Commentary on the Pentateuch

CHAP. II. Ver. 1. And took to wife ]

HIs own Aunt. Exod. 6.20. Num. 26.59. The Law against Incest, Levite. 18.12. was not yet given, nor the state of Israel settled. But what excuse can there be for that abominable Incest of the House of Austria by Papal dispensation? King Philip of Spain was Uncle to himself, Cousin-german to his Father, Husband to his Sister, and Father to his Wife. And what shall we say of our Modern Sectaries, whose practicing of Incest is now avowed publicly in Print? they shame not to affirm that those marriages are most lawful that are betwixt persons nearest in blood, brother and sister, father and daughter, mother and son, uncle and niece. The prohibition of degrees in Leviticus is to be understood, say they, of Fornication, not of Marriage. Tamar did not doubt to be her brother Amnon 's wife, but detested the act of Fornication, &c. Lo here, what noon-day devils do now, in this unhappy open-tide, walk with open face amongst us.

Ver. 2. A goodly child ] Fair to God. Act. 7.20. See the note there. Art thou fair? be not like an Egyptian temple, where some beast is worshipped: Art thou foul? let thy Soul be like a rich pearl in a rude shell.

Ver. 3. And she laid it in the flags ] This she did by the force of her Faith. Heb. 11. Casting the child upon God, and under hope believing against hope.

Ver. 4. And his Sister ] by a singular instinct of the holy Spirit, as appear's by the event. The steps of a good man are ordered by the Lord, Psal. 37.23. He keepeth the feet of his Saints, 1 Sam. 2.9.

Ver. 5. And the daughter of Pharaoh ] she was brought hither at this time by a special providence, to do that which she little dreamt of. So when Heidelburg was taken by the Imperialists, the copy of Ursinus 's Catechism enlarged by Pareus, was among many other papers carried away by a plundering Soldier; but happily dropt in the streets, and found the next day by a young Student: who knowing his master's hand, restored it to his son Philip Pareus; who afterwards published that golden book, to the great Glory of God, who had so graciously preserved it.

Ver. 6. One of the Hebrews ] so called of Heber: see the Note on Gen. 13.14.

Ver. 9. And I will give thee thy wages ] The nurs expect's not her pay from the child but from the parents. Ministers (in case their people prove unkind or unthankful) must look up.

Ver. 10. She called his name Moses ] He was also by the Egyptians called Mneves, as Diodorus Siculus relateth: and Monios, as Ibn-Ezra. Musaeus calleth him 〈 in non-Latin alphabet 〉 , Water-sprung, because drawn (as David was afterwards) out of many waters, Psal. 18. ver. 17.

Ver. 11. When Moses was grown ] In stature and authority, being mighty in words and deeds, Act. 7.22. being a great Orator, a great warrior. See the Note on Heb. 11.24. He was (as Pliny saith of Cato Censorius ) optimus Orator, optimus Imperator, optimus Senator, omniúmque bonarum artium magister, a man every way accomplishit. That he went out unto his Brethren] Associateing himself to them, though afflicted, and refusing the pleasures and treasures of Egypt: for he had respect to the recompens of reward, Heb. 11.26. 〈 in non-Latin alphabet 〉 he cast an eye, he stole a look from glory, when he was on his journie, and so got fresh encouragement.

Ver. 12. He slew the Egyptian ] This deed of his was heroïck and extraordinary, and therefore not to be imitated by every Birchet, who by this example of Moses and that other of Ehud, persuaded himself it was lawful to kill such as oppose the truth of the Gospel: whereupon he wounded Hawkins, slew his keeper, and thought he had a calling to kill a great personage in this Kingdom, whom he took to be God's enemy. The like madness is reported of the Monasterian Anabaptists.

Vers. 13. Behold two men of the Hebrews strove ] What pity was it that brethren should strive and one Hebrew smite another; as if blows enow were not dealt them by the Egyptians! Still Satan is thus busy, and Christians are thus malicious. Thus we have seen doves beat, and sheep butt one another.

Vers. 14. And he said ] Yea he thrust Moses away, Act. 7.27. Doing wickedly with both hands earnestly, Mich. 7. This act of his is imputed to the whole people, who therefore were deprived of Moses for forty years. So true is that of the wise man, One sinner destroyeth much good.

Vers. 15. But Moses fled ] God by forty years exile sitted Moses for further light and advancement. Much he had learned in Egypt, Act. 7.22. but more in Midian. Master Ascham was a good Schoolmaster to Q. Elisabeth, but Affliction was a better. Men commonly beat and bruis their links before they light them, to make them burn the brighter. Moses had neither been so illuminate a Doctor nor so excellent a Ruler, if not first humbled, as here.

Vers. 16. Now the priest ] Or Prince. The old Egyptians chose their Kings from among the Priests. Samuel was both a Priest and a Judge in Israel. The Emperor of Rome had for one of his Titles Pontifex Maximus the High Priest. Among the Turks, the Judges at this day are ever Ecclesiastical persons, whereby both Orders joined give reputation to one another, and manteinance. And they came and drew water ] They were not so delicately bred as our dainty dames are now-a days, but did earn it before they eat it.

Vers. 17. And drove them away ] From the water that they had drawn, and so had most right unto. Sic cedit viribus aequum, Might oft overcome's right, see here what we ow to good laws well executed; No man else should enjoie so much as his own water.

Vers. 18. To Revel their father ] Indeed, their grand-father, Num. 10.29. Old men are usually about hom and can do little else but see to things, and advise.

Vers. 19. Delivered us out of the hand ] Moses if he may not in Egypt, he will be doing justice in Midian. Christ went about doing good: the place is the better wherever a good man cometh: his trade, saith one, is a compound of charity and justice.

Ver. 20. Call him that he may eat bread ] If the watering of a sheep were thus rewarded, how shall God recompens a cup of cold water given to those of his little Flock?

Ver. 21. Zipporah his daughter ] a peevish piece; a cold armful. He had better, haply, have been married to a quartan ague. Sylla felix si non hahuisset uxorem, &c. It is not ill to marry, but good to be wary; lest we make shipwreck in the haven.

Ver. 22. I have been a stranger ] So we are all, whiles here: Our own place is paradise: haste to it.

Ver. 23. Sighed by reason of their Bondage ] They had changed their masters, but not their miseries, 〈 in non-Latin alphabet 〉 . but seldom come's a better. Job 's stroke was heavier then his groaning chap. 23.2.

Ver. 24. God heard their groaning ] Yea their breathing. Lam. 3.56. men's very misery cry's to God, as Hagar 's did.

Ver. 25. Had respect ] Heb. Knew them. He knew their souls in adversity. Psal. 31.7.

CHAP. III. Ver. 1. To the back-side of the desert ]

HEre it was that Moses wrote the book of GENESIS, (and that of Job too, as some conceive) for the comfort of his poor oppressed country-men in Egypt, that they might lean upon, and live by faith in the promises made to the Fathers.

Ver. 2. And the Angel of the Lord ] Christ that Angel of the Covenant, and of the great Counsel. [And the bush was not consumed] No more is the Church (whereof this is an excellent emblem) by the fire of tribulation. Isa. 43.2. because of the goodwill of him that dwelt in the bush. Deut 33.16.

Ver. 3. I will now turn aside and see ] Moses came out of curiosity, but was called by God: so do many to the ordinances for novelty (as the Jews did to John the Baptist) or for some other sinister respect, to catch, it may be, and are caught, as those Job. 7.46. Or as Austin, who coming to Ambrose to have his ears tickled, had his heart touched. It is good to hear howsoever: Com, said Latimer, to the public meetings, though thou comest to sleep: It may be, God may take thee napping. Absence is without hope: what a deal lost Thomas by being but once absent? This great vision ] Great indeed: there was a flame of sire, else how was the bush burning? There was light, else how did Moses see it? There was no heat: else how was not the bush consumed? Yet in every of God's afflicted (saith One) you may see this great vision. The voice of the Lord in his affliction (as in this fire) divideth the heat from the light, so that he is not consumed by the heat (nay rather his infirmities and carnal concupiscences are consumed thereby) but only illuminated by the light. See the Note on chap. 2.15.

Vers. 4. And when the Lord saw &c.] God meeteth him that rejoiceth and worketh righteousness. Isa. 64.5. Acti agimus. The Miller cannot command a wind, yet he will spread his sails, be in the way to have it, if it come. As our liberty (in external acts) is still some (as to come to church, to hear, to repeat &c.) so must our indevors be answerable.

Vers. 5. Draw not nigh ] Be not rash, but reverent. Heathens could say, Non loquendum de Deo sine lumine. God will be sanctified of all that draw nigh unto him. Put off thy shoos ] Of sensuality and other sins. Quid pedes (saith Erasmus ) nisi affectus? Quid pedes calceamentorum onere liberi nisi animus nullis terrenis cupiditatibus oneratus? Affections are the feet of the soul; keep them unclogg'd.

Vers. 6. Hid his face.] So did the Seraphims with a double scarf as it were. Esa. 6.2. Let a man but see God, and his plumes will soon fall. For he was afraid ] Yea he trembled and durst not behold. Act. 7.32. This was his first meeting with God: When better acquainted, he grew more bold.

Vers. 7. For I know their sorrows ] That's a sweet support to a sinking soul, that God know's all, and bears a part. Your heavenly Father know's, &c. That's enough.

Vers. 8. I am come down ] Hamanitus dictum, ut Gen. 11.7. and 18.21. See the notes there. Milk and honey ] plenty and dainties; all things both for necessity and delight.

Vers. 9. The oppressions wherewith ] We are oft more beholden to our enemies insolency, then to any innocence of our own. Deut. 32.27.

Vers. 10. That thou mayest bring forth ] Which, though as unlikely to be don as to remove a rock with his shoulder; yet, setting upon it in God's strength, he effecteth it. Tantiem velis, & Deus tibi praeoccurret. Howbeit, let a man do what he can naturally, and God will meet him graciously: There is no truth in such an assertion.

Vers. 11. Who am I?] Worth is modest: The proud man asketh, Who am I not? 〈 in non-Latin alphabet 〉 , Cyri Majoris sepulcro inscriptum refert Arrianus. Worth with modesty is 〈 in non-Latin alphabet 〉 ; nothing is so amiable.

Vers. 12. This shall be a token unto thee ] So he had a double sign for his suller and further confirmation: that of the burning bush, for the present; this of serving God at Horeb, for the future.

Vers. 13. What is his name?] God is above all name, all notion. When Manoah inquired after his name; 'It is wonderful said he: that is, I am called as I am called, but such is thy weakness that it surpasseth thy conception. Afri vocant Deum ignotum Amon, id est, Heus tu, quis es?

Vers. 14. I am that I am ] Heb. I will be that I will be. The Septuagint render it 〈 in non-Latin alphabet 〉 I am that He that is; Agreeably hereunto Plato calleth God 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . This name of God is fully opened Rev. 16.5. It import's two of God's incommunicable Attributes: 1. his Eternity when he saith, I will be. 2. His Immutabilitie, when he saith, That I will be. As Pilate said, what I have written, I have written; I will not alter it. But how far out was Paulus Burgensis in denying Ehich to be any of God's names? Whether Aph-hu 2 King. 2.14. be one, is far more questionable.

Vers. 15. Unto all generations ] The Jews, to countenance their conceit of the ineffabilitie of the name Jehovah, did corrupt this text: and for This is my name Legnolam forever, they read, This is my name Legnalam to be concealed.

Vers. 16. The God of Abraham, &c.] His friends, with whom he had all things common. This was a greater honor don to these Patriarchs, then if God had written their names in the visible heavens, to be read of all men.

Vers. 17. I have said I will bring you up] And now I am come to do it. This is some part of the import of I am that I am, the same yesterday, today, and forever; Ero qui eram, I will be the same to you in my performances, that I was to your fathers in my promises. A Land flowing with milk ] Sumen totius orbis, as One calleth it, where the hard rocks did sweat out oil and honey. Deut. 32.13. See verse. 8.

Vers. 18. Hath met with us ] Of his own accord, and without our seeking. Nolentem praevenit Deus ut velit, volentem subsequitur ne frustrà velit. I am found of those that sought me not. Isa. 65.1.

Vers. 19. Will not let you go] A sturdy Rebel he was; but God tamed him and took him down by those ten plagues, comprised in these four verses,

Vers. 20. And after that, he will let you go ] When he dare hold you no longer: when I have sufficiently tamed him and taught him, as Gideon taught the men of Succoth with thorns and briars of the wilderness. Judge. 8.16.

Vers. 21. I will give this people favor ] It is God that fashioneth men's spirits, and speaketh ofttimes for them in the hearts of their greatest enemies.

Vers. 22. Ye shall spoil the Egyptians ] By a special dispensation, which none could grant but the Law-maker. So Ezek. 39.10. These Jewels did afterwards become a snare to the Israëli • es in the matter of the golden Calf.

CHAP. III. Vers. i. They will not believe me ]

THey had formerly refused him, and thrust him away. Exod. 2.14. Act. 7.27. And so they might again, if he had not somewhat to show for his extraordinary calling. In the year 434, the Jews of Crete were shamefully seduced by a Pseudo- Moses, who promised to divide the sea for them to bring them back to their own Country. Those that will not receive the love of the truth, are justly given up to the efficacy of error. 2 Thess. 2.10.11.

Vers. 3. And it became a serpent ] So doth the word to those that cast away the care of it; it sting's them with unquestionable conviction and horror. With this rod Moses should guide the Israelites, sting the Egyptians. Isai. 14.29. Jer. 8.17. And Moses fled from before it ] First fly from sin as from a serpent, saith one: But if thou hast taken this serpent into thy hand, rest not till, like Moses serpent, it be turned into a rod again to scourge thy soul. Be either innocent or penitent.

Vers. 4. Take it by the tail ] which was dreadful to be don, because of the antipathy and likely danger: but faith fortify's the heart against the fear of the creature, and carry's a man thorough the difficulty of duty.

Vers. 5. That they may believe ] Miracles are sufficient testimonies of an extraordinary calling from God: provided that they be true Miracles, (not such as Deut. 13) to confirm a calling that is agreeable to God's holy word, as here.

Vers. 6. Put now thine hand ] Here was sign upon sign, as Chap. 3 12. So low stoop's the most high to our meanness. And doth he not the same favor for us by the often administration of the Lord's Supper? Doth he not seal again and again, &c? Was leprous as snow ] Let us but lay our hand upon our hearts, thrust them into our bosoms to rifle there, and we shall be sure to take them out leprous, all of a tetter.

Vers. 7. As his other flesh ] To show him, that God by small means could bring about great matters, and that in a moment. See Isai. 66.7, 8. Which yet was ill applied by Card. Pool to this revolting nation in Q. Mary's days.

Vers. 8. The voice of the first sign ] God's signs have a voice, and words. Psal. 105.27. They speak not only to our eyes, but ears; as those many prodigies did before the last desolation of Jerusalem; as that terrible tempest at Rome, (Anno. 1516. The same year that Luther began to stir) that so struck the Church where Pope Leo was creäting his Cardinals, that it removed the Child Jesus out of the lap of his Mother, and the Keies out of S ^t . Peter 's hand. So the two Suns seen in London at the coming in of King Phillip, Feb. 15.1553. The new star in Cassiopeia. Anno, 1572. The prodigious Comet. Anno. 1618, &c.

Vers. 9. Shall become blood ] In the year 874, at Brixia in Italy, it rained blood for three days and three nights. Anno. 1505. There appeared in Germany upon the garments of men and women, divers prints and tokens of the nails, of the spunge, of the spear, of the Lord's coat, and of bloody crosses, Maximilian the Emperor had, and shown the same to Francis Mirandula, who thereupon wrote his Staurestichon, and therein thus.

In the third year of Q. Marie, William Pikes being at liberty after imprisonment, and going into his garden, took with him a Bible: where sitting and reading, there soddainly fell down upon his Book four drops of fresh blood, and he knew not from whence it came. Whereat he being sore astonished, and wiping out one of the drops with his finger, called his wife and said, in the virtue of God, wife, what meaneth this? Will the Lord have four sacrifices? I see well enough the Lord will have blood: his will be don, and give me grace to abide the trial, &c.

Vers. 10. I am not eloquent ] Heb. A man of words, a master of speech, as Paul was. Act. 14.12. He had not (that first, second and third of an Orator) Elocution or Pronunciation. And yet God made choice of him rather then of eloquent Aaron to pray. Exod. 17. Not gifts but graces prevail in prayer. Slow of speech ] Of a letsom delivery, word-bound.

Vers. 11. Who hath made man's mouth?] There is no mouth into which God cannot put fit words. Balaam's Ass was enabled by God to convince his Master. Whereas by a man, never so full and fluent, he cannot bring forth his conceptions, without the obstetrication of God's assistance. Prov. 16.1.

Vers. 12. I will be with thy mouth ] See the Note on Matth. 10.19.

Vers. 13. By the hand of him whom thou wilt ] Or shouldest send, By that excellent Speaker the Messiah, cujus dicere est facere. Thus when God had answered all Mose's objections, he forwardly deny's to go notwithstanding, and bid's him send by his son, as one that was better fitted for the service. That which made Moses so unwilling, was (whatever he pretended) the fear of his life: which rub when God had once removed, he went on end, verse. 19, 20.

Vers. 14. And the anger of the Lord] And no wonder: Patientia laesa fit furor. Where God commandeth, there to ask a reason is presumption; but to oppose reason, is a kind of Rebellion. I know that he can speak well ] The gift of utterance is an high favor, a piece of a Christian's riches. 1 Cor. 1.5. See the Note there. Aaron (as Tully saith of Aristotle ) had aureum flumen orationis, a golden gift of speech.

Ver. 15. Will teach you ] See the note on ver. 11.12.

Ver. 16. And he shall be thy spokesman ] God hath made me ill-favored in this world, and without grace in the sight of men (said Tindal to Frith ) speechless and rude, dull and slowwitted: your part shall be to supply that w ^ch lacketh in me: remembering, that as lowliness of heart shall make you high with God, even so meekness of words shall make you sink into the hearts of men. [Instead of God] To dictate unto him my mind and counsel. Such a God to every Christian, is his sanctified Conscience.

Ver. 17. Wherewith thou shalt do signs ] God, of his free-will joining his operation thereunto; as likewise he doth to the outward signs in the two Sacraments: and hence their energy, which else would be none.

Ver. 18. Whether they be yet alive ] which if they be, though in a low condition, both they and I shall see caus to be thankful. Lam. 3.39. Eccles. 9.4.

Ver. 19. For all the men are dead ] Here the Lord lay's his finger upon the sore. This was that pad in the straw, the thing that made Moses hang off as he did; however he pretended the people's incredulity, his own inability, and this and that, neither did he altogether dissemble: but self-love need's not be taught to tell her tale.

Ver. 20. Upon an Ass ] This may argue his poverty, as, Zach. 9. ver. 9. Especially if he had but one Ass for the whole Family.

Ver. 21. But I will harden his heart ] with a judiciarie penal hardness. And thus God is in this book eight times said to have hardened Pharaoh 's heart: thrice it is said that he hardened his own heart, and five times his heart is said to have been hardened viz. by the devil, through the just judgment of God.

Ver. 22. Even my first-born] And so higher then the Kings of the earth. Psal. 89.27.

Ver. 23. Let my Songo ] God commanding Pharaoh to let go his people, and yet hardening his heart that he would not let them go, is not contrary to himself. For by so commanding him, he requireth his obedience, and by so hardening him, he punisheth his disobedience

Ver. 24. And sought to kill him ] to do justice upon him according to Gen. 17.14. and as upon one that was an unmeet man to take care of the Church, having no better ordered his own house. 1 Tim. 3.5. God passeth not by the sins of his best children without a sensible check, if scandalous especially and committed against conscience. He hath much ado to forbear killing us in such cases: He is even ready to have a blow at us, and cry's like a travelling woman (who bite's in her pain while she can) to be delivered of his judgments. Isa. 42.14.

Ver. 25. Surely a bloody husband] A peevish wife whose frowardness is either tollenda or toleranda, cured or carried patiently, ne conjugium fiat conjurgium. She was not so hot, but Moses was as meek.

Ver. 26. A bloody husband thou art ] This peal she ring's oft in his ears, and so taught him patience.

Conjugium humanae divina Academia vitae.

Certain it is that we are a bloody spous to Christ: the Church is Acheldama, a field of blood.

Ver. 27. And the Lord said unto Aaron]. To this religious Family rather then to any other, God appeareth: which mercy is remembered. 1 Sam. 2.27. [Met him in the mount of God] His wife either had left him, or was sent back by him to her father. God suppli'es that comfort by the coming of Aaron.

Ver. 28. And Moses told Aaron ] So clouds, when full, pour down, and the spouts run, and the eavs shed, and the presses overflow, Aromatical trees sweat out their precious oils; and as Amber-greece is nothing so sweet in itself, as when compounded with other things: so good men are great gainers by communicating themselves to each other.

Ver. 31. They bowed their heads] An ordinary gesture among the Jews then: as at this day, the reverence they show is in standing up, and the gesture of adoration in the bowing forward of their bodies: for kneeling they use none, neither stir they their bonnets in their Synagogues to any man, but remain still covered.

CHAP. V. Ver. 1. That they may hold a Feast ]

CHap. 4.23. That they may serv me. Let us keep the feast. 1 Cor. 5.8. which is the same with Let us serv God acceptably. Heb. 12.28. It is a Feast and better for a good soul to convers with God. Psal. 63.5. Isa. 25.6.

Ver. 2. Who is the Lord?] God's attributes either show what he is, or who he is. To the question of Moses, what he is? God gave a short answer, I am. To this second by Pharaoh, Who he is? God made a large reply, till Pharaoh was compelled to answer himself, The Lord is righteous.

Ver. 3. Three days journie] viz. to mount Horeb. They made it three months journie e're they came there. Exod. 13.17, 18. God lead's his people oft not the nearest, but the safest way to their journeys end.

Ver. 4. Let the people from their works] Moses talk's of sacrifice, Pharaoh of work. Anie thing seem's due work to a carnal mind saving God's service; nothing superfluous but religious duties: Seneca saith, the Jews cast away a seventh part of their time upon a weekly Sabbath. To what end is this loss said Judas.

Ver. 5. The people of the Land are many ] & nihil agendo male agere descent. Iphicrates never suffered his soldiers to be out of employment; but, if out of military services, he set them to dig or lop trees, or carry burdens, &c. to keep them from mutining or worse doing.

Ver. 6. And Pharaoh commanded ] He raged the more for the message of dismission: so wholesome admonitions make ill men worse. Corruptions encreas and biggen by the Law. Rom. 7. ver. 8.

Ver. 7. Ye shall no more give the people straw] Speculum tyrannidis semper augescentis atque invalescentis. The matter mend's with us, said those Martyrs in prison, as sour Ale doth in Summer.

Ver. 8. For they be idle ] I heard a great man once say (saith Luther) Necesse est otiosos esse homines qui ista negotia Religions curant. They must needs be idle fellows that are so much taken up about the business of religion. See the Note on verse. 4.

Vers. 9. And not regard vain words ] Vain lying words. So this profane Prince calleth, and counteth the word of God. What's Truth? saith Pilate scoffingly.

Vers. 10. I will not give you straw ] Cold comfort: things commonly go backward with the Saints before they come forward, as the corn groweth downward ere it grow upward. Hold out faith and patience; deliverance is at next door by. Cùm duplicantur lateres, venit Moses. When things are at worst they will mend.

Vers. 11. Yet not ought]. Such hard service put's Satan his slaves to, and yet they rejoice in their bondage.

Vers. 12. So the people were scattered ] So are most people now-a days busied about trash and trifles, neglecting the one thing necessary. In the inthronization of the Pope before he put's on his criple Crown, a wad of straw is set on fire before him, and one appointed to say, Sic transit gloria mundi, the glory of this world is but a blaze of straw or stubble, soon extinct. They that highly es • e • m it rejoice in a thing of naught, feed upon ashes &c. Amos 7.8, 9. with 13.

Vers. 13. And the task-masters ] Who were Egyptians, as the officers under them were Israelites, and beaten. verse. 14.

Vers. 14. Were beaten ] It is the misery of those that are trusted with authority that their inferiors faults are beaten upon their backs.

Vers. 15. Came and cried unto Pharaoh ] They did not rail upon him to his face, as the Janizaries did in an uproar upon Bajazet the second their Prince, saying that they would by and by teach him, as a drunkard, a beast and a rascal to use his great place and calling with more sobriety and discretion. Neither did they go behind his back, and call him, as Sanders did Q. Elisabeth, his natural Sovereign, Lupam Anglicanam, the English wolf, or as Rhiston calleth her, leaenam, omnes Athalias, Maachas, Jezabeles, Herodiades &c. superantem, a lioness worse then any Athaliah, Maacha, Jezebel. A foul-mouthed Jesuit made this falls Anagram of her, Elisabeth, Jezebel. It is omitted; the presage of the gallows, whereon this Anagrammatist was afterwards justly executed. Aretine, by a longer custom of libelous and contumelious speaking against Princes, had got such a habit, that at last he came to diminish and disesteem God himself.

Vers. 16. But the fault is in thine own people] Fffugiunt corvi, vexat censura columbas. As a man is friended, so is his matter ended. And where the hedge is low, a man may lightly make large leaps. Or as the French man saith, Qui son chien vult tuer, la rage luy met sus, He that hath a mind to kill a dog, give's out that he is mad. It was fault enough in God's Israel, that they would not be miserable.

Vers. 17. Ye are idle ] See the Note on verse. 4, and 8.

Vers. 18. Yet shall ye deliver the tale of bricks ] Or be miserably beaten, if but one be missing. The Spaniards (besides other intolerable burdens and bondages that they lay upon the poor Indians ) suppose they show the wretches great favor, when they do not, for their pleasure, whip them with cords, and day by day drop their naked bodies with burning bacon. Regiment without Righteousness turn's into tyranny.

Vers. 19. In an evil case ] For their evil courses. Ezek. 23.8. 20.5, 7, 8. Ios. 24.14. It is written as a heavy curs of God. Levite. 26.17. If ye still trespass against me, I will set Princes over you that shall hate you: Mischeivous, odious Princes, odious to God, malignant to the people.

Vers. 20. And they met Moses ] How ready are we to mistake the grounds of our afflictions, and to cast them upon falls causes? The Sareptan told the Prophet that he had killed her son.

Vers. 21. The Lord look upon you ] Thus we have seen dogs in a chafe bark at their best friends.

Vers. 22. And Moses returned unto the Lord ] He turned aside, as it were to speak with a friend, and to disburthen himself into God's bosom. This is the Saints privilege. See the Note on Mat • h. 11.25.

Vers 23. Neither hast thou delivered ] Here Moses himself was too short-spirited. He considered not, belike, that God's promises do many times bear a long date, neither is it fit to set him a time, or to awaken him whom our soul loveth; until he pleas. Do but wait, saith the Lord. Habac. 2.3. You shall be delivered, you shall be delivered, you shall be delivered, you shall, you shall. So much that text in effect soundeth and assureth.

CHAP VI. Vers. 1. Then the Lord said unto Moses.

PArdoning the faults of his prayer, God grant's him a gracious answer, so he dealt with David. Psal. 31.22. For I said in my hast I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplication when I cried unto thee.

Vers. 2. I am Jehovah] 〈 in non-Latin alphabet 〉 Scaliger's word) that do Peress (Gregory's word) that have being of myself, give being to all things elf, and in special to my promises, to perform with my hand wh • t I have spoken with my mouth, only God expect's that men put his promises in suit by their prayers, as here, and burden him with them, as that Martyr said.

Vers. 3. By the name of God Almighty ] See the Note on Gen. 17.1. The sense is this, saith Cameron, Quantum illis sufficiebat tantum indulsit, non indulsit quod erat summum. He gave them enough, but not the main. But by my name Jehovah.] That is, by the import of this his name, the full performance of his promises. God was known to the Patriarchs by this name Jehovah quoad esse Dei, but not quoad esse rei.

Vers. 4. To give them the land of Canaan] And a better thing with it, the Kingdom of Heaven. Heb. 11.10.16.

Vers. 5. I have heard the groanings ] He heareth the young ravens that cry unto him but by implication only, and with a hoars voice unfit to move pity: (whence also they have their name in the Hebrew ) how much more his own covenanters?

Vers. 6. And I will bring you out] A great deliverance; but nothing to that which Christ hath wrought for us from the tyranny of sin and terror of hell.

Vers. 7. And I will be to you a God ] This is the top of any man's happine • s, to have God for his God. What can such a man want? Psalm. 23.1. As he in Plutarch said of the Egyptians, that though they had no music nor vines amongst them, yet they had God's.

Vers. 8. And I will bring you ] See verse. 4.

Vers. 9. But they hearkened not ] The ear, which taste's words as the mouth doth meat, was so filled with choller, that they could relish no comfort. It is ill sowing in a storm, giving physic in a fever-fit. The easiest medicines, or waters are troublesome to sore cies: So here. Quicquid recipitur, recipitur ad modum recipientis.

Vers. 11. Go in speak unto Pharaoh] Whether he will hear. or whether he will forbear. Speak when God bid's us, though it may seem to little purpose: We have lost many a worse labor. The man of God must be patient (tolerant) to all yea to those that oppose, proving if at any time God will give them repentance. &c.

Vers. 12. Of uncircumcised lips ] Or of an heavy speech, word bound, Thick-lipped: A thin lip is a sign of eloquence. Job. 12.20. Pitho sits in such lips.

Vers. 13. And the Lord spake unto Moses ] Notwithstanding his former tergiversation, and the people's peevishness. Men's wickedness cannot interrupt the cours of God's goodness.

Vers. 14. These be the heads ] This is a digression to show the descent of Moses and Aaron. Digressions in divine discourses are not always and absolutely unlawful. God's Spirit sometimes draws aside the doctrine, to satisfy some soul which the Preacher know's not: and sparingly used it quickeneth attention.

Vers. 15. The son of a Canaanitess ] whom it was not lawful for him to marry; but he was a head long and head-strong, bold and fierce fellow. Gen. 34.25. and 49.7. Bound by Joseph Gen. 42.24. As one that had been most forward to sell him to the Midianitish Merchants. Simeon also is left out in Moses his blessing. Deut. 33.

Vers. 16. Of the sons of Levi ] Upon this family he insist's, and therefore hasten's to it. Speak ever to the purpose.

Vers. 20. Jochebed, his father's sister ] See Chap. 2.1.

Vers. 21. Korah ] That ringleader of Rebels. Num. 16.1.

Vers 23. Elishaba ] Or Elisabeth, a prince's sister Num. 2.3. Our English Elisabeth, was by a French Dutchess said to be the most glorious and most happy woman that ever swayed Scepter.

Vers. 30. Of uncircumcised ] See the Note on verse 12.

CHAP. VII. Ver. 1. And the Lord said unto Moses ]

IN answer to his last exception, which yet he had answered before. chap. 4. ver. 16. God bear's with our infirmities. A God to Pharaoh] Armed with mine authority, a Vice-God. Shall be thy Prophet] i. e. Thy spokesman, and interpreter.

Vers. 2. Thou shalt speak ] God's word must be spoken however it be taken.

Vers. 3. And I will harden ] See the Note on chap. 4.21. The Dutch have a proverb, Quem Deus excaecaturus est, huic primum oculos claudit. When God will blind a man, he first closeth up his eyes.

Vers. 4. And Pharaoh shall not hearken ] This judgment God layeth upon many of our hearers at this day, of whom, after much pains taking, we may well complain as the herdsman did in the Poet.

Heu mihi! quàm pingui macer est mibi •• urus in aruo.

Vers. 5. And the Egyptians shall know ] To their cost, when the Lord's hand that is lifted up in threatening, shall fall down in punishing. Lord (saith the Prophet) when thy hand is lifted up they will not see, but they shall see, &c. Isai. 26.11. God will unseal their heavy eyes with scorching plagues, and rous them with horror enough.

Vers 6. Did as the Lord commanded them] Mallem obedi • e, quàm miracula facere, faith Luther. Their obedience yielded them more comfort, then their working of wonders.

Vers 7. Fourscore years old] And so might say to his country-men and others, as old Augustus did to his mutinous soldiers, Audit senem inuenes, quem invenem senes audierunt.

Vers 9. Shew a miracle for you] A persuading wonder, an admirable work, above the power of nature, as being a kind of creation, and, such as requireth omnipotency. But Pharaoh 's heart was such a nether millstone, as neither miracle, nor ministry, nor misery, nor mercy could possibly mollify. At the burning of Bainham the Martyr, when his arms and legs were half consumed, he cried out to the standers by and said, O ye Papists, behold you look for miracles, here now you may see a miracle: for in this sire I feel no more pain, then if I were in a bed of down, or of roses. Thus he: sed surdis fabulam.

Vers 10. And it became a serpent ] Or, a dragon, in token of desolation, if they disobeied; and that their country should become a d • n of dragons. Isai. 13.22.

Vers 11. The wise men, and the sorcerers ] Magic is either pure and natural, or impure and diabolical; which implieth a compact with the devil, either overt or covert. The chief of these juglers here were Jannes and Jambres. 2 Tim. 3.8. Whose names are also mentioned in the Talmud.

Vers 12. And they became serpents ] Not really such, but in appearance only. The devils miracles are mere impostures, phantasms, delusions. And this was the first plague that God inflicted upon Pharaoh. Swallowed up their rods ] That is their dragons. so hath Christ (who is life essential) swallowed up death in victory. 1 Cor. 15.55.

Vers 13. And he hardened Pharaoh 's heart ] Not by bare prescience, or permission only, but by withdrawing his grace, directing the Tyrant's actions to his own glory, irritating his corruptions by oracles and miracles, and delivering him up to Satan to be • urther hardened.

Vers 14. Pharaoh 's heart is hardened ] Heb. heavy, clogged with corruption, and held down by the devil: as on the contrary, Jehoshaphat's heart was light and lift up in the ways of the Lord. 2 Chron. 17.6. So were Doctor Taylor's, and George Roper's the Martyrs: the former fetched a frisk, the later a great leap, when they came to the stake.

Vers 15. In the morning ] It was in the night then that God appeared to Moses. But afterwards mouth to mouth apparently, by special privilege. Num. 12.6, 8. Exod 33.11. As a man speaketh with his friend.

Vers 16. Hitherto thou wouldest not hear ] Indeed he could not hear; as little as those Jews could believe Christ's miracles. Joh. 12.37. Therefore they could not believe (saith the Text) because that Isaiah had said, he hath blinded their eyes, and hardened their hearts, &c.

Vers 17. In this thou shalt know ] q. d. I shall really answer thee to that stomachfull question of thine. cap. 5.2. See the Note there.

Vers 18. Shall loath to drink of the river ] Nile. God will confute them in their confidences. The Egyptians use to brag of their river, and in mockery to tell the Grecians, that if God should forget to rain, they might chance to perish for it: The rain they thought, was of God, but not the River: He therefore threateneth to dry it up, and here to bereav them of all comfortable use of it.

Vers 19. Upon their ponds ] Fish-ponds are in Hebrew called Berechoth, Bl • ssings. But how soon can God cursour blessings. Mal. 2.2. And destroy us, after that he hath don us good. Josh. 24.20.

Vers 20. Were turned into blood ] To show them (as in a mirror) their blood-guiltiness: These bloody and deceitful men had blood to drink, for they were worthy. Revel. 16.6. See the Note there.

Vers 21. And the Fish ] That was their common food. Num. 11.5. The flesh of many beasts they (through superstition) would not eat of, as One well noteth from Exod. 8.26.

Vers 22. Did so with their enchantments ] With their secret slights and jugglings, they seemed to do so. (See verse 12.) for Pharaoh 's further hardening.

Ver. 23. Neither did he set his heart ] But to his iron sinews he added brows of brass. Isai. 48.4. To his natural and hereditary hardness, adventitious and habitual.

Vers 24. Digged round about ] If by drawing the waters they might purify them, but they looked not to the maker thereof, they returned not to him that smote them. Isa. 22.11. and 9.13.

Ver. 25. And seven days were fulfilled ] So long, the plague continued that they might be sensible of it: and not do as the dog, who getting out of the water, shakes his ears and there's an end. Surely if these Egyptians had believed the prediction of this plague, they would have don as Pliny saith Camels do. Implentur cameli, cùm bibendi est occasio & in praeteritum & in fu • urum, they would have drunk for hereafter also.

CHAP. VIII. Ver. 1. That they may serv me ]

EVentus plagarum est alius per accidens, ut Simulata emendatio Pharaonis; alius per se, ut Dimissio populi.

Ver. 8. Behold I will smite ] God usually (not always) warn's before he wound's, ideó{que} minatur, ut non puniat, and therefore threateneth that he may not punish his creature.

Ver. 3. And the river shall bring forth frogs ] Instead of fishes. Thus the first and this second plague are about the water, the third and fourth about the earth, the five next about the air, and the last about man.

Ver. 4. And the frogs shall come up ] Neither walls nor weapons could keep of the frogs from Pharaoh and his people. As neither could Hatto Arch-Bishop of Ments be possibly rid of that army of mice, that God sent out against him for his cruelty to some of his poor subjects, till they had devoured him.

Ver. 6. And the frogs came up ] with their hateful hearing of Breker, & ex coax, coax.

Ver. 7. And the Magicians did so ] See the note on chap. 11.22.

Ver. 8. Intreat the Lord ] In extremity an hypocrite will cry for help, as a pig under the knife, as a prisoner at the bar, as a drowning man will catch at that twig, which erst standing on the bank he despised; Joab in distress run's to the horns of the altar; Lord, in trouble have they visited thee, they poured forth a charm when thy chastening was upon them, saith the Prophet of those hypocrites, that yet brought forth no better then wind. Isai. 26.16, 18. But will the hypocrite pray always as &c? Job. 27.10. Did they at all fast unto me, even to me? Zech. 7.5. I will let the people ] For the present it may be, he purposed so to do. Good thoughts make but a thorough-fare of carnal hearts: they cannot settle there. Thy goodness is as the morning dew &c.

Ver. 9. Glory over me ] Or jear me, and reject me, as thou hast don heretofore: but when thou hast so don, thou must be beholden to me for my prayers, or thou art like to lie under the plague, for ought that thy wizards can do to reliev and releas thee. In the river only ] For a Memento; that thou flinch not, nor forget thy promise. Quo teneam vultus &c.

Ver. 10. To morrow ] Cras vox corvina. To day if ye will hear his voice. Now is the day of grace, &c. procrastination is perilous. Annibal when he could have taken Rome, would not: when he would, could not: So 〈 in non-Latin alphabet 〉 said that fool. Let serious matters alone till tomorrow: but he was slain that night.

Ver. 12. And Moses cried unto the Lord ] Not for Pharaoh 's conversion; for he knew he was past cure) but for his d • liverance from the present plague, that the power of God might be the more manifested, and the tyrants conscience the more convinced.

Ver. 13. According to the word ] Iste vir potuit apud Deum quod voluit. Moses might do what he would with God, as One said of Luther.

Ver. 14. And the land stank] As once this land also did by those unclean frogs that came out of the Pope's mouth. Revel. 16.13. But England is now no more a babe (said K. Henry 8th. in his protestation against the Pope:) there is no man here but now he know's that they do foolishly that give gold for lead, &c. Surely except God take away our right wits, not only the Pope's authority shall be driven out forever, but his name also shall shortly be forgotten in England, &c. Thus he, and much more to like purpose. God hath promised to take away the unclean spirit out of the land. Zach. 13.2. Fiat, Fiat. Surely the society of ungodly men (whether Papists or Atheists) is unsavourie and tedious, like the slime and filth that is congealed, when frogs and toads and other vermin join together.

Ver. 15. But when Pharaoh saw, &c.] Heb: A breathing or respiration: so fulfilling that of the Prophet Isaiah. 26 10. In like sort William Rufus, being dangerously sick at Gloucester in the 6th year of his reign, vowed upon his recovery, to see all vacancies in the Church furnished: which he did, but with so great a do, as shown that having escaped the danger h • e would gladly have deceived the Saint; like the man in Erasmus his Naufragium, who in a storm promised the Virgin a picture of wax as big as S ^• Christopher: but when he came to shore would not give a tallow candle. Thus in the sweating-sickness ministers were sent for and large promises made of amendment: but no sooner were they recovered, but they returned to their old courses, as Mr. Bradford complaineth: Whence Pliny (in one of his Epistles to one, who desired rules from him how to order his life aright) I will saith he, give you one rule, that shall be instead of a thousand, ut tales esse perseveremus sani, quales nos futuros esse profitemur infirmi. That we go on to be such when well, as we promised to be when sick. Men roar when upon the rack: but once got off, they think they may do as they list.

Vers. 16. Stretch out thy rod ] Here's no warning given, which show's great wrath. Impenitency make's God weary of repenting. Jer. 15.6. Absolute in his threatenings (if any) resolute in his executions as. Deut. 29 19.20.

Vers. 17. All the dust of the land became lice ] Or gnats. Quid ciniphe vilius (saith Philo? ) what so base and vile a creature as a lows, a gnat? and yet by this poor vermin God so plagued all Egypt, that fainting under it, they were forced to cry out, This is the very finger of God.

Vers. 18. But they could not ] Though they endevourd it, as did the Juggler of Antwerp, who being required by the English Merchants there to play his feats and show his cunning; after much sweating and toil, when he saw that nothing could go forward, but that all his enchantments were void, he was compelled openly to confess that there was some man there at supper which disturbed and letted all his doings. This was Mr. Tindal the Martyr; who hearing of this juggler, had desired certain of the Merchants that he might be present to see him play, &c.

Vers. 19. This is the finger of God] An act of Omnipotencie, as Luke 11.20. Psal. 8.3. The heavens are the work of God's fingers. Deus disponit membra pulicis & culicis, saith Augustine. [And he hearkened not to them] Neither to Moses, nor to his own Magicians being a kin to the Catadupes that dwell at the fall of his river Nile, and are deaf.

Ver. 20. Rise up early in the morning ] Sanctificat, sanat, ditat quo{que} surgere mane. Early rising is good for health, wealth and Godliness. David prevented the dawning of the morning, &c. Psal. 119.147. Christ rose up a great while before day. Mark 1.35. See the note there.

Vers. 21. Shall be full of swarms of flies ] Of all the ten plagues this was the most troublesome: for that they never suffered men to rest: so worldly cares; noc • e ac die non dabunt requiem, as those Tyrants, Jer. 16.

Vers. 22. And I will sever ] Heb Marvelously separate, by setting upon them my signum salutare, Ezek. 9. so that the worst that are shall return and discern betwixt the righteous and the wicked, Mal. 3.18. See Exod. 33.16. [In the midst of the earth] Not in heaven only, whereunto Aristotle and other Atheists would confine his Providence. Lysippus made Alexander 's picture with this posy;

Vers. 23. And I will put a division ] Heb. a redemption; so Luke 1.68. Aristotle reporteth, that when from the hill Aetna, there ran down a torrent of fire that consumed all the houses thereabouts; in the midst of those fearful flames, the river of fire parted itself, and made a kind of lane for those who ventured to rescue their aged parents. This extorted from him an acknowledgment of God's good providence for the godly here on earth.

Vers. 24. A grievous swarm of flies ] i.e. Numerous and pernicious; yet not so bad as those many noisome thoughts that swarm daily in men's hearts. There is that Leviathan; there are also creeping things innumerable. And these many times mar and fly-blow our prayers, so as that they stink in the nostrils of God.

Vers. 25. Sacrifice to your God in the land ] Persecutors, when they cannot conquer, would compound.

Vers. 26. Will they not stone us?] Superstition is cruel; witness the Popish Inquisition to Lithgow, who in ten hours received 70. several torments: And the Massacre of Paris, wherein they poisoned the Queen of Navarre; murdered the most part of the pearless Nobility in France, their wives and children, with a great sort of the common people, an hundred thousand in one year in divers parts of the Realm, some say three hundred thousand. So in Ireland, what havoc have those breathing-Devils made of the innocent English &c? And what threatenings and slaughter do our desperate Malignants now breathe out against us.

Vers. 27. As he shall command us ] Manner as well as matter, circumstance as well as substance is to be heeded in God's service; else there may be malum opus in bona materia, (as one saith) an evil work in a good matter.

Vers. 28. Only ye shall not go very far ] So loath was he to loos his hold; so is the Devil. The Pope made large offers to Queen Elisabeth, as also to our King, when in Spain. [Intreat for me] So Simon Magus in a fright beg's Peter 's prayers; so Maximinus the persecuting Emperor sent to the Church for Prayers, when God had laid upon him a grievous diseas. So Ezra 6.10. pray for the King's life, and for his Sons.

Vers. 29. Deal deceitfully anymore ] Som are so slippery, there's no believing of them. Egesippus saith of Pilate, that he was vir nequam, & parvi faciens mendacium, a naughty man, and one that made no conscience of a lie. No more did Pharaoh.

Vers. 30. Intreated the Lord ] See the Note on Vers. 12.

Vers. 31. There remained not one ] Prayer make's clean work; it can do wonders in heaven and earth. Saie thou with David, Cleans thou me from secret faults, those that are of daily and hourlie incursion. Prayer will scour the coast, clear the conscience of dead works. Acts 8.22.

Vers. 32. And Pharaoh hardened] All blows and pressures were so far from mollifying him, that he hardened and emmarbled more and more.

CHAP. IX. Ver. 1. Let my People go ]

THe very same message to a word, as before often. Austin persuade's God's Messengers so long to insist upon the same point, beating and repeating of it in the same words, till they perceive by the gesture and countenance of the hearers that they understand and embrace it. Chrysostom at Antioch preached many Sermons against swearing; and told the people (that seemed to be weary of that subject) that till they left their swearing, he would never leave preaching against that sin; 〈 in non-Latin alphabet 〉 , said Socrates.

Vers. 3. Is upon thy Cattle ] Both those ad esum, and those ad usum. Men sin, these suffer, and therefore groan. Rom. 8.

Ver. 4. And there shall nothing die ] It is fair weather oft with the Saints, when it is foulest with the wicked. God hideth his in the hollow of his hand. Psal. 91. till the indignation be overpast. Isa. 26.20. He give's the like charge of them as David did of Absalom.

Ver. 6. And all the cattle ] That is, a great sort of them, not all. chap. 9.19.25. And this was the fifth of those ten plagues, a number of perfection; to note that God therein did most perfectly administer and execute his judgments.

Ver. 7. And the heart of Pharaoh was hardened ] like a Smith's anvil, he grew harder for hammerine. There was little need to say to Pharaoh as the Smith did to the Lantgrave of Thuring, Durescite, durescite, O infe •• x Lantgravi He hardened fast enough.

Ver. 8. Sprinkle's it toward the heaven ] in token that this plague should in a special manner be inflicted from heaven: The Philistines by their golden emrods acknowledged, that the emrods in their flesh were from God. Hippocrates called the pestilence 〈 in non-Latin alphabet 〉 the divine diseas, as we call the spots thereof God's marks. The Falling sickness was anciently called morbus sacer, as an immediate hand of God. And what can we conceive less of the Sweating sickness with which no stranger in England was touched: and yet the English were chased therewith, not only in England, but in other countries abroad: which made them like tyrants both feared and avoided wherever they came.

Ver. 9. A boil breaking forth ] this Moses threateneth to all disobedient persons. Deut. 28.27. Job 's boils were rather probational then penal. So were Munster 's ulcers (medicinal they were howsoever) which he shown to his friend and said, He sunt gemmae & pretiosa ornamenta Dei, quibus Deus amicos suos ornat, ut eos ad se attrahat. These be those gems and jewels wherewith God adorneth his best friends, that he may bring them nearer to himself.

Ver. 11. For the boil was upon the Magicians ] who were convicted, but not converted. Exod, 8.9. They stood still to withstand Moses, as Balaam against the light of his own conscience, was resolved to curs howsoever; and therefore went not aside as at other times to speak with God, but set his face toward the wilderness; Like a head-strong hors that get's the Bit in his teeth and run's away with his Rider.

Ver. 12. And the Lord hardened ] See ver. 7. and chap. 4.21. &c.

Ver. 13. Let my people go ] See ver. 1.

Ver. 14. All my plagues upon thine heart ] Hart-plagues are the worst plagues of all. A hard Hart is in some respects worse then Hel: since one of the greatest sins is greater in evil then any of the greatest punishments.

Ver. 15. For now I will stretch out ] His former preservation was but a reservation: and he hath hitherto escaped with his life; not for any love that God bare to him, but to show his power on him. Wicked men may have common mercies and deliverances, but the Lord loveth the righteous. Psal. 146.8.

Ver. 16. Have I raised thee up ] Heb. I have constituted and set thee up as a But-mark, that I may let fly at thee and follow thee close with plague upon plague, till I have beaten the very breath out of thy body. See Prov. 16.4. Rom. 9.17.

Ver. 17. As yet exaltest thou thyself ] q. d. No amendment yet? A sore sign of a vessel of wrath fitted to destruction. It is ill with the body when physic will either not enter, or not stay with us.

Ver. 18. Such as hath not been in Egypt ] Dio maketh mention of a shower of blood and of water, that fell in Egypt a little before it was subjected by Augustus, in quae loca ne stilla quidem aquae ante ceciderat saith he, where never any drop of water (much less of blood) ever fell before.

Ver. 19. Send therefore now ] Here mercy rejoiceth against judgment, if by any means he might be wrought upon. Sed Rhinoceros interimi potest, capi non potest. It was past time of day to do Pharaoh good.

Ver. 20. He that feared the Lord] As few will do till they feel his hand. But they that tremble not in hearing, shall be crushit to pieces in feeling said that Martyr.

Ver. 21. And he that regardeth not ] This was (doubtless) the greater number, Qualis Rex, talis grex. This was a just presage and desert of ruin, not to be warned.

Ver. 22. Stretch forth thy hand ] i. e. Thy rod in thine hand. ver. 23.

Ver. 23. And the fire ran along upon the ground ] such hail-stones and coals of fire we also read of Psal. 18.13, 14, 15. Isa. 30.30, 31. and in the Roman history, when Marcus Antonius the Philosopher fought with the Quades, and by the prayers of the thundering legion (as they were afterwards called) of the Christians rain was obtained to the refreshing of the Roman army, ingens grando complura{que} fulmin • in hosts ceciderunt: Ita{que} licebat videre in eodem loco aquam ignem{que} simul de coelo cadere, atque obcam causam, Romanos valere ac bibere. Quados exuri & penitùs interire. i. e. A huge hail and many light-bolts fell upon the enemy: Fire and water fell at once from heaven, the Romans drank of the water and were relieved, the Quades were burnit by the fire, and perished.

Ver. 25. And break every tree of the field! Here was strages & clades horrenda, yet Pharaoh 's heart is not broken, but remain's obdurate. Perdidistis fructum afflictionis, was an heavy charge. Ducklings stoop and dive at any little stone thrown by a man at them; yet shrink not at the heavens great thunder.

Ver. 26. Only in the land of Goshen ] See the note on chap. 8. ver. 23. Dio reports further of the fire forementioned, ver. 23. That that fire from heaven either fell not at all upon the Romans; or, if it did, it was presently quenched: neither did the waters help the Quades, but inflamed them as if it had been oil, so that they called for water to cool them, when the rain fell upon them; and wounded their own bodies to quench the fire with their blood.

Ver. 27. The Lord is righteous ] See the note on chap. 5. ver. 2.

Ver. 28. I will let you go ] But though he spake thus fair, believe him not: for there are seven abominations in his heart: No sooner was Pharaoh off the rack, but he bite's in his confession, and retract's his promise.

Ver. 29. I will spread abroad mine hands ] viz In prayer; holding up and out the palms of the han • , as those do that expect to receive an alms, in a having manner: So did Solomon. 2 Chron. 6.13. See Psalm. 143.6. Ezr. 9.9. [That the earth is the Lord's] See the note on ver. 14.

Ver. 30. That ye will not yet fear ] Howb • it I will pray for you, and you shall feel the fruit of it. Thus God is good to the just and unjust. Matt. 5.

Ver. 34. But sinned yet more] As iron is very soft and malleable, while in the fire: but soon after return's to its former hardness. So here.

CHAP. X. Ver. 1. For I have hardened his Heart ]

AS he that bring's in a light, blind's an Owl; or as he that pour's on water kindle's the Lime whereupon it is poured: so the Lord by publishing his commands and by doing his miracles hardened the heart of Pharaoh; who, for his willful rebellion was justly forsaken of God, and delivered up to his own heart, which is somewhat worse them to be delivered up to the devil.

Ver. 2. And that thou mayest tell ] The memory of God's (magnalia) great works must be transmitted to posterity:

Ver. 3. How long wilt thou refuse ] God think's long of the time that men misspend and waste in wicked courses Jer. 4.14. and 13.27. It is a savorie saying of Bernard, Totum vitae meae tempus perdidi, quia perdite vixi: the time of my looseness I have utterly lost.

Ver. 4. Els if thou refuse ] Men should look up with David, and see the punishing Angel over their heads with a drawn sword, and submit. As if not Balaam 's A • s shall condemn them for their desperate Lewdness: for he fell down before the Angel. [I will bring the locusts] God hath treasuries of plagues for the obstinate, neither c • n he be (as the Poet feared of his Jupiter ) possibly exhausted.

Ver. 5. And they shall cover ] For they go forth by heaps. Pro. 30.27. and huge multiudes. Jud 6.5. [And shall eat every tree] See Joel 1.7. Plin. lib. 11. cap. 29.

Ver. 6. And he turned himself ] No man may turn himself to go out of the great Turk's presence, but must go backward till he be out of the room. Dissention talling out between Queen Elizabeth and the Earl of Essex about a fit man for Government of Ireland, he uncivilly turned his back, as it were in contempt with a scornful look: She, waxing impatient, gave him a cuff on the ear; bidding him come again when she sent for him, &c. But Moses may not be imagined to have so turned himself.

Ver. 7. And Pharaob 's servants said unto him ] They were convinced and mollified, though he was not. Whom He will God hardeneth. Rom 9.18. [How long shall this man be a snare unto us?] He was not the snare, but their own sin. Pre. 29.6. Howbeit he must bear the blame. As if some sond people should accuse the Herald or the Trumpet as the caus of their war: oras if some ignorant peasant, when he see's his fowls bathing in his Pond, should cry out of them as the causses of foul weather.

Ver. 8. And Moses and Aaron were brought, &c.] Somthing the tyrant would seem to yield to his Counselors, and not to deal by them as the Persian Monarchs, who were wont to advise with their Peers: but if any of them delivered that which was contrary to the King's mind, flagris caedebantur, they were whipped: which is a punishment also usually inflicted at this day by the great Turk, even upon the greatest Bassa's of the Court, upon the least displeasure.

Ver. 9. For we must hold a Feast ] See the Note on Exodus 5. ver. 1.

Ver. 10. Let the Lord be so with you ] In cursing them, he unwittingly blessed them. Exod. 12.30, 31. and 13.21, 22. See Psal. 109.28. Cursing men are Cursed men. But God's people fare the better for being cursed. Let them curs but do thou bless, is not more a Prayer then a Prophecy.

Ver. 12. Even all that the hail hath left ] How easily can God straiten, yea, starv us all, if he but send forth his forraging Armies. Joel 1.6.

Ver. 13. An East-wind ] The proper and ordinary office whereof is to purge the air.

Ver. 14. And the locusts went up] As a formidable army: see a graphical description of a like plague threatened. Joel 2.4, 5, 6, 7, 8, 9, 10, 11.

Ver. 16. I have sinned against the Lord]. A fair confession, but forced and extorted. Thus the toad, if beaten on the belly, will vomit up his venom, and the malefactor on the rack will utter all. But as water heated, if taken off the sire, will soon return to its natural coldness, yea become colder after heating then before; so hypocrites heats are not kindly from the Spirit, but violent from the outward fire of God's judgments: therefore when that is out, these are gone.

Ver. 17. Now therefore forgive] Moses must forgive his sin: God is not in all his thoughts. David cry's peccavi Pharnob perii: David, Against Thee, Thee only have I sinned: Pharaoh cry's to Moses to pardon his sin. Man may forgive the trespass, but God only the transgression.

Ver. 18. And he went out ] The wisdom from above is gencle, easy to be entreated, ready to every good work. The Devils are called Shegnirim, rough and rugged.

Ver. 19. A mighty strong West-wind] Rupertus call's the winds mundi scopas, the beesoms wherewith God sweep's his great house of this world: Like as his spiritual house (the hearts of his people) he sweep's off all foul lusts (those hellish locusts) with that rushing mighty wind spoken of. Act. 2.2.

Ver. 20. But the Lord hardened ] See the Note on ver. 1.

Ver. 21. Stretch out thy band ] Here was no warning. See Exod. 8.16. as good, the more unexspected, is the more welcome; so evil the more sudden, the more terrible.

Ver. 23. They saw not one another ] That they might know the worth of light, by the want of it. One being asked whither light was pleasant? answered, That's a blind man's question. Little do we prize this excellent creature.

Ver. 24. Called unto Moses ] viz. when the darkness was over: though some think that, even during the darkness, Pharaoh (such was his madness) raged against God, and menaced Moses.

Ver. 25. Thou must give us also sacrifices ] God gave Noah of every clean beast seven (for sacrifice likely) but of every unclean two only. Gen. 7.2.

Ver. 26. Not an boof ] God's Law must be kept as the apple of our cie. Prov. 7.2. A dispensatorie conscience is an evil conscience. Repentance make's clean work: as the Flood drowned all, even Noab 's friends also.

Ver. 28. Get thee from me ] Evermore when God's messengers are abandoned, destruction is at next door by. I know that the Lord hath a purpose to destrole thee. See 2 Chron. 36.16.

Ver. 29. Thou hast spoken well] q.d. When I see thee next, do thy pleasure by me. This was an act of faith in him, whereby he feared not the wrath of the King. Heb. 11.27. So when Valens the Arian Emperor threatened Basil with bonds and banishment, Pueris illa terriculamenta proponat, said he, Let them threaten boies with those fray-bugs. The Emperor may take away my life, but not my faith; my head, but not my crown.

CHAP. XI. Ver. 1. One plague more upon Pharaoh ]

WHo, after the hardness of his impenitent heart treasured up to himself wrath. Rom. 2.5. God strike's still upon the thick bosses of his b • ckler. Job. 15.26. When men are no whit better by afflictions, and worse with admonitions, God find's it time to strike home.

Ver. 2. Borrow of his neighbor ] This was an extraordinary command, and may not be made a president but in the same case, and upon the same warrant. The Law-giver only can dispens with his own Law. Ordinarily it is the wicked that borroweth, and payeth not again. Psal. 37.21.

Ver. 3. Was very great in the Land of Egypt ] Great he was both in gift and authority; so that for his sake the Israelites might have what they would of the Egyptians: It was not here as once at Rome, Calamitas nostra Magnus est: Sic Mimus olim de Pompeio, plaudente populo Romano tam eleganti soloecismo.

Ver. 4. And Moses said] s • il. before he went out of Pharaoh 's presence: for afterwards he saw his face no more. chap. 10. ver. 29.

Ver. 5. That sitteth upon his throne] As co-partner in the Kingdom. Our Henry the second crowned his eldest son Henry, while he was yet alive. But this young King, through discontent, fell into a fever, whereof he died before his father; who cast him away first by his indulgence, and after by his rigor, not suffering him to be what himself had made him. [That it behind the Mil] The hand-mil, which they drove before them. Judge. 16.21. Isa. 47.2. Mat. 24.41.

Ver. 6. Agreat cry ] Becaus in every house there shall be a dead corps, and so a Conclamatum est. They had made Israel cry: and God usually retaliate's spoil to spoil. Exek. 39.10. number to number. Isa. 65.11, 12. choice to choice. Isa. 66.3, 4. cry to cry. Jam. 5.1, 4. &c.

Ver. 7. Shall not a dog move his tongue] And yet how many dead dogs do nowadays bark and snarl at the Israel of God? which, nevertheless, is not without God. 2 Sam. 16.9, 10. who will one day make iniquity to stop her mouth. Job 5.16. Why should this dead dog curs? said Abishal.

Ver. 8. In a great anger ] Heb. In heat of anger▪ wherewith in the caus of God he was blessedly blown up. Meekness here had been but mopishness.

Ver. 9. That my wonders ] See the note on Rom. 9.17.

Ver. 10. Did all these wonders ] But all was worse then spilled upon him: he was even set in sin, and resolved never to remove; God had a hand in it.

CHAP. XII. Ver. 1. And the Lord spake ]

BEfore the slaughter of the first-born, yea before that plague was threatened. See Mr Torshel his design for harmonizing the BIBLE.

Ver. 2. This month ] Called Abib. Exod. 13.4. with us called March or April; when the day lengthening, and the Sun asseending, each thing begin's to revive: To show, saith one, that by the true passover Christ JESUS, not only is our time and all other things sanctified, but also that we should in recent remembrance of that benefit of our Redemption, all our days and years be thankful to our gracious Redeemer, and that by his death, true life and reviving unto mankind. [It shall be the first month] viz. in respect of sacred, not civil affairs, as Junius here proveth out of Josephus. The Jubi •• es began in September. Lev. 25.8. Exod. 23.16, 9, 10. The Creätion of the world began then, as some will have it: but Luther and others think it was in the Spring rather.

Ver. 3. In the tenth day ] The Paschal-Lamb was taken up the tenth day, but not sacrificed till the fourteenth, that they might so kill the passover as first to sanctisie themselves and prepare their brethren. 2 Chron. 35.6. For which caus also it was a received tradition among the the Jews, that during those four days the Lamb was tied to their bed posts.

Ver. 4. Shall make your count] seil. of Communicants; that the whole may be eaten up, and everyone have enough. Spiritual blessings may be divided in solidum, one may have as much as another, and all alike. The Gentiles also are called to fruition and feeding on the Lamb.

Ver. 5. Without blemish ] Christ that immaculate Lamb of God was hereby typified. 1 Pet. 1.19. See the Note there. [From the sheep, or from the goats] A lamb, to show Christ's innocence, meekness, patience, profitableness. Or a kid, to show that he was a sinner: 1. By Imputation, for God made our sins to meet upon him. Isa. 53.6. 2. By Reputation, for he made his grave with the wicked, ver. 9.

Ver. 6. Until the fourteenth day ] See the note on ver. 3. [In the evening] Christ came in the evening of the world. Heb. 1.2. in the last hour. 1 Job. 5. when all lay buried in darkness; in the even-tide of our sin and death.

Ver. 7. And strike it on the two side-posts ] Not on the threshold. We may not tread underfoot the Son of God, or count the blood of the Covenant an unholy thing. Heb. 10.29. but get our hearts sprinkled therewith by the hyssop-bunch of Faith from an evil conscience, that we may serv the living God. Heb. 9.14.

Ver. 8. In that night ] By candle-light: so must we feed upon Christ, lumine supernaturali: by his knowledge doth God's righteous servant justify many. [Rost with fire] Not raw: we may not grossly conceive of Christ, nor rashly receive him. Not boiled, bur roast: to show that Christ was roasted in the fire of his father's wrath: & sicut tostis cibariis non adhibentur alia, ut in • lixis fieri consuevit: it à solum Christum debemus apprehendere fide, saith an Interpreter. [And unleavened bread] See the Note on 1. Cor. 5.7, 8. [ And with bitter herbs] To teach, that looking upon Christ whom they have pierced men must be in bitterness. Zach. 12.10. and feel what an evil and bitter thing sin is. Jer. 2.19. being ready to suffer hardship with Christ, though he should feed us to the full with bitter herbs, and make us drunk with wormwood. Lam. 3.15.

Ver. 9. His head with his legs ] To let us see our need of whole Christ, and our most perfect comunion with Him.

Ver. 10. And ye shall let nothing of it remain ] We may not presume to sin in hope of pardon. Christ will not stand us for a sinning-stock.

Ver. 11. With your loins girt] As pressed and intent to the service: so we should be at all times, but especially when to depart out of the F • ypt of this life, and to take heaven by force. Then, if ever, we should hoc agere, gird up the loins of our minds, &c. 1 Pet. 1. [And ye sh • ll • at it in hast] As not doubting of deliverance, and waiting a call out of life. [It is the Lord's passover] A sacramental expression, like that of our Savior, This is my body. Mat. 26.26. see the Note there. The sacraments of the Old Testament were both saeraments and types: but those of the New, are sacraments only.

Ver. 12. And will smite all the first-born ] This crosseth not that in Ezek. 18. The son shall not bear the iniquity of his father: for God never punisheth the innocent, because all are guilty before Him. These Egyptians had slain Israel God's first-born. And it is the observation of Theodoret, that when God smote Pharaoh 's first-born, he drew blood of the arm for the cure of the head: which because it mended not thereupon, came also to confusion. [and upon all the God's of Egypt] As he did here upon the Popish Idols in the beginning of the Reformation, by detecting their vanity and laying their honor in the dust.

Ver. 13. I will pass over you ] Or, over-skip you. So he dealeth oft by his, who should therefore keep a passover for our safety.

Ver. 14. By an Ordinance forever ] Till Christ our passover should be sacrificed for us; and then the Christian passover was to succeed.

Ver. 15. Ye shall put away leaven] All unsoundness in point of Faith, and insinceritie in point of Practice. See the Note on 1 Cor. 5.7.

Ver. 16. An boli • convocation ] This same word (in the Hebrew) signifieth the holy Scriptures; to teach us, saith one, that the Scriptures ought to be read in the Congregation, and holy Assemblies.

Ver. 17. In this self-same day ] Heb. In the body or strength of this day: so the mid-day is called. Art thou delivered, helped? write up the time and place.

Ver. 18. Until the ane and twentieth day • ] As Austin said of the feast of Pentecost, might these of the Passover, may we of the Powder plot; Gaudet produci haec solemnitas. It were well i • this holy-day were a double-day.

Ver. 19. No leaven found ] See the Note on ver. 15. [Shall be cut off] For a small fault, as it may seem to some: but the less the matter, the greater is the contempt in denying to do it. Keep therefore God's commandment as the sight of thine eye. Look to those minntula Legi • , that ye may live.

Ver. 20. Ye shall eat nothing leavened ] Watch carefully against corruption in life and doctrine: be punctual in your preparation to, and participation of the Christian passover.

Ver. 21. All the elders of Israel ] The masters of Families; who in this Family-service were to kill and eat, and set before the rest of the household, as priests at home; and to show them the meaning of that mystery.

Ver. 22. A bunch of hyssop] An herb of a purging property. See 1 Cor. 6.11. [The blood that is in the bason] The remembrance of Christ's bloody passion must be kept fresh in our hearts. [Strike the lintel] Profess Christ crucified, honor him by a holy conversation, mind him in your out-goings and in comings [None of you shall go out] Be not of those that withdraw to perdition, but of them that believe to the salvation of the soul. Heb. 10.39. Mingle no more with the Egyptians.

Ver. 23. Will not suffer the destroier] Angels delight to be executioners of God's judgments, and Saviors of his people.

Ver. 24. For ever ] See the Note on ver. 15.

Ver. 25. Ye shall keep this service ] yet with some variation of circumstance.

Ver. 26. When your children ] Children are to be carefully catechised and informed. Eph. 6.4. See the note there. Luther scorned not to profess himself discipulum Catechismi, a Catechism Scholar.

Ver. 27. Bowed the head ] In token of submission to the command and thank fullness for such a salvation.

Ver. 28. Went away and did &c.] They that will not timeously obeie God's sweet precepts, shall one day have no other command to obeie but that bitter, Ite maledicti, Go ye cursed, &c.

Ver. 29. From the first-born of Pharaoh ] See ver. 12.

Ver. 30. For there was not an house ] Neither is there an house amongst us (hardly) where not one, but many are dead in trespasses and sins. Our land even stink's again with such, as Egypt did with the frogs.

Ver. 31. And be called for Moses ] That is, he sent them to be packing. See chap. 10.29.

Ver. 32. Bless me also ] So Maximinus the Persecutor being sorely diseased, sent to beg the prayers of the Church. In their month you shall find these wild asses. Jer. 2.24.

Ver. 33. We be all dead men] Quis autem vult mori? prorsus nemo. Everie thing make's much of life, from the highest Angel to the lowest worm.

Ver. 35. And they borrowed ] For their use at that solemn feast they were to keep in the wilderness: The Egyptians denied them nothing; as willing to be rid of them upon any terms.

Ver. 36. Spoiled the Egyptians ] See the note on chap. 8.2.

Ver. 37. About 600000] So that promise to Abraham was fulfilled Gen. 15.14. and that to Jacob. Gen. 46.3.

Ver. 38. And a mixed multitude ] Of strangers, that took hold of the skirts of these Jews and said, We will go with you. Zac • . 8.23. but aferwards turned tippet. Num. 11.4. lusted greatly and greedily; and made Israel to sin. Coals touched, will either burn or sullie us.

Ver. 39. And they baked unleavened cakes] A memorial of which sweet mercy they kept on foot by that yearly feast of unleavened cakes. Deut. 16.3.

Ver. 40. Was four bundred and thirty years] scil. from the time that Abraham began to sojourn in the Land of Canaan, and to pass into Egypt. Gen. 12.10. See Gal. 3.17. with the Note there.

Ver. 41. Even the self-same day ] God (saith one) had wellnigh forfeited his bond; but e're the Sun went down he paid the debt. His promises are good sure-hold. At midnight the first-born were slain, because then exactly the four hundred and thirty years were expired.

Ver 42. This is That night] That, with an accent. God, expect's our returns should be answerable to our receipts. God's blessings are binders: and of all things he can least abide to be forgotten.

Ver. 43. There shall no stranger, &c.] Strangers are excluded; to show, that the faithful only have fellowship with Christ; contra quam Lutherani ineptiunt, saith one.

Ver. 44. When thou hast circumeised him] And so admitted him into the fellowship of the faithful. A man must live before he can be nourished, bred, before he can be fed.

Ver. 45. A forreigner ] Unless a Proselyte.

Ver. 46. In one bous ] To teach them unity; which indeed is not anywhere found, but in the Church. Cam. 6.9. My Dove is but one, &c.

Ver. 47. Shall keep it ] or perish for their neglect. Aut faciendum aut patiendum: either men must do it, or die for it.

CHAP. XIII. Ver. 2. It is mine ]

BY right of Redemption also. He that is saved is not his own, but his that saved him. Servati sumus ut serviamus. Luk. 1.74.

Ver. 3. Remember ] Heb. To remember indefinitely, q. d. Remember perpetually, and commemorate.

Ver. 3. In the month Abib ] The flowrie-month, as Macarius call's it. See the Note on chap. 12.2.

Ver. 5. Aland flowing with milk and honey ] Where fullness may breed forget fullness saturitie, security.

Ver. 6. Seven days ] Figuring our whole life.

Ver. 7. See the Note on chap. 12.19.20.

Ver. 8. And thou shalt show ] See the Note on chap. 12.26.

Ver. 9. And for a memorial ] See the Note on Mat. 23.5.

Ver. 12. The males shall be the Lord's ] This God did, that with the first-born son (commonly best beloved) he might draw all the love to himself.

Ver. 13. And every firstling of an Ass ] This God would not have paid him in kind, eo quod Asinus tardum & pigrum animal, as Bellarmine give's the reason The zealous God hate's dullness. Tardis mentibus virtus non facile committitur.

Ver. 14. That thou shalt say unto him] Plantas tenellas frequentiùs adaquare proderit: young plants must be often watered.

Ver. 17. That God led them not] He carefully chose their way out of Egypt; not the nearer, but the safer. He tempt's not above what we are able: but so order's the matter, that evils are not ready for us. till we for them.

Ver. 18. God led the people about] Philo writeth that it was not much above three d • ies iournie from Egypt to Canaan the next way: Sed Dei volu tas est summa necessitas.

Ver. 20. From Su •• ot • ] their first Rendevouz chap. 12.37.

Ver. 21. And the •• ord ] See Psal. 105.39. Isa. 4.5, 6. God prot ct's, direct's and every way suit's the necessities of his people.

CHAP. XIV. Ver. 1. And the Lord spake ]

IT was of God then, then that the people fell into such straits: that where human help failed, divine might come in.

Ver. 2. That they turn ] i.e. return. In passing the red Sea, the Israelites made a semicircle. Confer Exod. 13.20. with Num. 33.6. God must be followed, though he lead us through a maze or Labyrinth.

Ver. 3. They are entangled ] Perplexed, intricated, they know not what to do, or which way to turn. Enemies watch opportunities, but oft miss of their meaning.

Ver. 4. And I will be honored ] By subduing this sturdy Rebel, and bringing his violent dealing upon his own pate. Psal. 7.16. When the Prophet cried to Jeroboam 's altar, it clave presently asunder. But the mighty hammer of God's word, with ten miracles, gave ten mighty strokes at Pharaoh 's heart, and yet could find no entrance. God will therefore now take another cours with him.

Ver. 5. That the people fled ] i. e. Ran quite away, without any resolution ever to return. This troubled the tyrant: Crowns have their cares. Little David like's his hook the better ever since he saw the Court.

Ver. 6. Made ready his charet ] To meet his destruction.

Ver. 7. 600 chosen chariots ] They fought of old out of chariots armed with sithes and hooks; which at first were a terror, and after a scorn.

Ver. 8. With an high hand ] Bravely, boldly, in battle-raie, (not as run-awaies) in all comely equipage.

Ver. 9. But the Egyptians pursued]. And God made fair way before them, till they came into the red sea.

Ver. 10. For they were sore afraid ] Becaus sorely distressed: they saw no way to escape, unless they could have gone up to heaven: which because they could not, heaven came down to them (though unworthy) that God might get him a name. Isa. 63.12, 14. The Israelites herein were far more happy then those ancient Britain's, who being greatly distressed by their Northern Enemies in the time of Valentinian the third, implo • ed the aid of Aetius the Roman Prefect of Gaul, using these words: To Aetius thrice consul the sigh's of the Britain's: and after thus they complain. The barbarous enemy beat's us to the sea; the sea beats us back to the enemy: between these two kinds of deaths, we are either murdered or drowned. But their implorations prevailed not: Neither found they any other remedy then what the Prince of Orange shown to his soldiers at the battle of Newport; when they had the sea on one side, and the Spaniards on the other: If, saith He, you will live, you must either eat up these Spaniards, or drink up this Sea.

Ver. 11. Becaus there were no graves ] Thus they rebelled at the sea, at the red-sea, yet he saved them for his names sake. Psal 106.7.8.

Ver. 12. Is not this the word ] Invalidum omne naturâ querulum. Weak spirits are ever quarrelling and contending.

Ver. 13. Stand still and see the salvation ] Thus God heard their cry at the red-sea ] Neh. 9.9. Though it were not the cry of faith, but of fright and perturbation. So he heard the voice of the lad. Gen. 21.17.

Ver. 14. Ye shall hold your peace ] i. e. Ye shall neither say, nor do.

Ver. 15. Wherefore criest thou unto me?] sc. with inward groanings, without any audible voice Moses egit vocis silentium, ut cord clamaret. And God was readier to answer, then he to ask. [Speak unto the children of Israel] q. d. Ther's something more to be don then to pray. Ora & labora. We must not only crave God's help, but be forward in the cours, whereby to make way for God's help. [That they gforward] Though upon a manifest danger. This is an act of strong faith, pure obedience.

Ver. 16. But lift thou up thy rod ] This rod God make's use of, for the greater manifestation of his own power, and the gracing of his servant Moses.

Ver. 18. When I have gotten me honor ] Made me a name as at this day. Neh. 9.10. For this he was famous in far countries. Jethro (the first proselyte to the Jewish Church) was hereby converted, say the Rabbin's. And the Philistines cry Woe unto us, these are the God's that smote the Egyptians with all the plagues in the Wilderness.

Ver. 19. And the Angel of God ] Christ the Angel of God's presence. See chap. 13.21. and 23.22. [Went behind them] So the glory of the Lord was their rearward. Isai. 58.8. He will be to his both Van and Rear▪ Isai. 52.12.

Ver. 20. A cloud and darkness to them ] See the Note on Heb. 12.2.

Ver. 21. And Moses stretched out his hand ] Of that Pseudo-Moses that coze • ed many credulous Jews of Crete into the mid • st of the sea, Anno. 434. See Funccius at that year. [And the waters were divided] So was that torrent of fire (if Aristotle may be believed) that ran from Aetna, consuming the country, and yet parted itself; making a kind of a lane for those that ventured to rescue their aged parents.

Ver. 22. Were a wall unto them ] Everie main affliction is our red-sea (saith One) which, while it threat's to swallow, preserve's us.

Ver. 24. In the morning watch ] God watcheth upon the evil to bring it upon his enemies, then when he may do them a greatest mischief. Dan. 9.14. He picketh his times for vengeance Isai. 33.10. [The Lord looked upon the host] Hoe set his eyes upon them (as Paul did upon Elymas the sorcerer) with highest offense, and utmost indignation. After which lightening follow's that terrible thunderclap, wherewith he troubled them and took off their wheels. See Psal. 77.18, 19. and 18.15.

Ver. 25. For the Lord fighteth for them ] Our late great successes have extorted the like acknowledgments from some of Satan's sworn swordmen: as at the dissolution of the seige at Plimmouth.

Ver. 26. That the waters may come again.] By wind that God sent. Exod. 15.10, The winds blow, the waters flow. Psal. 147.18.

Ver. 27. Returned to his strength ] For by being divided, it had been weakened. si collidimur, frangimur. The daughter of dissension is dissolution.

Ver. 28. There remained not one of them ] No more doth there of our subdued iniquities. Mic. 7.19. Peccata non redeunt. We shall see them no more, any otherwise then these Israelites did their enemies, dead upon the shore.

CHAP. XV. Ver. 1. Then sang Moses ]

PResently upon the deliverance, whiles their hearts were hot, and the mercy fresh. No part of the thank-offering might be kept unspent till the third day. Benesits soon grow stale, and putresie, as fish.

Ver. 2. I will prepare him an habitation ] Or I will adorn him, I will give him ornaments and trimmings. Such God account's our poor praises.

Ver. 3. The Lord is a man of war ] Yea he alone is a whole Army of men, Van and Rear both. Isai. 52.12. He send's the sword. Ezek. 14.17. Muster's the men. Isai. 13.4. Order's the ammunition▪ Jer. 50.25. Give's the victory; Whence he is here styled by the Chaldee. The Lord and Victor of wars.

Ver. 4. In the red sea ] So called haply from that red man Esau or Edom, who usurped the dominion of that sea, now called Sinus Arabicus.

Ver. 5. As a stone ] So shall Rome. Rev. 15.5.

Ver. 6. Hath dashed in pieces ] It is a fearful thing to fall into the punishing hands of the living God. Heb. 10.31. For who knoweth the power of his anger? Psal. 90.11.

Ver. 7. That rose up against thee ] Becaus against thine. There is a league offensive, and defensive, betwixt God and his people.

Ver. 8. And with the blast ] In celebrating God's favors, we must be punctual and particular.

Ver. 9. The enemy said I will ] They made account all was their own, but were soon confuted, as were likewise Sisera, and Sennacherib. Where the beginning of a business is con • idence, the end is confusion.

Ver. 10. Thou didst blow, &c.] Here it was that the Arm of the Lord put on strength to cut Rahab, and wound the dragon. Isai. 51.9.

Ver. 11. Who is like thee ] One of the most stately descriptions of God that is found in holy-writ. God is to be magnified: We must make room for him.

Ver. 12. The earth swallowed them ] That is the sea, which compasseth the earth about as a girdle: God having set the solid earth upon the liquid waters. See Jon. 2.6. Psal. 24.2.

Ver. 13. Unto thy holy habitation ] Canaan where God chose to dwell. This He is said already to have don, because he would certainly do it. God's promises are his performances, and every former mercy a pledge of a future.

Ver. 14. Sorrow shall take hold ] So it did. 1 Sam. 4.8. [Then the Dukes of Edom] See Deut. 2.4.

Ver. 15. The mighty men ] See it fulfilled. Num. 22.3. [shall melt] So they did. Josh. 2.9, 10, 11.

Ver. 16. Till thy people pass over ] Over Jordan (as now they have don over the red sea,) into Canaan.

Ver. 17. Of thine inheritance ] provided and purchased by thee for thy first-born, Israel.

Ver. 18. The Lord shall reign ] Gaudeo quod Christus Dominus est: alioqui totus desperâssem, write's Miconius to Calvin, upon the view of the Churches enemies. The Lord Christ reigneth. Or else I had been out of all hope of better.

Ver. 19. For the hors of Pharaob] A good soul is altogether unsatisfiable in sanctifying God's name, and setting forth his goodness. Should I do nothing else all the days of my life (said that Martyr) yea as long as the days of heaven shall last, but kneel on my knees and repeat David's Psalms, yet should I fall infinitely short of what I ow to God.

Ver. 20. And Miriam ] Souls have no sexes: And if souls follow the temperament of their bodies (as Philosophy saith they do) women's bodies consist of rater rooms, of a more exact composition then men's do.

Ver. 21. Sing ye to the Lord ] This seem's to have been the burden of the song: as Psal. 136.1.

Ver. 22. And found no water ] Thirst and bitterness was their first handsel in their voyage.

Ver. 23. They could not drink ] Water they now had, but what the better? God can give us blessings, but with such a tang, that we shall have no great joie of them.

Ver. 24. Murmured against Moses ] He must bear the blame of all. Public persons are sure to have an ill life of it. Qui vitaverit culpam, non effugit infamiam.

Ver. 25. Showed him a tree] A type of Christ's sweet cross, and easy yoke, that sweeteneth and facilitateth all our light afflictions.

Ver. 26. And said if thou, &c.] This God premiseth as a preface to the law, to be shortly after given in Sinai. [I am the Lord that healeth thee] Both on the inside, by forgiving all thine iniquities, and on the outside, by healing all thy diseases. Psal. 103. I am Jehovah the Physician. And omnipotenti medico nullus insanabilis occurrit morbus. To an Almighty Physician no diseas is uncurable.

Ver. 27. And they came to Elim ] The Heathens slandered the Jews, that they found these fountains by the means of certain asses that guided them: Whence they are called Asinarij by Molon and Appion of Alexandria; who affirmed that for this caus the Jews worshipped the golden head of an ass, &c.

CHAP. XVI. Ver. 1. Unto the wilderness of Sin ]

SO called because it bordered upon the city of Sin, whereof see Ezek. 30.15.16. With Ezek. 20.35, 36. Or of the many brambles that grew therein.

Ver. 2. And the whole Congregation ] The most part of the people. Diaconos paucitas honorabiles fecit, saith Jerome: sic & veros Israëlitas.

Ver. 3. To kill this whole Assemblie ] Thus discontent will say anything: neither careth it how true the charge be, but how stinging and stabbing.

Ver. 4. I will rain bread from heaven ] Not hell from heaven, as once he did upon Sodom. If thine enemy hunger, feed him, as God here doth.

Ver. 5. On the sixth day they shall prepare ] The Jews preparation to the Sabbath began at three a clock in the afternoon. The best and wealthiest of them, even those that had many servants, did with their own hands further the preparation: So that sometimes the masters themselves would chop herbs, sweep the house, cleav wood, kindle the fire, &c.

Ver. 6. That the Lord] And not we without his authority: so that in murmuring against us, ye have set your mouths against heaven. Caveant 〈 in non-Latin alphabet 〉 Grudg not, behold the Judge standeth before the door.

Ver. 7. Ye shall see the glory of the Lord ] Shining in that wonderful work of his, the bread from heaven. Confer Num. • 4.21. I • b. 11.40.

Ver. 8. In the evening flesh to eat &c] Never was Prince so served in his greatest pomp, as these rebellious Israelites. How good shall we find him then to those that pleat him?

Ver. 9. For he hath heard your murmurings ] Now then what will you do, since God riseth up. And since he vi •• teth, what will ye answer? I • b. 31.14.

Ver. 10. Toward the wilderness ] Where the cloud was in the forefront of their armies.

Ver. 11. And the Lord spake ] i. e. He • ad before spoken.

Ver. 12. And in the morning ] They have their flesh at Even, and bread in th • morning. God will be waited on, and give the consummation of his blessings at his leisure. The cloud empty's not itself at a sudden burst, but dissolve's upon the earth, drop after drop.

Ver. 13. The dew lay round ] i. e. The Manna that came down in the dew, as Christ the bread of life doth in the Ministry of the word. See Deut. 32.2.

Ver. 14. The dew that lay] And covered the Manna: whence that promi • e of hidden Manna. Revel. 2.17.

Ver. 15. It is Manna ] i. e. What shall I call? Herba Anonymous non inveniendo • nomen, invenit, saith Pliny: so Manna. Others interpret Manna, a portion, an admirable gift, or meat prepared.

Ver. 16. Everie man according to his eating ] Thus they were inured in diem vivere, as Quintilian saith the birds do, to de▪ pend upon God for their daily bread.

Ver. 17. Som more, some less ] ecundùm proportionem arithmeticam, sed non secundum proportionem ceome •• icam. as a man had more or less mouths in his family to • eed.

Ver. 18. He that gathered much ] See the Note on 2 Cor. 8.15.

Ver. 19. Let no man leave of it, &c.] It was to be gathered in the morning, and not kept till the morrow. I made baste and delayed not, saith David. Psal. 119 60.

Ver. 20. Left of it until, &c.] Eit • er through distru • , or curiosity.

Vers. 21. It melted ] Or putrefied, faded, disolved. Som Papists derive their Mass from this root: and well it may be; nam per eam omnis pietas liquefacta est & dissoluta, saith Rivet: for it is the utter bane of all good, as being a mass or heap of abominations.

Vers. 22. And told Moses] As fearing that the people had not don so well, as indeed they did: or as desirous of further direction.

Vers. 23. Laie up for you &c.] This is no plea for the Popish keeping of their breaden God in a pyx, for here was a command so to do, lest the Sabbath should be profaned: but for the other, there is none.

Vers. 24. Till the morning ] The Sabbath-morning wherein it putrefied not, but continued sound and savorie by the special hand of God; that they might keep the Sabbath; as it appear's here they did, before the Law given at Sinai. Papists press the sanctification of the Sabbath as a mere human institution in religious worship. Our Anti-sabbatarian Prelates took this text for an Anticipation only, and made little account of the fourth commandment, which Split had taught them was don away, &c.

Ver. 25. Eat that today ] So shall those that labor in the Lord rest, and feast in heaven. Thus the Rabbin's moralize it.

Ver. 27. And it came to pass ] See the Note on ver. 20. Som unrulie beasts (masterless monsters) will be breaking over the hedge: but the Law will hamper them.

Ver. 28. How long refuse ye ] The rulers are shent for the people's unruliness. [To keep my commandments] For in breaking that one of the Sabbath, they had broken all: the whole Law is but one copulative. See Jam. 2.10.

Ver. 29. Hath given you the Sabbath] And a great gift it was. Nehe. 9.14. Were it not for the weekly Sabbath we should all run wild. [Abide ye every man in his place] Sabbath coming from Shabath to cease or rest, hath some affinity with Jashabh to sit still, and with Shabath to worship and give praise, to show, that this rest must be sanctified: for else it is but Asinorum sabbatum, as One saith, the Sabbath of the Ox and Ass. for these also must rest.

Ver. 30. So the people rested] According to their custom, though probably intermitted for a season in Egypt, dureing their hard servitude. Sed rationem reddat qui potest (saith a learned Doctor) quare, ante legem promulgatam, in die septimo cessavit Manna, nisi quia, ad exemplum Domini, ab ipsius mundi primordio invaluisset sabbati observatio. This ceasing of Manna on the seventh day show's that the Sabbath was kept from the beginning.

Ver. 31. And the taste of it ] It had not all manner of good tastes, according to every man's appetite; as Wisd. 16.20, 21. It is said, but as Num. 11.8. Els why should the people lust and murmur, as there they did. ver. 4, 5.

Ver. 32. Fill an omer ] Monuments and memorials of God's great mercies are to be set up, lest (as it fare's with children) Eaten bread be soon forgotten.

Ver. 33. Take a pot] A golden pot. Heb. 9.4. Strabo writeth, that the Metapontini (after a plentiful harvest which had much enriched them) dedicated to Apollo at Delphi 〈 in non-Latin alphabet 〉 an harvest of gold.

Ver. 34. To be kept ] For the use of succeeding ages, in the most holy places: so Christ, glorified in his humanity, abide's forever. Heb 7.

Ver. 35. Untill they came ] So till we come to heaven, shall we have need of Ordinances.

Ver. 36. Of an Ephah ] Or of a bushel: a plentiful allowance: see the Note on John. 2.7.

CHAP. XVII. Ver. 1. After their journeys ] i. e.

AFter they had firs;t been at Dophcah, and at Alush. Num. 33.12, 13, 14. [There was no water] Bread they had from heaven, but wanted water. Our condition here is a condition of singular indigencie: we are ever wanting somewhat, or other.

Ver. 2. The people did chide with Moses] As they did before for bread. And as thirst is the more eager appetite, so they are more eager and earnest for water, then they were for bread, [Wherefore do ye tempt the Lord] viz Whether he be amongst you, and be able by miracle to reliev you.

Ver. 3. Murmured against Moses ] Magistrates have many times a weary life, with the mutinous multitude. Seneca observeth of Egypt (it proved true of this people newly come out of Egypt ) that it was loquax & ingeniosa in contumeliam proefectorum provincia: in qua, qui vitaverit culpam, non effugit infamiam. That it was 〈◊〉 province apt to prate against their Governors, and to cast a slur upon them, though never so well deserving.

Ver. 4. Readie to stone me ] Well might he ask with our Savior, For which of my good works do ye stone me? But the belly hath no cars.

Ver. 5. Take with thee of the Elders] As witnesses of this great work of God; which the people for their unbelief might not behold. God put's up their rebellion, and sat is •• e's their thirst: but yet intimates his just displeasure, by denying them this privilege of seeing the rock smitten.

Ver. 6. Upon the rock ] If God had not stood upon the rock, in vain had Moses struck it. Means must be used, but God only depended upon for success. It is he alone that set's the rock abroach. [Thou shalt smite the rock] Here in a type of Christ, stricken, smitten of God and afflicted. Isa. 53.4. 1 Cor. 10.4. [And there shall come water out of it] Not sire, (that had not been so miraculous,) but water. This cleaving the hard rock. Psalm 78.15. This turning of the slint into a fountain. Psalm 114.8. was a work of Omnipotencie, and is therefore much celebrated. Deut. 8.15. Psalm 105.41 Nehem. 9 15. Dioscorides tell's us of the stone Galactites, qued suceum emittat lacieum, that it yield's a kind of moisture like milk which, if it be true, is very strange. [That the peo • le may d • ink] And so be cooled and comforted in their weariness and wanderings. Ho, everyone that thirsteth, &c. Isa 55.1.

Ver. 7. Is the Lord amongst us?] As if that could not be, and they athirst? But he is most present, when he afflict's: He know's our souls in adversity.

Ver. 8. Then came Amalek ] Not having the fear of God before his eles. Deut. 25.18. but carried on by the ancient enmity: for Amalek was Esau 's grandchild.

Ver. 9. I will stand on the top ] Where the people might see him with that Ensign in his hand, and be encouraged, Xerxes used to pitch his tent on high, and stand looking on his army, when in fight, for their encouragement.

Ver. 10. Aaron and Hur ] This Hur, saith Josephus, was husband to Miriäm, and Moses his Deputy. Exod. 24.14. [Went up to the top of a hill] To pray together. Psalm 76.2.3. In the Congregation where the Saints are praying, there the arrow, shield, and spear are broken. 2 Sam. 18.3. From thence shalt thou help us; (said the people to David ) that is, thy prayers shall prevail with God for our assistance. Non tam praeliando quàm precando. The King of Sweden as soon as he set foot in Germany fell down to prayer, and he proved very victorious.

Ver. 11. When Moses held up his hands ] The push of Moses 's prayers did more then the pikes of all Israel besides. Moses orat & vincit, cessat & vincitur, saith one. Great is the power of prayers. Henricus Anceps, the Emperor of Germany, slew and put to flight a huge army of the Hungarians, his soldiers all crying out with a loud voice, Kyrie eleison, Kyrie eleison, i, e. Lord have mercy upon us, Lord have mercy upon us. This was don before the city of Mersburg.

Ver. 12. But Moses 's hands were heavy ] It is a praise proper to God, that his hand is stretched out still: As for men, even the best, though the spirit in them be willing, yet the flesh is weak, and will not suffer any long intention. [And Aaron and Hur staid up his hands] Neither did they only rais up their hands, but their minds with his. There are that here observe, that upon the fortieth day after their coming out of Egypt, Moses, Aaron, and Hur went up into the Mount, where Moses 's hands are thus supported, while Amalek is discomfited; and that Moses the Prophet, Hur the Prince, and Aaron the Priest, all put together, were a type of Christ; who on the fortieth day after his Resurrection asscended into the Mount of Heaven; where, as our Prophet, Priest, and Prince, he hold's up the hands of his Intercession for his Church Militant, whiles she fight's with spiritual Amalek, Sin, Satan, Antichrist, World, Flesh, &c.

Ver. 13. And Joshua discomfited ] How should he do otherwise, when he fought with such weapons? Prayers are the bombardae, & instrumenta bellica Christianorum, saith Luther: The great guns, and warlike weapons of the Saints. The Romans in a great distress were driven to take the weapons out of the Temples of their gods, and overcame. The Parliament soldiers at Edg-hill -battle falling on with courage, and crying out, Now for the fruit of prayer, Now for the fruit of prayer; prevailed mightily, slaying near ten to one, &c.

Ver. 14. In a book ] Or, in the book that thou art now in writing: viz. the Pentateuch, the most ancient book that is extant. [I will utterly put out &c.] The portion of wicked men is to be forgotten in the city where they had so don, Eccles. 8.10. their memory die's with them: or, if it be preserved, it stink's in keeping, and remain's as a curs and perpetual disgrace.

Ver. 15. And Moses built an Altar] As a lasting monument of God's great Mercy in that first victory. The Romans had a custom, that the Conqueror in his triumphant chariot rode to the Capitol, and offered a white ox to Jupiter.

Ver. 16. Becaus the Lord, &c.] Heb. The hand upon the throne of the Lord. God's hand is laid upon his own throne, as swearing to root out Amalek. Or Amalek 's hand is lifted up against God's throne, that is the Church (called God's throne of glory. Jer. 4.21. and crown of glory. Isa. 62.3.) therefore he will have perpetual war with him. Tua caussa erit mea caussa, said the Emperor Charles the Fifth to Julius Pflugius, who, being his Agent, had received wrong by the Duke of Saxony; so saith God to all that belong to him.

CHAP. XVIII. Ver. 1. Heard of all ]

ANd thereby was converted, (say the Rabbins) being the first Proselyte to the Jewish Church that we read of in in Scripture.

Ver. 2. After he had sent her back ] Becaus she was troublesome with her peevishness, and a hindrance to the good work in hand. Chap. 4.25, 26. Sylla felix fuisset ni uxorem duxisset; Adrianus ni imperitâsset. Moses, both.

Ver. 3. In a strange land ] See the Note on Chap. 2.22.

Ver. 4. Eliezer ] Or Lazarus. We should write God's mercies upon the names of our children, or some other ways perpetuate the memory of them.

Ver. 5. At the Mount of God] Horeb, whither they were removed from Rephidim, though the remove be not mentioned.

Ver. 6. And he said ] That is, sent him word: so God's messages to us are to be received as his own immediate words. He that heareth you, heareth me.

Ver. 7. And did obeisance ] Sr. Thomas More Lord Chancellor, would in Westminster-hall beg his Father's blessing on his knees.

Ver. 8. All that the Lord bath don ] It is not enough to relate God's mercies to us in the lump, and by whole sale; but we must instance the particulars both to God and men. [That had come upon them] Heb. Had found them; yet not without a providence. Job 5.6. God cut's us out our several conditions: it is his hand that find's us when we suffer ought.

Ver. 9. And Jethro rejoiced ] So must all Zion's sons, Isa. 66.10.

Ver. 10. And Jethro said &c.] Cheerfulness make's thankfulness. Luke 1.46. Jam. 5.13.

Ver. 11. Now I know ] See the Note on Ver. 1. So the people knew that Jehovah was God. 1 King. 18.37. See 2 Cro. 33.13. [He was above them] God sit's in the heavens. Psal. 2.4. where he see's that their day is coming. Psal 37.16. and mean while scorneth these scorners. Prov. 3. Fright's them, as he did those Syrians. 2 King. 7.6. Over-awe's them, as he did Laban. Divert's them, as he did Saul, Sennacherib, &c. or otherwise defeat's them, as he did Benhadad, disclosing their counsels, blasting their designs, &c.

Ver. 12. Before God] i.e. as in his presence, with reverence and godly fear. To feed without fear is a foul fault. Jude 12. See my Common-place of Abstinence.

Ver. 13. And the people stood by Moses ] Being haply (as the French are said to be) very litigious, and thereunto abuting Moses 's lenity: whereas had they been soundly whipped (as among Mohammedans they are, that go to law for light •• att • rs) there would have been but few and short suits amongst them. Sure it is, that if men's hearts were not bigger then their suits, there would not be half so many.

Ver. 14. What is this thing] A man by good counsel may become an Angel; nay, a God to another. Alexander being requested by some Ambassadors to show them his treasures, shown them his faithful Counselors.

Ver. 15. To inquire of God ] For a divine sentence is in the mouth of the Judge: therefore also the place of Judicature is called the holy place. Eccles. 8.10. Let those that go to law inquire of God, and rest in his will.

Ver. 16. When they have a matter ] In our ordinary suits there is, for the most part more malice then matter. The late Judge Dier, if there came any such trilling controversies to be tried before him, would usually say, That either the parties are willful, or their neighbors without charity, because their suits were not quietly compromised.

Ver. 17. Is not good ] We commonly say, He that receive's a courtesy, sell's his liberty. But so did not Jethro.

Ver. 18. Thou wilt surely wear away ] Heb. Fading, thou wilt fade, as a leaf that wanteth moisture. Melanchthon was wont to say, that none labored so hard as Travelling women, Magistrates, and Ministers. Politici & Ecclesiastici labores maximi sunt, saith Luther. Atterunt enim corpus, & tanquam ex imis medullis exhauriunt succum.

Ver. 19. I will give thee counsel] A Midianite counsel's Moses: God hereby teacheth him humility.

Ver. 21. Out of all the people ] Magistrates must be drained from the dregs, sifted from the bran of the ordinary sort of people. [ Able men] Able and active, strong and stouthearted, wealthy also, and well underlaied. See Jethro 's Justice of Peace in a Sermon by Mr. Sam. Ward.

Ver. 22. So shall it be easier, &c.] How thankless is their labor that do willfully over-spend themselves in their ordinary vocations?

Ver. 23. To their place ] To the promised land, Or to their own homes, well apaid, and with good content.

Ver. 24. So Moses hearkened ] Of a meek man it is said that a child shall lead him Isa 11.6. how much more so grave a counselor as Jethro? Augustus 〈 in non-Latin alphabet 〉 was over-joyed with the plain dealings of his friends and counsellors: as of Mecoenas.

Ver. 25. And Moses chose ] Not without the people's consent. Deut. 1.13, 14.

Ver. 27. Into his own land] An honest man's heart is where his calling is: such a one when he is abroad is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon return's to his own element.

CHAP. XIX. Ver. 1. Into the wilderness of Sinai ]

A Place where were many bushes and briars. Here they received • he Law, which like briars and brambles pricketh and pierceth the consciences of evil livers. And this sell out 430. years after the Promise made to Abraham; not to disannul the Promise. Gal. 3.17. but to advance it: and, that guilt being discovered, and every mouth stopped. Rom. 3.19. we might acknowledge the riches of free Grace and Mercy.

Ver. 2. For they were departed ] See the Note on Chap. 18.5.

Ver. 3. And Moses went up ] See the note on Chap. 3.6.

Ver. 4. On Eagles wings ] The Eagle beat's her young ones out of their sluggish nest, that they may learn to fly: there was somewhat to do to bring Israel out of Egypt. The Eagle carry's her young upon her wings (and not between her talons as other birds do) openly, safely, speedily: So did God his Israel, being choice and charie of them all the way; securing them also from their enemies, who could do them as little hurt, as any can do the Eagle's young, which cannot be shot but through the body of the old one. Som by Eagles here understand Moses and Aaron, who are so called (say they) propter acumen intelligentiae & altitudinem vitae, for the sharpness of their understanding, and the loftiness of their lives. See the Note on Deut. 32.11.

Ver. 5. If ye will obeie my voice indeed] As I am good to you indeed, and not in pretens or profession only. Nathanaël was an Israëlite indeed. John 1.47. And Caleb fulfilled after God (or fully followed him) so did not Solomon. 1 King. 11.6.

Ver. 6. A kingdom of Priests] A holy state, such as shall be all satiated with fatness. Jer 31.14. See the Notes on 1 Pet. 2.9. & Rev. 1.6.

Ver. 7. Laid before their faces ] Or plainly proposed the mind of God: so did Paul. Acts 17.3. So must Ministers.

Ver. 8. All that the Lord hath spoken] Sed, quid dignum tanto feret hic promissor bia • u? How easily over-ween we our own abilities? Pollicitis dives quilibet esse potest. Words are good cheap.

Ver. 9. And believe thee ] Without suspicion of an imposture; such as was that of Mahomet.

Ver. 10. Sanctify them today, and tomorrow ] Men must come before God with the best preparation they can get. He will be sanctified in all them that draw nigh unto him. This the blind Heathens saw, and therefore said, 〈 in non-Latin alphabet 〉 , worship not God by the by, but with all possible preparation. Hence they had their coena pura before their solemn sacrifices. Numa nihil rerum sacrarum cives voluit neglectim agere. Hinc solenne illud, Hoc agite. The Ministers likewise in the Primitive Church prepared the people's minds by saying, Sursum corda, Lift up your hearts; and the Deacons used to call upon the people in these words, Oremus, attendamus: Let us pray, let us attend.

Ver. 11. Against the third day ] That is, three days hence, on the day of Pentecost.

Ver. 12. That ye go not up into the Mount ] God love's at once familiarity and fear (saith a learned Divine) familiarity with him in our conversation, and fear of him in his commands. He love's to be acquainted with men in the walks of their obedience, yet he take's state upon him in his ordinances and will be trembled at in his Word and Judgments.

Ver. 13. They shall come up to the Mount] i. e. To the bottom of the Mount, to the foot thereof. Vers 17. See the Note on Heb. 12.20.

Ver. 14. And washed their clothes ] In token of washing their hearts, and cleansing themselves from all filthiness of flesh and spirit. The Gentiles also washed, that they might go to sacrifice: and the Primitive Christians before Prayer.

Ver. 15. Be ready against the third day ] If the word of a Command expected such readiness, what shall the word of Promiss? &c. [Com not at your wives] For the Legal uncleanness that was in it. Lev. 15.18. 1 Sam. 21.4. figuring the filth of original sin.

Ver. 16. There were thunders and lightnings ] The Law was delivered in this terrible manner; partly to procure reverence to the Doctrine of it, and partly to set forth the Nature and Office of it; which is to terrify and thunder-strike offenders.

Ver. 17. To meet with God ] Who came with ten thousands of his Saints, as Moses (that climbed up that hill, and alone saw it) say's. And if he thus gave the Law, how shall he require it at the last day?

Ver. 18. The Lord descended upon it in fire ] This fire wherein the Law was given, is still in it, and will never out. Deut. 33.2.

Ver. 19. Moses spake ] Yet not without horror. Heb. 12.21.

Ver. 20. And Moses went up] As a Mediator between God and his people. Gal. 3.19. with Acts 7.38. A Mediator Moses was, not of Redemption (as Christ that Mediator of the new Covenant and surety of a better Testament. Heb. 7.22. and 9.15.) but of receiving the Law, and delivering it to the people, for which end here he went up.

Ver. 21. And many of them perish] As the men of Bethshemesh did for prying into the Ark. 1 Sam. 6.19. Arcana Dei, sunt Arca Dei: God's secrets are his Ark. Eorum quae scire nec datur, nec fas est, docta est ignorantia; scientiae appetentia, insaniae species. Not to know what is not fit to know, is a learned ignorance: to desire to know in that case is a kind of madness. He that curiously searcheth into God's Majesty, shall be oppressed of his glory.

Ver. 22. And let the Priests ] The first-born of the family, which before the Levitical Law, had the Priest-hood. [Sanctify themselves] With a singular care, above that of the rest of the people. Much is required of Ministers.

Ver. 23. The people cannot come up ] i. e. Siquid ego aut capio, aut sapio, they cannot: that which I know not teach thou me.

Ver. 24. Away, get thee down] Abundance cautela non nocet. It is fit that men should know and keep their distance. [Thou and Aaron with thee] These only (who were types of Christ's Princely and Priestly office) might come up unto the Lord.

CHAP. XX. Ver. 1. God spake all, &c.]

ALL the Ten are of divine authority. Papists disannulling the second, that yet they may retain the number of ten words (so loath are Heretics to have their ass •• cars seon) they divide the last, which yet is called the Commandment, not the Commandments. Rom. 7.7. Vasques not able to answer our Argument, saith, That the second Commandment belonged to the Jews only.

Ver. 2. Which have brought thee ] God's blessings are binders; and every deliverance a tie to obedience.

Ver. 3. Thou shalt have ] This Thou reacheth every man. Xenophon saith of Cyrus, that when he gave anything in command, he never said, Let someone do this; but, Do thou this. [No other God's before me ] But know and serv me alone with a perfect heart, and with a willing mind. 1 Chron. 28.9. Hoc primo praecepto reliquorum omnium observantia praecipitur, saith Luther. In this first Commandment the keeping of all the other nine is commanded.

Ver. 4. Thou shalt not make unto thee] i. e. For religious use; for civil they may be made. Mat. 22.20. Howbeit the Turks will not endure any Image, no not upon their coins, because of this second Commandment. The Papists by their sacrilegeous practices have taken away this Commandment out of their vulgar Catechism. This is a great stumbling-block to the Jews, and a let to their conversion: forever since their return from Babylon, they do infinitely abhor Idolatry. And for their coming to Christian Sermons, they say, That as long as they shall see the Preacher direct his speech and prayer to that little wooden Crucifix, that stand's on the Pulpit by him, to call it his Lord and Savior, to kneel to it, to embrace it, to kiss it, to weep upon it (as is the fashion of Italy ) this is preaching sufficient for them, and persuade's them more with the very sight of it, to hate Christian Religion, then any reason that the world can allege to love it.

Ver. 5. Thou shalt not bow down ] Images came first from Babylon. For Ninus having made an Image of his father Belus, all that came to see it were pardoned for their former offenses: whence in time that Image came to be worshipped, through the instigation of the Devil, who is, saith Synesius, 〈 in non-Latin alphabet 〉 , one that rejoiceth in Images. [Am a jealous God ] Be the gods of the Heathens good-fellows, saith one: the true God is a jealous God and will not share his glory with another, nor be served by any but in his own way. They that wit-wanton it with God, may look to speed worse then that Citizen in K. Edward the Fourth's days did; who was executed in Cheapside as a traitor, for saying he would make his son heir of the crown; though he only meant his own house, having a crown for the sign. [Visiting the iniquity] This second Commandment is the first with punishment: because men do commonly punish such as worship God in spirit and truth. As therefore one fire, so one fear should drive out another; the fear of God, the fear of men.

Ver. 6. Unto thousands ] Of succeeding generations. Personal goodness is profitable to posterity. And this promiss though made to all, yet is more specially annexed to this second Commandment; to teach (saith one) that parents should chiefly labor to plant piety in their families, as they would have God's blessing entailed upon their issue.

Ver. 7. The Name of the Lord ] That holy and reverend Name. Psal. 111.9. that Nomen Majestativum, as Tertullian calleth it, dreadful among the Heathen. Mal. 1.14. The very Turks at this day chastise the Christians that live amongst them for their oaths and blasphemies, darted up against God and Christ. The Jews also are much offended thereat, and it should be no small grief to us to hear it. When one of Darius his Eunuchs saw Alexander the Great setting his feet upon a low table that had been highly esteemed by his master, he wept. Being asked the reason by Alexander, he said, It was to see the thing that his master so highly esteemed, to be now contemned, and made his footstool.

Ver. 8. Remember the Sabbath day ] He saith not, The seventh day from the Creätion, but the day of religious rest; such as is now our Christian Sabbath, called a Sabbath-day by our Savior. Mat. 24.20. who is Lord of this Sabbath; called therefore the Lord's-day, as one of our Sacraments is called the Lord's Supper, and the table of the Lord, because instituted by him. Pope Sylvester presumed to alter the Christian Sabbath; decreeing that Thursdaie should be kept through the whole year; because on that day Christ asscended, and on that instituted the blessed Sacrament of his body and blood. And generally Papists press the sanctification of the Sabbath as a mere human institution in religious worship; an ordinance of the Church; and do in their celebration more solemnly observe the Festivals of the Saints, then the Lord's Sabbaths, making it as Bacchus 's Orgies, &c. that, according to what their practice is, it may more fitly be styled, Dies daemoniacus quàm Dominicus. The devil's-day then God's. [To sanctify it] Let everyone of us keep the Sabbath spiritually, (saith Ignatius ) 〈 in non-Latin alphabet 〉 , rejoicing in the meditation of Christ's Law, more then in the rest of our bodies. The ox and ass must rest, we must consecrate a rest: • s God on the seventh day rested not from his works of preservation. John 5.17.

Ver. 9. Six days shalt thou labor ] God hath reserved but one day in seven, (as he reserved the Tree of knowledge of Good and Evil. Gen. 2.) yet wretched men must needs clip the Lord's coin. In many places God's Sabbaths are made the voider and dunghill for all refuse businesses. The Sabbath of the Lord, the sanctified day of his rest (saith one) is shamelessly troubled and disquieted. The world is now grown perfectly profane (saith another) and can play on the Lord's-day without book.

Ver. 10. But the seventh day ] Or, a seventh day. Not only Hebrews, but also Greeks and Barbarians, did rest from work on the seventh day: witness Josephus, Clemens Alexand. and Eusehius. That which they tell us of the river Sabbatius it's resting, and not running on that day, I look upon as fabulous. [Thou shalt not do any work] Only works of Piety, of Charity, and of Necessity may be don on the Sabbath day. He that but gathered sticks was paid home with stones. The first blow given the Germane Churches was upon the Sabbath day, which they carelessly observed. Prague was lost upon that day. [ Thou and thy son, &c.] Everie mother's child. The baser sort of people in Sweden do always break the Sabbath, saying, That it's for Gentlemen to keep that day. [Thy manservant] There is an old law of the Saxon King Ina, If a villain work on Sundaie by his Lord's command, he shall be free.

Ver. 11. For in six days ] God took six days to make the world in, to the end, that we might be in a muse when we think of it; and think on his works in that order that he made them. [And rested the seventh day] Not as tired out, (for he made all without either tool or toil; his Fiat only did the deed) but to give us example, as John 13.15. [ Wherefore the Lord blessed, &c.] How God esteemeth the strict observation of the Sabbath day, may appear by the exact delivery of it. For he hath fenced it about, like Mount Sinai, with marks and bounds, that profaneness might not approach it. 1. By his watch-word, Remember. 2. By his bounty, Six days, &c. 3. By his sovereigntie, It is the Sabbath of the Lord thy God. 4. By the latitude, Thou and thy son, &c. 5. By his own example, And rested the seventh day. 6. By his benediction, as here, He blessed it, and ordained it to be a means of much blessing to those that observe it. Add hereunto, that God hath placed this Command in the midst of the Decalogue, betwixt the two tables; as much conducing to the keeping of both. It stand's like the sensus communis between the inward and outward senses, being serviceable to both. [And hallowed it] Diem septimam opifex, ut mundi natalem, sibi sacravit.

Ver. 12. Honor thy father, &c.] Philo well observeth, that this fifth Commandment (which therefore he maketh a branch of the first Table, and so divide's the Tables equally) is a mixed Commandment; and differ's somewhat from the rest of those in the second Table. They consider man as our neighbor, in nature like us: this, as God's Deputy by him set over us, and in his name, and by his authority performing offices about us. [That thy days may be long] A good child lengthneth his father's days; therefore God promiseth to lengthen his. Ill children, as they bring their parents graie hairs with sorrow to the grave; so they are many times cut off in the midst of their days, as Abimelech was: God rendering upon him the evil that he did to his father. Judge. 13.5. Besides the pnnishment they have in their posterity (to whom they have been peremptores potiùs quàm parents. ) One complained that never father had so undutiful a child as he had: yes, said his son, (with less grace then truth) my grandfather had.

Ver. 13. Thou shalt not kill] A crying sin. Gen. 4. For the which God make's inquisition. Psalm 9.12. and strangely bring's it to light. It was a saying of King James, that if God did leave him to kill a man, he would think God did not love him.

Ver. 14. Thou shalt not commit adultery] Adultery only is named; because bestiality, Sodomy, and other uncleannesses (though more heinous) yet they do not directly fight against the purity of posterity, and human society, which the Law mainly respect's.

Ver. 15. Thou shalt not steal ] i.e. Not rob or wrong another, either by force or fraud. 1 Thes. 4.6. See the Note there. Basil chargeth the Devil as a thief of the truth, in that he had decked his crows with her feathers. And it was of the Devil surely that She had learned her answer, who being charged by her mistress for stealing her linnens, and other things which she found in her trunk, said, that she stole them not: and when she was asked, how came they to be laid and locked up there? Did not you do this? No (said she) it was not I, but sin that dwelleth in me.

Ver. 16. Thou shalt not bear ] Neither bear it, nor hear it; rais, nor receive wrong reports of another. Deut. 19.16. Make a lie, nor love it when it is made. Rev. 22.15. The truth must be spoken, and that in love. Doeg had a falls tongue, though he spoke nothing but truth against David. Psal. 120.3.

Ver. 17. Thou shalt not covet ] See the Note on Rom. 7.7. and on Heb. 13.5. [Thy neighbor's house] House is here first set, as that which hold's and harbor's all the rest.

To these ten words written by God himself in the day of the Assemblie, Divines have reduced those other Laws, Moral, Judicial, and Cerimonial, written by Moses. 34.27, 28. Deut. 10.4. And herein Alstedius (that excellent Methodist) hath in his Harmonia Musica (as in all those brief but pithy Notes upon the Pentateuch) don the Church of Christ singular good service; whom therefore (for a Preface to that which follow's in the opening of this and the three next Books, and for the use of mine English Reader) I have abbridged, translated, and the same here inserted.