is toward Egypt so Thostatus But this opinion is confuted before at large quaest 17. in cap. 14. 2. Some thinke that they went just over the middest of the sea from the West side to the East but that is not like because they arrived againe in the wildernesse Etham from whence they went when they entred into the red sea as it is evident Num. 33.8 It is not like that the wildernesse of both sides the sea comming betweene should be counted aâ— one desert and beare the same name and if they had gone right over they had kept the way to Arabia declining altogether from Palestina And although the word be betoch in the middest that is not so taken as though they precisely should keepe the middest of the sea but the word signifieth as much as within as Gen. 18.26 If I shall finde but fifty persons in the middest of the City that is within the City as Gen. 25.10 Ephron sate in the middest of the sonnes of Heth that is among them So the Israelites went in the middest
The internall freedome and liberty of the Spirit doth not take away externall subjection unto Princes as the Apostle saith Art thou called being a servant care not for it 1. Cor. 7.21 As one may be a servant and yet retaine his Christian liberty so he may also be a subject Bucan 2. The Prophet Esay saith Kings shall bee thy nursing fathers Isay 49.23 shewing that even under Christs kingdome there should be beleeving and faithfull Kings Serigius Paulus the Proconsull was converted by S. Paul and yet he was not charged to leave his calling Basting Act. 13. 3. Confut. Against the Papists that would have the Clergy exempt from the authority of the Magistrate THirdly the Romanists are here confuted which doe exempt their Clergy both their persons lands and possessions from the jurisdiction of the Civill Magistrate Concerning the first it is evident by Saint Pauls doctrine in saying Let every soule be subject to the higher powers Rom. 13.1 that none are to be excepted as Chrysostome saith Etiamsi Apostolus fueris etiamsi Evangelista etiamsi Propheta c. Though thou beest an Apostle an Evangelist or Prophet Hom. 23. ad Roman But the Pope and his Clergy are so farre from yeelding due obedience and subjection unto the Civill power that they have usurped authority over Emperours and Kings and commanded them by whom they should have beene commanded Basting Concerning the immunity of the lands and possessions of the Clergy 1. There is no reason but that they which possesse temporall things should also beare the burden imposed upon temporalties and not lay the burden wholly upon others 2. The Apostles rule is generall Tribute to whom tribute custome to whom custome Rom. 13.7 And our Saviour refused not to pay poll money for himselfe and Peter 3. Whereas it is objected that the lands of the Egyptian Priests were free from the payment and tax of the fifth part the reason is because their lands were not sold to Pharaoh as the peoples were as the text it selfe sheweth Except the land of the Priests only which was not Pharaohs Genes 47.25 And the Priests and Levites in Israel were exempted because they possessed no inheritance among their brethren but lived onely of the Offerings 4. Yet it is not denied but that Ecclesiasticall persons may enjoy such immunities and privileges as are bestowed upon them by the liberality of Christian Princes but they are not to challenge them by any Divine right Buâ—an 4. Morall observations upon the fifth Commandement 1. Observ. Of the duty of children to their parents HOnour thy father c. This strait charge of honouring parents reproveth their ingratitude which are sparing in relieving their parents in their age Calvin saith it is detestabilis barbaries a detestable and more than barbarous rudenesse for a childe to neglect his parents a great impiety it is and too usuall in these dayes Oleaster reporteth out of R. Simeon that God doth preferre the honouring of parents before his owne service I will have mercy and not sacrifice and rewardeth it more for those that honour God he honoureth againe but those which honour their parents he rewardeth with long life which is more than honour But this is somewhat too curious indeed honouring of parents is preferred before the ceremoniall part of Gods service which consisted in sacrifices but not before the morall part as it is set forth in the first Table And the honour which God promiseth is more than long life comprehending the glory of this life and the next But yet the Lord commandeth honouring of parents as a speciall duty for the neglect whereof our Saviour reproveth the Pharisies Mark 7. 2. Observ. Of the care of parents toward their children AGaine on the other side parents are to be carefull to provide for their children and to see to their good education not to provide only for their bodily life for so brute beasts doe for their young ones but especially to see that they be brought up in the knowledge of their heavenly Father which duty S. Paul requireth at parents hands Ephes. 6.4 And Solon made a law that the children should not be bound to relieve their Father that had not brought them up in some good trade The sixth Commandement Thou shalt not kill 1. The questions discussed QUEST I. Why this precept is set before the other that follow 1. AS the former Commandement exacteth and requireth to doe good and to performe our duty unto man so these following concerne our innocency in doing of no hurt unto our neighbours and brethren Pelarg. Lyran. 2. And they are propounded negatively Quia negativa sunt majoris obligationis gravioris transgressionis because negatives doe bind more strongly and the transgression is more grievous for it is a greater sinne to doe evill than not to doe good Tostat. quaest 21. 3. There are two rules and Canons in Scripture upon the which these precepts of the second Table depend the one is Quod tibi fieri non vis alteri ne feceris That which thou wouldest not be done unto thee doe not to another Hic canon omnes tollit injurias This rule taketh away all injuries and wrongs the other is Whatsoever you would that men should doe unto you even so doe you to them Matth. 7.12 Hic canon ad omnem similiter nos cohortatur beneficentiam This rule likewise doth exhort us to all beneficence and doing of good Procopius 4. Now whereas injury is done three wayes unto our neighbour Perversitate operis falsitate sermonis improbitate voluntatis by the perversenesse of the deed falsenesse of speech and badnesse of the minde and the perversenesse of the deed is either offred to ones person or substance and his person is two wayes considered as it is simplex his single person or conjuncta his coupled person in his wife therefore these three Commandements which forbid murder adultery theft are set first Pelarg. 5. And because the greatest hurt which can bee done unto a man is touching his life Quia mors tollit esse simpliciter because death taketh away a mans being simply as other wrongs doe not therefore this precept is set before the other as forbidding the greatest wrong Tostat. QUEST II. Whether it be here forbidden to slay any beasts THou shalt not kill Some have imagined that all kinde of killing is here forbidden yea even of brute beasts But this foolish opinion may be diversly confuted 1. Augustine thus reasoneth If it be not lawfull to slay beasts Cur non etiam herbas why also is it not unlawfull to pull up herbes and plants which although they have no sense yet they are said to live and so also may dye as the Apostle saith That which thou sowest is not quickned except it dye 1. Cor. 15.36 And this indeed was the mad opinion of the Maniches that thought it unlawfull to pull up a plant If then this Thou shalt not kill be not meant of plants because they have no sense
They for Israels cause were overthrowne and drowned in the red sea Therefore they had a greater spite at Israel than otâ—er nations and would have beene most readie thus to have objected Tostat. qu. 17. QUEST XXXVI In what sense the Egyptians would say The Lord brought them out to slay them Vers. 12. HE hath brought them out maliciously or of an evill minde Iun. Or for a mischiefe rather Vatab. Oleast To slay them in the mountaines 1. Not because the Egyptians might imagine that God could not slay them in Egypt the constellations of heaven and aspects of the planets hindring the destruction of the Hebrewes there and serving fitly in the wildernesse and mountaines for seeing no such constellation could hinder the servitude of the Israelites but that the Egyptians most cruelly oppressed them much lesse could it prevent Gods judgements And if the constellation had beene against the Hebrewes after they were come out of Egypt into the desert how came it to passe that the red sea gave way unto them the Egyptians there were drowned Manna from heaven was given and water out of the rocke all these things were for Israel in the desert and against the Egyptians Tostat. quast 18. 2. Neither doe the Egyptians so say because some of their Astrologers by calculating the time of the Hebrewes departure as some Hebrewes affirme did prognosticate because they went malo sydere in an evill signe that much bloud should be shed in Israel and that many of them should die in the wildernesse and therefore when Ioshua had circumcised the Israelites in Gilgal the Lord said he had taken away the shame of Egypt Iosh. 5.9 because that which the Egyptians had foretold was now turned ad sanctitatem non opprobrium not to their shame but their holinesse and honour Contra. 1. By shame is there meant no such thing but onely that their uncircumcision was then taken away which is called the shame of Egypt because therein they were like unto the uncircumcised Philistimâ— 2. And if it had beene spoken in any such sense this had beene to confirme and justifie the superstitious calculations and prognostications of the Egyptians 3. The Israelites indeed perished in the desert but not all onely those which were above twentie yeare old and they died not by any naturall death which onely may be foreseene and in some sort by prognostication ghessed at but their death was procured by their sinne then as their sinne being an act of their will could not by any such constellation bee foretold so neither could their extraordinarie death caused by their sinne be foreseene by any such meanes And this being an act of Gods justice like as mans will and the acts thereof are not wrought upon nor ruled by constellations much lesse are the Lords judgements which he worketh most freely Tostat. qu. 19. 3. Neither could the Egyptians say thus as though the Lord could not have destroyed the Israelites in Egypt seeing he plagued both the Egyptians and their gods or that he could not for want of power have brought them into the land of Canaan as the heathen would have objected Numb 14.16 For he that was able to overthrow Pharaoh and his host and all the power of Egypt and that wrought such great wonders for them in the desert was of power sufficient to plant them in the land of Canaan casting out their enemies before them Tostat. qu. 17. 4. But the Egyptians of malice onely without any ground nay against their owne knowledge Occasione saltem levissima licèt omnìa falsa cognoscerent quaecunque tamen possent in Deum Hebraeorum probra conjicerent Upon a light occasion although they knew all to be false would upbraid what they could the God of the Hebrewes Tostat. qu. 18. QUEST XXXVII Why Moses maketh mention in his prayer of Abraham Isaak and Iacob Vers. 13. REmember Abraham c. 1. The Hebrewes thinke that mention is made of these three to escape a treble punishment as if the Lord were to bring downe fire from heaven upon them Abraham was cast into the fire in Hur of the Chaldees if the Lord would punish with the sword Isaak had offered himselfe to be slaine in sacrifice by his father if with exile and banishment Iacob had before indured it and therefore these three are mentioned that by their merits and deserts the people might escape these three judgements Sic Lyran. Lippom. But Tostatus well refuteth this conceit 1. Because these three are mentioned as well when any blessing is craved of God as when any judgement is prayed against 2. God hath other judgements beside these whereby to punish his people therefore in other eases the mentioning of these had beene insufficient Tostat. qu. 20. 2. Yet Tostatus also misseth the marke saying that Iâ— meritis istorum fiebat salus posteris eorum For the merits of these their posteritie were preserved for Abraham himselfe was not justified by merits but by faith as the Apostle sheweth Rom. 4. Abraham believed God and it was counted to him for righteousnesse therefore much lesse was his posteritie saved by his merits 3. Therefore Moses in bringing in Abraham Isaak and Iacob only putteth God in minde of the promises made unto them which proceeded onely of the meere grace and favour of God toward them as the Lord himselfe saith Because the Lord loved you and because he would keepe the oath which hee had sworne to your fathers the Lord hath brought you out with a mightie hand Deut. 7.8 Simler Osiander QUEST XXXVIII How the Israelites are promised to possesse the land of Canaan for ever Vers 13. THey shall inherit it for ever 1. This promise that the Israelites should inhabit the land of Canaan for ever may diversly be understood 1. It is taken for a long time not limited nor determined and so they enjoyed that land many yeares about 1400. Tostat. qu. 20. 2. Or it may bee likewise understood during the time of the Law and ceremonies which were to continue but untill Christ as Aarons Priesthood is said to be for ever chap. 28.43 and the keeping of the Passeover is said to be an ordinance for ever Exod. 12.17 Tostat. 3. Or it may be applyed to the spirituall seed of Abraham which are the heires of the true Canaan Genevens aâ— not Gen. 13. vers 14. 4. But in these temporall promises a secret condition rather must be supplyed that if they had continued in obedience to Gods Commandements then they should have had a perpetuall inheritance in Canaan And this is the best interpretation as appeareth by the like Psal. 132.10 If thy sonnes keepe my covenant and my testimonies which I shall teach them thy sonnes also shall sit upon thy throne for ever Tostat. qu. 20. See this question handled more at large Hexapl. in Genes cap. 13. vers 12. QUEST XXXIX How the Lord is said to repent Vers. 14. THen the Lord repented of the evill 1. This is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according
Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu. 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