Annotations upon all the books of the Old and New Testament wherein the text is explained, doubts resolved, Scriptures parallelled and various readings observed / by the joynt-labour of certain learned divines, thereunto appointed, and therein employed, as is expressed in the preface.

ANNOTATIONS ON THE SECOND BOOK OF MOSES, called EXODƲS, According to the Greek; (which signifieth a going forth or de∣parture; viz out of Egypt) and according to the Hebrew, Veelle Lemoth, that is, and, or now, these are the Names: which are the first words of this second Book, after which manner the other foure ensuing Books, are named. (Book Exodus)

THE ARGUMENT.

THE second book of Moses (containing a story of about 146. yeares (to wit, from the death of Ioseph to the finishing of the Tabernacle) sheweth the multiplication of the posteritie of Iacob, from a small number, (even 70. soules (1.) persons, which came with him into Egypt, Gen. 46. 26, 27.) augmented to six hundred thousand men (besides children): so they are numbred, Exod. 12. 37. and afterward the accompt given of them (in the second yeare, and second moneth of their departure) is six hundred thousand, three thousand, five hundred and fiftie, Numb. 1. 45, 46. wherein none under twentie yeares old, none decrepit, or unserviceable for the warres, none of the tribe of Levi, no women were numbred. These (for their numerous increase) were feared and hated by the Egyptians: whereupon (for their own securitie) they endeavoured, by murthering the male children, and manifold tyrannies over the rest, to reduce them to a smaller number. But the more they were oppressed, the more they multiplyed, and God intending to get him honour over their oppressours, exercised his Iustice on them, his compassion on his people, and his power on both, in a miraculous deliverance of the one, and destruction of the other.

Having brought his people out of Egypt, he l••d them in the wildernesse, and there both cherished and upheld them, with extraordinary supplyes and support, and yet chastised them for their manifold offences, (especially murmuring, and Idolatry) Neverthelesse, he made a covenant with them, at Horeb, where he delivered them Laws, Morall, Iu∣diciall, and Ceremoniall, for their Government, both as a Church, and as a Commonweale.

CHAP. I.

Vers. 1. NOw] or rather And according to the Hebrew importing a continuation of that Story, which (though it conclude the Book of Genesis) is not yet conclu∣ded. It is an observation of some, that (among the Hebrews, Chaldees, and Greeks) Writers begin their Discourses, with words of cohe∣rence, not to the words or matter next precedent, but to their own foregoing thoughts, to which the words following do agree. But it is more reasonable, to suppose that somewhat of the be∣ginning of the book is wanting, or that the books are divided, which before were united: for so it was with the five books of Moses, which Originally made but one Volume, though now they be divided into five; as is observed in the generall Argu∣ment of the Pentateuch.

houshold] That is, his Children, and Nephews, for servants (who were not of the tribes of Israel) were not taken into this accompt.

V. 2. Reuben, Simeon,] The children of Israel or Jacob, are often reckoned, as Gen. 35. 22. Chap. 45. 8. Chap. 49. 3. Exod. 6. 14. 1 Chron. 2. 1. and in a divers order, upon divers occasions, as in the next verse, and on vers. 6.

V. 3. Benjamin] Benjamin was the youngest, and so should have been named last, if he had been ranked by his age: but he is here placed the seventh in order, as the youngest of the sonnes of Jacobs wives, and before the rest, because they were the sonnes of the handmaids, and of them the first named are the children of Bilhah (Rachels handmaid) Genesis 30. 3. and then the children of Zilpah, (Leahs handmaid) Gen. 29. 24. Joseph is not written in this Registry, because he was in Egypt before these came thither.

V. 5. the souls] That is, the persons, Deut. 10. 22.

loynes,] Heb. thigh.

seventie souls] Deut. 10. 22. See Annot. on Gen. 46. 27.

V. 6. and all his Brethren] Here Joseph is named first, in regard of the preeminence of his dignitie, not by the prece∣dence of his birth: for many more of his Brethren were ••lder then he: nor of his death, for some dyed before him, and some lived after him.

all that generation] Or kindred, as some read, but the He∣brew word Hador properly signifieth a generation, and by gene∣ration is meant all of that age or time with Joseph and his Bre∣thren, whether Hebrews or Egyptians: this (by probable computation) was about the 109. yeare of the Israelites abode in Egypt.

V. 7. the land was filled with them] Vers. 12. not the land of Egypt, but the Province or land of Goshen, (allotted to the Israelites for their habitation) This multiplication of so many (whereof see the generall Argument of this Book) from so few at first, in so short a space, (for it was from the death of Joseph to the beginning of their afflictions, as is diligently computed about, or not much above fiftie yeares) might come to passe, by beginning to be fruitfull sooner, and continuing longer then other women, by bringing forth many at a birth: and that might be the rather, because (as Philosophers and Physicians say) there are seven severall Cells for conception, wherein may be formed so many distinct Embryons, which pro∣ceeding to a perfect shape, may be so many children: and as (upon experience) it is reported, that some have brought forth five at a birth, foure times over, that is twentie, Arist. hist. animal. l. 7. c. 4. And as by such frequent conceptions their num∣ber might much increase, so also by Gods withholding of abor∣tion, whereby that which was conceived, was happily brought on to a perfect birth.

V. 8. a new king] Acts 7. 18. whom some Historians call Mephis, some Ramesses, some Armesesnianus, some Amono∣phis, or Amenoptes: but as this King knew not Joseph, though dead not much above fiftie yeares before him, so may this King well be unknown to Writers, which were many hundreds of years, in time behind him: and he might be called a new King, because he was of another race, or family, from the former, or for that he took up a new way of government, or had new devices to bring about the Innovations he had designed.

V. 9. moe and mightier] Not absolutely moe and mightier then all the Egyptians; but comparing the Province, or Coun∣try where they were planted, with any of the like compasse, the Israelites in number farre exceeded them, and so (by their in∣crease) grew stronger then their enemies, Psal. 105. 24.

V. 10. dealt subtilly] See also Acts 7. 19.

lest they multiply] They were multiplyed before, vers. 7. and that the Egyptians confessed, and complained of in this

verse: therefore they take new counsels and courses to prevent their further increase.

Get them up out of the land] Into Canaan and so we shall lose the commoditie, which we might reap by their riches, and service, while they are kept under our subjection. Envy at their number, feare of their Power, covetousnesse of gaine by their service, and hatred of their Religion, (whereof see Exod. 8. 26.) made them desirous to retaine them, as captive slaves, whom their fathers received as guests, and enjoyed as friends, and as benefactors.

V. 11. Taskmasters] Heb. Masters of tribute: which may be exacted as well in worke as in money.

Afflict them with their burdens] This God foretold Abra∣ham, Gen. 15. 13. the cause whereof, was not meerely the suspi∣tion, subtiltie and malignitie of Pharaoh, and his People: but it is like, the Israelites procured this unto themselves by their provocations of God, by their Idolatries: as appeareth by Josh. 24. 14 Ezek. 20. 7, 8 9. and chap 23. 3.

treasure cities] Cities of Tabernacles, as the vulgar Latine turnes the Hebrew word, mis chenoth, which may be rendered rather, Repositories: and they might be Storehouses of Artillery, Granaries for Corn, and Treasuries for royall and publique riches: but certaine it is that the Egyptians imployed the Israe∣lites, in raising so many and so great buildings, (whether of Ci∣ties, Castles, or Treasuries) as might still keep them in a pain∣full, and servile condition.

Pithom and Ramesis] Two cities situate in the confines of the kingdome: and for the latter, it is to be observed, that there was a part of the countrey of Egypt, called the land of Remesis, which was given to the Israclites by Pharaoh, (for their pos∣session) at their entrance into Egypt. Gen. 47. 11. called the best of the land: there they built a citi••, and called it by the name of the whole Countrey: because it was the best part of the land of Egypt, Gen. 47. 11. Or Moses might give it the name, which it had when he wrote his History, though it might be called by another name, when it was built: some take it for a citie called Pelusium, different from Ramesis forementioned: Gen. 47.

V. 12. The more they multiplyed] Heb. and as they afflicted them, so they multiplyed. Feare and hard usage was in ordinary operation like to give impediment to procreation of children, but (that their fruitfulnesse might appeare to be by the especi∣all blessing of God) the more they are molested, the more they are multiplyed; as is said of Camomile, the more it is troden, the faster it groweth: but with this difference, that it is naturall to that hearb to thrive by oppression, but it is not so by the na∣ture of man, but by the favour of God, for the godly to pre∣vaile against persecution: which may be one great cause, why they should wish well, and beare good will, unto th••ir enemies, since though th••y meane them never so much hurt, their malig∣nitie may become an occasion of very much good unto them: as the grudge of Josephs brethren was converted to his honour, and to the comfort of himselfe and them, and of many thou∣sands moe. Gen. 50. 20. And hereby we may observe that of the Wise man made good, against the wicked Policie of the world, There is no wisdome, nor counsell, nor understanding against the Lord, Prov. 21. 30.

they were grieved because] They meant to grieve the Israe∣lites, and themselves are grieved: so their punishment is suta∣ble to their sinne. (and a great sinne it was to grieve not for their own wickednesse, but for anothers welfare) and envy be∣cometh both their crime, and their curse.

V. 14. All manner of service] Both in the field, and in the citie, to man▪ and to beast: many whereof were so base, that such as were ingenuous might disdaine them, and so toylesome, that those who were weake and tender could not indure them.

V. 15. Shiphrah and Puah] That these were Egyptian and not Hebrew midwives is conceived by their answer, vers. 19. wherein they speake of the Hebrews, as differing from them∣selves: but some rather thinke, they were Hebrew midwives: because it is not like (say they) that the Hebrews would admit of those that were Egyptians at their labour, and that to have obtruded such upon them, would soone have discovered that the male children were made away by tho Kings command: yet that seemes mor probable, then that the Hebrew women should either for feare, or hire, be drawn to destroy all the males that were born of their own people: and though these midwives be said to feare God, vers. 17. that phrase doth not necessarily inferre that they were right in Religion, as we see Jonah 1. 16. But the greatest doubt is, why these are mention∣ed, and none else? why two and no more? The question is not easily resolved: some conceive these midwives were such as were of note, and use in noble families, and so might do cruell execution upon the chief of all the Hebrew children: but the E∣gyptians made no such difference of the Hebrews how noble so∣ever some were by birth, they were all made base by slavish ser∣vitude: yet these midwives might be Mistresses of that art, and so by them others might receive that charge, which they recei∣ved from the King, and they might receive it from him being much imployed by the women of his Court.

V. 16. stooles] The Hebrew word obnajim (found only in this place) is taken particularly for a stoole, or seat framed for the use of women in travell, that the midwife may doe her of∣fice, with more ease, and safetie to the mother, and the child.

kill him] By strangling or otherwise, so as may be done with most expedition and certainty, lest they should doe the like to the Egyptians, if they were suffered to live to be men: and yet it must be done cunningly, and secretly, with some private pinch, that the child may be thought to have had some mishap in the birth; which cunning practise (though for a while it might) could not long be concealed: but malice is so blind, that it see∣eth but a little way beyond it selfe; the foiles and failings with the just recompences of it, are neither foreseen nor feared by the malicious, untill they are surprised by them.

but if a daughter] They were content they should live; be∣cause of their infirmitie, unable to resist their rigour, and be∣cause they were desirous to reserve them for their sensuall satis∣faction, being more beautifull then the Egyptian women: See the last annotat. on this chapter.

V. 17. feared God] To feare God, and honour the king, are the sociable duties, of pious persons, and loyall subjects, 1 pet. 2. 17. while the subordinate power doth not controll the su∣preame, but if so (as in this place) the resolution of the same Apostle must be our rule. We ought to obey God rather then men, Acts 5. 29.

V. 19. Hebrew women are lively] The Hebrew word Haioth which signifieth quicke, or quickning, may note (as the Vugar Latine rendereth it) a skill, quicknesse, or dexterity in doing the office of a midwife, which is many times pre∣vented by the expedition of the birth: and it may be, (as some Rabbines conceive) they might expresse the promptnesse of the Hebrew mothers, in this manner, by a comparison of con∣tempt, (that they might be the lesse suspected by Pharaoh of pitie or partialitie towards them) as if they would have them to be taken to be like unto beasts who (when they bring forth) have no need or use of midwives assistance, they are so quick and lively in their deliverance. But it is most like that the Hebrews (acquainted with the cruell command of the King) might rather make use of their ordinary neighbours, for assistance to travelling women, then commit themselves to the hands of professed midwives of the Egyptian Nation and (if obedient to the Kings command) professed murderers yet it might be true of many of them, that they were delivered, before the midwives came unto them: for those that are labo∣rious (when they are with child) have quicker labour, (when their burden cometh to the birth) then others have. Howsoever this answer of the midwives is diversly censured; for some from their feare of God, mentioned, vers. 17. and the recompence of their pitie vers. 21. inferre, that they made a free and bold pro∣fession of their faith, avowing to the face of Pharaoh, (with adventure of their lives) that the power and favour of God was with them, and therefore (notwithstanding the Kings com∣mand) they would doe nothing against them: and yet it i•• ge∣nerally conceived, that herein (to save the little Jews alive) they told the king an officious lye (as Rahab did, Josh. 2. 5, 6. and David, 1 Sam. 21. 2. and Elisha, 2 King. 6. 19.)

V. 21. made them houses] In this or the like expression, God often professeth favour to those he loveth: as 1 Sam. 2. 35. 2 Sam. 7. 11. 1 King. 2. 24. & chap. 11. 38. Which phrase im∣porteth not so much the place of habitation, or abode, as the bl••ssing of families with increase and prosperitie, as by a nu∣merous, long lived, and prosperous off-spring: and the off∣spring (in the Hebrew Tongue) may be the rather called an House, because the word Ben, a sonne, is derived of the word Bana, which signifieth to build, for of children are fami∣lies made up, as houses of the materialls, whereof they are composed. Hence some inferre, the officious lie of the Mid∣wives was lawfull: but their act being a mixt act, consisting of Pietie to God, pitie to his people, and fallacie in lying to the King; the two first graciously accepted, and rewarded by God, the third was mercifully passed by and pardoned by him.

V. 22. And Pharach charged all his people] The Midwives being as kind to the male children, as Pharaoh to the females, (vers. 16. & 22.) he giveth the charge more generally, and (that no doubt) with commination of crueltie on those who could not find in their hearts to be so cruell, as he would have them: which tooke such effect (at least for a time) that the pa∣rents of Moses could not long conceale him, Chap. 2. v••rs. 3. yet this violence did not continue all the time of the Israelites con∣tinuance in Egypt, because there were many young Hebrewes, under twenty yeares old, when they went out of Egypt: and it is like, this bloudy decree died with the death of the Tyrant that made it; and that he died the sooner, because he was so cruell, according to the prophecie of the Psalmist, Psalme 55. 23.

cast into the river] In the Hebrew there is no mention of the

River: but that is the meaning whereby it might be knowne, whether the Midwives obeyed the Kings command or no: wherein is observable the practise of Tyrants, which is to make up their bloudy plots, sometimes with Fox-like subtiltie, and sometimes with Lion-like crueltie: so (according to the Pro∣verbe) the Lions skin pieceth up the Foxes, as well as the Foxes doth the Lions, as they see occasion to make use of either.

and every daughter] When the charge was given to the Mid∣wives to murder the Males, it was with caution, and exception, to save the Females alive, v. 16. and now it is enlarged to all the people, to be slaughtermen to the sonnes of the Hebrewes, the Tyrant still continueth his reservation of the daughters, that they might be spared, and kept alive; but this was not out of pitie towards them, but because he had no such feare of them, as of the other sexe: and it is like, the daughters of God were more pleasing to these sonnes of men, (as the daughters of men were to the sonnes of God, Gen. 6. v. 2.) then their owne native Countrey-women: and so they would keepe them, either for their lust, or to raise a fairer and more beautifull breed then their owne: For some such reason was it, that Abraham feared the beauty of his wife, would be a snare to his life among the Egyptians, and that (according to his feare) it came to passe, that the Princes of Pharaoh commended her, and thereupon she was taken into his house, Gen. 12. 14, 15. This was another Pharaoh, much ancienter, then the Pharaoh mentioned in this story. See Annot. in Gen. 12. 15.

CHAP. II.

Vers. 1. A Man of the house of Levi] The Levite was called Amram: and of Amram it is said, Chap. 6. 20. that he tooke him Jachebed (his fathers sister) to wife: which mariage may seeme to be incestuous: but (in that place) the word sister may be taken for a kinswoman, as the word Bro∣ther is taken for a kinsman, Gen. 13. 8. and Chap. 14. vers. 12. 14. of the same book compared: and if she were indeed his fathers Sister, or his Aunt, such mariages were then tolerated, while there were but a few of a Tribe; but afterwards, (viz. a∣bout an hundred years after, (for Moses was eighty yeares old and Aaron eighty three, when they stood before Pharaoh) they were fordidden, Levit. 18. 12.

V. 2. The woman conceived] This was not her first child: for Aaron was Moses his brother, and elder then he, by 3. yeares, Chap. 7. 7. and their sister Miriam was born before them both, and Aaron and she, before the bloudy Edict was made by the King against the children of the Hebrews.

a goodly child] Acts 7. 20. That is said here to be done by affection, which Heb. 11. 23. is attributed to faith: his parents trusted in Gods protection, for the preservation of their child, (notwithstanding the bloudy decree of Pharaoh) and their af∣fection became serviceable to their faith, when it quickned them up to use all the good meanes they could to reprieve him from perill.

V. 3. no longer hide him] By reason of the severe charge, given by Pharaoh, Chap. 1. vers. 22. and the strict search for the male children, which (no doubt) was severely enjoyned (as a meanes conducible to his end) though by Moses it be not mentioned.

an Arke of bulrushes] Made like an Arke, or chest, and ca∣pable of the child: of such materials some were of greater ca∣pacitie, and were used in stead of boats, or ships: for in such vessels the Ambassadours of Ethiopia crossed the Sea, Esa. 18. 2. that is, the Red Sea, which divided betwixt the Easterne Ethiopia, (which was part of Arabia) and the Westerne: and in Egypt the manner (of old) was, to use boats or vessels of rushes or reeds, Plin. nat. hist. lib. 7. c. 56.

put the child therein] Here is no mention of pitching of the Arke, but it is like it was pitched, (as Noahs Arke was) with∣in and without, Gen. 6. 14. Thus (by humane prudence) they served the divine providence, and shewed faith and affection without presumption.

flagges] Which are a water reed, long, broad and sharp∣pointed like a sword; among these he was charily laid; both because they were neare the brinke of the river, (where the child might easily be seen) and where being staid by the flagges, it could not easily be carried away, by the streame.

V. 4. his sister stood afarre off] That is, Miriam, who (being a Prophetesse, Exod. 15. 20.) might be guided by God, to give this advice concerning the child: or if she were but about tenne or twelve yeares of age, (and then no Prophetesse) she might be taught by her mother, what to doe in that matter.

V. 6 This is one of the Hebrews] So said Pharaohs daughter; (whom Josephus calleth Thermutis) she said so when she had opened the Arke, and viewed the child, which might be known to be an Hebrew by his circumcision: for at this time the Egyptians had not received circumcision, though afterward they did: or probably conjectured, by her fathers Decree against the Hebrews: or by the beautie of Moses, for the Israelites were more beautifull then the Egyptians, and he eminently beautifull above other Israelites, verse 2. of this Chapter, and Act. 7. 20.

V. 7. a nurse of the Hebrew women] Gods providence ex∣cludes not mans prudence: the making of the Arke and dawb∣ing it with slime and pitch, (as it is like it was) the placing of it, and the child within it, among the flagges, neare the rivers brinke, vers. 3. and setting his sister to watch it, and her watchfulnesse at due distance, and discreet and seasonable advice to Pharaohs daughter, were all effects of humane wis∣dome, and subordinate meanes to the providence of God for the preservation of the child.

V. 10. her sonne] Heb. 11. 24. By adoption, or free choyce, not by humane conception: haply she had none of her owne, or if she had, she had none so beautifull as he: But as freely as he was chosen (in his infancie) so he freely refused that re∣lation, and all the credite and comfort that belonged to it; when he came to maturitie in manhood, but especially in grace: for then he chose, to be a fellow in affliction (with his brethren) rather then to have no fellow in Court favour, and honour; and yet he lost no honour by his change: for afterward, he grew mightie in words, and in deeds, Act. 7. 22. prevalent in dis∣course, and counsell, and powerfull in many great and mira∣culous operations.

his name Moses, Because] Joseph. Antiq. lib. 2. cap. 5. (and many from him) conceive the word to be a compound (in the Egyptian Tongue) of Mo water, and yses saved: but the word is rather to be thought an Hebrew word, called Mosheh, derived from Mascha▪ signifying, hath taken out, or drawne out: because he was drawne out of the water: and in that sense, that is, as sig∣nifying, not simply drawne out, but drawne out of the water; it is used, 2 Sam. 22. 17. & Psal. 18. 16. and in those two places onely is that word found in Scripture. But what ever the name was in the Egyptian, Moses rendred in the Hebrew Tongue: And it is like his parents gave him a name before at his birth or circumcision, though what it was is not set down, but this name was put upon him as a memoriall both of his danger and deliverance: wherein if there were a concurrence in sound and sense, both of the Egyptian and Hebrew Tongue, it was the more usefull to such a purpose.

V. 11. was grown] At fourtie yeares old, Act. 7. 23.

an Egyptian smiting] Philo the famous Jew conjectureth (and it is like enough) that this Egyptian was one of the rigid governours of the Hebrews.

one of his brethren] The Hebrews call all brethren which are of the same Family or Nation.

V. 12 slew the Egyptian] By which act, (wherein he was warranted by revelation from God) he meant to intimate (to his Hebrew brethren) that he was to be their deliverer from Egyptian bondage, though at this time they understood it not Act. 7. 25.

V. 14. as thou killedst the Egyptian] He pretends deadly danger to himselfe, that he may indanger the life of Moses, who was so farre from killing any of his brethren, that by his good will they should not receive any wrong from any: Malice and anger is very forward to slander; as here Moses is made an usurping executioner, so was Lot made an usurping Judge by the lewd Sodomites, Gen. 19. 9.

Moses feared] Not without good cause, and therefore he fled, verse 15. but in the eleventh to the Hebrews, the Apostle saith, by faith Moses forsooke Egypt not fearing the wrath of the King, verse 27. which that it may not seeme contradictory to this of Moses himselfe, we must distinguish of the departures of Moses from Egypt, which were two: the former that here mentioned, wherein his feare appeared to be more then his faith; the latter was after his contestation (by miracles) with Pharaohs stub∣bornesse, Chap. 10. 28, 29. and in this, his departure was not by way of fearefull flight, but of faithfull and couragious con∣quest.

Surely this thing is knowne] Though verse 12. he looked this way and that way lest any one should see him, but he that felt him, or his brother who was beaten by the Egyptian; yet some body saw him, or the Hebrew made some report, so that the secret came out.

V. 15. But Moses fled] He saved himselfe by flight from Pharaohs wrath, whereby he was reserved for a better oppor∣tunitie to contest with the Tyrant in the cause of his Master, and brethren: that this is no way repugnant to Religion, or to that courage, which the profession of it requireth, doth ap∣peare by many places of Scripture: as by Gen. 28. 6, 7. 1 King. 19. 3. Matth. 2. 13. & chap. 10. 23. & chap. 12. 15. & chap. 24. 16, Joh. 8. 59. Luk. 4. 30. 2 Cor. 11. 33.

land of Midian] A citie so called, was built by Midian (the sonne of Ceturah) whence the Region round about was cal∣led Midian.

V. 16. Priest of Midian] The Hebrew word Coben, signi∣fieth a Priest, and sometimes a Prince, or chiefe Ruler, as

2 Sam. 8. 18. Text and Margine: and it may be he was both, because the principall men in those dayes were Priests; as Noah, Melchisedec, Abraham, and others. Eusebius lib. 9. cap. ult. de praeparat: Evangel: calls him Jethro, King of Arabia, of whose Kingdome Midian was a Province: but he seemeth here, ra∣ther to be a Priest, then a Prince: because his daughters are so meanely imployed, so little respected by the Shepheards, verse 17. His name is Hobab, Judg. 4. 11. who was the sonne of Ra∣guel, (the Midianite) Num. 10. 29. elsewhere he is called Je∣thro, Exod. 3. 1. & Chap. 18. many times.

to water their fathers flock] In those dayes the calling and course of a shepheard was no disparagement to worthy porsons: though it were not so honourable, as that Kings daughters should be employed in such a service, as here is men∣tioned. See Annot. on Gen. 24. verse 15.

V. 17. drave them away] The men shepheards uncivilly wronged the women, taking the water that they had laboured for, to spare their owne paines, and striving to have the first turne at the time of watering, which was usually done by many together, haply for the removall of the cover of the Well, and drawing of water with more ease. See Gen. 29. 10.

but Moses stood up and helped them] Being so great a man in Egypt, he might have some servants to attend him, who might assist him, in resisting the wrongs, done to women; if he had none, he shewed more goodnesse and courage, in taking part with the better cause, against the stronger side.

V. 18. Revel their father] He was (as some thinke) their grandfather, and (in Scripture) the Ancients (in a direct line) are called fathers, and their nephewes children, Gen. 31. 43. and so one man may have many fathers, Act. 24. 14. But here it is more probable, that one father had many names, and that this Priest of Midian, was called Revel in this place, and Jethro, 3. 1. & Chap. 18. often, and Hobab, Judg. 4. 11. whose father was Raguel the Midianite.

V. 19. An Egyptian] So Moses seemed by his habite, and he told them (haply) that he came out of Egypt.

V. 21. content] The word Joal, in Hebrew, signifieth no more of it selfe, but to be willing: but the vulgar Latine forceth it, to signifie an oath, which sense it will not naturally admit: in the first of Sam. 14. 24. the same word is used for adjuration, but it is with an accusative construction, which here is not.

gave Moses Zipporah] Children are the goods of their pa∣rents, which may not be taken from them, unlesse they give them: how soone it was that Moses had this gift is not extant in the Scripture: it may be it was a good while after his ad∣mission into Jethroes family, because fourtie yeares (after his coming to Midian) at his returne unto Egypt, one of his two sonnes was not yet circumcised, Exod. 4. 25.

V. 22. Gershom] Chap. 18. 3. The word signifieth a deso∣late stranger: and it was given (for the name of his sonne) for remembrace of Moses his estrangement from the land of his Nativitie, whence he was driven, and for admonition to others, (especially his sonne who bare that name) to mind them of their inheritance in the land of Canaan, where they were to expect a more permanent abode.

V. 23. sighed] Though the Tyrant was dead, yet tyranny was not: Gods people were still oppressed, albeit that Pharaoh were suppressed: for an other Pharaoh succeeded him in Power as great, and in oppression as grievous to the children of Israel.

came up unto God] His eye seeth what the wicked doe unto his people, verse 25. of this Chap. and this eare heareth when they complaine of what they suffer, Exod. 3. 7. 9. Chap. 6. ver. 5. & Chap. 22. vers. 23. 27. James 5. 4. and they shall both feele the force of his hand, the one sort by the succour of a gracious Patron, the other, by the severitie of a righteous Judge.

V. 24. remembred his covenant] See Annot. in Gen. 8. 1.

V. 25. had respect unto them] Heb. knew them. That is, ac∣knowledged them, for his people, and ordered the course of his providence, for their deliverance, so as might be most profitable for them, most honourable for himselfe.

CHAP. III.

Vers. 1. KEpt the flock] Moses (from his childhood) had been the flock] Moses (from his childhood) had been a Courtier about fourty yeares, and now he cometh downe to the condition of a shepheard, and conti∣nueth in it fourty yeares more; and for a third fourtie yeares, he had a more honorable, and lesse quiet condition, being a po∣litique Pastour and Governour of the nation of the Israelites.

of Jethro] See Annotations on Chap. 2. vers. 16. and An∣notations on vers. 18.

his father in law] The word Chothen signifieth not a father in law alone, but generally a kinsman; yet here it is to be con∣tracted from the generall acception, to the particular relation, betwixt Jethro and Moses, upon the marriage of Zipporah.

backside of the desart] Proceeding further and further, in the desart, to find out fresh pastures for his flocks: the Hebrew Scholiast thinks the name of the place to be the further desart.

mountaine of God] Which was not so called, untill God made especiall choyce of it, for the publication of his law, Exod. 19. 11. from that it was called the mountaine of God: and it was named also Sanai, from the store of Bramble bushes in that place, for Seneh, in Hebrew, is such a Bush: it was called likewise Horeb, from the drynesse, and solitude of the place; yet might this hill like Pernassus have two ••ops, the one called Sinai, the other Horeb.

V. 2. the Angel of the LORD] As Gen. 48. 16. Judg. 6. 12. Act. 7. 30. This is not a created Angel, but the Angel of the Covenant, Exod. 23. vers. 20, 21, 22. (to wit, Christ) who is not onely the Angel of the Lord, but the Lord of Angels, Heb. 1. 6, 7. and (by apposition) the Lord the Angel, or the Angel the Lord; for he is called God, vers. 4. 6. 13. Jehovah, vers. 7.

appeared to him] As some conceive in an humane shape, as a preludium or fore-shewing of his Incarnation in time to come: but the Text saith, (in the next words) it was in a flame of fire.

in a flame of fire] A representation of glory, and terrour, to make him awfully apprehensive of the divine Majestie, and (withall) as well to erect him, with confidence, as to humble him, with reverence.

bush not consumed] The word Seneh signifieth a dry bush; the more strange that it was not consumed, since God is a consu∣ming fire, Heb. 12. 29. but that is to the wicked, who are com∣pared to briars and thornes, Isa. 9. 18. to such his indignation is a devouring fire, an everlasting burning, Isa. 33. 14. But this bush signifieth the Church, and therefore though it seeme all on fire, either by reason of the divine presence, or humane perse∣cutions, it is so preserved by God, that it is not consumed. See Isa. 43. 2. & Dan. 3. 27.

V. 4. And when the Lord saw] He is called an Angel, ver. 2. here Jehovah, and the Angel (who is Jehovah) is Christ, cal∣led the Angel of the Covenant. See the first Annot. on vers. 2.

Moses, Moses] The doubling of Moses his name importeth not onely favour, but familiaritie, and an affectionate mind to the matter in hand, as Luk. 22. 31.

V. 5. put off thy shooes] So Josh. 5. 15. Act. 7. 33. The shooes (being next the earth) are usually most foule, as the foot of such as goe barefoot, and therefore by putting off the shooes, and washing of the feet, is signified the puritie which is required in our approaches to God. See Heb. 10. 22. Joh. 13. 10.

holy ground] Because of Gods presence & in relation to it, not by any inherent holinesse, whereof the place is not capable, nor any permanent holinesse, when the presence is withdrawne.

V. 6. afraid to look up] Ever since our first parents were rebels against, and runaways from their Maker, the most re∣ligious of their race have been affected with fear of the glorious presence of God: for this see Heb. 12. 21. Dan. 10. 7, 8. Matth. 17. 6. Revel. 1. 17.

V. 7. I have surely seene] Heb. seeing I have seene. 1 Sam. 9. 16. See the Annot. on Chap. 2. of Exod. vers. 23.

I know] See Annot. on Chap. 2. vers. 25.

V. 8. came downe] See the Annot. on Gen. 18. 21.

and a large] Judea containeth in length, from Dan to Beer∣sheba, but 160. miles: in breadth, from Joppa to Bethlem, but 46. miles: yet it is called large to them, in comparison of Goshen, where they then dwelt, or in regard of the plentifull increase, which it afforded, to support and nourish the Inha∣bitants.

floweth with milke and honey] That is, abounding with all things serving for necessitie and delight. So Exod. 3. 17.

the Canaanites, and the Hittites, &c.] Sometimes the Inha∣bitants of the Land of Canaan, are signified under one name, as the name of Canaanites, or Amorites, or Hittites, here they come under 6. appellations. Deut. 7. 1. we find 7. named, yea sometimes their distinction ariseth to tenne severall denomina∣tions, as Gen. 15. vers. 19, 20, 21. and yet that enumeration and Nomenclature seemes to be imperfect, because the Hivites are not numbred among them: the reason hereof may be, because some names are more generall, some more particular, some more, some lesse eminent, some observable on one occasion, some on another: as the people of Israel are sometimes noted, by their common Name, Israelites, as the sonnes of Jacob or Israel; somtimes by the distinct names of their severall Tribes; sometimes one name of eminence compriseth the rest, as the Jewes have their name from Judah, the Prince of the Tribes.

V. 9. Now the cry] He heard before, but now he will make others know, that he did both observe, and pitie their op∣pressed estate, and meant to take a course for their deliverance out of it.

V. 11. Who am I] He apprehendeth first the meannesse of his owne person, (a banished man, and a countrey shepheard) and then no doubt the greatnesse of the person with whom he should have to doe, the prejudice he had against him in particular, and

the difficultie of the service, to deliver an oppressed people from so potent and malignant Tyrannie: and so he would faine be excused the undertaking thereof.

V. 12. Certainly I will be with thee] So that thou needest not to fear either thine own Feeblenesse, or the Power of them, against whom I send thee.

this shall be a token unto thee, &c.] Tokens and signes, given for assurance, doe usually goe before the thing whereof they are signes, or tokens, as Judg. 6. 37. 39. or are concomitant with them, as Luk. 2. 12. but here Moses having seene a mira∣culous signe of Gods especiall presence, and God having spo∣ken unto him, and assuredly promised his presence with him, he had evidence & confirmation enough for the undertaking of his charge, but now he would have him to inlarge and stretch out his faith (beyond the assurance of his commission, and the good successe of it, in the deliverance of the people) to that, which was a consequent upon it, and did (in reason) presup∣pose it: to wit, the gratefull memorie of their deliverance, when God would appeare to him againe, and the people with him, at the Mountaine where then he was: and it would be meet for him, (at his returne) to have an especiall Memorandum, that the Lord was with him still, for his incouragement to under∣goe the further conduct of his people to the Land of Ca∣naan: and (in the meane time) he was pleased to give him full assurance of his powerfull presence with him, and assistance to him, by many precedent signes, and tokens, precedent to his contestation with the Tyrant, which had their place, before this service (now foretold) and favour promised, come to passe▪ and thereof he giveth him (as a present earnest of more miracles to come) not onely this vision of the burning, but not burned bush, but other miraculous experiments; whereof see Chap. 4. vers. 3, 4.

V. 13. What is his Name] Moses an Ambassadour from God, desires particular direction from him, touching what he must say unto the people: for Ambassadours are not to speake their owne words, but his that sends them: and God being cal∣led by many names, it was of some moment, by what Name he would now be mentioned unto them, especially, since many of his names were abused, by application to Idols: To this purpose some observe that when God judgeth he is called Elo∣him; when he warreth, Sabaoth, Lord of hosts; when he pro∣fesseth mercy, Jehovah, Exod. 346. Howsoever, Moses (doubt∣lesse) had good reason (though it be not apparent in the Text) why he moved that question, and God by his answer sheweth his allowance of it.

V. 14. I am that I am] Or, I will be that I will be. For (in the Hebrew) the Future Tense is often put for the Present: the word importeth an eternall being, according to the expres∣sion of the Apostle, Heb. 13. 8. Rev. 16. 5. an incomprehensible being, and Independent being, on which yet, all other things doe depend, both for beginning, and continuance: and (with∣all) a constant performing of his promise, having both unresi∣stible power, and immutable will to make good his word.

V. 15. The Lord God] In the Originall the word is Je∣hovah, the same in sense with the name Ehich, in the former verse, but more in use then it, and better knowne; and so by two names the impression was to be made the stronger, that their faith might be more firme for beliefe of his promises.

V. 18. sacrifice] Because Egypt was full of Idolatry, God would appoint them a place, where they should serve him pure∣ly, without mixture with Idolaters, safely, without danger from Idolaters, to whom their sacrifices were such an abomination, that to offer them before their eyes, would provoke them to stone them: Exod. 8. 26.

V. 19. not by a mighty hand] Or, but by a strong hand. Exod. 6. 1. & 13. 3. Psal. 136. 12. Wherein is no contradiction: for though God had done many miracles, which could not be done but by a mighty, yea an Almighty hand, yet the stubborne Ty∣rant would not yeeld, but by a very strong hand, so farre stronger then his owne, that he could have no hope to prevaile by strugling against it: by such an hand at last he let them goe, because (against it) he could not hold them any longer. And by the same hand he could have wrought their deliverance sooner, but that his long contesting with the contumacie of the Tyrant, made much for the manifestation of his Power, in multiplicitie of miracles; of his Justice, in varietie of Judgements, upon the Egyptians; and of his mercy and faithfulnesse to his people, in their so strange redemption from such intolerable bondage.

V. 21. favour not goe emptie] See Annot. on Chap. 12. vers. 36. Chap. 11. vers. 3. Gen. 15. 14. Psal. 106. 46. Pro. 16. 7.

V. 22. every woman shall borrow jewels of silver, &c.] This sheweth, that (though Goshen were principally possessed by the Hebrews, yet) there were Egyptians among them, as among the other Egyptians, there were some Hebrews: as is plaine by the story of the Passeover, Chap. 12. And these things they bor∣rowed, or asked, (for the word doth not necessarily signifie borrowing) might be either a reward or wages for their for∣mer service, (as Gen. 31. 9.) or a mulct, or spoile of their Enemies, (raising an unjust warre against them: which might also serve for provision of precious materialls, for the ordering of the Tabernacle) Of this example some make very ill use: But it must not be a president for the like pra∣ctise, but in the same case, and upon the same warrant, which were both extraordinary; and therefore this act of the Isra∣elites must not be taken for a patterne in after-times. Which is to be noted, against the injustice of the Anabaptists, who pre∣tending a right to every mans estate (especially if they take them to be wicked, and out of Christ) by vertue of the Apo∣stles speech, 1 Cor. 3. 22, 23. take upon them, (without either asking, or borrowing, or buying,) to take from them, what they please: wherein they lay a ground for the greatest in∣justice that may be, even to the confusion and ruine of all Common-weales: for which they can have no faire or probable pretence out of Scripture, but very much against it. And for that distinction they make, of the godly, and the wicked, though there be great difference betwixt them, in Religious, there is not the like in Civill respects: for as (the Wise man ob∣serveth, No man knoweth love or hatred (i. of God) by these things, Eccles. 9. 1. for (as touching temporall things, as it fol∣loweth in the next verse) all things come alike to all, to the righ∣teous and to the wicked▪ to the cleane and to the uncleane; to him that sacrificeth, and to him that sacrificeth vos; to him that swear∣eth, as to him that feareth an oath: and even of those, that be∣long to the Covenant of election, some may seem for a time to be reprobates, and contrariwise; (as it was with Paul and Ju∣das) so that had they lived together, Judas (who was a thiefe, as our Saviour called him, Joh. 12. 6.) should by their doctrine have had a right to rob and spoyle Paul of all he had. But their opinion and practise is yet more pernicious: for from this li∣bertie (which the Anabaptists usurpe over other mens estates) they proceed to deprive the owners of them of their lives, think∣ing them unworthy to live upon the earth, as the enemies of Paul censured him, Act. 22. 22. Of the Injustice and crueltie of this Anabaptisticall spirit, much is written by divers Pro∣testant Writers, especially by Bullinger and Sleydan, l. 5. & 10. of his Commentaries; which if it were well considered, would awaken and quicken our spirits, for discovery of them, and for caution against them.

CHAP. IV.

Vers. 1. THey will not beleeve] By the speech of Stephen, Act. 7. 25. (it seemeth) he was too credulous of the peoples apprehension, and of their assent to his successefull un∣dertaking of their deliverance, for he supposed they would take his killing of the Egyptian for a signe that by his hand God would rescue them from Egyptian, rigour; and now (on the contrary part) he is too diffident: It may be, he might mistrust his Countreymen (the Hebrews) by the experience of his owne feares, and doubts: otherwise, he might have beene confident, (having Gods promise for it) not onely for their deliverance by him, but for their obedience to him, and beliefe of him, at least for the Elders of Israel, Chap. 3. 18.

V. 2. a rod] The question is, What is this in thine hand? in Hebrew Maze: the answer, is a rod, Heb. matte: where is noted by some Hebrew Criticks a Paranomasie, or allusion to the similitude of the words, in symphonie, or likenesse of sound: the like is observed in Noahs blessing of Japhet, Gen. 9. 27. and Jacobs blessing of Dan, Gen. 49. 16. And as in Hebrew, so in Greek, Rom. 1. 29. 31.

V. 3. it became a serpent] (So Exod. 7. 9, 10.) To change one creature into another, (not in appearance onely, but indeed,) requires a divine Power, and is a divine proof of any thing, to which is set such a miraculous seale: and therefore the devils argument was good, (though his meaning were naught) when he would conclude, our Saviour to be the Sonne of God, by changing stones into bread, Matth. 4. 3. The greater the change is, the more evidence of a divine Power appearing in it. See the Annot. on Chap. 7. vers. 10.

V. 4. and it became a rod] The r••d, and serpent, might signifie the different condition of the Israelites, and Egyptians: a rod to correct those as children, a serpent to sting, and kill these as enemies: In this change, Moses his faith overcometh his feare: and by faith the greatest evils change their natures, and become not serpents to kill, but rods, or staves (as Psal. 23. 4.) to comfort, and support. Or the rod and serpent may note the different condition of the Israelites onely, as first, under Josephs rod of government: secondly, under Egypts Scorpion of persecution, which was the rod converted to a serpent: third∣ly, that serpent turned into a rod againe, might intimate their state and condition under the government of Moses.

take it by the taile] Some curiously note, that he was bid∣den to take the serpent by the Taile, not by the head: because that part was reserved to be bruised by Moses his Master, Gen. 3. 15.

became a rod] The serpent being the embleme, or figure of the devill, this power over the rod and serpent by alternate change▪ is thought (by some) to typifie the prevailing of Christ over the devill, in the working of wonders, by changing the nature of the creatures, as well as otherwise.

V. 5. That they may beleeve] This miraculous power was not to be shewed, for ostentation, or vaine glory, but for confirma∣tion of the faith of the Hebrews, touching Moses his calling and doctrine, and touching their deliverance from bondage by his mediation, divine and miraculous operations concurring with it.

V. 6. leprous as snow] (So Num. 12. 10.) That is, white as snow. By that Moses might be humbled, and the leprosie of his hand might be a preservative to his heart against the sinne of pride: and so he might the better beware of ascribing any of those miraculous operations to his owne handy worke, which were to be effected onely by the finger of God.

V. 7. turned againe] Herein the power of God appeares, in that disease and soundnesse come and goe, at the turning of an hand, by his command: and therein it is very observable, that the same act produceth such contrary effects, and in the very same place; as to put the hand into a cleane and whole bosomes and to take it out leprous; and to put a leprous hand into it againe, and to bring it out whole, and to leave no le∣prosie behind, was many wayes miraculous: Whereby we must learne to submit our selves wholly to him, in what he com∣mands, and to put our whole confidence in him, (for whatso∣ever he foretels, or promiseth unto us) as also, for the cure of diseases that come upon us, to addresse our selves to him by prayer, who with meanes, or without meanes, with small meanes, as well as with great, yea against meanes, is able to effect, what pleaseth him. See Matth. 8. 3. & 10. 8. & Luk. 5. 13. Matth. 8. 15. & 19. 2.

V. 8. voyce of the first signe] The signe is said to have a voyce, because it (as it were) speakes that to the eye, which words doe to the eare: and (on the contrary) sometimes that which is plainly and fully declared to the eare▪ is represented, as if it were acted, and exhibited to the eye, Gal. 3. 1.

V. 9. river] That is, Nilus: for though God speake this to Moses in the wildernesse, (as he did concerning the rod and serpent, and putting his hand into his bosome) yet this of turn∣ing the water of the river into bloud, was reserved for the land of Egypt, and not put in execution untill Moses came thi∣ther.

shall be] The words (in the Hebrew phrase) are doubled, shall be and shall be, noting both earnestnesse in asseveration, and assurance of execution.

become bloud] They thirsted after the bloud of little infants, drowning them in the River, and their sinne is shewed them in the same colour, and punished in that wherein they had of∣fended: Gods judgements are not onely just and equitable, but fit and sutable to the fault of the offenders, Judg. 1. 7.

V. 10. I am not eloquent] Heb. I am not a man of words. Af∣ter so many signes, he yet makes excuses, that he may shunne the service: wherein humane frailtie bewrayes it selfe, which by such assuring evidence of saying and doing (as he had heard and seene) was not yet sufficiently confirmed. How weake is the faith of the strongest? how reluctant is humane reason to divine commands? if God doe not worke his owne will in us, and obey (by his grace in us) as well as command by his au∣thoritie over us.

V. 12. I will be with thy mouth] Notwithstanding the for∣mer impediments, God could make him fluent and eloquent: howsoever he gave power to his speech, so that he was mightie in words, as well as in deeds▪ Act. 7. 22.

V. 16. in stead of a mouth] The gifts of God are diversly distributed: Moses had a spirit of government; Aaron (from the same Spirit) had a facultie of speech, (which Moses had not) one and the same Spirit, dividing to every one severally as he will, 2 Cor. 12. 11. And this diversitie is the maintainer, and upholder of unitie, where prudence and pietie have any sway in humane societie: for it ingageth men (according to their gifts) to mutuall beneficence: so Aaron must gratifie Mo∣ses by his utterance, and promptnesse of speech; and Moses must fortifie Aaron by the authoritie of his place and efficacie of his power.

V. 16. In stead of God] The Hebrew word is Elohim, which is attributed to God and to rulers also, as Exod. 22. 28. and therefore the meaning may be that, though Aaron were the chiefe Orator, (as Paul was, Acts 14. 12.) yet Moses was to be the chiefe Governour: or if he were called God, in a reli∣gious rather then in a civill notion, the meaning may be, that Moses shall instruct him in divine matters: for though Aaron were a Priest, Moses was so also, Psal. 99. 6. and somewhat more then Aaron, viz. not only a Commander in chiefe, but a familiar Favourite of God, more then Aaron was: Exod. 33. 11. and Numb. 12. 8. But especially Moses was to be as a God to Aaron, in telling him (from God) what he was to say to others in his Name. vers. 28. 30.

V. 18. Let me goe I pray thee] In this condescending so low, as to aske leave of his father in law to visit his brethren in E∣gypt, (after so high and divine acceptation) Moses sheweth an example of great modesty and humilitie: his familiaritie with God did not puffe him up to contempt of men, especially of such, as (by a subordinate relation) he was obliged to reverence: yet this mannerly respect to man, did not abate of his obedi∣ence to God, nor did he thinke his father in law would dis∣swade him from what he desired, or if he did, no doubt he was resolved to obey God, rather then man, See Acts 5. 29.

to see whether] He mentioneth nothing but a visit: it may be he was charged not to reveale his Commission from God, untill he came to the place, where he was to put it in practise: if so, it was his pietie to conceale it: if not so, his prudence, lest his father in law (by proposing difficulties, if not impossi∣bilities, in the undertaking, and dangers in attempting) should endeavour to bring him back, to his former diffidence, and in∣disposition to the service, and so make him, if not wholly to de∣sert it, yet more faintly, or lesse cheerfully, to goe on with it, by reason of doubts, and perils before him, and discontent left be∣hind him, with his dissenting and disswading father in law.

whether they be] He pleadeth a reason of common charitie, and forbeareth the reasons of divinitie, to wit, the revelation from God: an argument of his prudence, modesty, and humi∣litie: for if he had not been prudent, he could not have kept in such miraculous secrets; and if he had not been modest, and humble, he would have made mention of them with jollity and glory. See Ester 5. 12.

V. 19. In Midian] This may be a second apparition of God to Moses, either to give him his charge for present addresse to the service, (which before he did not) or to urge him, (upon his too much deliberation or delay) to more expedition in his dutie.

which sought thy life] In the deliverance of the Israelite•• from Egyptian bondage, Moses was a Type of Christ, and there∣fore his deliverance and safetie, and our Saviours, both are set down in the like phrase. Matth. 2. 20.

V. 20. tooke his wife and, &c.] But finding incumbrance by their company, he sent them back: for they met him (with Je∣thro) in the wildernesse. Exod. 18. 5.

the rod of God] That rod which (by the miraculous power of God) was turned into a serpent, and (by the same power) returned from a serpent to a rod again.

V. 21. I will harden] By withdrawing or withholding grace from him, (as by withholding or withdrawing light, he causeth darknesse) and permitting Satan to worke upon him, and to excite and spurre on his corrupt nature to all manner of con∣tradiction and contumacie against God: and herein (viz. in re∣spect of nature and grace) it was with him, as with a Grey∣hound held in by a slip or collar when an Hare is in sight, for (if that be let loose) he runneth violently at the Hare, (according to the disposition which is naturally in him) and not put into him by him that first held him in, and after let him loose, but is thereupon discovered by leaving him at libertie, to exercise his antipathie on that creature. The grace of God is like that re∣straining slip or collar, which if it be taken away, mans naughty nature breaks loose into all manner of excesse, to which he is naturally inclined, or Satanically tempted. If it be said that the not hindring sinne maketh a guilt of sinne, as Neh. 13. 15, 16, 17. and therefore that Florinus (though branded for an here∣tick by the ancients) was in the right, when he held, that God was the author of sinne, it will not follow: for though it be true in men, that they are bound to hinder it all they can: it is not so in God, for he is bound to none, and therefore is free to bestow or withhold his grace, as he pleaseth: and (when the devill and wicked men have done their worst) he knoweth how to make the best of any evill act, and to turne even a great e∣vill into an occasion of great good, as the passion of Christ to the preservation of Christians, Esa. 53. 3, 4, 5, 6, 7. Rom. 5. 9, 10. Eph. 5. 25, 26, 27.

V. 22. Israel is my sonne] By Israel is meant the posterite of Jacob, (who was also called Israel) Gen. 32. 28. and here is his off-spring named, not only Gods Son, (a title of favour) but his first-borne, a relation of honour: because he made the first choice of that people before any other, and as first-born, the peo∣ple so called have so much both benevolence, and preeminence (above all other nations) that God will not suffer them to re∣main slaves: for as the first-born were consecrated to God, (as his peculiar portion) so were the children of Israel accepted for his, as a peculiar treasure, above all people, Ex. 19. 5. and of them was to come (according to the flesh) the first borne of every creature: so our Saviour is called, Col. 1. 15. because he was before any crea∣ture, (in respect of his eternall generation) and the first borne of the dead, vers. 18. of the same Chapter, because his resur∣rection in vertue though not in time was before all others.

V. 23. the first borne] See the Annotat. precedent.

V. 24. sought to kill him] Or, would have killed him▪ that is, made shew, or offered to kill him, the cause whereof (as

some conceive) was his distrust, manifested before in his aver∣sion from the service, (whereto God called him) and so many excuses, as he made to shift it off, which distrust he carryed with him, on the way: and for that he was met withall, in a mi∣natory manner, it may be as Balaam by the Angel, with a drawn sword, as Numb. 22. 31. But the more received reason of Moses deadly danger (at this time and in this place) is that he undertooke this Ambassie to the Egyptians, before he had performed, what belonged to a true Israelite, which was to cir∣cumcise his child: for having two, it appears, that one of them (at least) was yet uncircumcised; the omission of which ordi∣nance, but especially the contempt of it, (when God required it) was a capitall crime, Gen. 17. 14. and though it seeme there to be threatned to the uncircumcised infant (who may be cut off in this life, as a punishment or chastisement to his par••nts) yet the greatest danger both of sinne, and punishment befalleth those, who should circumcise their children, and do not: and therefore here we read, that the father, rather then the child is threatned with death.

V. 25. Then Zipporah tooke] Being admonished of the dan∣ger, either by an angel, or by inspiration, either immediate to her self, or mediate by her husband: This act was extraordi∣nary, for Moses (to whom it most appertained to see the Sacra∣ment administred) was either wholly disabled, or very much in∣disposed (whether by sicknesse, or any other impediment it doth not appeare) at that time to doe it himself.

a sharpe stone] Or knife, or a knife sharpened upon stones, or sharpened like the edge of a flint-stone, so Jos. 5. 2, 3. with such an instrument, she cut off the foreskin of her sonne.

cast it at his feet] If at the Angels feet, it was to pacifie him, and so to deliver her husband from danger? if at her husbands feet, it might be, either by way of angry upbraiding, or to shew him that she had exercised that severitie on her sonne for his sake: some understand by the feet, the childs feet, and some for casting at his feet, read touched his feet: and they meane, that Zipporah her self fell down at Moses his feet, to desire leave to depart, and to goe home againe: but the better tran∣slation is, cast it, &c. as before, both for words and sense.

V. 25. a bloudy husband] Moses having married a Midia∣nitish woman, (not wonted to such a severe Sacrament, as some suppose) and she being a fond mother, as well as a shrewd wife, caused the delay in administration of circumcision; which was so dangerous to her husband: and indeed it was such an harsh welcome of little infants into the world, that it would never have beene received, if Divine Authoritie had not ap∣peared, in the proposall of it: but yet there is cause to con∣ceive, that Zipporah was no stranger to circumcision: for she was a Midianite, and therefore descended from Abraham, by K••tu••ah; and the seed of Abraham (by whom soever) were circumcised; yet as Ishmael was circumcised, not at eight dayes old, but at the thirteenth yeare of his age, so some of his po∣steritie circumcised not their children in their infancie, but for∣bore to doe it untill they attained more yeares and growth, and strength: and to such a circumcision Zipporah might be accu∣stomed, and yet might not bring her heart to consent to cir∣cumcise it so young as Gods Ordinance required, Gen. 17. 12. and so she might call Moses a bloudy husband, because her mar∣riage with him engaged her child to be circumcised; especially at this time, when she was weake (being, as some ••ake it but newly delivered) as well as her child. The word Chatan (ren∣dred husband) signifieth a Spouse, or Bridegroome, a sonne in law, or kinsman: a Spouse or Bridegroome, in respect of the Bride; a sonne in law in relation to Parents, (when they are married) and a kinsman to his wives kindred; and by a Meta∣phor the circumcised child is called Chatan, or Spouse, because (by circumcision) the child is entred into covenant, and there∣by, as it were, espoused to God. And some adde further that (in the use of circumcision) these words were solemnly pro∣nounced, Thou art a Spouse of blouds unto me: therefore in the Originall the word is of the Plurall number, as in the next Note.

V. 26. Because of the circumcision] Heb. Circumcisions. Be∣like she remembers (with a fresh displeasure) the circumcision of her former sonne, and putteth both together in the Plurall Number.

So he let him go] That is, the Lord, or the Angel of the Lord, that threatned him, let him goe, with a threat, without any hurt. Some conceive it of Moses letting Zipporah goe backe ••o her Countrey, Exod. 18. 2.

V. 27. and kissed him] See Annot. on Gen. 29. 11.

V. 30. and did the signes] Or he did the signes, that is, not Aaron, but Moses: or if any wonder were done by the Mini∣stery of Aaron, it was usually by the command, or appointment of Moses.

V. 31. They bowed their heads and worshipped] The joyfull tydings of their deliverance was entertained with humilitie, (whereof their lowly gesture was a signe: as Gen. 17. 3.) and this humilitie is seasonable not in times of affliction or cala∣mitie onely, but when the Lord conferreth his favours in greatest measure. See Deut. 8. vers. 14.

CHAP. V.

Vers. 1. MOses and Aaron] With the Elders, as God ap∣pointed, Chap. 3. vers. 18. but as some thinke they went alone; because they alone are named here; and in the fourth verse, and because in stead of the Elders appointed, Chap. 3. vers. 18. God seemeth to have appointed Aaron for Moses his companion, Chap. 4. vers. 14.

told Pharaoh] They both spake the same thing, or one of them by consent of both: as Peter and John, Act. 4. 19.

hold a feast] Chap. 10. 9. Moses is directed to desire leave to offer sacrifice unto the Lord; it is so also, vers. 3. of this Chap. yet no repugnance: for part of sacrifices served for a feast, and both belonged to the same persons, and in both the honour be∣longed to God, 1 King. 8. vers. 63, 64, 65.

V. 2. Who is the Lord] Job 21. 15.

V. 3. lest he fall] Though the wicked (through hardnesse of heart) contemn the Lord, the godly must, and will be afraid to offend him: and they must feare him, not onely with a lo∣ving reverence, as a father, but with an awfull dread of his displeasure, as a powerfull Judge, who will powre out his plagues on them, who wilfully harden themselves against him. See 2 King. 17. 25. Ezra 7. 23. Zach. 14. 17. 2 Chron. 29. 7, 8. & chap. 30. 8. In this denunciation of danger to themselves, they imply some perill to Pharaoh, which afterward they set forth in expresse Comminations.

V. 4. Wherefore doe ye] It is strange that such a Tyrant dealt not with Moses and Aaron with more severitie, then rough and reproachfull words: since (in the wicked) the tongue of slan∣der, and the heart of murder meete together, against Gods people: See Jer. 38. 4. But the same power, that wrought wonders, bounded his malignitie within this compasse.

get you to your burdens] Chap. 3. 16. Moses is commanded to gather together the Elders of Israel, it is like these came with him, and Aaron, and it may be many of the ordinary worke∣men left their worke to hearken after the successe of their Me∣diation, and to them, not to Moses, and Aaron (who had not put their hands to the work) he said, get you to your burdens.

V. 5. are many] Hence it is probable, that the bloudy De∣cree of drowning, or killing the Male children, did not pre∣vaile at all, or but for a while.

V. 6. Officers] These Officers were Hebrews, vers. 14. and 19. set over the workmen, but under the Egyptian task-ma∣sters, who had power over them both.

V. 7. no more straw] The use of the straw was, either to binde the clay together, lest it should be too brittle; or to co∣ver it that it might not be chopt with heat, or winde; or to harden it, (by burning in the furnace) or at least, to kindle the fires of other fewell: this was brought to their hands till now, by those on whom the taske of brick, (whether by tale or heap) was not imposed; now the same men must so divide the ser∣vice between them, as to do both, and yet no abatement of their labour in making, or burning brick, will be allowed.

as heretofore] Heb. as yesterday, or the day before yesterday: So in the next vers. and vers. 14.

V. 9. more worke upon them] The more that Tyrants are in∣treated, the more they tyrannize, taking occasion by the request, (as sinne by the Commandement) to rage the more. See Rom. 7. 12, 13.

vaine words] Of Moses and Aaron: wilfull wicked ones contemne the word both of God, and the worthiest men, if it sound not according to their corrupt and distempered passions.

V. 12. scattered] Part of them tempered the clay, part formed the bricks, part of them yeeled, or burnt them, and part of them went abroad to gather straw.

V. 19. dayly task] Heb. Matter of a day: or in his day.

V. 20. they met Moses] As they came from Pharaoh, the He∣brew Officers of the people met them, to know what answer the King had returned to them▪

V. 21. ye have made our savour] Ignorant and passionate peo∣ple (by mistaking occasions for causes) charge the injuries of their greatest enemies upon their best friends.

to be abhorred] Heb. to stinke. The like phrase is used by Ja∣cob, concerning (his two sonnes) Simeon and Levi, Gen. 34. 30.

V. 22. evill intreated] By giving an occasion of more affli∣ction to thy people, against whom the Tyrants rage is not miti∣gated at all, but more aggravated since I mediated for them then before: In which pleading with God Moses sheweth him∣selfe, (though with some mixture of displeasure) rather zea∣lous for God, then contumacious against him, and this rather by way of inquisition, then of peremptory resolution.

V. 23. hast not delivered] God though he promise deliver∣ance, leaveth a libertie to himselfe both for the time, and man∣ner

of performance, and must not be thought to deny it when he doth but deferre it.

hast not delivered] Heb. in delivering thou hast not delivered. That is▪ thou hast not at all delivered them.

CHAP. VI.

Vers. 1. THE LORD said] It may be by inward inspira∣tion, for here is no mention of any outward ap∣parition.

with a strong hand] My hand shall be so strong, and heavie upon him, that he shall not onely be content to dismisse you, as Exod. 3 20. but ready also, (with all his power) to expell you, rather then to keepe you captives any longer.

V. 3. by the Name of God Almightie] Heb. Elshaddai. By that name he manifested himselfe, first to Abraham, Gen. 17. 1. and afterwards to Isaac and Jacob.

but by my Name JEHOVAH] This name is derived from Haja, which signifieth, is or hath beene. The former name signifieth (but in part) the nature of God, especially his Al∣mighty power; but the name Jehovah importeth all his infinite perfections; especially first his being of himselfe, before the World was made, Isa. 44. 6. Secondly, his giving being to the creatures, Act. 17. 25. And thirdly, his making good his pro∣mises▪ by full, and answerable effects. The Jewes out of a su∣perstitious respect to that name, (where they meet with it) for∣beare to pronounce it, and used the name Adonai, in stead of it.

was I not knowne] It seemes to have beene known to Abra∣ham, Gen. 22. 14. to Isaac, chap. 26. 24. and to Jacob, chap. 27. 20. The first mention of it we find, is in Gen. 2. 4. when the Creation of the world was perfected, and not before: but though the Ancients (before Moses his time) knew him by his Name Jehovah, and according to all the importance of it fore-mentioned, yet was not God so fully known by that name unto them▪ (especially as it importeth performance of promise) as he was to their posteritie, in Moses his time, by the actuall and admirable accomplishment of his promise, in their deliverance from Egypt, and conduct to Canaan. Their Ancestors had but a dimme and darke apprehension of that, which they are promised to have in full view and experimen∣tally to know, in respect whereof, the precedent knowledge was but as the light of the starres, when the Sunne appeareth. See Gen. 22. 12. So that the words are not to be taken as a precise negation, but by way of comparison, as Matt. 9. 13.

V. 5. heard their groaning] See the second Annotation on Exod. 2. 23.

V. 6. great Judgements] That is, with plagues, as a just and judiciall revenge for their great contempts of me, and ty∣rannies over you.

V. 8. into the land concerning which] Gen. 28. 13.

I sware] Heb. lift up my hand. Gen. 14. 22. Ezek. 20. 15.

V. 9. hearkened not] The extremitie of their miserie made them first hopelesse, and then mindlesse of remedie, or redem∣ption from it; and altogether incredulous, (for a time) as thinking the tidings too good, to be true.

anguish of spirit] Heb. straitnesse, or shortnesse of spirit, which made them, both indisposed to beleeve, and to apply them∣selves, to the meanes of their deliverance: immoderate passi∣ons are a great prejudice, not onely to Gods truth, but to mans welfare.

V. 12. of uncircumcised lips] Circumcision was the seale of Gods Covenant with his people, and so an honourable badge; though on a dishonourable part: and it noted the cutting off of the corruption of nature, especially in naturall generation: but the circumcision of the lips, (which in a literall sense would be a great affliction, and deformitie,) in a figurative meaning importeth, that which is commendable, and free from fault: so were not Moses lips. See Annot. chap. 4. 10.

V. 14. These be the heads of] Moses maketh (here) a digres∣sion from his maine Story, to note the descent of the promises from Abraham, Isaac, and Jacob, to the present people; but especially to observe the line of Levi, of whom himself, the first Captaine of the people, and his brother Aaron the first high Priest, were descended; whose Priesthood was derived by suc∣cession to his posteritie; and this might be done the rather for an antidote against the fabulous reports of heathen Writers, (as of Justine, and Tacitus) who tell untruths of the Origi∣nall both of Moses, and of the people of the Jews: which (though they were many ages after) were apprehended as present, by the Spirit, which assisted Moses in the penning of this storie. For the like reason it is piously conceived that the Apostles made the decree against the eating of bloud, Act. 15. 29. to secure the credite of the Christians against the calum∣nie of the heathens, who charged them with bloudy banquets, as is evident by Justine Martyr in Dial. cum Tryph. Tert. Apo∣log. and others.

the sonnes of Reuben] Gen. 46. 9. 1 Chron. 5. 3. Reuben, Si∣meon, and Levi, may be especially mentioned, rather then the heads of the other Tribes, lest they should be thought, to be re∣jected by reason of Jacobs severe commination against them, Gen 49.

V. 15. and the sonnes of Simeon] 1 Chron. 4. 24.

V. 16. sonnes of Kohath] Numb. 26. 57. 1 Chron. 6. 1. and 23. 6.

V. 20. his fathers sister] Chap. 2. vers. 1. The Vulgar La∣tine renders the Originall word, by cousin germane, that is, the unkles daughter, but not rightly, for it is no where in Scri∣pture used in that sense. See Annot. Chap. 2. v. 1.

V. 21. Korah] Moses and he were brothers children, whose rebellion was punished, Num. 16. 1.

V. 23. Amina••ab] Who was a Prince of the Tribe of Ju∣dah, Num. 2. 3. & chap. 10. 14. Ruth 4. 19 22.

V. 23. Naashon] In the Israelites returne from Egypt, he is brought in as a Prince of the Tribe of Judah, Num. 1. 7. whose sister Aaron married, though himselfe of the Tribe of Levi: for the law of restraint of marriages (within the severall Tribes) was not yet made; and when it was, it seemes it did not so re∣straine the Levites, who had no distinct portion, as the other Tribes had; and it appeares that the Tribe of Judah, and of Levi matched often: because (as some conceive) Christ was typi∣fied in this Tribe, and so was to be a Priest, as well as a King: yet Christ was not to be a Priest according to the order of Aaron, but of Melchisedec: See Heb. 7. of the law of marriage within the Tribes, see Num. 36. In this genealogie the mo∣destie of Moses is manifest, since in the setting of it out, he honours his brother Aaron more then himselfe, naming him before himselfe, and bringing in himselfe as an accessarie, and assistant to him, vers. 26. though he were a sonne of the same Family, and his brother, both by the fathers and mothers sides, and in more honour and favour with God, then Araon was.

V. 26. that Aaron and Moses] Forementioned in the precedent story, and now Ambassadours to Pharaoh: so also vers. 27. but there it is Moses and Aaron: and indeed, Moses was Aarons superiour, Chap. 4. 16. yet he carrieth the matter of preemi∣nence with so much moderation, that sometimes he seemeth to be, if not subordinate, yet second to Aaron.

armies] For their Families or Tribes were so great, and so composed in order, that they might be compared to Armies set in array, 1 Sam. 4. 2. marching in Ranke, and File, in a Mi∣litarie manner.

V. 29. the LORD spake unto] So the Chapter began and Gods speech to Moses broken off, by this genealogie, he return∣eth to the story he had begun.

V. 30. before the LORD] That is, to the Lord, as present with him, and before his face.

V. 30. how shall Pharaoh] Moses reflecteth too much upon his owne infirmitie, and unfitnesse to be Gods messenger to Pharaoh, and thinketh too little upon that, which God said he would performe: else confidence on Gods word and power, would have bred more boldnesse, and courage in him, in his Ambassage unto Phara••h. It is good to take sufficient notice of our owne insufficiencie for any great service: yet so, as that we serve God (in what imployment soever) with beliefe of his promises, and obedience to his commands, and not to thinke so much on opposition to our proceedings, as on the predomi∣nance of his power, who must and will prevaile against all the might and contumacie of men.

CHAP. VII.

Vers. 1. A God to Pharaoh] The word is Elohim, which is ascribed sometimes to men in authoritie, as Chap. 22. 28. Here it is given to Moses as an Ambassadour from God, for God, and in his stead to command Pharaoh, (though a King) and to punish him (as a Rebell) if he will not obey the words of Moses speaking in Gods Name, and God by his divine power working (with miraculous opera∣tions) the confirmation of his message, and the conviction of Pharaohs contumacie, in such sort that it might plainly appeare, God was able to deliver his people, though the Tyrant opposed to the utmost of his power: and in this respect Moses was to be respected by Pharaoh, not as an ordinary messenger from man, but as one coming with extraordinary Authoritie and power from God: so that in Moses God would account himselfe o∣beyed, or contemned, as Luk. 10. 16.

shall be thy Prophet] Or shall speake for thee, before Pha∣raoh: thou shalt be a Prophet unto him, in revealing the secrets I impart unto thee, and he shall be a Prophet (to, or for thee) to Pharaoh, in speaking againe to Pharaoh, the Elders and peo∣ple what I have already, or shall hereafter declare unto thee: (for that is a prophecie. See 1 Cor. 14.) and though Moses were of a better spirit, Aaron was of better speech. See Chap. 4. vers. 10. 14.

V. 3. I will harden] Vers. 13. Chap. 14. 8. See Annot. in Exod. 4. 21.

V. 4. great judgements] So God had said before. Chap. 6. vers. 6. but he repeateth it againe, for further confirmation of Moses his faith, and the increase of his courage. See Annot. on Chap. 6. & 6.

V. 6. so did they] Exod. Chap. 12. 28. 50. it is said before, that they did as the Lord commanded them, and yet he saith, so did they: which may seeme a Pleonasme, or superfluitie of speech, without use, or need; but it is rather an emphaticall duplicati∣tion for care, to keep our selves closely to Gods commands.

V. 7. fourescore yeares old] Moses lived in affliction and ba∣nishment forty yeares, before he entered upon his office to de∣liver his oppressed Brethren all that while; and before Moses was borne, were the children of Israel afflicted by the King of Egypt, and his people: which may teach his servants in all ages, to waite upon God with faith and patience, because, though he forbeare their enemies for a time, he doth not forget his ser∣vants at all, nor will suffer the rod of the wicked alwaies to rest upon the lot of the righteous, Psal. 125. 3. And though Moses and Aaron were so old, yet as it was said of Moses, (albeit he lived to the age of an hundred and twenty yeares) his eye was not dimme, nor his naturall force abated, Deut. 34. vers. 7. so might it be with Aaron, though three yeares older at his death. Num. 33. 39. and so both of them by the abilities of their bodies, and minds, and the reverence and respect due to such a vener∣able age, they were the more fit to undertake a service, which required all qualifications of honour, and energie of power to make it effectuall. Besides, the noting of the ages of such eminent persons, maketh up the Chronologie or compu∣tation of time, whereby the accomplishment of the prophecie (Gen. 15. 13.) may be cleared.

V. 9. Take thy rod] The Rod which was turned into a ser∣pent, and returned into a Rod againe, Chap. 4. vers. 2, 3, 4. which is sometimes called Gods Rod, because he accompanied it with a miraculous power: sometimes Moses his rod, and sometimes Aarons, because they held it in their hands, when God wrought wonders with it. There was another rod called Aarons rod, Numb. 17. 3.

V. 10. a serpent] So Exod. 4. 3. where the word is Nahash, as Gen. 3. 1. but in this place the word is Tauvin, which is used for the whole, Gen. 1. 21. here it is translated Pragon, by learned Hebricians, so also Mal. 1. 3. and vers. 10. 22. Belike, the change before Pharaoh was not into an ordinary serpent, (called Na∣hash) but into some greater creature, as a Dragon, or Cro∣codile.

V. 11. Sorcerers] God permitted much to the power of the Devils Imposture, that Pharaohs heart might be the more hardened, and so at last Gods conquest over them and him, might be the more glorious: and here the sinceritie of Scri∣pture story is to be observed, which giveth the Devil his due, and utters the truth of his Agents prevailing force, as well as of his and their foile at the last: among these Inchanters, it seemeth, that the chiefe of these, were Jannes and Jambres, 2 Tim. 3. 8.

V. 12 they became serpents] The word here is the same which is verse 10. this change was either in appearance onely, (for nei∣ther the Devil, nor his Agents, can make any creature, or change their nature) or else, (by the helpe of the Devil) Ser∣pents or Dragons might be brought into the place of the Rods, and the Rods removed them also out of sight.

swallowed up] That is, the Serpent, or Dragon, into which Moses his Rod was turned, swallowed up the Serpents, into which their rods were turned, or for which, they were changed, by the inchantment, and art of the Devil, not making, but bringing true Serpents in their places.

V. 13. And he hardened] See Annot. on Chap. 4. vers. 21.

V. 15. the ri••ers brinke] To wit, the River Nilus.

V. 17. in mine hand] The words are Gods words, yet the Rod is in Moses hand; it is in Gods hand by vigorous influ∣ence, and in Moses hand by outward ministration: as ••he sword of Gideon, and the sword of the Lord, Judg. 7. 18. may be one and the same▪ Gideons in use, Gods in force, and the power of prevailing with it.

shall be turned into bloud] The Egyptians were bloud-thirsty men, bloudily minded against the Hebrews, and that they might have bloud enough, their waters are turned into bloud. Thus God requites the wicked in their kind, there was no need to turne the whole river into bloud, so farre as it runneth or reacheth: it was enough, that the streames running by Egypt, had the plague, which (when it passed the borders thereof) might be cleare as it was before.

V. 18. stinke] By the ill sent of the dead fish in it.

V. 19. all their pooles of water] We must not thinke that Moses went particularly to every poole, to stretch his Rod over it, but that having stretched his Rod towards the River, he afterwards did the like over some ponds or pooles, or gather∣ing of water, in the name of all of the like kind: or he might (stretching out the Rod) make mention, how farre the Curse should reach; and it is like, it was rather upon the fresh waters, that were potable, then upon the salt; other liquors seeme to be free from this plague, especially milke, for that is not pro∣perly comprehended under the name of water.

V. 21. and the fish died] Which was an evidence, that it was a true Miracle, and that Miracle a plague to them, by whom fish was used for necessarie diet, as Num. 11. 5. And to some it served, as to many no doubt it did, for dainties; and that plague upon fishes may confute the superstitious conceit of Pa∣pists concerning fishes, as if they were holier then other meats, because they came not under the curse, as other creatures, by the Floud.

throughout all the land] Of Egypt and of Goshen also, (it is like) so farre as it might afflict the Egyptians, and not the Israelites.

V. 22. the Magicians did so] Exod. 7. 12. & Chap. 8. 7. When all the waters were turned into bloud, how could they doe so? unlesse they first returned them from bloud to water againe: Answ. It might be in Goshen, or if that Province were free from this, as it was from the other plagues, Chap. 8. 22. & 9. 26. & 10. 23. it might be, that all the Rivers and Pooles were not turned into bloud, (at once) but that some of them being turn∣ed into bloud, the Magicians practised their Inchantments on others: or they might digge new Wells, vers. 24. which had no commerce with these blood waters; or (because this plague continued but seven dayes, verse 25.) the Magicians might play their p••ankes when these dayes were expired: and then might make their false appearances of bloud by their magicall Im∣postures.

V. 24. digged] But (it is like) they lost their labour, if it were within the compasse of seven dayes, after mentioned: for they were like to find (in stead of pure water) stinking bloud, which would rather ••orture their tast, then quench their thirst: this plague (it seemeth) was shuted to seven dayes con∣tinuance.

seven dayes] This plague is expressely said to continue seven dayes, and it may be that it was the whole time, but the Text doth not set downe the period of it.

CHAP. VIII.

Vers. 3. FRogs in thy bed chamber] Notwithstanding Moses and Aaron were harshly entertained upon their first message, Chap. 5. 4. and the tyrant were enraged, and the mi∣serable condition of the people aggravated, and Pharaoh by the enchantments of his Magicians more hardened then be∣fore: yet Moses and Aaron resolutely pursue their commission, and command from God, and presse into his presence, and per∣sist in their comminations: an evidence of their fidelitie and courage in God•• cause, and a worthy example for all Gods messengers to follow in the like case, See Jerem. 1. 17▪ 18, 19.

kneading troughs] Or, Dough. This plague appeareth to be more grievous then the former: for that was only upon waters, this every where; the former was but upon liquor, nor upon all neither, this upon all their victuals; that afflicted them, but when they were thirsty, this at all times; that being often out of sight might be sometimes out of minde, this was a continuall offence to many of their senses, to their eyes the number and figure of the frogs were a most horrid spectacle, to their eares their croaking was odious, and their crawling upon them, and among their meats most abominable: lastly, the bloody waters came not up to their chambers, beds, or mouthes, but these frogs with uncessant importunitie haunted them in every place, and invaded them on every side, on every part. Hence it was, that this plague humbled the tyrant so farre, as to desire to be prayed for, vers. 8. which the former did not.

V. 4. and the frogs shall come up both upon the] (Notwith∣standing all locks and bolts) the frogs cannot be kept out of the Kings bed-chamber, and for all his guard, they will come up upon his Royall person, and crawle upon his bosome, and croak in his eares when he is in bed: How despicable shall the digni∣tie even of Kings become, if the King of Kings be pleased to cast contempt upon them! See Psal. 83. 10. and how favoura∣ble is God unto man, by his ordinarie, providence, in making such creatures loth to come, where man hath to doe, who are so loathsome to him, that he cannot indure to be touched by them▪

V. 5. the Lord spake unto Moses] By secret inspiration, be∣cause it was in the presence of the King, and so not convenient to speake of him, and not to him, in his hearing.

V. 6. over the waters] That is, over against them, or to∣wards them, from Pharaohs Court, where it is like that Aaron was at that time.

covered the land] Goshen, where Gods people dwelt was ex∣cepted as from the plague of flies, vers. 22. unlesse the Egypti∣ans that were among them, were infested with them, which might be without annoyance to the Israelites.

V. 7. The Magicians did so] That is, they stretched out their hands over or towards the waters, and either by false appear∣ances, deceiving the sight, made seeming frogs, or the devill brought true frogs to the place, where the contestation was betwixt Moses and Aaron on the one side, and Pharaohs Ma∣gicians on the other: though it is like the devill brought but a few, in comparison of the number that were brought against them.

V. 8. intreat the Lord] Vers. 28. Chap. 9. 28. Chap. 12. 32. Psal. 78. 34. He that peremptorily refused to be intreated in the Lords name, to let the people goe, asking by way of proud contempt, who is the Lord? Exod. 5. 2. now feeling his hand lye heavy upon him, doth not disdaine to desire his mercy: Such power hath God Almightie over Kings, though they be mighty in power, and haughtie in spirit, that what they will not doe for love, or reverence, he can make them doe for feare. See Annot. on vers. 3.

V. 9. Glory over me] Or have this honour over me. For the meaning of the words see the next Annotation.

when shall I intreat for thee] That may be, I will give thee this honour to appoint, or prescribe a time when I shall pray and prevaile for thee: and if my prayer take not effect, doe thou glory over me, and say I am no better then one of thy Magici∣ans, who can rather bring a plague upon thee, then remove it.

V. 10. Tomorrow] Why not presently? the plague being so grievous, he might thinke, either that by that time they might be withdrawn some other way, and so they should not need to be beholding to God or Moses for that favour: or he might thinke, that though the frogs might come on a sudden, it was not so easie a matter to remove them again, and that therefore Moses must have some time to mediate with God for that mer∣cy, and to make it take a full effect.

V. 12. Moses cryed] Though he were sure of the miracle, vers. 10. he did not forbeare the meanes to obtaine it, viz. prayer unto God: which is so prevalent with God, that it is next to Almightie, in efficacie and power, See Chap. 32. 10.

V. 14. the land stank] The plague was not wholly removed at once, that it might be knowne to be (not a counterfeit, but) a true miracle, for their clearer conviction: and the frogges being gathered on heapes, that their stink might be offensive to the Egyptians, as their sinnes were to God; afterward it is like, they were partly cast into the River, and partly bu∣ried in graves, or pits, digged for them: though it be not so expressed in the Scripture.

V. 15. that there was a respite] This respite was but Gods Pause, for Pharaoh to make a good use of the precedent plague, and when Gods hand was taken off him (by withdraw∣ment of his Judgement) he should by repentance have made himselfe capable of mercy. But this is the manner of such as are doomed to destruction, to take more heart to goe on in sinne, when they should take most heed, that by sinning againe, they provoke not God to punish them againe.

V. 17. became lice] The word Cmni in the Hebrew is va∣riously rendred: some take it for gnats; (but they are rather comprehended in the plague of flies afterwards) some for fleas: but they were not like to be plague enough, because they were more movable, and lesse loathsome then other vermine: the most and best Interpreters render the word lice; yet it may be as they came in an extraordinary manner, so they were of an extraordinary kind; such haply as the like was neither be∣fore, nor since, as is noted of the locusts, Chap. 10. vers. 14. By such little creatures, armed with a power from God, the grea∣test Tyrants may be plagued, yea devoured, as were Herod by wormes, Act. 12. 23. and Galerius and Maximinus. Bu∣colz. Jud. Chron. on the yeare 311. pag. 188. and on 313. pag. 190. and by lice Pherecydes was devoured, A Elian. var. hist. l. 5. c. 18.

all the dust] That is, a great deale of it, as all Judea, Matth. 3. 5. for a great part of the people of Judea: or all the dust, that is, the dust all over the land, no place being free.

V. 18. the Magicians did so] That is, stretched out their hands with rods, as Aaron did vers. 17. and shewed their in∣deavour to doe the like, though in vaine.

but they could not] God confounding their wisdome and power in a thing most vile, whereby yet he honoured him∣selfe; since hence it appeareth, that there is nothing so small, that his power and providence descendeth not unto, nor where∣in he cannot foile both the power and imposture of men and devils, who could neither make lice indeed, not make a shew of them.

so there were lice] In the Hebrew there is an Enallage of number, the Verbe being of the singular Number, and the Noune of the plurall, as Gen. 1. 14.

V. 19. This is the finger of God] (Luk. 11. 20.) They might have seen and acknowledged the whole hand of God before; now they confesse a finger of it, in this plague which they yeild to be done by Gods Power, and not by Sorcerie; which they should have acknowledged of the rest of the miracles: but their master the devill taught them, both to counterfeit Truth, and to conceale it; yea (and which is more) to persevere in re∣sistance of it.

V. 20. for he cometh forth to the water] What ever were the occasion of Pharaohs going to the water in the morning, whe∣ther for a pleasant prospect, or out of a superstitious respect to the River Nilus, it is uncertaine: but sure it was the fittest place for Moses (now no Courtier, as before he had been) to meete with him, and early in the morning, he was most like to make use of what he said unto him.

V. 21. swarmes of flies] Or, a mixture of noysome beasts. The word (in the Hebrew) which some read Harob, some Har••c: (by reason of the similitude of the Hebrew letters Beth, and Caph) is by learned Hebricians translated by the word mixtian, or a mixed swarme, which (according to the sense, rather then the literall construction of the words) is in some Translations exprest by [all kinds of flies] and it is certaine, they were not of one sort, Psal. 78. 45. but a compounded plague, consisting of many kinds of the lesser sort of flying creatures, as of ordinary flies, guats, bees, and hornets, which by the importunitie of their pressing upon them) might give them no rest, and some of them (with their stings) might wound and kill them, as Psal. 78. 45. and as Josephus noteth, Antiq. lib 2. c. 5.

V. 23. A division] Heb. a redemption. That is, a division, for redemption, or deliverance of his owne people, from partici∣pation of the plagues, heaped on the Egyptians: wherein God giveth cleare evidence of his Justice on the one sort, and his Mercy on the other, so that here we have a type of the finall separation of the Elect, and Reprobate; and of the salvation of the one, and the damnation of the other.

to morrow] It makes for more assurance of the miracle, be∣cause they that heare the Prophecie of it, (for so short a time) are like to see the failing, or performance of it thereafter, as in event it falleth out.

V. 24. And there came] We read not of this plague, that any use was made of the Rod to bring it; and it is like it was not used, that it might appeare, the power of these plagues was not in the Rod, but in the hand of God.

corrupted] Or, destroyed.

V. 25. in the land] (To wit) the land of Egypt, where hitherto, it seemes, they were restrained, at least from publique worship.

V. 26. the abomination of the Egyptians] Moses refusing the motion of Pharaoh for performance of the sacrifice in Egypt, maketh his deniall (by a Dilemma) thus: If we sacrifice here, we must sacrifice either after the manner of the Egyptians, or of the Israelites: If after their manner, that would be an abo∣mination to the Lord our God: If after our owne manner, that will be an abomination unto them, and they will stone us, for they will not indure to see us kill those creatures, (as by sa∣crifice we must) which themselves adore as Deities: among whom, the principall was an Oxe (with a white marke on his side) called Apis, whereof see Plin. Nat. hist. l. 8. c. 46. See also the Annotat. on Chap. 43. vers. 32. & on Chap. 46. vers. 34.

V. 27. As he hath commanded us] Chap. 3. 18.

V. 29. deceitfully any more] Hitherto he had played the hypo∣crite, whose manner is, (in distresse) to speake faire, and pre∣tend humilitie, but no sooner is the plague taken off, but hy∣pocrites returne to their wickednesse againe. See Psal. 78. 34. 36, 37.

V. 32. hardened his heart] Zach. 7. 11, 12. See the An∣notat. on Chap. 4. vers. 21.

CHAP. IX.

Vers. 1. GOe unto Pharaoh] He saith not here, (as Chap. 8. vers. 20.) goe to Pharaoh going forth to the water, and stand before him in his way thither; but goe to Pharaoh where he is, though at his Court, where he keepeth greatest state, and maketh ostentation of greatest pride, and where he hath his parasites about him, to puffe him up in scorn and contempt, and to incense him to indignation against Gods Messengers and people, there Gods Ambassadours must be bold to tell God Message to the greatest Tyrant; yea though they should be served with a prohibition for such a place, as A∣mos 7. 13.

V. 3. in the field] This was an open plague without doores, and principally upon the cattel, and those onely that were not in some house: and if men were out of doores, it is like they were partakers of the same plague with the beasts of the field, as is threatned of the plague of haile, vers. 19.

oxen and sheepe] By Oxen is meant also Kine and Bulls: such cattell the Egyptians had, though not for food of their flesh, yet for nourishment by their milke, for cloathing with their wooll of sheepe; and some, as Oxen and Horses, they made use of for their worke: and of all kinds they made commoditie by tra∣fique with other Nations, though with divers of them they committed brutish Idolatrie.

a grievous murraine] The word here translated murraine, is Chap 5. vers. 3. tearmed pestilence, and it is one and the same disease, though when it is applied to cattel, it be usually rendred by murraine; when to men, as Chap. 5. vers. 3. it is commonly called the pestilence.

V. 5. to morrow] See the Annot. on Chap. 8. vers. 23.

V. 6. all the cattell] The greatest part of sorts of cattell: for some were reserved for another plague, and some preserved from it, by a favourable premonition, for their removall from the danger, vers. 19. 25.

V. 7. Pharaoh sent] Into the land of Goshen, to see whe∣ther Gods people there, had a priviledge from this plague, which the Egyptians had not; he did not send upon the former plagues: for in some of them the wayes were scarce passable, or with much danger, as we see, vers. 3. & 19. and when they were more safe, it may be, the triall came not into his thought: and he might send now the rather, to make up the losse of the Egyptian cattell, out of the Heards of the Israelites.

V. 8. let Moses] Though Aaron tooke up his handfull of ashes, as well as Moses, yet Moses must sprinkle both, that the power of these operations might not be ascribed to the hand of Aaron, (which held the miraculous Rod) or if they both sprink∣led the ashes, Moses might the rather be named, as Gods chief Minister, for the wonderfull deliverance of his people.

V. 9. blaines] Hitherto (for all their plagues) they might sleepe in a whole skinne, although so many, so great plagues, might have kept them both waking, and weeping: but now the sinne of their soules brake out in the sores of their bodies, and on the beasts for their sakes, where the mischiefe is not more miraculous, then the meanes used to produce it, v. 8. which was by casting ashes of the Furnace up toward Heaven; by these was sent up a complaint to God, against the oppression of the Israelites, in the furnace of the Brick-kills (See Deut. 4. 20.) which came downe with a vengeance upon man and beast. The Originall word not used elsewhere in the Scripture, signi∣fieth scalding, or boyling blaines, or blisters: though the ashes cast up were not hot, but such as Moses and Aaron might hold in their hands.

V. 11. upon the Magicians] Though they were convinced, and confessed themselves overcome by God, in the plague of Lice, Chap. 8. vers. 19. yet they still persisted to oppose the Power of God, and the Ministery of Moses; and therefore they were worthily plagued with boyles, for the corruption and contumacie of their minds against the Almighty. So God get∣teth him honour of them to their shame, being so branded, as that both their impietie and impotencie, (though they tooke much upon them) was most apparent.

V. 12. as the Lord commanded] Chap. 4. 21.

V. 14. all my plagues upon thy heart] Though my hand hath beene heavie upon thee already, I have plagued thee but spa∣ringly to that I will doe, for I have in store for thee more and worse then yet thou hast felt; and I will make thy heart sick in smiting thee, Mich. 6. 13. and thine owne conscience shall con∣domne thee of ungratitude and malice.

V. 15. Pestilence] By this is not meant that known deadly contagion, commonly so called: but any, or all the plagues which are after mentioned, and were inflicted; and especially it may be meant of the slaying of the first borne, as the cutting off may be meant of his, and his peoples drowning in the Sea.

V. 16. for this cause] So also, Rom. 9. 17.

have I raised thee up] Heb. made thee to stand. That is, I have made thee a man, preferred thee to be a King, supported thee by my Power, sustained thee by my beneficence, permitted thy pride, indured thy contempt, that the world may see my ju∣stice, my punishment of thee, and my power in my conquest over thee, Chap. 14. 17. Psal. 76. 10. Pro. 16. 14.

my Name may be declared] That is, that my contestation a∣gainst thy contumacie, may be knowne, and spoken of to the praise of my patience toward thee, and of my miraculous ope∣rations upon thee and thine.

V. 19. gather thy cattell] See Annot. in vers. 6. A Judge∣ment tempering together severity and mercy.

V. 21. regarded not] Heb. set not his heart unto.

V. 23. stretched out his rod] With how much case, and in how short a time doth God great wonders?

V. 24. and fire mingled] Psal. 78. 47. 48. Haile and Fire are contrary: yet both concurre in Gods quarrell to plague his enemics.

none like] This confuteth the observation of some, who say, there is never any Haile, or Raine in Egypt. The truth is, it is more rare there, then in other lands; but not so, that the ob∣servation should be peremptorily and universally negative; yet it might well be said, there was none like it: for first, none so generall over a whole land at once: Secondly, none so temper∣ed with fire, vers. 23. & Psal. 105. vers. 32. Thirdly, none so punctually prophetied, and accordingly accomplished, vers. 18. Fourthly, none so destructive to man and beast, and trees, vers. 25. and Psal. 78. vers. 26. 47, 48. & 105. vers. 33.

V. 26. Goshen no haile] That may be meant of that part which appertained to the Israelites: for the Egyptians that were among them, unlesse they were better then their Countrey∣men elsewhere, were no more favoured then they.

V. 27. I have sinned] Exod. 10. 16. The wicked sometimes confesse their sinnes to Gods glory, in their acknowledgement of his justice: but they doe not truly repent, and reforme, that they may be received to mercy.

V. 28. it is enough] That is, I will not put God to bring any more plagues upon me; those I have already seene and felt, shall suffice for your dismission, I will now let you goe, and ye shall stay no longer.

mightic thunderings] Heb. voices of God. Psal. 29. vers. 3, 4, 5. God presents miracles to his eares, as well as to his eyes: yet (neither way) will his obdurate heart be softened.

V. 29. the earth is the Lords] Psal. 24. 1. All the Inhabitants of the earth (Kings not excepted) must acknowledge God for their Land-Lord, and (under that title) they owe him suite and service.

V. 30. I know that] Moses though he knew (by experience of their stubbornnes, and by revelation from God) that Pharaoh, and his people would still be stubborne, yet he goeth on to worke wonders, both in bringing plagues upon the wicked, and praying God to remove them: since God is glorified by both, though they were reformed by neither.

V. 31. and the barlie were smitten] As Egypt differed from other Countreyes, being watered not with raine, but with the river Nilus: so it is like there was a difference of the husban∣drie of that Land, in sowing the Barlie with the Wheat, which is not the manner of other Countries.

V. 32. not growne up] Heb. bidden, or darke.

V. 35. was hardened] 2 Chron 28. 22. & 36. 13.

by Moses] Heb. by the hand of Moses.

CHAP. X.

Vers. 1. FOr I have hardened] Vers. 20. 27. & Chap. 4. 21. & 11. 10. Deut. 2. 30. The wicked must be ad∣monished, though there be no hope they will be amended, Isa. 6. 9, 10. Ezek. 2. vers. 3, 4, 5. For if they turne not, God will whet his sword, Psal. 7. 12. and be glorified in his justice upon them, who made no account of his mercy.

V. 2. eares of thy sonne] Chap. 13. 8. The miracles were so great that they should be spoken of for ever: where also we see the dutie of parents towards their children, which is to teach, and instruct them in the Word and Workes of the Lord, Deut. 6. vers. 6, 7. Psal. 71. vers. 15. 18. Joel 1. 3. Ephes. 6. 4.

V. 3. humble thy selfe] The end of affliction is to humble our selves, with true repentance, under the hand of God: and so it is a mercy to be afflicted, but if it doe not take effect, it is sometimes withdrawne in judgement, as Isa. 1. 5. and so it was in Pharaoh and his peoples case, from whom one plague was removed, that another might succeed it.

V. 4. locusts] The Hebrew word Arbe signifieth both a Lo∣cust, and a multitude of Locusts: for the word Haba, whence it is derived, signifieth to be many, and their multitude is sig∣nificantly set downe in the next verse.

V. 5. the face] Heb. the eye. Not able to see the earth, (in many places) they shall swarm, in such numbers, that they shall cover the ground from mans sight, though they most a∣bound where most abundance of greene fruit, or food is to be devoured, See Plin. lib. 11. c. 29.

and they shall eate] Devouring vermine are Gods scourge on man, for mans contumacie and contempt of God and his Word, Joel 1. 4.

the residue] From the plague of Haile, the Wheat and the Rye were preserved, because they were not then growne up, Chap. 9. vers. 32. Heb. They were hidden or darke, out of sight, and out of hurt: whereby it appeares there was an inter∣mission betwixt this and the precedent plague, whereby the contumacie of Pharaoh was increased, and occasion given for more miracles.

every tree] That is, the fruit of every tree, though these being such as were never seen before, vers. 6. they might be such, as might eate into the wood, as well as devoured the fruite: for that is reported of some Locusts, Plin. Nat. Hist. lib. 11. c. 29. and these were worse, not onely then any that were before, but then any that come after, vers. 14.

V. 6. neither thy fathers fathers have seene] That is, they have not seene such for number, nor any in effect so hurtfull as these: but they and their fathers had seene Locusts before, for Egypt had her part of such kind of creatures, as well as other Coun∣tries, and more then some others.

V. 7. a snare unto us] Or an offence, as some read: or an occasion of all these evils: so are the godly charged, as Elias by Ahab: the sinne and the blame should goe together; but the wicked procure judgement on themselves, and impute their

plagues to the godly, who would reclaime them, and secure them, Chap. 23. 33. Josh. 23. 13. 1 Sam. 18. 21.

V. 8. who are they] Heb. who and who, &c.

V. 9. with our young] Young and old (being comprehended in the Covenant) were to have their parts, both in the deli∣verance from servitude, and in the service of their deliverer.

our flocks and our berds] Both for sacrifice to God, and suste∣nance for our selves.

V. 10. Let the LORD be so with] The words of Pharaoh savour of much distemper, and little sense: the passion of an∣ger is said to be a short furie: he was long angry, and so did (a great while) like a furious mad-man: and as he did so, so he sometimes spake, he knew not what: and what he meant in this speech is hard to say: it may be he wished that God had no more good will to them, then himselfe had, that as he was unwilling to let them goe, so God would be unwilling to goe with them: or it may be, he might (by way of derision) taunt them for their trust in God, for their deliverance, as if he would doe no more for them, then himselfe would doe: and he would not let them goe with their little ones (but with their men onely at the most, vers. 11.) and therefore that God either would not or could not, worke their full deliverance out of his hands. This was either his hope, or the desire of his heart.

for evill is before you] That is, though you make a pretence of sacrifice, you have some evill plot, or purpose to effect; or some evill is before you to way-lay you, and light upon you: at least he thought they meant wholly to quit themselves from his ser∣vice, as Chap. 1. 10. and therefore he would have kept their little ones as pledges for their returne: and he threatens them, if they persist in such a purpose, to prevent the performance of it, by some surprisall of their persons.

V. 11. Not so] That is, as you demand, for the departure of so many.

V. 13. over the land] Neither his Rod, nor his Armie could reach over all the Land: the meaning is, (as at other times) that he stretched his Rod over some part, in the name of the whole.

the East wind brought the Locusts] Gen. 8. 1. Num. 11. 31. Psal. 78. 46. & 105. 34, 35.

V. 14. neither after them shall] This Moses speaketh by the Spirit of prophecie, which as it shewed him a long retrospect to the beginning of the world, so did it shew him a prospect as long forward to future times. See the like prediction, Chap. 11. Vers. 6.

V. 15. covered] See Annot. on vers. 5.

darkened] Either by such covering of the earth, as hath been spoken of, Annot. on vers. 5. Or by flying so many together, as (like a cloud) doe darken the Ayre: so it was with swarmes of Locusts in Poland and Silesia, Anno 1575. which for a mile and an halfe obscured the light of the Sunne, Anno 1475. Bucolz Chron. p. 425. The like happened also, Anno 1542. p. 546. Ibid.

did eate] Psal. 78. 46. & 105. 34, 35.

V. 16. I have sinned] Chap. 9. 27. 1 Sam. 26. 21.

and against you] (1 Sam. 15. 24. Num. 21. 7.) Against you all, whom I have oppressed with grievous servitude; and against you Moses and Aaron in particular, whose persons and mirac••∣lous operations, and just requests I have hitherto contemned.

V. 17. forgive,—my sinne onely this once] He taketh no∣tice of his sinne as the cause of his punishment, and desires the removall of the cause, onely that he may be free from the ef∣fect: and he stints his petition to this sinne onely, either out of some hopefull opinion he had of himselfe that he should no more provoke God to plague him as he had done; or he seem∣eth modest in his request, that he might more easily obtaine it, thereby as it were, threatning himselfe, that if he transgressed so againe, he would desire to be pardoned no more.

intreat] 1 King. 13. 6. Act. 8. 24. Rom. 15. 30.

this death onely] That is, this deadly plague, 2 Cor. 11. 23. for being such Locusts, as the like never were before, nor should be afterward, they might be a deadly annnoyance unto them, as wel as devourers of the fruit of the earth; and so that may well be true, which is said (in the booke of Wisdome, c. 16. v. 19.) for them the bitings of the grashoppers and flies killed, neither was there found any remedy for their life: indeed it was easie for God, to make them as perniclous to the persons of men, as to the fruits of the earth; and the devouring of them onely might be called a death, because it was like to produce a famine, and famine is (many times) followed with the pestilence, both which are deadly plagues.

V. 18. And intreated the Lord] The charitie of the godly must exceed the maliguitie of the wicked, and they pray for them, though they deserve rather cursings, then blessings, Matth. 5. 44.

V. 19. westwind] Heb. a wind of the Sea. Because the Mediterraneum sea is Westward, in respect of Canaan, and of Egypt: hence it is, that the Hebrews signifie the West by the Sea.

cast them] Hebr. fastned.

Red sea] Acts 7. 36. Hebr. 11. 29. In the Heb. it is the sea of Bulrushes: the Greek and Latine usually render it the Red sea, so called as some think, because the water is red. Adrich. Delph. Theat. pag. 123. Some, because it seemeth red, by rea∣son of the red sand, or gravell; so the Geneva: or from a red mountains neere unto it: but it is rather thought, (by the most Judicious) that it is so called from a King who had his Domi∣nion neere unto it, whose name was Erythras, (Erythros in Greeke signifying red) which may be Edom, that is Esau, the red sonne of Isaac: See 2. Annot. in Gen. c. 25. v. 30. and Fulleri Miscellan. lib. 4. cap. 20. & Sixt. Amam. Antibuc. dissertat. de Nom. Jehovah, p. 531.

V. 21. even darknesse that may he felt] The words are figu∣rative, importing extraordinary black darknesse, as rivers of teares, Psal. 119. v. 136. extraordinary sorrow: yet God might so thicken the aire, that they might take notice of it, not onely by the eye, but by the hand, when they could rather feele, then see what was next unto them: so that (for three dayes space) they stirred not from their places: This darknesse might be cau∣sed by a withdrawment of the light of the celestiall bodies, or by drawing a thicke curtaine of very blacke clouds betwixt mens eyes and them; or by thicke foggy vapours, which were so grosse that (like tangible bodies) they might in a manner be felt: such hyperbolicall expressions are usuall not only in humane authors, but also in the holy Scriptures. See Deut. 1. 28.

V. 23. neither rose any] They were not only (for three dayes space) deprived of the naturall lights & lampes of heaven, but of artificiall also, the vapours might be so thicke and moyst as to put out their candles and any other light that was kindled by them: so they were as blind men, that could not see at all, and as lame men, that could not move from their places; and so they sate still, as under the arrest of this darknesse, because they could not see what to doe, whither to goe.

Israel had light] Esa. 60. 2. Whereby they had opportuni∣tie to have stolne away; these three dayes of darknesse to the Egyptians and of light to the Israelites, would have served for their three dayes Journey, in the wildernesse, Chap. 3. 18. & 5. 3. & 8. 27. in which time they might have removed themselves and their goods: but God had yet more mira∣cles to worke for his owne glory and their saferie, and he would not have them goe out like fugitives at all, but rather to march out of Egypt as by way of honourable and triumphant victory over their enemies.

V. 24. and your herds be stayed] As a pawne of their re∣turn, and a forfeiture if they returned not.

Pharaoh called] After the three dayes darknesse was expired, and light returned.

only let your flocks] As a gage or pawne of their returne, or as a recompence and supply for the losses of their cattell by the plagues of haile and murrain. Chap. 9. v. 6. 25.

V. 25. Thou must give us also] Thou must not only give us leave to goe, but permit us to have our cattell also, that we may have wherewith to sacrifice to God.

V. 26. Not an hoofe be left] The Ministers of God ought not to yeeld one jot to the wicked (as touching their charge) though they would not have him obeyed at all; his word and will must be performed to a tittle.

with what] That is, with what beasts, or how many in par∣ticular the laws of sacrifices were punctually set down after their deliverance out of Egypt: yet from Cain and Abels ob∣lations, Gen. 4. the continuall practise of the Patriarchs, and the distinction of beasts, cleane and uncleane, was some dire∣ction for this dutie.

V. 28. thou shalt die] Though before he confessed Moses just, yet (against his own conscience) he threatneth to put him to death: an impudent stubbornnesse, after so many miracu∣lous terrors, by the ministery of Moses, that he should threaten him with death, whose prayers he had so often begged for his deliverance: all wickednesse is folly, but such as this, is no lesse then madnesse, and a wonder of the devils working by divine permission: yet did not discourage Moses from his dutie, Heb. 11. 27.

V. 29. thou hast spoken well] He approveth not Pharaohs speech in Pharaohs sense, but rather taunts him, turning his words to another intent then he thought of, whereof see v. 29.

thy face no more] These words are set down here, (by Anti∣cipation) for they were not spoken untill after Moses his last message, Chap. 11. v. 4. 8. Or else they may be a prophesie of Pharaohs perdition in the sea, that (after their parting) he should be drowned, no more to be seen by him or any else.

CHAP. XI.

Vers. 1. THe Lord said] This was spoken to Moses by in∣spiration, (before he departed from the presence of Pharoah) having denounced the death of the first-born, after

which time (as he said, Chap. 10. v. last) he made his appear∣ance no more before him.

thrust you out] He shall send you away without any condi∣tion, with hast and violence, as afraid to keepe you captives any longer: and without all hope to overcome the power, which hath so miraculously managed your cause against him.

V. 2. borrow] See Annot. on Chap. 2. v. 22.

neighbour] Though at first the Israclites (planted in Goshen) had not much to do with the Egyptians, from whom they were (for the most part) separated in their manners and in their ha∣bitations, (for which a part of the Province of Goshen was sufficient) yet afterwards they multiplyed so much, that they spread all over that Countrey: and besides had many mixed habitations in other parts of Egypt, whence it was, that their doores were distinguished by the sprinkling of blood, as in the next Chapter.

jewels of silver] Chap. 3. 22. & Chap. 12. 35.

V. 3. favour] Psal. 106. 46. Exod. 12. 36. Act. 2. 47. Exod. 3. 21.

very great] 2 Sam. 7. 9. Esth. 9. 4. That is, much honored, much feared, in regard of the manifold miracles wrought by his mini∣stery, both in bringing punishments upon, and withdrawing punishments from the people of Egypt: whereby he might be the more like to obtaine jewels, or whatsoever else he should aske of the Egyptians for himselfe or the people.

V. 4. about midnight] To wit of the night, which followed the fourteenth day of the moneth Nisan, in the morning of that fourteenth day, Moses gave out the commination of the first born, before he finally departed from the presence of Pharaoh, v. 8. at the evening of that fourteenth day the Passeover was first celebrated, and the night after that evening, was the staughter of the first born.

V. 5. from the first born] Exod. 4. 23. & 12. 29.

that is behind the mill] Judg. 16. 21. Esa. 47. 2. Matth. 24. 41. Heb. behind two mills, or after two milstones. The meanest ser∣vants (many times) were put to grind at the mill: wherefore mils were often in prison houses, where prisoners and captives were kept in worke, to turne the mill, which was sometimes so made, that they that wrought were placed on the backe part thereof, betwixt the mill it self and the wall of the roome, wherein it was placed: so they were behind the mill, and some∣times they drave it before them, thrusting and turning it about with the maine strength of their bodies, which though it went round, yet still they came behind it, since they forced it about, by driving it before them, rather then by drawing it after them.

V. 6. great cry] Chap. 12. 30.

V. 7. a dog move his tongue] Josh. 10. 21. Job 5. 23. Hosea 2. 18. A proverbiall speech, signifying that their condition shall be very quiet, without any disturbance of man or beast: where∣as the Egyptians were in tumults, and made out-cryes for their losses of their first born.

V. 8. shall come down] Moses had hitherto been a suiter at Pharaohs Court for the freedome of the Hebrews, but after a while the condition of the King and kingdome shall be so farre changed, that Pharaoh shall (by his servants) sollicite them to be gone, Chap. 11. v. 1. and the Egyptians shall be faine to buy their libertie, with great liberalitie giving them their most precious things at their departure.

in great anger] Though Moses were a man of a very meeke and patient spirit, (Numb. 12. 3.) yet in the cause of God, see∣ing Pharaoh so rebellious against him, so outragious against his people, so false in his promises to both, his zeale raised his in∣dignation to a great height of derestation of him, and his do∣ing. So also Exod. 32. 19. Numb. 16. 15. Thus may we be an∣gry without sinne, and (in such a cause) we cannot without sinne forbeare anger.

V. 9. that my wonders] God hardeneth the hearts of the that his glory thereby might be the more set forth, Rom. 9. 17.

V. 10. not let] No words, though after so many wonder∣full deeds, would worke upon this stubborn tyrant, to let Gods people goe: God permitting him to the course of his corrupt nature, and the misguidance of the devill, and knowing out of the evill of both, to set forth his own glory, in bringing forth his people with a mightie hand.

CHAP. XII.

Vers. 1. ANd the Lord spake] That which here followeth, (touching the institution of the Passeover, and sprinkling of the bloud of the Paschall Lambe) was spoken by God to Moses, and by Moses to the people, before the slaugh∣ter of the first-borne; (as is plaine by the 12. 22. & 23. verses of this Chapter) but it is here placed after it, that the plagues (which passed upon them before their departure) being brought in together, the departure it selfe, and the ensuing passages might proceed in their order.

V. 2. This moneth] Called in the Hebrew, Abib, Exod. 13. 4. in the Chaldee Tongue Nisan, Esth. 3. 7. containing usu∣ally, part of March, and part of Aprill. See Annotation on Gen. Chap. 7. 11.

first moneth] That is, the first according to the order ob∣served in Ecclesiasticall matters, as for politicall affaires they reckoned from September (called by the Chaldeans Tisri) be∣cause (as it is thought) the World began with that moneth: and it is thought to begin with it, for that there were ripe fruits at that time: though many of the Ancients conceive it began with the Spring: and according to this latter computation, was the Jubile reckoned, Levit. 23. 8, 9, 10. because of the Secular accompt of contracts, and releases then to be determined; this yeare called the Civill yeare, ended at the Feast of the in∣gathering of fruits, which was after their harvest, whereof see Exod. 23. 16.

according to the house] Thereafter as the fathers of the house∣hold had great or small families.

In the tenth day] The Lambe must be severed on the tenth day, (on which day the Israelites made their entrance upon the borders of Canaan, Josh. 4. 19.) from the flocks, and sacrificed the fourteenth day, vers. 6. this was for more serious and sa∣cred preparation for the Sacrament; and to signifie our Saviour Christ, as separate from sinners, Heb. 7. 26. Some thinke this was peculiar to the first Passeover, and that it was therefore pe∣culiar, because the Lambe might be in readinesse, and not to seeke when he was to be sacrificed, for which they would have little leasure, neere their departure: but that reason seemes not sufficient to appropriate this preparation to the first Passe∣over: because, first, this separation was typicall, as hath beene noted out of Heb. 7. 26. Secondly, if it were occasionall, so was the unleavened bread, vers. 34. yet it was established by a perpetuall Ordinance, and that upon an heavie penaltie, vers. 17, 18, 19.

a lambe] Or kid. (The Hebrew word Seh, signifieth either of them:) (for such as had no meanes to bring a Lambe, a Kid was allowed, using the same Rites) By the Lambe or Kid, was signified Christ, Joh. 1. 29. who was innocent and harmelesse like a Lambe, Heb. 7. 26. and because the Lambe of the Passe∣over was a figure of Christ, he is by a figurative speech called Our Passeover, 1 Cor. 5. 7.

for an house] If the house or familie were sufficient for the eating of a Lambe, he who was the chiefe man in the family, (if an Hebrew) was to kill it, and if they were too few, or one∣ly women in the house, they were to joyne themselves to those, who were more, and better fitted for such a service.

V. 4. of the soules] See Annot. on Gen. 12. 5.

according to his eating] He shall take so many as are suffi∣cient to eate the Lambe: which Josephus reckoneth to the number of tenue men, besides women, and children: (Josephus of the warres of the Jewes, lib. 7. cap. 17.) But if a man had a great familie (as Abraham had three hundred and eighteene trained servants that did beare Armes, Gen. 14. 14.) one Lambe would be too little: and therefore as when the company was too few, more persons were to be added, that they might be enow for the Lambe: so if one Lambe were not enough, more must be added, that there may be Lambes enow for the company.

V. 5. without blemish] Some read without spot: but that is ambiguous, for thereby may be meant, either a spot of another colour, which may be an ornament, as in the Lambes of Jacob, Gen. 30. 35. or a marke of deformitie, or defect; the former is not forbidden in the Lambe or Kid to be sacrificed, but the latter: This Lambe or Kid, was a Type of Christ, who was without spot or blemish of sinne, so Saint Peter sets him forth, 1 Pet. 1. 19.

a male] The word Seh in Hebrew, signifieth a Lambe or Kid, whether male or female, for it is of the Common gender, and is taken (in the generall) for the lesser sort of cattell: and it may signifie a young kid as well as a lambe, as Deu. 14. 4. but though the law leave it to the choice of either, use and custome made it most frequent, to furnish the Paschall supper, rather with a lambe then with a kid, and accordingly did our Saviour celebrate the Passeover. The lambe is taken of the stronger sex, and more worthy gender, because Christ (signified by it) was to be of a masculine vigour, as well as of a lambe-like meek∣nesse.

of the first yeare] Heb. sonne of a yeare. That is, not above a yeare old, though it might be offered younger, at any time, when it was eight dayes old. Levit. 22. 27.

V. 6. whole assembly] That is, every assembly, in every fa∣mily, or the master of the house for the family shall kill it, and with the family eat it: and this it is like, was the manner, not only of the first Passeover, but of the rest: because it was a service not of the sanctuary, but of private families, where the master of it was (to the present purpose) a Priest, as before the Leviticall Priesthood was ordained, which served for pub∣lique ministrations, not for the service of private families in this way: and though in the second of Chron. 30. 15. it seemes

the Priests were to kill the Passeover, (i. the Paschall Lambe the most proper service of the Passeover) that is to be under∣stood rather of the Bullock sacrificed at this feast, 2 Chron. 35. 7. then of the Paschall Lambe in private families: and this Bullock was rather a part of the solemnitie of the feast of un∣leavened bread, which lasted seven dayes together, then pre∣cisely of the Paschall Supper, which was made only with a Lamb, by the first both institution and observation also, where the chief of the family was to doe that, which the Priest did in the pub∣lique observance of the sanctuary, vers. 21.

in the evening] Heb. betwixt the two evenings. In our Savi∣ours time (and before) the day was divided into twelve houres, Joh. 11. 9. but a long time before that, the Jews made speciall choice of three times for the practise of devotion, Psal. 55. 17. Morning, Noone, and Evening, each of which had its measure: the morning was all that part of the day from Sun-rising to noone: the noone was the middle part of the day, taking up a∣bout two houres, before the Sunne ascended to the Meridian point, that is, before twelve of the clocke, and two houres after: and the evening was from the beginning of the declining of the Sunne to its setting: before this setting of the Sunne, (and so long before as it might serve for doing what belonged to the sacrifice by day light) was the Lambe killed, and the time that followed till night, was a second part of the evening, called a second evening, and so as betwixt two evenings, was the Passeover or Paschall Lambe slaine. Some make a fourefold division of the day artificiall, from Sunne to Sunne, the first from Sun-rising to nine of the clock in the fore-noone, as Acts 2. 15. by many is expounded: the second from nine to twelve containing three houres more: the third from twelve to three, which made up the ninth houre: and the fourth from that to Sunne setting, which consisting of three houres more made the twelfth houre: so the day betwixt Sun-rising and Sun-setting is sometimes divided into twelve parts, Joh. 11. 9. sometimes into three, sometimes into foure, and according to this last di∣vision there may be two evenings, that is, two parts of the af∣ternoone, or evening, as well as two mornings, that is, two parts of the morning or forenoone, and in that part of the day (which consisted of the third division) ended at three of the clock, and which was called an evening (because all that time the Sunne was declining towards his setting) and at the end of it, and towards the beginning of the other last part of the day, (which was reckoned for the second evening, and which was as a Participle of both evenings, or a borderer betwixt both) was this Lambe to be killed: and as the type, so was the antitype our Saviour sacrificed upon the crosse about the same time, Matth. 27. 46. 50.

V. 7. strike it on the two side posts] This is also thought by divers learned Commentators, to be peculiar to the first Passe∣over, and upon better ground then the former generally ac∣knowledged: and this was done for distinction of the dwel∣lings of the Hebrews from the Egyptians: not for instruction or direction to the Angel, who knew how to distinguish their houses in the darkest might, without any sign at all, but to direct the faith of the Israelites to the death of their great Redeemer, and their deliverance from a greater Tyranny then that of Pha∣raoh, by his blood, and withall to leave a Memorandum to the surviving Egyptians of this wonder. Some thinke this cere∣mony was particular to the first Passeover, others that it was to continue in the land of Canaan, and the sprinkling of the blood of the lambe might continue as of the ramme, Exod. 29. 16. to note the like in the Lambe of God, whose blood must be shed, 1 Pet. 1. 2. (for without blood-shedding there is no remission, Hebr. 9. 22.) and sprinkled by faith upon our hearts, Hebr. 9. 14. It is not the blood in his vein••s, by concomitancie, (as the Pa∣pists teach) will serve the turne, but the blood let out of them, blood not taken out after the manner of meat, but of washing, as in the one Sacrament of drinking as in the other, which must doe us good.

wherein they eate it] They then who were called out of an∣other family, to make up a competent number for the eating of the lambe, (as vers. 4.) were there to tarry that night, for no houshold had securitie from slaughter, but that wherein the lambe or kid was eaten.

V. 8. rost with fire] As some conceive, because it would be sooner rosted then boyled, and they were to dresse it that way which had most expedition, because they were in hast: but the reason rather may be, for conformitie to our Saviours suffer∣ings, (whereof it was a type) and our Saviours sufferings were answerable to this, for fire is most sharpe and piercing, the most active of all the elements, under which all other things are most passive; and though his passion was most bitter to him, it is most sweet to us, as rost meat is sweeter then that which is either rawe or sodden, which is forbidden in the Paschall Lambe, vers. 9.

* unleavened bread] The Lambe was to be eaten in hast, Deut. 16. 3. and vers. 34. of this Chapter, and unleavened bread is made ready soonest; but withall, leaven having an operation to sower, and puffe up (and so being used to signifie sinne, as the sinne of hypocrisie. Luk. 12. 1. and of malice, and other wicked∣nesse, 1 Cor. 5. 8.) unleavened bread was fittest to be a part of the Paschall Supper: wherein was prefigured, or fore-shewed, the integritie, and puritie of Christ. Besides the feast of unlea∣vened bread was to beginne on the fifteenth day, Num. 28. 16, 17. and to last till the twenty one day. * Exod. 34. 25. Num. 9. 11. Exod. 23. 18. Deut. 16. 4. Exod. 12. 18. & Chap. 13. 7.

Bitter herbes] Num. 9. 11. We cannot be partakers of such sweet meate, without sowre or bitter sauce; that is, our hearty repentance, in bitter teares, Matt. 26. 75. And it was to the Israelttes a remembrance of their affliction in Egypt, Deut. 16. 3. and a monitorie of mortification of their corruptions, as it were a bitter crucifying of the flesh, with the affections and lusts, Gal. 5. 24.

Eat not of it raw] There needed no prohibition against the eating of raw flesh, in a literall sense, therefore it is not impro∣bable (which some here note) that since the Paschall Lambe was a type of Christ, Joh. 19. 36. the Popish doctrine of eating Christs flesh raw in the Sacrament, in a carnall sense, is here precondemned: and it is not more repugnant to the type, then to religion, and reason: to religion, in destroying the nature of a Sacrament, by confounding the signe with the thing signified; and against reason, requiring carnall nourishment to a spiritu∣all substance, to which the flesh profiteth nothing, Joh. 6 63. yea against sense, for they would have the receivers beleeve, that they receive the very flesh and bloud of Christ, when they see, and touch, and taste nothing but bread, and that when their senses tell▪ them it is bread and wine they receive, they most senslesly deny them all.

head with his legges] All of the Lambe (that was mans meat) must be roasted whole, even the inwards when they were washed, and so all eaten; so Christ is not to be divided, 1 Cor. 1. 13. yea even his coat was seamelesse, Joh. 19. 23. to give cau∣tion against schisme and separation.

V. 10. * untill the morning] It must not be kept, but im∣ployed onely for that use, for which it was ordained▪ and so it was not to be superstitiously reserved (as the Papists use the consecrated wafer) nor profanely to be used, Exod. 29. 34. which might have fallen out in Egypt, if being to be gone in hast, they had left any part of it in their houses behind them,

* Chap. 34. 25. & 23. 18. & 29. 34. Levit. 7. 15. Deut. 16. 4.

V. 11. staffe in your hand] As ready to depart thence: it is very probable, and generally received, that the Passeover was eaten standing: for that was a gesture of readinesse, for pre∣sent passage: and this gesture is conceived to be peculiar to the first Passeover, because that onely was eaten in hast; and for that our Saviour celebrated the Passeover with another gesture, Luk. 22. 14, 15.

the Lords Passeover] The Lambe is called the Lords Passe∣over, by a figurative speech; (which speech is observable in both the Sacraments of both Testaments) for it was not the Passeover it selfe, but the materiall part of it. It was called the Passeover, because where the Angel of the Lord saw the bloud sprinkled upon the side posts of the dores, he passed over that house in mercy, and slew none in it, vers. 13. and passed on with speedy judgement, to destroy the first-borne of the E∣gyptians.

V. 12. gods of Egypt] The Egyptians were great Idolaters, and they had a multitude of Idols, which they tooke for gods: these gods were either destroyed, or (which is in effect as much) discovered in their defect of a Deitie, by laying open their im∣potencie, to preserve those who did service to them, and trusted in them, as if they had beene Gods: among these, the chiefest of them were Kine, and other cattell of that kind, which were destroyed with the murraine, and with the haile, Chap. 9. 3. 25. and it may be their great Idoll Apis had some especiall judge∣ment executed upon it, as upon Dagon the Idoll of the Phili∣stines, 1 Sam. 5. 3.

V. 13. when I see the bloud] God knew well enough, whom to save, without seeing that signe; but this is spoken after the manner of men, and to men whose weakenesse of faith, and strength of feare, stood in need of such a signe, and saying, for their assurance of safetie. See Annot. on vers. 7.

V. 14. for a memoriall] Of the benefit received by your de∣liverance. Dayes dedicated to God, or instituted by him, (for holy memorialls of his mercy) must not be spent in idlenesse, or wantonnesse, but in serious consideration of the benefit re∣ceived; and heartie, holy and humble gratulation, and thankes∣giving for it.

for ever] Vers. 24. That is, untill Christs coming, for then Ceremonies had an end: the word (for ever, for it is but one word in the Hebrew) is used not onely for time without end, but for a long time, as Pro. 29. 14. Dan. 3. 9. as till the yeare of Jubile, which was every fiftieth yeare, Exod. 20. 6. Levit. 25. 40. See Psal. 89. 1.

V. 15. Seven dayes] This number is of much note and use in Scripture, and by some accounted a number of perfection;

because when God had perfected his worke of Creation, he rested, and ordained the seventh dayes rest for a memoriall of it. It is observed also by some, that the destruction of the E∣gyptians in the Red Sea, fell out seven dayes after the Israelites went out of Egypt: and this is alledged as another reason of the number of seven, observed in this sense. Of these seven, the first was the fifteenth day of the moneth at even, being the next day after the eating of the Passeover: the time whereof was, the latter end of the fourteenth day.

V. 15. shall be cut off] Not onely from communion in the Church, or sacred Societies, as an uncircumcised person, Gen. 17. 14. but if any contempt, or contumacie appeared in the breach of the Ordinance, it was penall, yea capitall, and might cost the life of the offender, as Exod. 31. 14.

V. 16. every man] Heb. every soule. By a very usuall figure, where a part (especially the better part, as the soule is) is put for the whole person.

that onely may be done] The first and last of these se∣ven dayes of the Feast of unleavened bread, were to be ob∣served in the manner of Sabbaths: yet with this difference, that on these dayes meat might be dressed, on the Sabbath not, Chap. 15. vers. 5. 23.

V. 17. armies] Vers. 41. 51.

V. 18. In the first moneth] Levit. 23. 5. Num. 23. 5.

V. 19. cut off] It is no light matter, nor little danger to disobey God, though but in a thing (in it selfe) of no great weight. It is a good rule then, (in all Gods commands) to con∣sider, not so much what it is, as who it is, that biddeth or for∣biddeth any thing. See Annotation on vers. 15. and on Gen. 17. 14.

stranger] The Hebrew [Ger,] (from which our English word stranger may be derived) signifieth not onely a foreiner, but such a one as is a Proselyte, or Convert in Religion; and so it is to be understood in this place: and he was not to par∣take of the Passeover, nor to observe this Feast. Except as An∣notat. on vers. 43.

V. 21. Elders of Israel] Who were to slay the Paschall Lambe in private families. See Annot. on vers. 3. & vers. 6.

V. 22. lintell] Or, transome, or upper doore p••st. This (as some conceive) was proper and peculiar to the first Passeover: (though some thinke otherwise) when their habitations were among the Egyptians: for before the Israelites came into E∣gypt, the land of Goshen was not without Inhabitants of that Nation: and when they came at the first, there was roome enough for the strangers, and old Inhabitants, and afterward their multiplication made a great mixture, not only in Goshen, but in other parts of Egypt also; especially, after the Israelites were made as common drudges to the whole Nation of the Egyptians.

none of you shall goe out] The danger of death was in the houses, and there God would shew his favour to the Israelites, where he executed judgement upon the Egyptians: It might have beene dangerous for them, to have stirred out, having this command to keepe within doores, a command haply like that of the Lord, by the Prophet Esay, Come my people, enter thou in∣to thy chambers, and shut thy doores, hide thy selfe as it were for a little moment, untill the indignation be overpast, Isa. 26. 20.

untill the morning] This sheweth they went not out of Egypt in the night (as some have conceived.)

V. 23. the destroyer] That is, the Angel of God, sent to kill the first-borne, of whom some doubt, whether he were a good, or a bad Angel; more like a good one, because or∣dained of God for safetie to his servants, and most sit to execu••e vengeance on his enemies, Chap. 14. 19. 24, 25. and 23. from vers. 20. to 23. And most usually the wicked are destroy∣ed by good Angels; and the godly chastised (as in Jobs case) by the bad, and they are delivered and succoured, by the good: nor is he to be accounted a bad Angel, because (if the Israelites had not marked their doores) he would have destroyed them: for if they had disobeyed so easie a command, for their owne safetie, they had deserved to have beene destroyed and God himselfe threatens to destroy Jeremie, if he should disobey him, in setting himselfe against a rebellious people, Jer. 1. vers. 17. But, though this might be a good Angel, (who executed a double Commission of mercy and justice, the one on the Is∣raelites, the other on the Egyptians) yet they might be plagued with evill Angels, and so it is said they were, Psal. 78. 49. al∣beit some translate those words, (according to the Hebrew) messengers of evils, and meane by those messengers, Moses, and Aaron, foretelling the plagues of Egypt, in the 7, 8, and 9. Chapters of this Booke.

V. 24. For ever] See Annot. on vers. 14.

V. 25. The land] That is, the land of Canaan.

V. 26. what meane you] Chap. 13. v. 48. 9. 14. Psal. 78. 6. Josh. 4. 6. Deut. 32. 7. The meaning of true religious services is to be known unto children: true religion is the exercise of minds illuminated with faith, and knowledge, and not of an ig∣norant or blind devotion, (as among the Papists) who have a masse of mysticall ceremonies, whereof neither children nor ancient men, no nor many of their priests, doe know the reason: and indeed, for many of them no reason is pretended, but such as is ridiculous.

V. 27. bowed the head] Exod. 4. 11. 2 Chron. 29. 30. They gave God thanks for so great a benefit, and expressed their thankfulnesse with an outward gesture, and that gesture was as well the bowing of the head, as the bending of the knee.

V. 29. at midnight] Chap. 11. 4. Not in an exact Ma∣thematicall measure but about midnight▪ When the wicked are most secure, their destruction is most neere. 1 Thess. 5. 3.

first born] Not only of men, but of beasts; and among men, it is not meant only of children of both sexes, but of parents also, and those both men and women, who were born before them, and of the first born of their fathers families; and if they had children, their first born of them were slaine also, so that in one house the father of the family might be a first born, and his wife, and if he had divers wives he might have a first born by each of them, and some of them might have first borne grand children. Some would have it, that in one house there was but one who was killed, as the first born, and in many fa∣milies it is like, there was no first born, and because the first born (among the people of God) were the priests of the fami∣lies, if they were heads of families, and women were not priests, as the first born, for when the first born were sanctified unto God, they were of the males, not of the females, Exod. 13. 12. See Annot. on Chap. 13. v. 2. And there might be some exception from this rule, as Pharaoh, (if he were a first born) and some others, of families, whom God might reprieve for a future destruction: but his first-born was slain, as is ex∣pressed in this verse, who (it may be) was partner with his fa∣ther in the government of Egypt, and the oppression of Israel.

dungeon] Heb. the house of the well or pit. Because it was made round, like as wels or pits, are digged: or because such as were put there were exercised in drawing and carrying of water.

V. 30. great cry] Chap. 11. 6. It was meet it should be a great cry, and that they should have great cause for it, and they had the greater cause the more that were slaine: Here their cru∣eltie recoyles upon them with calamitie; for they made Gods people cry, by reason of their bondage, Exod. 2. 23. and when they were intreated to shew favour, they increased the rigour; now it is their turne to cry, and God hardens his heart against them, as they against his people. See Prov. 21. 13. Jam. 2. 13.

not a house] Of those houses, wherein were any first born, either of men, or of beasts, according to the former observa∣tion, vers. 29. it was very strange, if any family had not some dead in it, and many (as hath been observed on that verse) might have many dead.

V. 32. blesse me] Chap. 8. 28. Pray for me, that I may be blessed at least, not cursed as I have been.

V. 33. out of the land] Chap. 11. 1. There is neither truth, nor certaintie in the wicked, their consciences swayed by their passions, their passions varyed with their states, their states changeable at Gods choice, and pleasure: thence they that (by force) would keepe Gods people captives, would now make them fugitives, to run away in hast: thus is that fulfilled which God foretold of their departure, Chap. 11. 1. and the remainder of their wrath restrained, as the Psalmist hath it, Psal. 70. 10.

dead men] That is, in assured danger of death, as was said to Abimelech. Gen. 20. 3.

V. 34. kneading troughes] Or, dough. See v. 39.

V. 35. and they borrowed] Chap. 3. 22. & 11. 2. It is not like that this borrowing, whereof they were foretold, and was agreed on to be before, (See Annot. on Chap. 3. v. 22.) was put off untill the day of the Hebrews departure out of Egypt, though then (for a farewell) they might have a great propor∣tion of the goods of the Egyptians brought unto them, but that formerly, (as the Egyptians by the precedent judgements were inclined, and opportunitie served) they made use of the advantage to borrow, and lay up in store, for this time, which was farre too short (if they had put it off till this time now) to furnish them sufficiently for their occasions.

V. 36. * favour] It is in Gods power to give his people fa∣vour in the eyes of enemies: therefore, when we are to seeke, or sue to any by petition, or otherwise, it is good first to present our request unto God, to make us gracious in the eyes of men. See Nehem. 2. 4, 5. * Gen. 33. 4. Prov. 16. 7. Exod. 3. 21. & 11. 3.

spoiled the Egyptians] It is just with God that his people spoile those, who spoiled them; Ezek. 39. 10. and just with men, (having Gods expresse warrant for it) as the Israelites had in this case.

V. 37. from Rameses] Whereof see Annot. on Gen. 47. 11. to Succoth; the Hebrews journeying out of Egypt towards Canaan had (as they are noted by such as carefully compute them) fourtie two stations in the Desert: whereof Rameses was the first, Succoth the second, which was betwixt Egypt

and the Red Sea: where we must understand; that that part was sometimes reckoned to Egypt; but being untilled, usually the manured part onely, was called Egypt, and this part was called Succoth, of the Boothes or Tabernacles of the Hebrewes, first pitched in that place, Num. 33. 5. The word Succoth, is de∣rived from a root, signifying to hide, to cover, and to defend, which is the proper use of those moveable mansions, as well as of those which are fixed or settled.

sixe hundred thousand on foot] That is, such as (not under twenty yeares of age) were able men to march in Militarie manner, without need of support of Horses, or Carts to carry them: besides women, children, decrepit old men, which (with the wicked multitude who were partly Egyptians) are concei∣ved to amount to the number of about halfe so many, to wit, three hundred thousand persons.

V. 38. a mixed multitude] Heb. a great mixture. Num. 11. 4. Which were strangers, and not borne of the Israelites, be∣ing partly Egyptians, and partly servants of other Countries, who moved with the miracles removed out of Egypt with them. See Zach. 8. 23.

V. 41. at the end of foure hundred and thirty yeares] (Gen. 15. 18. Act. 7. 6. Gal. 3. 17.) From Gods promise of the Land of Ca∣naan, made to Abraham, Gen. 12. 7. and his first passage into Egypt, vers. 10. to this miraculous deliverance, were 430. yeares, Gal. 3. 17. whereof (for a great part) he and his were strangers, and sojourners, partly in Egypt, partly in Canaan: sixtie yeares were spent in tolerable servitude, after that, eighty yeares more, under intolerable tyranny. See the Annot. on Gen. 15. v. 13.

the selfe same day] Vers. 51. Ezek. 24. 2. God is most just and exact, in performing of his promises, though very ancient and farre off, he keepeth touch even to a day: which may make us confident in the call of the Jewes, the fall of Antichrist, and o∣ther predictions yet to be fulfilled.

V. 42. a night to be much observed] Heb. a night of observa∣tions. Though the destruction of the Egyptians, and the pre∣servation of the Israelites, were in the night, the solemne me∣moriall of that memorable justice and mercy, was to be obser∣ved in the day, and much observed, because it was extraordi∣nary great: for men must endevour to be proportionably mind∣full, and gratefull for great favours: so that not onely ungra∣titude, but too little gratefulnesse, is a great fault, 2 Chron. 32. vers. 25.

V. 43. no stranger] Vers. 19. Except he be circumcised, and professe onely your Religion, vers. 48, 49.

V. 44. that is bought shall be circumcised] He is bound so to be as the child of the native Hebrew; but a stranger who con∣verseth with the Israelites, as a Merchant, or otherwise, as a mercenary labourer, hired by the day, or for a certaine time, was neither bound to be circumcised, nor uncircumcised per∣mitted to eate of the Passeover: and so it is in the Evange∣licall Sacraments, for none may eate of the Lords Supper who is not a member of the Church by Baptisme.

V. 46. In one house] Numbers 9. 12.

breake a bone thereof] Joh. 19. 36. As men doe, that feed deliberately, having leasure not onely to eate the flesh, but to breake the bones, that they may eate the marrow in them: this was forbidden because of the hast they were to make in their departure: and (as according to the letter it was ordained touching the Paschall Lambe) so it is in that type or figure pro∣phecied of the Lambe of God, and accordingly fulfilled at his passion, and so applied by the Evangelist John, 19. Chap. 36. vers. for that was not done unto him, which was done unto the two theeves, which were crucified with him, who by such violence were put to death: but he voluntarily laid downe his life, and in the same manner, was able to take it up againe, Joh. 10. 18. and did so.

V. 47. keepe it] Heb. doe it.

V. 49. One law] See the like, Num. 15. 15. 29. As God is one Lord, so of that Lord there is one faith in him, one wor∣ship, one baptisme to him, Ephes. 4. 5. It is, said of the gods of the heathens, that they were good fellows, and that they were content with a shew of worship, because none at all is due unto them, for they are no Gods which are made with hands, Act. 29. 16. no more or better Gods are they, which are made with braines; that is, with vaine fancies and imaginations of men: but he that is God indeed, will allow of no rivalship in service: for he requireth (as his due) the devotion of all the heart, with all the soule, and with all the mind, Matth. 22. 37. and therefore he is a jealous God, Exod. 20. 5. and if men take any part of that from him, which (when it is whole and entire) is much too little for so great a God, his jealousie will be rai∣sed up to wrathfull revenge, Exod. 20. 5. Neh. 1. 2. Toleration of divers Religions then, is impious and dangerous: Impious, (especially as some late Libertines have taught) if the most Pa∣ganish, Jewish, Turkish, and Antichristian consciences and waies should be permitted: for so most horrid blasphemies a∣gainst God, and his Sonne Christ Jesus should be suffered: and Dangerous, because thereby the indignation of the Almighty may be much provoked, many soules may be seduced to dam∣nable errors, and the Church and State rent into destructive factions. Contrarie to Luk. 14. 23. Revel. 2. 20. 1 Cor. 1. 10. Mar. 3. 24, 25. Luk. 11. 17. Phil. 1. 27, 28. Jude 1. and ma∣ny other places of the Scripture, which taken together do clear∣ly evict a negative conclusion against toleration of severall Re∣ligions, where there is power in the Church and State to sup∣presse all, but that which is true and consonant to the Scri∣ptures.

CHAP. XIII.

Vers. 2. * SAnctifie unto me] That is, set them apart for my use, that they may offer up themselves a living sacrifice, holy and acceptable in my sight, Rom. 12. 1. * Exod. 12. 13. 15. & 22. 29. & 34. 19. Levit. 27. 16. Num. 3. 13. & 8. 16. Luk. 2. 23.

* all the first borne] The first borne of cleane creatures were to be sacrificed, Num. 18. 17. of the uncleane to be redeemed, and a price must be given to the Priests for their redemption; both of them, by way of gratefull memoriall of Gods mercy, in sparing the first borne of Israel, when he slew the first borne of Egypt, vers. 15. The first borne of men were to be set apart, for especiall service to God, and they were reckoned for the first borne, though a daughter had beene borne before: in stead of which first borne, the Lord afterward tooke the Le∣vites to his service, Num. 8. 15, 16. Under this title of dedica∣tion and appropriation of God, an especiall holinesse was re∣quired of them: and in regard of that holinesse, all that are sanctified, are called the first borne, Heb. 12. 23. * Gen. 4. 4. Col. 1. 15. 1 Cor. 5. 20.

is mine] So are all things, by right of creation, and preser∣vation: but the first borne are his by peculiar right, and to be offered to him for sacrifice, or for redemption, in remembrance of Gods mercy, as in the precedent Note. Of this generall and particular right of God, see Annot. 5. on Chap. 19. v. 5.

V. 3. Remember] Chap. 23. 15. See Annot. on Chap. 12. 42.

bondage] Heb. of servants.

no leavened bread] To signifie, that they had not leasure to leaven their bread. See Annot. on Chap. 12. 19.

V. 4. Abib] When corne began to be ripe in that Coun∣trey. See Annot. on Chap. 12. vers. 1.

V. 5. when the Lord shall bring thee] The Passeover seemeth here to be enjoyned but for the land of Canaan, and it was kept but once in the wildernesse, and the second Passeover was thirtie eight yeares after, Josh. 5. the reason whereof might be, first, because the keeping of the Passeover presupposed circum∣cision, which by reason of continuall travell was there inter∣mitted: secondly, because in the Land of plenty, the people might be apt to forget their precedent pressure and deliverance from it: and therefore there especially they must keepe the me∣moriall of it.

flowing with] See Annot. on Chap. 3. 8.

V. 9. upon thine hand] Thou shalt have continuall remem∣brance thereof, as thou wouldest of a thing that is in thine hand, (as a seale-ring on thy finger) or before thine eyes: the Jewes (as in conformitie to this Law) had the Law of the De∣calogue written in pieces of parchment, which they wore upon their armes, forheads, fringes or borders of their garments; these are the Phylacteries, which our Saviour mentioneth when he taxeth the hypocrisie of their degenerate posteritie, Matth. 23. 5.

the LORDS Law in thy mouth] Josh. 1. 8.

V. 11. of the Canaanites] Under which name other people called (elsewhere by severall titles) are contained: who might all be called Canaanites, as descending from Canaan, Gen. 10. 6. though some sort (among them) more eminent then the rest, were called chiefly by that name.

V. 12. smite all the first borne] Chap. 12. 29.

the LORDS] This is spoken not of all, but of such beasts as were fit for food and sacrifice; as sheepe, goats, and beeves.

V. 13. of an asse] That is, of a she Asse, who is the damme and bringeth forth a foale: this is also to be understood of an Horse, and of other beasts that were unclean, which were not offered in sacrifice. For Asses both in Egypt, and in Canaan were in more ordinary use, then Horses, both for bearing of burdens, and for riding. See Jud. 10. 4. and 12. 14. and were not onely strong, but swift also, above those of other Coun∣tries.

shalt thou redeeme] When and at what rate, see Numb. 18. 16.

break his neck] For if it were not redeemed, it rested as in Gods right and proprietie, and so man was not to make use of it, as his owne: and by his breaking, or cutting off the neck, for the word is used for cutting off, Deut. 21. 4. Esa. 66. 3. the

ungratitude and hardnesse of the heart of the owner was to be noted, and hated, who would not give a Lambe or Kid, a creature of lesse price and use, for the life of an Asse that might live and doe service.

shalt thou redeeme] By offering a clean beast (for sacrifice) in his stead: for otherwise, (as in Gods right, and their owne desert) they might have beene offered up in sacrifice them∣selves: but they were to be redeemed, as Isaac was, by offering up a Ram, Gen. 22. vers. 12, 13. or by a payment of money, to wit, five shekels, Num. 18. 16.

V. 14. in time to come] Heb. to morrow. Because that is next to come.

* what is this] * Deut. 6. 10. Josh. 4. vers. 6. 21. See An∣notat. on Chap. 12. vers. 26.

V. 16. frontlets] Little plates, or pieces of parchment worn up on the forehead, called Phylacteries, according to the Greek, Matth. 23. 56. from a word signifying to keepe, or preserve, that is, in memorie: for though they could not see betwixt their owne eyes, they might see in each others foreheads, that which should remember them of Gods deliverance of them: their right use was memorative, which (afterwards) was turned into supersitious preservatives against the power of sinne.

V. 17. for God said, Lest] God led them about, to traine them, before he put them to warre with their enemies: for warre is a terrifying evill, which if they should soon meet with, would dispose them to thinke it better to goe back into Egypt, then to make their way through the weapons of such enemies as had slaine some of their brethren before. (See 1 Chron. 7. 21.) Yet refusing this way, the way that was chosen for them, they were to fight with the Amalekites, and did so, Chap. 17. but that was not untill the fourtieth day of their journey out of Egypt, when it was too farre off to returne into Egypt, and that was but one fight, and in that God gave them a glorious victorie: but in the way by the countrey of the Philistines, they must have begun with warre, and (having begun) must have beene still provoked to goe on with it, since they were a wilfull and a warlike Nation. Herein God sheweth, that he graciously condescendeth to humane weakenesse. See Gen. 19. 20, 21. Deut. 20. 8. 1 Cor. 10. 13. And this doth God, (as obser∣ving the rule of his ordinary providence) for otherwise, he could easily have made the Philistines to favour them, as he did the Egyptians: or could have made his peoples courage more vigorous then their enemies, by victories over them.

V. 18. harnessed] Or, by five in a ranke. Josh. 1. 14. It is not like they had much armour, besides their staves, unlesse when the armed Egyptians (pursuing them were drowned) they recovered any of their armes for a spoile, when they saw them lye dead upon the shore, Chap. 14. 30. And yet they might be al∣lowed some armes for defence of that part of the country where they dwelled from the incursions of enemies, and might borrow armes, as well as other things of the Egyptians. The word Cha∣mushim here used, hath the signification of five in it, and so it is taken for five in ranks, or for girding up their loynes, at the fift rib: the meaning is, that they went not out of Egypt (in a tumultuary manner) like fearefull fugitives, but trussed up, or girded up, and going on in an orderly manner, like a well ranked armie, so that none gave impediment to another.

V. 19. Moses tooke the bones] So Joseph ordered at his death, and (for more assurance) required a solemn oath, Gen. 50. 24, 25. The will of the dead in lawfull things, is faithfully to be fulfilled by their surviving friends. See Annot. on Gen. 50. 25. With his bone, it is like the bones of the other Patriarchs were carryed, as appeareth by the speech of Stephen. Act. 7. 16. at least this is evident thereby, that their bones also were brought into Canaan, though when, and by whom it be not certaine.

God will surely visit] Gen. 50. 25. Josh. 24. 32. See Annot. on Gen. 50. 24.

V. 20. Succoth] Exod. 12. 37.

V. 21. The Lord went] Chap. 14. Numb. 14. 14. Deut. 1. 33. Psal. 78. 14. called the angel of the Lord, Chap. 14. 19. by which is understood Christ, Exod. 23. from the 20. verse to the 23. who was typified by this cloud, as the allusion of the Prophet Isaiah intimates, Chap. 4. v. 5, 6. and who was tempted by their disobedience, 1 Cor. 10. 9.

pillar of a cloud] Which was moved by him, with such va∣riation as he thought ••it, for the guiding of their journey, and for their stations; for it went before them when they were to march, and when to stay it stood still, and when the tabernacle was built, it went backe and rested over it, where they were to test; and though it were narrowed toward heaven like a pillar, it was broad downwards, and diffused like a cloud, whereby it might serve for a shelter of the people from the heat of the Sunne. See Psal. 105. 39.

V. 22. tooke not away] Nehem. 9. 19. The first mention of the cloud and fire, is at the third mansion, or pitching of the people: but that letteth not, but that they were guided by them before: for Josephs bones are not mentioned till then, and yet the people carryed them all the way, out of Egypt; and they (having need of such guides, by day and by night, both be∣fore and after, there is no doubt, but they continued all their journey in the wildernesse.

fire by night] Though they did not usually journey in the night, yet sometimes it is like they did: See Nehem. 9. 19. and though it were but sometimes, God was alwayes ready for them, and watching over them, as Psal. 121. 4.

CHAP. XIIII.

Vers. 1. ANd the Lord spake] That which he had spake be∣fore is here brought in, and it is brought in here, to shew that Moses mistook not his way, when he brought them into these straits, and danger, but that therein he followed Gods direction, as they did his: the reason whereof, see in the notes following.

V. 2. turne] This turning was a returning: for they were before at Etham, whence now bending their course, (as here they are appointed) they coasted toward Memphis, (the chiefe Citie of Egypt Southward) whereas the land of Canaan (whi∣ther they were to goe) was Northward.

Migdol] This was a garrison Tower or Castle of the Phili∣stines: so that turning this way, they might be thought to have lost their way and to be intangled in the wildernesse, and that with such disadvantage (having that on one side, mountains on the other, the sea before them) Pharaoh, and the Egypti∣ans might be drawn out, to pursue them, with hope to prevaile against them: that so the faith of the Israelites might be tryed, Gods power and providence the more declared, and the enemies more confounded, in their own destruction, and Gods strange deliverance of his people.

V. 4. be honoured] Chap. 4. 17, 18. By punishing his ob∣stinate rebellion. See the Annot. on Exod. 9. 16.

V. 5. fled] Whereas they pretended to goe but three dayes journey into the wildernesse, to sacrifice to the Lord their God, Chap. 3. v. 18. Chap. 5. v. 3. it was told to Pharaoh that they were runaway, and purposed now to return no more. But they went not out like runawayes, but with a confident boldnesse, a•• Vin an orderly march. See note on v. ••.

〈◊〉〈◊〉. 5. why have we] The wicked are apt to repent of their well-doing, as the godly of their ill. See the Annot. on Chap. 12. v. 33.

V. 7. charets] Of old they used charets with sithes at their sides, to mow down men in their way; there were other charets, out of which they fought, as now out of ships men use to do: but where had he horses? all the cattell of Egypt be∣ing killed, Chap. 9. v. 6. Answ. That is to be understood, (as the plague of haile) only of those that were in the field. See Chap. 9. v. 19. 25.

Captains] called in Hebrew Salasim, or Schalaschim, which signifieth thirds, either because they were the third sort of men, next to the King, or set up over the third part of the armie, or that one of them was strong enough for three men.

V. 8. The Lord hardened] See Annot. on Exod. 4. v. 21.

an high hand] So also Numb. 33. 3.] The hand of God (o∣vermatching the might of Pharaoh) so that in the power and protection thereof, the people did not fearfully flie, but confi∣dently marcht in a Military posture: and if the high hand be re∣ferred to them, it importeth a stoutnesse of stomach, as when men are audacious in sinne, they are said to act it with an high hand. So Numb. 15. 30. according to the Hebrew.

V. 9. * but the Egyptians] This sheweth the condition both of the wicked, and the godly: for the wicked though their malice be intermitted, it is not suppressed; and the godly, who (though they have their pawses from persecution) have not their quietus est from all pursuit, while they are on this side Canaan. * Josh. 24. 6.

V. 10. cryed out] Josh. 27. 7.

V. 12. Is not this the word] They would seeme Prophets, in ••oretelling the evill; that Moses might beare the blame, if they miscarried in their way, as if he (with ignorance and con∣fidence) had drawn them into danger against their premoni∣tion. It is very incident to querulous natures, to thinke them∣selves wiser then their governours, and it is very necessary that such be as low in humilitie, as they are high in authoritie, that they may patiently beare the impatient and passionate reproa∣ches of inferiours.

V. 13. for the Egyptians] Or, whereas you have seene the Egyptians to day, &c.

no more] That is, no more alive: for (when they were dead) the water wrought up their dead bodies, and they were seene by the Israelites on the shore. Vers. 30.

V. 14. * hold your peace] By that phrase in Scripture may be meant, not only a cessation from words, but from actions, a•• Psal. 83. 1. Esa. 42. 14. and here they are bidden, not so to keep silence, as not to call upon God for safetie from destruction, but quietly to compose themselves, in expectation of Gods exe∣cution of his wrath upon their enemies, as if he should say,

only put your trust in God, without doubting, or murmuring: for God deferreth his chiefest ayd, untill mans greatest need; when the danger is greatest, the helpe of God is readiest, as at this time: for the Israelites had on either side them huge rocks and mountains, before them the sea, behind them most cruell enemies, so that there was no way left to escape in mans judge∣ment. See 2 Chron. 20. 17. and now they were bidden patient∣ly to expect the salvation of the Lord.

* Psal. 50. 3. & Psal. 83. 1. & Isaiah 42. 14.

V. 15. wherefore cryest thou] Esa. 64. 24. We read of no words that he said: his crying was therefore, like to be strong ejaculations and groanings of his spirit, Rom. 8. 26. which he uttered with some perturbation of minde, (mixt with anger and feare) upon the peoples clamour against him. Yet his pas∣sion at them, did not overcome his confidence in God, nor that make him withdraw his devotion from him, or withhold his supplications for their safetie. By this question, God doth not finde fault with his devotion, but rather hasten him to the acti∣on; wherewith he meant to joyne his own miraculous power, for their preservation, and their enemies destruction, that is the stretching of the rod, as in the next verse.

V. 16. over the sea] That is, towards the sea, as before, over the river and over the land.

midst of the sea] Not precisely in the midst, as the center is in the circumference, but so that the sea should be on each side them.

V. 17. I will harden] See Annot. on Exod. 4. 21.

get me honour] See Annot. on Chap. 9. v. 16.

V. 19. The Angel of God] That is, the Lord himselfe, Chap. 13. 21. to wit, the second Person in Trinitie, the Angel of the covenant, Exod. 23. 20. 22.

removed] That is, removed the pillar, which was a signe of his especiall presence, which till now, went before them, but now was behind them, that it might be between them, and their enemies.

V. 20. darknesse to them but] The cloud sheweth light to the Israelites, but to the Egyptians it was darknesse, so that their two hosts could not joyne together: it usually went be∣fore the campe, now it came behind, and betwixt the A〈…〉〈…〉es of the Hebrews and Egyptians, shewing light to the one, ••••d being black and darke to the other.

divided] So farre asunder, that there was way enough for so many hundred thousand to passe through in one night, which required a great breadth: some thinke every tribe had his pro∣per pa••h. So Epiphan. haeres. 46.

V. 22. * upon dry ground] From so great feare, as before made them cry out unto the Lord, v. 10. they are come now to so much faith, as made them boldly to passe through high walls of water, Heb. 11. 29. This passage is applyed (by the Apostle) as a representation of Baptisme, 1 Cor. 10. 2. to which it may be likened in divers respects: as first, that Baptisme by water is a meanes of safetie to Christians, so was this unto the Israe∣lites. Secondly, that their going in the chanell, (the waters on each hand) was as a being in the grave, and we are said to be buried with Christ by Baptisme. Rom. 6. 4. Thirdly, their com∣ing safe to the shore, was as a resurrection after buriall: so for such as are baptized, by immersion, or dipping in the water by Baptisme, the arising out of it, hath the same resemblance, though that manner of Baptizing be not necessary, as some would inforce, from the signification of the word: for the con∣trary appeareth, Mark. 7. 4. Fourthly, some Expositers upon 1 Cor. 10. 2. say (though but by conjecture) that as they pas∣sed through the sea, some drops of the raised waters, were sprink∣led upon them, and some also from the cloud, that was above them: but if that were not so, the cloud preserving them from the scorching heat, signified security from the burning indigna∣tion of Almightie God: from which Baptisme if inward, as well as outward, is an especiall protection, Mark. 16. 16. and it is to be noted, then when Christ was Baptized, the Proclama∣tion of his well-pleasing acceptance was made from heaven. Matth. 3. last, wherein is the safetie of all the faithfull, who put their affiance in him. Lastly, the universalitie of Baptisme to both sexes, all ages and sorts of persons, is represented by this passage through the Sea, in that (as the Apostle saith) they were all baptized in the cloud and in the sea, for both sexes, women as well as men, children as well as those that were of ripe yeares, Gentile Proselytes (a mixed multitude, Exod. 12. 38.) as well as Jews, were under the cloud, and passed through the sea.

* Psal. 78. 13.

V. 24. in the morning watch] The night was kept with di∣vers watches: sometimes more; sometimes fewer, but usually, one watch was from evening to midnight, another from thence to cockcrowing, and the third from that to the dawning of the day: this is thought to be about the three last houres of the night.

God looked] This looking was not a bare beholding, but such a one as troubled the Egyptians: and it was some evidence of divine power, and indignation, whereby he might be known, as a man by his looks, and whereby he appeared terrible unto them, as Psal. 77. 18.

V. 25. that they drave them] Or, made them to goe heavily.

V. 26. over the sea] Or, toward the sea.

V. 27. returned to his strength] For division is a weaken∣ing of any thing, and now the sea was bound, and had no strength to wave, and swell and flow, as before it had: but God let it loose againe, and it was vigorous and violent as before.

overthrew the Egyptians] The Lord (by the water) sa∣ved his people, and by the water drowned his enemies. The same thing shall worke contrary effects, thereafter as God shall please to imploy it; and be the operation never so naturall, God can suspend it, or move it, which way he thinks good, either for good or for hurt. See Dan. 3. 27.

V. 30. saw the Egyptians] See Vers. 13.

V. 31. great worke] Heb. hand.

and his servant Moses] That is, the doctrine, which he taught them, and the message which he told them, (in the name of the Lord) they beleeved, as if the Lord himselfe had spoken to them. See Chap. 19. 9.

CHAP. XV.

Vers. 1. THen sang] Or, shall, or will sing. (According to the Grammaticall construction) which may im∣plie, that as Moses sang then, when the Israelites were deli∣vered, and the Egyptians destroyed; so the memoriall of this mercy and judgement should be kept up for the celebration of the glory of God in future times. Here in the first mention we finde of singing in the Scriptures, yet it is not like there was no singing in the world before this time, nor that the Patriarchs of precedent Ages praised not God in singing unto him; for ma∣ny things were done which are not recorded in the Scriptures: as (no doubt) the Fathers before the flood kept a weekly Sab∣bath, for it was ordained at the beginning of the world, up∣on such grounds, as concerned them as much as any of their Successours: yet we read not of the practise of the Sabbaths observation, untill the 16. of Exod.

Moses and the children] The ••ong composed by Moses, and garnished with many patheticall, and rhetoricall expressions might be sociably sung by himselfe, and the people; who (if they had not a competent number of copies of it, to read it) might have it repeated by parts unto them, so they might sing it altogether, (as the manner is in many Churches of the Chri∣stians:) or he himselfe might sing it for himselfe, and them; as the prayers of a publique Minister in the publique execution of his Office, are the prayers of the people, (though he onely speake) while he doth it for them, as well as for himselfe, and with their consent.

this song unto the Lord] Wherein they give him the whole glory of his owne victory, magnifying his justice upon Pha∣raoh, and the Egyptians, and his mercy on his own people.

V. 2. my God] The Originall word signifieth a strong and pow∣erfull God, and very fitly is he here noted by that name, where his powerfull prevailing over the proud and mighty Tyrant, is illustriously set forth.

an habitation] A Tabernacle to entertaine his presence with worship due unto him.

V. 3. a man of warre] The word Ish, here used for man, is sometimes used to signifie some eminence; as a man of words is put for an eloquent man; a man of arme for a mighty man, Job 22. 8. So a man of warre, 1 Sam. 17. 33. for a famous warriour: and he is so a man of warre, as to be a master of warre, sweying the successe of it to which side he pleaseth, as in the battell betwixt the Israelites and the Amalekites, Exod. 17. 11.

the LORD] Jehovah is his name. See Annot. on Chap. 3. vers. 14, 15.

V. 4. red sea] In Hebrew it is called Suph, that is, the sedgie Sea: ordinarily, it is translated the red sea, and by the Greek, the sea Erythraeum, from a King called Erythrus, buried by the shore of that Sea.

V. 5. as a stone] Or, as lead. Vers. 10. The weight of their sinne and of Gods wrath sunke their dead bodies downe into the Sea, with more then ordinary pressure; as their presum∣ption was extraordinary high, and daring: the wicked are de∣signed to deepe destruction, whereby they violently descend (as a stone) cast into the water, which is too weake to beare the weight of it, Jer. 51. 63, 64. Revel. 18. 21.

V. 7. against thee] Such is the league, betwixt God and his people, that what is done against them he accounteth as done against himselfe, Act. 9. 4.

* as stubble] That is, not for the particular manner of the destruction; (for stubble is consumed with heat of fire, these were overwhelmed in the water) but for the speedinesse, cer∣tainty, and unrecoverablenesse of their overthrow: as the Pro∣phet Isaiah threatneth, Esa. 5. 24. * Isa. 47. 14.

V. 8. with the blast of thy nostrils] Nostrils, and other parts of man, are ascribed to God, for the capacitie of man; and by this we are to note the vigour of the Almightie Spirit, who can (with as much ease, as a man letteth his breath passe through his nostrils) overthrow the mightiest power of the wicked. See Job 4. 9. 2 Thess. 2. 8. And if we take the words in a more par∣ticular sense, the Wind may be called the breath of his Nostrils, for that onely cometh from him: and as a wind divided the waves of the Sea, & made them to stand like wals on each side for a passage to his people, Chap. 14. 21. So a wind might blow down those water wals upon the Egyptians, to overwhelm them.

congealed] That is, hardned, either because the waters stood like confirmed walls, or the muddie part (under their feete that walked through it) was thickned, and confirmed like a solid floore.

heart of the sea] Or, depth of the sea. Jonah 2. 3.

V. 11. amongst the Gods] Or, mightie ones. So the Scri∣pture sometimes calleth the mightie men of the world, especial∣ly Judges and Magistrates, as Exod. 22. 28.

glorious in holinesse] Holinesse is the glory of the Creator, therefore the Seraphims glorifie him, in trebling the acclama∣tion of holinesse, Isa. 6. 3. And where we are taught to pray for the glorifying of his Name, we must say, hallowed be thy Name; that is, let it be declared, and beleeved to be holy: and the Apostle linketh holinesse and honour together, 1 Thess. 4. 4. The more unreasonable then is their irreligion, who make ho∣linesse the marke of their malignant contumelies, and doe what they can to turne the greatest glory into shame.

fearefull in praises] Who ought for his great and dreadfull execution of judgement to be praised, and when we praise him we may feare, because we cannot sufficiently praise him: yea so farre should we be from presuming on God for any of his acts and attributes, that all of them, even his mercy should af∣fect us with an awfull feare, and religious reverence; for this, see Psal. 2. 11. Isa. 6. 5. Jer. 33. 9. Psal. 130. 4.

V. 12. earth swallowed them] The Earth is (sometimes) taken for the Globe which is made up of earth and sea, as di∣stinguished from the heaven, the upper part of the world, and so by a Syne••doche, the earth may be said to swallow them, though the sea drowned them; or they may be said to be swal∣lowed up in the earth, because the ground which was solid to the Israelites, was soft to them, and they sunke into it, like a stone or lead into mire, vers. 5. 10. See Annot. on vers. 5. And it may be when they were found dead on the shore, Chap. 14. vers. 30. they were buried in a pit to prevent the corruption of the ayre.

V. 13. holy habitation] That is, the promised Land, the Land of Canaan, inhabited by the holy Patriarchs, especially the citie of Jerusalem, and there the Temple principally where God intended it should be built, in which he promised to dwell, that is, to afford his speciall presence, Psal. 135. 21. 1 King. 9. 3.

V. 15. the mightie men] See this prophecie accomplished, Numb. 22. 3.

V. 16. passe over] Not over the Red Sea, for they had pas∣sed that already; but into Canaan, as the next verse sheweth.

V. 17. mountaine of thine inheritance] Deut. 3. 25. Mount Sion, where Moses (by the spirit of prophecie) foresaw the Temple should be built, and there God promised his abode, as in the place of a perpetuall inheritance and habitation. See 1 King. 9. 3. This was about foure hundred and eighty yeares after the peoples departure out of Egypt.

hast made thee] After the manner (usuall in prophecies) viz. which is to expresse future things by the Preter Tense, he saith, thou hast made thee, for thou shalt make: such an expression im∣porteth certainty and assurance. See Revel. 18. 2. 10. 21.

V. 18. for ever and ever] The word holant, here used, when it cometh single, signifieth (many times) a long time not li∣mited in words, though limited in decree and providence to a certaine period; when with the word gnaed, which signi∣fieth beyond, as here, it signifieth an absolute and everlasting eternitie.

V. 20. Miriam] So the sister of Moses and Aaron is called, both in the Hebrew, and Chaldean tongue; the Vulgar Latine turneth it Maria, and so with reference to the Virgine Mary: the Etymologie of some Hebrewes will please the Romanists, who say, Mar, signifieth Lady, and Iam, the Sea: but the right derivation of it is from Marar, which signifieth bitter; be∣cause about the time of her birth, the bitter afflictions of the Israelites began to breake forth.

V. 20. Miriam the * prophetesse] By whom the Lord spake: They who vilifie the female sex, especially with reference to Re∣ligion, may here observe in point of holy prophecie, that male and female are all one in God as in Christ, Gal. 3. 28.

* Judg. 4. 4. 2 King. 12. 14. Luk. 2. 36. Act. 21. 9.

the sister of Aaron] And of Moses, yet she is called Aarons sister, rather then the sister of Moses, because she was Aarons sister before she was his sister, being elder then either of them; and because Moses was long absent from her, (when Aaron continued with her) and so she was longer, and more general∣ly knowne, by the name of Aarons sister, then the sister of Mo∣ses: these three were the principall conducters of the people out of Egypt into Canaan, Mic. 6. 4.

timbrell] Psal. 68. 25. 2 Sam. 6. 5. That is, a little Drum, Tabor, or Tabret; the Hebrew word Toph, cometh from a word signifying to strike; some of them had little bells hanging within them, which when the skin of the Tabret was stroken, returned a musicall sound.

and with dances] Or, flutes. Signifying their great joy: which custome the Jewes observed in great solemnities, Jud. 11. 34. But it ought not to be a cloake to cover our wanton dances: for this dancing was a religious and outward expres∣sing of their inward rejoycing, and glorifying in God: besides; it was not a mixt dancing of men and women, but the women danced by themselves, as the manner was, Judg. 21. 21.

V. 21. Miriam an were••] As some thinke alternately, or by turnes with the men; or that the women repeated those words, Sing ye to the LORD, &c. as the close or burden of the song, as in the 136. Psalme. for his mercy endureth for ever, which cometh in at the end of every verse; and the burden of this song might be the words of the first verse, repeated by Miriam in this verse, or (being a Prophetesse) she might sing another song like unto it.

V. 22. of Shur] A part of the great wildernesse, having the particular name of Shur, the same is called Eth, Num. 33. 7. and Etham, and is said to be a desart tract of ground bordering on both parts of the Red Sea, in respect of which extent, Shur might be a part of narrower or shorter compasse.

Marah] Or, bitternesse. What name soever the place had before, for the bitternesse of it, now Moses gave it this name, answerable to the nature of it; that they might not be too much puffed up with their prevailing over the Egyptians, God mingleth his favours with afflictions; after their joyfull melo∣die of songs and instruments of musicke, they are exercised, first, with thirst, and then their thirst is tortured with bitter water.

V. 24. * murmured against Moses] Magistrates are not to be envied for the honour of their places, but to be pitied rather for the burden of their cares, and feares, and dangers; and the many clamours, which multitudes of people are ready to raise against them, when any thing goeth not well with them.

* Chap. 16. 2. & 17. 3.

V. 25. And he cried] See Annot. on Chap. 17. 4.

a tree] Which might have a naturall sweetnesse in it, as that wood which the Greeks call Glycyrize, (we Liquorish) that is, sweet-root, which might be sweet enough, to give a good relish to a particular draught, but that the casting of it into the maine water, it turned it wholly into a more pleasing tem∣per, was not naturall, but miraculous, which God could have done without any externall signe, but for mans dulnesse, and to make a deeper impression upon his apprehension, he put forth his power, by sensible instruments (in themselves) altogether impotent to produce such great effects, in any hand but his owne.

he proved them] Deut. 8. 2. 16. He, that is, God, or Moses in Gods Name. See Annot. on Chap. 16. vers. 4.

a statute and ordinance] What this was is not set downe, but it appeares, that God gave them some Ordinances, before the solemne publication of his Law at Sinai; or the Statute sum∣marily may be that in the next verse.

V. 26. keepe all his Statutes] Deut. 28. 1.

none of these diseases] Deut. 7. 15. Sincere and sound obe∣dience is wholesome, both food and physicke, as well for the body, as the soule: for it either prevents diseases, or removes them; so godlinesse hath not onely the promise of this life, but the performance of good things in this life, besides the promise and assurance of that to come, 1 Tim. 4. 8. Pro. 4. 22. Psal. 103. 3.

that healeth thee] As the Lord can heale the waters, and make them of bitter, to become sweet: so he can heale their persons, by keeping them from diseases, and recovering them out of them, and this, both for the disease of the soule, Psal. 41. 4. and of the body, Matth. 9. 26.

V. 27. And they came] Num. 33. 9.

palme trees] Or, date trees. Which shoot up into a great height, and bring forth a sweet fruit: of this tree they have anciently taken Ensignes of victory, and to that the Spirit allu∣deth, Revel. 7. 9. These twelve Wells, and seventie Palme trees, some compare, first, to the twelve Patriarchs, and seventy per∣sons that went into Egypt: and then to the twelve Apostles, and seventie disciples, but that is no interpretation, or instructi∣on of the Text, but a meere allusion onely.

CHAP. XVI.

Vers. 1. VVIldernesse of] Not immediately from E∣lim, (the next place before mentioned)

for here was the eighth station, and the seventh is omitted, be∣cause there is no memorable matter observed of it.

Sin] Sin is the common name of the whole space of the de∣sart, from Elim to Mount Sinai; yet here it is particularly ta∣ken for that part of it, where the Israelites had their eighth mansion, or pitching of their Tents: and it was called Sin, (as some conceive) from a Citie of Egypt of that name, Ezek. 30. 16. The desart of Sin, N••m. 20. 1. is not this desart, but ano∣ther called sometimes Cades, towards which, this part of the nesse coasted.

fifteenth] In respect of the second moneth, it was the fifteenth day, but the thirtieth from their departure out of Epypt.

V. 2. the whole Congregation] Gen. 19. 4. Exod. 17. 23. The greater part are commonly the worse, and therefore the con∣sent of a multitude is no good Argument of a good cause; we must goe by rule then, and not by example; or if by exam∣ple, rather by the example of the best, then of the most; and then also our imitation must be with the limitation of the Apo∣stle, 1 Cor. 11. 1.

murmured] Having now spent their provision of unleavened dough, which they brought out of Egypt. See Annot. on Exod. 15. 24.

V. 3. we had died] Famine is an affliction more bitter then death: for it is a dying by degrees, a lingering torment, in re∣spect whereof, a speedy death from the hand of God, is desired as a favour: yet their impatience was above their pressure, and God did but make them fast, to give himselfe occasion to fur∣nish them with a miraculous feast.

flesh pots] How carnally minded were these murmurers, who had rather be Pharaohs slaves, for victuals, then Gods freemen, notwithstanding his power as well to feed them, as to free them? and how falsly doe they commend their prece∣dent, to aggravate their present condition? for it is not like, that there was either so much liberalitie exercised towards them, or so much libertie given unto them, as to have so full a diet as they spake of; or so much leasure to sit by the flesh pots, as they say.

to kill this whole] By famine, because their former store was much what spent, and no supply appeared for the future: the charge is very heinous, and injurious; but it is usuall for men in anger, to make little scruple of the greatest slander.

V. 4. raine bread from * heaven] That is, a graine made by God immediately in the Ayre, whereof (being punned) they might make cakes, Num. 11. 8. their murmurings deserved to be punished in hell, yet God is pleased to satisfie them with food from heaven: so should we endevour to overcome others evill with good, Rom. 12. 20, 21.

* Psal. 78. 24, 25. & 105. 40.

a certaine rate] Heb. the portion of a day in his day: as their daily bread, that they might day by day, exercise their faith in his providence for their provision, as Matth. 6. 11.

* prove them] Chap. 15. vers. 25. Deut. 8. 2. That is, trie them, or make them known, not to himselfe, who knew them well enough before, (without any experimentall triall of them) but to themselves and others, whether afflictions, or favours, will worke them to obedience, and to discover their contuma∣cie, if neither of these wayes prevaile with them.

* Chap. vers. 25. and Deut. 8. 2.

V. 5. twice so much] On the sixth day their allowance was doubled, that the seventh day (being the Sabbath) might be the better hallowed: by their ceasing from their labor of gather∣ing, grinding, or dressing of it (so farre as the day before it might be prepared) leaving them a libertie, for more active and uninterrupted devotion on that day, ordained for rest; but not for rest onely, (for such a Sabbath the cattell might and did keepe) but for rest with reference to Religion, and for fur∣therance and fitting of the soule for sacred communion with God in the duties of devotion.

V. 6. at even] At even they had Quailes, and in the mor∣ning Manna, vers. 13. By this miraculous supply, it will be ma∣nifest (as Moses and Aaron might well say unto them) we have not deluded you, in drawing you out of Egypt, but that God hath delivered you, and will sustaine you without ordinary meanes, where ordinary faileth.

V. 7. * murmurings against the LORD] Vers. 2. They are said to murmure against the Lord, Moses and Aaron here, as they are said to beleeve the Lord and his servant Moses, Cha. 14. v 31. because the Lord spake by Moses and Aaron, and they murmured against the Lord, by their murmurings against Moses and Aaron, because they guided the people as God guided them by the pillar of a cloud and of fire, Exod. 13. 21, 22. So he that contemneth Gods Ministers, and the Magistrate is Gods Mi∣nister, Rom. 13. 4. (Moses as well as Aaron) contemneth God himselfe. * 1 Sam. 8. 7. Num. 16. 11.

V. 8. not against us, but] That is, not onely, or not so much against us, as against the Lord: or rather against the Lord, then against us, for the reason of the precedent Annotation: the like phrase and sense hath the Prophet, Hos. 6. 6.

Heareth your murmurings] Vers. 9. 12.

V. 9. before the LORD] That is, before the miraculous cloud, which was the signe of Gods especiall presence: for as yet the Tabernacle was not set up: before which time (not∣withstanding) some conceive, there was a publique place of solemne worship: but when and where it was erected, or by what Authoritie, or by whom and how it was employed, is not delivered in the Scripture.

V. 10. glory of the LORD] God put an extraordinary glory upon the cloud, which might affect the people with more feare and reverence of his presence. See Ezek. 20. 8. Matth. 17. 6. Rev. 1. 16. 17.

V. 11. spake unto Moses] Who haply made a nearer approach to the cloud, then Aaron and the people did.

V. 12. At even ye shall eate flesh] The Lord complaineth of their murmurings, and presently promises supply of food, but that was not as a reward of their wickednesse, but for ratifica∣tion of his promise, and to convince them of infidelitie, and mistrust of him; as if he either could not, or would not make due provision for them.

and in the morning] The bread and the flesh came not both at one time, but the one at evening, the other in the morning; as they came, so they might be eaten severally; (as some conceive,) the Quailes without bread, and the bread without Quailes: for as the provision came in an extraordi∣narie manner, so it might have an extraordinary temper, or qualification, to be both wholesome and pleasant of it selfe, without any thing else, to relish or season it: or though they came in at severall parts of the day, they might be joyntly used in their daily refections.

V. 13. at even the * quailes] They flew in the day over the Sea, and by night came to their journeys end, (the Campe of the Israelites) being furthered in their flight by the wings of the wind, Psal. 78. 26, 27.

* Numb. 11. 31.

in the morning the dew] It came downe, as some conceive, like an Ayrie dew, and when it was come downe it was thick∣ned and hardned into a small round graine, vers. 14. but Num. 11. vers. 9. it seemeth that the dew and Manna were two di∣stinct things, both when they were together, (for when the dew fell the Manna fell upon it, Num. 11. 9.) and when they were parted, as in the 14. verse of this Chapter.

V. 14. the dew that lay] Num. 11. 7. Psal. 78. 24.

V. 15. it is Man, or Manna] Or, what is this? or it is a por∣tion▪ the word Manna is one of those words which are recei∣ved without change, in severall Languages: as Amen, Selah, Hallelujah: some thinke that the word Man, (according to the Egyptian Tongue) is put for Mah, in the Hebrew, signifying who, and sometimes what; others take the word to be a Chaldee or Arabick word, of the same signification: but at this time that dialect was not knowne to the Israelites: and some rather thinke it is a Syriack word: but the most proper derivation of the word is from the Hebrew, Mannah, or Minnah, which is to prepare; so it is a prepared portion, prepared by God, so that they might presently eate of it, though they might grinde, or punne, or bake, or boile it also. The Manna of the Apothe∣caries, is a Syriack dew; but this differeth from this Manna of the Israelites, many wayes, especially in that the Syriack Man∣na will not melt with the Sunne, nor putrefie in the night; nor is it hard, nor fit for food, but for physicke onely: in all which particulars the Hebrew Manna is contrary.

they wist not what it was] Though they called it a prepared portion, they were not yet acquainted with the proper nature and use of it.

This is the bread] Joh. 6. 31. 1 Cor. 10. 3.

V. 16. Omer] An Omer, vers. 36. is said to be the tenth part of an Ephah: and an Ephah is about ten pottles; or as some say, seven gallo••s and an halfe, and neare the measure of our English bushel: some conceive the Omer to containe three pints and an halfe, some a pottle; some rate it by the propor∣tion of fourtie three hens egges, and a fifth part: which way soever it be taken, it is enough for the strongest man, and the hottest ordinarie stomach: Wherein Gods bounty may be ob∣served.

V. 18. he that gathered much] As in reaping, so in gathering of Manna, some are quicker and doe more then others, in the same time: thence the gathering being laid on an heape, (whe∣ther greater for each Tribe, or lesser for severall families) the distribution was so made, that an Omer was allowed to each person; and though any had gathered more, he was to have no more then that measure for himselfe, and they that gathered lesse, had their part made even with the rest: to this the Apo∣stle alludeth, 2 Cor. 8. 15. In this portion of Manna, it is pro∣bable the sucking children had no part, their mothers milke was their portion.

V. 18. every man * 1.1 according] To the eating of his family: that is, every Master of a family according to the proportion of his number or houshold.

V. 19. Let no man leave] What if one could not eate an Omer? Answer. As the meat was miraculous, so might be the capacitie, and concoction of mens stomachs: or if (as the people were of different statures, and tempers) that which was competent for greatest men and hottest stomachs, were too much for such as were lesse growne, and lesse hungrie, then the overplus (at night) might be cast into the fire, as the remainders of the Paschall Lambe, Exod. 12. 10. and of the Priests portion of flesh and bread, Exod. 29. 34.

V. 20. bred wormes and stanke] This came not by the na∣ture of Manna, which would have kept without corruption, on that day, as well as on the Sabbath: but by a miraculous power, causing it to putrefie, for the conversion or punish∣ment of the incredulous, and to shew that distrust in Gods pro∣vidence, or contempt of his Ordinance, are as offensive unto God, as it can be to a man, to eate corrupted meat, stinking or crawling with wormes.

V. 21. is melted] That is, went away as a dew, that it might not remaine either to corrupt on the earth, or by treading on to come into contempt.

V. 22. twice so much] Which proportion should serve for the Sabbath, and the day before.

told Moses] Not knowing as yet, why the proportion (on the sixth day) was doubled, but Moses presently telleth them the reason, in the next verse.

V. 23. To morrow is the rest] The solemne sanctification of the Sabbath, ordained by God at the beginning of the world. See Annot. on Gen. Chap. 2. v. 3. but it is like it was intermit∣ted by the bondage of the Israelites in Egypt.

bake that you will] As they gathered the portion for the Sab∣bath, the day before, so they dressed it the day before: that which might be done on the eve of the Sabbath, must not be left to be done on the Sabbath day, that there might be no occasion to hinder holy duties required for the sanctification thereof.

V. 24. it did not stinke] That which they laid up on the sixth day, to serve for the seventh, did not corrupt, because it was done according to Gods command: Obedience is a sweet thing, it sweetens the persons and actions of men to God, Gen. 8. 21. Exod. 29. 18. 2 Cor. 2. 15. and the creatures to man, Pro. 15. vers. 16.

V. 25. not find it] They did not find it because it fell not on the Sabbath day, for God would not have them to have occasion to goe out to labour for it on the Sabbath: that they might be the more free to sanctifie the whole day, by such re∣ligious duties, as he required of them.

let no man come out of his place] This was not an absolute pro∣hibition of all locall motion on the Sabbath day, (though some Jews in after Ages took it so; and therefore in what place and state soever the Sabbath tooke them, would not (upon any oc∣casion) move or change, or divert from it till the day was done) for they might goe out of their Tents, to the place of publique worship (whether Tabernacle, Temple, or Synagogue) on the Sabbath day: for it was to be sanctified with a solemne Assem∣blie, Levit. 23. 3. and the people were to come out of their pri∣vate Tents, to make up that Assembly at the Tabernacle (which stood without the Campe, Exod. 33. 7.) this might be the Sabbath dayes journey, Act. 1. 12. the prohibition then is concerning servile workes, and such motions as gave impedi∣ment to the due observation of the religious rest on the Sab∣bath; and in particular it forbad going out on the Sabbath to gather Manna.

V. 31. like Coriander seed] Not in colour, but in forme and figure, for the colour of it was like the colour of Bdelium, Num. 11. 7. which is white as Crystall; the colour of Bdelium, some say, somewhat inclineth to yellow, so is not Coriander seede, for that (though it be not black) is of a darker colour inclining to browne.

and the taste of it] Unbaked or dressed was like unto sweet wafers, but when it was drest, it tasted like fresh oyle, Num. 11. 8. yet it may be, this Manna in Exodus, might differ in tast from that in Numbers; but both serve to confute the Apocry∣phall conceit of the Authour of the Book of Wisdome, Chap. 16. vers. 20. 21. viz. that Manna was that in tast, which every man delighted in: for in both places the tast is specified, and restrained: and if it were that which every one liked, how came it to be so disliked as it was? Num. 11. 6.

V. 33. a pot] Heb. 9. 4. Here is an anticipation in story. See the next Note.

V. 34. before the Testimony] That is, the Arke of the Co∣venant, afterwards set up, when the Israelites encamped at Mount Sinai, but here mentioned for conclusion of the story concerning Manna: and it was called the Testimony, because therein were the Tables of the Law, Deut. 10. 5. which was the Testimony, or Witnesse of the Covenant betwixt God and his people, and would testifie against them, if they transgressed against him; and in the ••ame Arke, Aarons rod and the Pot of Manna, kept testimony, or evidence of Gods power and favour: yet some conceive, they had some Tent, Tabernacle, or place of publique worship, before that curious piece of worke (whose description is afterwards exactly delivered) was erected.

V. 35. fourtie yeares] Which were at an end on the mor∣row after they came into the Land of Canaan, and had eaten off the old corne of the land, Josh. 5. 12. that is, of the provision remaining of the former yeares store: where we see God will not supply men with miraculous meanes, when ordinary means is afforded unto them. This Manna, Psal. 78. v. 25. is called in the Hebrew, the food, or bread of the mighty, usually transla∣ted, Angels food: not that Angels eate any food at all, unlesse when they take an humane shape, as Gen. 18. vers. 8. for they are spirituall substances, without bodies: but as some conceive, because it had a vertue to nourish above ordinary food, and so (if sinne hindered not) would draw out a mans life, rather to angelicall, then an humane duration, or living: or it might be called the food of Angels, because it came from the habitation of Angels; or because it was made by the ministery of Angels▪ or for that, if the Angels were to be nourished as men are, they need not any more dainty diet: so it is commended in the name of Angels, as Eloquence is, 1 Cor. 13. 1. where a tongue is attributed to them, not by way of position, but of supposi∣tion: but it is without doubt that our Saviour maketh it a type of himselfe, Joh. 6. 33. and so doth the Apostle, 1 Cor. 10. 3.

V. 36. Ephah] See Annot. on vers. 16. of this Chapter.

CHAP. XVII.

Vers. 1. PItched in Rephidim] Moses nameth not every place where the people of Israel encamped; but onely those places where some notable thing was done, or happened to them.

V. 2. did chide with Moses] Num. 20. 4.

tempt the LORD] By requiring a miraculous evidence of his presence among them, vers. 7. as if he had said, Why di∣strust you God? Why looke ye not for succour of him, with∣out murmuring against us? this is to tempt him to wrath, to your owne ruine.

V. 3. for water] Heb. at the waters.

murmured] See Annot. on Chap. 16. vers. 24.

V. 4. cried unto the LORD] When the people murmure for meat or drinke, Moses betakes him to the Lord: for the belly hath no eares, and a rude multitude are as like to be pro∣voked, as pacified with words: but the godly may alwaies have recourse unto God, and find acceptance with him; and he that can still the noise of the waves of the Sea, can still the tumult of the people, Psal. 65. 7.

to stone me] How madly do the common people (sometimes) mutinie against their most godly Governours? there is great cause, to pitie and pray for those who are set over a multitude: since it is difficult to please them, and to displease them dange∣gerous: but no cause to thinke the worse of them, because their rage is rash and irreligious.

V. 5. take with thee the Elders] Not all the people, who by their murmuring against God, and their furie against Moses, were unworthy to see the miracle, but the Elders who were not so wicked, and who were sufficient witnesses of what was done.

wherewith thou smotest the river] Ch. 7. v. 20. The river Nilus by the hand of Aaron: some meane by the river, the Red Sea, because (as some hold) it is rather narrow like a river, then broad like the Ocean: and it is true he used the Rod, and it is like the selfe same Rod to both; but the Sea is very rarely called a river.

V. 6. Behold, I will] Num. 20. 9. Psal. 78. 15. 41. 1 Cor. 10. 4. Wisd. 11. 4.

water out] This miracle was wrought twice, the first time the first yeare of the peoples journeying; and the second many yeares afterwards, to wit, in or about the beginning of their fourtieth yeare, and thirtie ninth mansion, or station, Num. 20. Some thinke the miracle is the same, because in the twentieth of Numbers, and the fifth verse, the people (in their murmuring expostulations) say, Wherefore have you made us to come out of Egypt? now by that time, they conceive, that all that generation (which came out of Egypt) were destroyed, for their murmurings: so that such as were alive (except Aa∣ron, Moses, and Caleb) could not say, they were brought out of Egypt: but if we looke upon Numbers 14. vers. 29. it will appeare that many more might be then alive, since the Com∣mination is there made against those, (who at their first num∣bring) were twentie yeares old and upward: besides which, there were very many under twenty, of whom divers might be alive, at this latter miraculous issuing of water out of the Rock, and the sonnes of those that were dead, might in their mur∣murings speake as in their names and persons: this water issu∣ing out of the Rock, is spiritually applied to Christ by the A∣postle, 1 Cor. 10. 4. whereunto adde, Joh. 4. 13, 14.

V. 7. Massah] That is, temptation.

Meribah] That is, chiding, or strife; there was another Meribah. Or, chiding and murmuring, Num. 20. 13.

is the Lord among us] Impatience under pressures, provokes God by distrust of his promise, reproach of his providence, and deniall of his presence: all this is implied in this passionate, and discontented demand, which (in effect) is a renunciation of all Religion at once, even to the deniall of the Deitie of God; for if he be not every where present, he is no where; no God: if there be not a divine omnipresence, there is not adivine Essence. Their words may (notwithstanding) be mol∣lified with a more gentle construction: and they may be said to question his presence but in relation to his providence, in providing for them, their extreme thirst felt the want of this, and that might occasion the questioning or doubting of that: but excesse of passion, keeps no bounds of moderation in better men, then most of this mixed and tumultuating multi∣tude. See Jonah 4. 9.

V. 8. Amelek] (Deut. 25. 17. Gen. 26. 12.) That is, the Amalekites who were the posteritie of Esau, by Duke Amalek, the grand child of Esau, Gen. 36. 16. and the heires of his ha∣tred against the Israelites, the off-spring of his brother Jacob; with remembrance and emulation (as it is like) for the old Quarrell of the birth-right, and blessing gotten by Jacob from Esau.

V. 9. unto Joshua, Choose us out] Moses was as a Prince unto the people, and Joshua (as a Lord Generall) managed the Military matters.

rod of God in my] Chap. 4. 20.

V. 11. * held up his hand] With the Rod in it; the lifting up of the hand, is rather a naturall, then an instituted gesture of prayer; and though outward gestures of themselves be not acceptable to God, yet gestures of devotion (such as are war∣rantable in the Word) he both alloweth of, and will accept of, when they are moved, and quickened by the fervencie of affection within: and this lifting up of the hands toward hea∣ven shewed, that to God there, he directed his prayer, and from thence hoped for help, to prevaile against the enemie. See Psal. 121. 1.

* Psal. 24. 2. Esa. 1. 15. James 5. 16. Psal. 56. 9.

let down his hand] When his devotion fainted his hands were enfeebled: where we see, how dangerous a thing it is to faint in prayer, and how powerfull prayer is, against the power of warlike enemies.

V. 12. and Hur] Who is thought to be the brother in law of Aaron and Moses, by the marriage of their sister Miriam; or if not so, an associate with Aaron, for the government of the people in the absence of Moses.

so his hands were steady] It is like he held up first one hand with the Rod in it, and that wearie he used the other; and when both were weary, and his whole body also, with long standing, a stone was set under him, and his hands held up on each side, and so having that ease and assistance, his devotion might hold out with more vigour, and the people seeing the miraculous Rod, still held up on the top of the hill, might take more courage in the battell below.

V. 14. * Write this for a memoriall in a booke] In the Chro∣nicles or Annals of the time, that the wickednesse of Amalek, in assaulting Gods people, may be remembred for revenge, untill they be all rooted out: here is the first mention of wri∣ting of a booke, there might for all that be writing of Bookes before Moses his time, as of Enochs prophecie mentioned, Judg. 16. which some cite as a written Volume, yet the Apostle might have that he citeth in Enochs name, out of some other later Booke which now is not extant; or by the spirit of revela∣tion, which discovereth things past, as well as to come, as the history of the Creation sheweth.

* Exod. 34. 27.

the remembrance of Amalek] Deut. 25. 19. 1 Sam. 15. Not that it should never be remembred, that there was such a man, or not such a people, (as appeareth by the precedent Note) but that their houses, castles, and other memorials of their great∣nesse, and honour, shall be demolished, razed and ruined: and they either not remembred at all, or not without detestation and disgrace; which is worse then a meere oblivion, or silent forgetfulnesse.

V. 15. Jehovah-Nissi] That is, the Lord is my Banner, as he declareth, by holding up his Rod, in his hand professing there∣by that he and the Israelites, (under his colours, and in armes for his cause) expected, and obtained good successe by the fa∣vour and power of the Lord of hosts. See Psal. 105.

V. 16. Because the LORD hath sworne] Heb. the hand upon the throne. By which may be meant, either that Amalek pre∣sumptuously endevoured to make an assault upon the Throne of God, in setting upon his people to ruine them; in whose de∣liverance and defence, he had engaged the glory of his Throne, and the power of his Scepter in a perpetuall warre against A∣malek: or that Moses had taken a solemn oath (as it were laying his hand upon Gods Throne) for asseveration and assurance, that he and the people will have an unreconciliable warre with the posteritie of Amalek.

CHAP. XVIII.

Vers. 1. PRiest of Midian] See Annot. on Chap. 2. 16.

V. 2. sent her back] It seemeth by this place he sent her backe (for a time) to her father, and it is like (at that time) when she was so impatient of the circumcision of her sonne, Chap. 4. vers. 25. that she might not (through feare or griefe, for his dangerous opposition to Pharaoh) either with∣draw him from his dutie, or (by her discontent and murmur∣ing) make him lesse chearfull in performance thereof.

V. 3. Gershom] See Annot. on Chap. 2. vers. 22.

V. 4. Eliezer] That is, my God is an helpe.

V. 5. mount of God] That is Horeb, so called, because God wrought many miracles in it. So Peter calleth the Mount where Christ was transfigured, the holy Mount: for by Christs pre∣sence it was holy for a time, 2 Pet. 1. 18. See Annot. on Chap. 3. vers. 5.

V. 6. And he said] By messengers sent from Jethro to Mo∣ses, for yet they were not come together, vers. 7.

V. 7. meet] Act. 28. 15.

did obeisance] 1 King. 2. 19.

kissed] See Annot. on Gen. 29. 11.

welfare] Heb. peace. It is very usuall in Scripture, to com∣prehend all manner of welfare by the name of Peace, even the prosperitie of warre (2 Sam. 11. 7. text and marg.) is so cal∣led: and (on the contrary) all woe may be comprehended in the name of warre.

V. 8. come upon them] Heb. found them.

V. 10. Blessed be the Lord] By this it appeareth, that Jethro worshipped the true God, and therefore Moses might (the ra∣ther) marry his daughter; and it is like that (by Moses) he was further instructed in the true Religion; yet his next words, v. 11. note either some misunderstanding, or a weake apprehension of the true God.

V. 11. * Now I know] Jethro was a descendant from A∣braham; who was his great grand-father, by Midian (who was one of Abrahams sonnes by Keturah, Gen. 25. 2.) from whom his Progenitors received the Religion of Abraham, though the further from the father of the faithfull, the more they degene∣rated from the faith, and a true worship of God: and so were (by this time) tainted with Idolatry: but after Moses his mar∣riage with his daughter, and living with him fourtie yeares, especially, upon the report of the prodigies, and miracles (which God had wrought for the deliverance of his people by the ministerie of Moses) Jethro his knowledge of the true God was much increased: so that now he knew God more clearly, and fully then before: whereupon he forsooke his former false gods, and betook him to the service of the onely true God, wherein it seemeth his posteritie persevered, Jer. 35. who de∣scended from him, 1 Chron. 2. 55. as did the Kenites, Jugd. 1. 16.

* Gen. 22. 12. 1 King. 17, 18. 24.

for the thing] Chap. 10. 16.. 22. & 5. 7. & 14. 18.

V. 12. * before God] That is, in that place, or neare it, where the sacrifice was offered, for part was burnt, and the rest eaten, and that (sometimes) not farre from the Altar. See Annot. in Exod. 5. 1.

* Deut 12. 7. & Chap. 27. 7. Psal. 11. 6.

V. 16. between one another] Heb. a man and his fellow.

V. 18. wilt surely weare away] Heb. fading thou shalt fade.

Not able] Deut. 1. 9. 12.

V. 19. to Godward] Judge thou in hard causes, which can∣not be decided, but by consulting with God.

V. 20. teach them ordinances] He was to mediate with God both wayes, as an Advocate of the people to God, and as an Ambassadour, or Interpreter, from God to the people.

V. 21. * able men] What manner of men should be chosen, to beare Office: See Annot. in Gen. 47. 6.

* Deut. 1. 13. 1 Chron. 26. 6.

feare God] 2 Sam. 23. 3. 2 Chron. 19. 9. Nehem. 2. 7.

hating covetousnesse] Deut. 16. 19. Isa. 33. 15. Pro. 28. 16.

V. 22. at all seasons] Vers. 26. Esa. 16. 5.

V. 23. and God command thee so] Or if thou doe this, thou shalt fulfill the commandement of the Lord. Though he gave him good counsell, he would not have him further to follow it, then God would be pleased to approve of it, as he did, Num. 11. vers. 16, 17.

V. 24. so Moses hearkened] He did not thinke himselfe too good, to be advised by a man farre inferiour to himselfe, both in pietie, prudence, and acceptation with God: But why did not so wise a man as Moses, thinke of such a course himselfe? or why did not God himselfe give him that advice? Answer. It may be Moses expected Gods direction for some course in such affaires, and that he would have him take it from Jethro for the exercise of his humilitie, (as though he miraculously

called Saul, Act. 9. he sent him to Ananias to be instructed) and withall to shew him, that divine revelation doth not ex∣clude the giving, or receiving of humane counsell, when it is according to the rule of reason, and prudence.

V. 25. Moses chose able] As Moses was to ease himselfe, by the subordinate service of other officers: so for the choyce of those officers, he had the peoples assistance, and consent, Deut. 1. 13, 14. The like election was made of the seven Deacons for the furtherance of the Apostles in their function, Act. 6. vers. 2, 3, 4, 5.

CHAP. XIX.

Vers. 1. IN the third moneth] Or, in the third new Moon. (viz. in the moneth Sivan, Est. 8. 9. containing part of May and part of June) This was the twelfth station or en∣camping place of the Israelites in the wildernesse, and here (to wit at Sinai) they stayed almost a whole yeare, and hither they came about the fortie fifth day from their coming forth of Egypt, and five dayes after (which was the fiftieth) was the gi∣ving of the Law, whereof one or two dayes of entercourse (betwixt God and Moses) might passe, and then he might receive from God the command of three dayes preparation, v. 11. before the receiving of the Law.

the same day] Not the third day, as it was the third moneth: but the same day that the moneth beginneth, that is, in the first day of the new Moone: for the Hebrewes accompt their moneths by the course of the Moon, and the first day of the new Moon, is the first day of their moneth.

V. 3. And Moses] Act. 7. 38.

and the Lord called] That is, for the Lord had called.

house of Jacob and] God called Jacob Israel, therefore the house of Jacob, and the children of Israel signifie only Gods people. See Annot. on Gen. 32. 28.

V. 4. you have seene] Moses appealeth to their testimony, who were eye witnesses of Gods wonders in Egypt: an argu∣ment of certaintie, and assurance of any truth, when they are called to testifie, who were present, and had the best evidence of sense that may be, which is that of the eyes, to confirme their acknowledgement of it.

* on Eagles wings] Esa. 63. 9. As the Eagle charily carryeth her young ones on her wings, Deut. 32. 11. not in her tallons, for feare of hurting them, and lifting them up on high, above the reach of all that are adverse to her, or to her brood: so the Lord was choice and chary of his people, and carryed them safe above the power of their persecutors.

* Deut. 32. 11, 12. Esa. 63. 9.

V. 5. indeed] Heb. obeying ye obey. That is, carefully, con∣stantly, and throughly, in thought, word and deed: for thoughts or promises of obedience, will not serve: for as God is good indeed, so his people must be obedient indeed.

keepe my Covenant] Deut. 29. 9. A covenant is an agree∣ment betwixt two at the least, and requireth mutuall conditi∣ons betwixt the Covenant-makers: In this Covenant, the parties are God, and his people; the condition (on Gods part) is to give them deliverance, and inheritance: the condition (on their part) is confidence in him, and obedience to him.

* peculiar treasure] Gods people being his peculiar treasure, we must hence learne to value persons, rather by their relations to God, then secular riches, and thinke them very silly, who de∣spise and vilifie those (as meane and worthlesse) on whom God setteth the highest price: and being his peculiar treasure, they should not serve any, but in subordination to him.

* Psal. 135. 4. Mal. 3. 17. Deut. 32. 8, 9. Esa. 43. 1. Jer. 10. 16. Cant. 8. 12.

above all people] Deut. 10. 14, 15.

* for all the earth is mine] Or, though all the earth be mine Or, Th•• meaning may be thus: it is in my power, to make election of you for my peculiar people, for all the earth is mine: mine to choose, or refuse as pleaseth my selfe, and all that is on the earth, even the cattell on a thousand hils, Psal. 50. 10. yea and all the world is Gods by his right of creation, and of perpetuall preservation. Yet his Church is his by peculiar appropriation to himselfe: as among this people he had his peculiar portion: For first, he had the Israelites for his Nation: secondly, the Le∣vites for his service: thirdly, the first born of cleane creatures for sacrifice: fourthly, the sabbath for time: fifthly, the Taber∣nacle and Temple for place: sixthly, the tythes for revenue: so to alienate any of these, without his consent, is sacriledge.

* Deut. 10. 14. Psal. 24. 1.

V. 6. a kingdome of Priests] Revel. 1. 6. Or, a royall Priest∣hood, as 1 Pet. 9. 2. Royall in your overcoming the Canaanites, and ruling over them: and as Priests who are sanctified to my service, and come nearer unto me, then any other of your Tribes; so shall you be an holy people, and be nearer unto me then any other Nation upon earth, Psal. 148. vers. 14.

an holy nation] For the nearer you are unto me, the holier you must be: for I will be sanctified in them that come nigh me, Levit. 10. 3. This is a doctrine for the Church at all times: for holinesse becometh Gods house for ever, Psal. 93. 5.

V. 8. all the people] Chap. 24. 37. Deut. 5. 17. & 26. 7.

Moses returned the words] Not that God knew not better then Moses, both what the people said, and thought: but because Moses was to be a mediatour betwixt God and them: there∣fore he must bring Gods word unto them, not to instruct him by them, but to receive his answer to them.

V. 9. thick cloud] 1 King. 8. 12. 2 Chron. 13. 18. This is not to be understood of the cloud fore-mentioned, Exod. 13. 21. & Chap. 14. 19. 24. but that on Mount Sinai, vers. 19. of this Chapter.

V. 10. sanctifie them] That is, instruct, and enjoyne the people an holy preparation of themselves, for their approach un∣to God: and teach them to be pure in heart, as they shew themselves outwardly cleane by washing, Heb. 10. 22. for without holinesse, no man shall see God, Heb. 12. 14. much lesse come nigh him: for iniquitie is a wall of separation betwixt God and man, Isa. 59. 2.

wash their clothes] See Annot. on Gen. 35. 2.

V. 11. third day] This day was the fiftieth day from the Passeover, and from the peoples departure out of Egypt: it is by the learned commonly called Pentecost, from the number of fiftie which it signifieth, on which day the Law was given: in our vulgar Language, it is usually termed Whitsunday.

V. 12. goe not up or touch] Offer not by curiositie or pre∣sumption to make nearer approaches towards the Majestie of God, then he permits.

V. 13. up to the mount] That is, from their tents, they shall drawe neare to the bottome of the hill, vers. 17. but without the bound or border set about it, vers. 12.

beast or man] The beast is threatened or doomed to danger, to keepe man at further distance from danger: so there is mercy in the commination, as it may be a premonition, though severi∣tie in the execution, by stoning the offender neare hand, and by darting at such as were further off.

trumpet] In Hebrew the word is Jobel, so also, Levit. 25. 11. but in Leviticus it signifieth the yeare which giveth libertie, be∣cause it was proclaimed with the sound of the Trumpet; this Trumpet might be sounded by an Angel, or such a sound made immediately in the ayre by God himself.

soundeth long] Some straines in this sound, were thick and fast, like a quick pulse, some more deliberately drawne out, wherewith the warning of the peoples approach was made.

V. 14. sanctified the people] The Lord indeed is he who san∣ctifieth the people; but Moses is here said to sanctifie them, by shewing them, and prescribing them, how to prepare them∣selves in a pure and holy manner to meet their God.

V. 15. come not at your wives] But give yourselves to prayer, and abstinence, that you may at this time attend onely upon the Lord, 1 Cor. 7. 5. The use of the marriage bed was never noted among the legall pollutions: and indeed (being insti∣stuted in the state of innocencie, Gen. 2. and honourable in all, and the bed undefiled, Heb. 13. 4.) this forbearance was not prescribed, as from a thing profane, or uncleane in it selfe: but that the mind might be more fully, and sincerely set upon the holy covenant, to be made with God; and hence the godly that they may be alwaies estranged from things unlawfull, must sometimes abstaine from things lawfull. The Papists who ap∣ply this, to be the Priests disavowing of marriage, make an in∣ference as absurd, as if because the people must sometimes at solemne Fasts abstaine from meats, therefore the Clergie must eat no meat at all.

V. 16. thunders] Deut. 4. 11. 1 Sam. 12. 18.

V. 18. * trembled exceedingly] God used these fearefull signes to shew that his Law should be had in very great reve∣rence, and his Majestie the more feared and adored: and if the beginning; or preface before the giving of the Law, were so terrible: how terrible will be end of the Law breaking?

* Heb. 12. 21. Psal. 68. 7, 8.

V. 19. * by a voyce] He gave answer to Moses by plaine words, and so loud, that the people might heare God speaking unto him. See vers. 20. See Deut 5. 24.

* Heb. 12. 19. 1 King. 19. 12, 13.

V. 20. came downe] He came downe from heaven before, and shewed his glory over Mount Sinai, but now he draweth lower and nearer the people, viz. to the top of the hill, where he speaketh with Moses placed a little below it.

V. 21. to gaze] 1 Sam. 6. 19. Curious prying into the se∣crets of God, is dangerous to man.

V. 22. let the Priests] The Priesthood of Aaron, was not yet ordained, therefore the Priests here meant, are such as (un¦der the Law of nature) executed the Priesthood, that is, the first borne, o•• fathers of Families.

lest the LORD] Levit. 10. 2, 3. A profane Priest is so farre from being a gracious mediatour, betwixt God and the people, (as he should be) that he is more like to derive wrath upon himselfe, then procure favour for them▪

V. 24. not the Priests and people] Neither dignitie, nor mul∣titude can allow men to passe the bounds that Gods word pre∣scribeth.

CHAP. XX.

Vers. 1. ALL these words] The Commandements are to be received (all of them) with an equall regard, as having all of them the same Authour: who if he be contem∣ned in any one, is obeyed in none of them, Jam. 2. 10. There is so much written of the Ten Commandements in Catechismes, and other Treatises (of common use) that it will not be need∣full to make any long exposition upon them.

V. 2. I am the Lord] Deut. 5. 6. Psal. 81. 10.

land of Egypt] Hos. 13. 4.

bondage] Heb. servants.

V. 3. None other gods] There be many gods by name, 1 Cor. 8. 5. though not by nature: Gal. 4. 8. for flatterers make great men gods, as the people did Herod, Act. 12. 22. and simple people (upon any extraordinary evidence of divine power) bestow a deitie on him they see, in stead of him they see not: as the barbarous people did upon Paul, Acts 28. 6. and the superstitious account them gods which are made with hands, Act. 19. 28. and some take upon them the office of God as An∣tichrist, 2 Thess. 2. 4. and to some their belly is their god, Phil. 3. 19. yea and the devill himselfe, 2 Cor. 4. 4. And whatsoever it is, that men love, or feare, or delight in, or trust in, or would doe more for, (as voluptuaries for their pleasures, 2 Tim. 3. 4.) or but as much, as for the true God, is a false god unto them: but indeed there is but one true God, 1 Cor. 8. 6. Eph. 4. 6. even that God, who (with a mightie hand) had brought the Is∣raelites out of the bondage of Egypt: for, for others, (though they be so called) indeed they are no gods, 2 King. 19. 18.

V. 3. before me] Deut. 5. 7. Or, with me. or, besides me. But the words before me, imply that Idolatrie cannot be so se∣cretly committed, but that it is before his face, Psal. 44. 20, 21. And Idolatrie against God, being as Adultery against an hus∣band, Jam. 4. 4. what an impudence is it to commit it in his presence?

V. 4. any graven image] Especially of God, Deut. 4. 16. likenesse] Num. 33. 52. Deut. 4. 18.

heaven above] Whether of Angels, Sunne, Moone, or Starres, or fowles of heaven; or of men, or beasts on earth; or of fishes in the sea: this enumeration is made so full, to seclude all kinds of idolatrous representations of God by the creatures: for, that there should be no Image made of him, is plaine (by the expresse caution) given by the Lord himselfe: Take h••ed to your selves: for ye saw no manner of image, in the day that the Lord spake unto you in Horeb, Deut. 4 15.

V. 5. Thou shalt not bow] Nor serve, nor sacrifice, nor doe any service to them. By this kind of gesture, all kind of lawfull service and worship of the true God is commanded in the Scripture. And in the same phrase, all honouring of Idols, 1 King. 19. 18. 2 King. 17. 35. and all religious worship of the creatures, whether absolutely, or relatively; mediately, or ulti∣mately, is condemned.

* jealous God] God and his people, are as a man and his wife, Hos. 2. 16. 19. and if they commit adultery against him by ido∣latrie, (for that is spirituall adulterie, as is said in the Note on the third vers.) he will be inraged at the matter, as a jealous husband at his lascivious wife, and injurious Rivall, Pro. 6. 34, 35. and this should make his people chastly precise, and scru∣pulous against all occasions and appearances of Idolatry, by which his jealousie may be provoked.

* Nah. 1. 2. Isa. 48. 11.

* upon the children] This doth not contradict that of the Prophet Ezekiel, The sonne shall not die for the iniquitie of his fa∣ther, Ezek. 18. 17. nor of the Apostle, Every one shall beare his own burden, Gal. 5. 6. The meaning of which words are, that no sonne shall be damned for the sinne of his father; nor one man for the sinne of another, unlesse by commission, or approbati∣on, or some other way he make it his own. But for temporall punishments, there is none but (by occasion of others sins) may have their portion in them: the sinne of David occasioned the slaughter of seventie thousand, 2 Sam. 24. 15. yet they (though in his conceit innocent sheepe, ver. 17.) were guilty of sinne, and worthy of death as well as he, and yet from him might come the occasion of their death; as one may catch the Plague of another, and yet die not by his disease from whom he tooke the infection, but his owne. But this is spoken chiefly of those who continue in the sinne of their Parents: and though divers die, (in their minoritie) God foreseeth how bad they would be if they lived, Psal. 58. 3. And sometimes the Pa∣rents derive vengeance on their heads by imprecations upon them, as the wicked Jews wished Christs blood, (that is, the guilt of his bloud) might be on themselves, and on their chil∣dren, Mat. 27. 25. And sometimes the good children of wicked Parents, are temporally punished, 1 King. chap. 14. vers. 12, 13. because in them, and by such means, are their Parents punish∣ed; for that in them they would live and flourish, when them∣selves are dead.

* Isa. 65. 69. & chap. 14. vers. 20, 21. 1 King. 21. 29. Job 5. 4. & chap. 21. 19. Num. 4. 33. 1 Sam. 15. 3. Matth. 23. 34, 35. 2 Sam. 12. 11. & chap. 21. 5. 14.

third and fourth generation] Jer. 2. 9. Exod. 34. 7. The third and fourth generation are named, because (many times) the Parents live to see their owne iniquitie practised and punished in their childrens children.

hate me] Deut. 7. 10. The loving of Idols, is the hating of God, James 4. 4.

V. 6. to thousands] Deut. 7. 9. As the visiting is of persons to the third and fourth generation, so the mercy is extended or reacheth to thousand generations: so aboundant is God in his benificence, which ought to move men to obey him of love, like sonnes, rather then of feare, like slaves.

V. 7. Thou shalt not take] Levit. 29. 12. Deut 5. 11. Matth. 5. 33.

in vaine] Needlesly, or without just and weightie occasions; or rashly, without heed and reverence; or falsly, without truth.

not hold him guiltlesse] In which words is a Meiosis, or phrase of diminution, (wherein more is meant, then is expressed, as Mic. 6. 11.) the meaning is, though men make it no great fault, it may be none at all, to take Gods name in vaine, nor take any course to punish that sinne, God will not hold him guiltlesse that doth so; but will deal with him as with a guilty person, as guilty of an high contempt of his glory, which he will not suffer to passe unpunished. See Levit. 20. vers. 4, 5. 1 Sam. 5. 6. 9. & chap. 6. 19.

V. 8. remember] Both for the time past, the institution of the Sabbath in memoriall of the creation of the world; and for the time to come, remember so to forecast thine affaires, that none impediment may interpose, to hinder thy holy observation of the Sabbath.

V. 9. sixe dayes] Chap. 23. 12. Ezek. 20. 12. Luk. 13. 14.

V. 10. not doe any worke] Of thy ordinary calling, nor of thy carnall recreations: that thou mayest have time sufficient, and thine affection free both for publike, and private exercise: and mayest be in good temper, for the practise of pietie, and charitie appertaining to the dutie of the day.

servant] Deut. 29. 11. God hath written a release of the servants secular labour, that on that day he might be permit∣ted to be his masters fellow-servant unto God in the solemne observation of the Sabbath.

V. 11. blessed] The Sabbath is a day of blessing to man, as well as of glory to God, if he make a conscience to keepe it as he ought to doe: and there will be no losse unto him, though (for a whole yeare) he should forbeare his work, and profit, in obedience to God, Levit. 25. 20. 21.

the Sabbath day] It is not said the seventh day from the Cre∣ation; but the Sabbath day, that is, the day of religious rest: for though God rested on that day, his legall Ordinance here doth not precisely prescribe the observation of that seventh day, but one day in seven: as although the first administration of the Sacrament of the last Supper, were in unleavened bread, yet the institution of it, is for the use of bread, not of that which is unleavened.

V. 12. Honour thy father, &c.] Deut. 27. 16. Levit. 19. 3. Under these two termes, all Governours, Naturall, Civill, and Ecclesiasticall are comprehended with the mutuall duties be∣twixt Superiours, Inferiours, and equals belonging to them, ac∣cording to their severall relations.

that thy dayes may be long in the land] Deut. 5. 16. That is, to the Jews the land of Canaan; to others the land of their pos∣session; which implieth a promise of long life, to such as are o∣bedient to their Governors: and it may be an encouragement to inferiours, (especially to children) to behave themselves submis∣sively to their Superiours, in that an obedient child shall by Gods promise (laid hold on by the parents prayers) prolong his dayes: therefore are parents requests for their children called usually by the name of blessings.

V. 13. Thou shalt not kill] Matth. 5. 21. Thou shalt neither by thine hand effect, nor by thy tongue procure, nor in thine heart desire, the death of thy brother: but thou shalt love, and preserve his life, using all good meanes, conducing to that purpose.

V. 14. not commit adulterie] Ezek. 22. 11. 1 Thes. 4. 3, 4. Whereby all unchast thoughts, affections, words, and behaviour is forbidden: and all puritie in heart, word, and deed re∣quired.

V. 15. not steale] 1 Thes. 4. 16. Ephes. 4. 28. Neither by fraud, nor force wrong any one in his estate: but save his goods and doe him good with thine owne, if he have need.

V. 16. beare false witnesse] Deut. 19. 16. Thou shalt neither by speech nor silence, neither by raising or receiving a false re∣port, be injurious to the credit or good name of thy Neigh∣bour: but shalt carefully preserve it, and cleare it from re∣proach,

if thou knowest how to doe it, when opportunitie for it.

against thy Neighbour] Nor for him: for all lying is here forbidden; as all crueltie and wrath, by the name of killing: all bodily uncleannesse under the name of adultery: all injuri∣ous usurpation of other mens goods, under the name of theft; and the prohibition is made in these termes, because lies are more frequently made against them, and for that such lies are worse which are mixt with malice and slander, then those which proceed out of affection and favour.

V. 17. * not covet] Thou mayest not so much as wish his hinderance in any thing; but must check the first motions of concupiscencie, against any of the precedent precepts.

* Act. 20. 33. Rom. 7. 7. Deut. 5. 21.

V. 18. saw the thundering] Heb. 12. 18. See Annot. in Gen. 42. 1. and adde to it Joh. 20. 29.

V. 19. * let not God speake] God (in the publishing of his law) was so terrible, that the people had need of a Mediator, betwixt him and them: in this was Moses a Type of Christ, Gal. 3. 19. 1 Tim. 2. 5.

* Deut. 18. 16. Matth. 17. 6. Act. 7. 32.

See the nether margine at this marke

[An advertisement to the Reader:]

The Annotations upon the rest of the verses to the end of the Chapter, were by error of the Printer omitted in their proper place; of which misprision he craveth pardon, and desires the Christian Reader to expect his restit••tion and satisfaction for the wrong, by a supply∣ment of the Copy at the end of this Booke

CHAP. XXI.

Vers. 1. JUdgements] That is, judiciall Ordinances made for the just and peaceable government of the people, as the Ceremoniall serve chiefly for the ordering of their be∣haviour (especially) in duties of devotion towards God.

V. 2. If thou buy an Hebrew] When he ••elleth himselfe, or his sonne, or daughter, in case of necessitie, Levit. 22. 39. Or, when for Felonie, or Theft he is sold, because he is not able to make restitution, Exod. 22. 3. a King. 4. v. 1. Matth. 18. 5. And the same course, it is like, was to be taken with captives in War.

in the seventh] After his sixe yeares service, the seventh yeare was, as some take it, a standard certaine and unvaried, and the same to all; to wit, the Sabbaticall yeare, Levit. 23. 2. Deut. 15. 1, 2. So that whensoever a man began his service, it was at an end the seventh yeare, though he had served but one yeare before the seventh came about; nay, if but a moneth, or a day before, it seemeth sufficient; for in the seventh yeare re∣leases were to be made of debts, and a little service would serve, when what remained was to be remitted: But then the law of sixe yeares service, vers. 2. of this Chapter, and Deut. 15. 12. is to little purpose, unlesse the service beginne so soone as the seventh yeare expired. To avoyd this inconvenience, some say, and (it is probable) that the sixe yeares service was not broken off but by the yeare of Jubile, Levit. 25. v. 40.

V. 3. By himselfe] Heb. with his body. Alone, or in his single person, and not with a wife and children.

then his wife] As he came, so he shall goe, whether in a single or maried estate; and it is like he had the priviledge of a father to goe forth with his children, he brought with him, as well as of an husband, to go forth with his wife.

V. 4. Masters] Till her time of servitude was expired, (which might be the seventh yeare) or the fiftieth: this was not to be understood of an heathen woman: for of such they were to buy their bond-servants, Levit. 25. 44. and not of the He∣brews, vers. 42.

the Masters] The wife shall remaine servant to her master, that gave her to her husband for a wife: and the birth follow∣ing the belly, the children (borne in her service) shall remain (as the masters) with the mother. But how could this separa∣tion of man and wife be allowed, since their cohabitation is so expresly prescribed, Gen. 2. 24? Answer: first, the husband was not compelled to part with his wife, for he might have con∣tinued his service and society with her if he would: secondly, this parting might be but for a season, and by mutuall consent; and wherein it may seeme to swerve from the ordinary Rule, there might be a dispensation, or toleration of it for the hard∣nesse of mens hearts, Matth. 19. 8.

V. 6. Judges] For perpetuall servitude was a matter of too great moment, not to be made up by a private bargain; there∣fore the Judge, (the publique Magistrate) must heare the case, betwixt the master and the servant; and be sure, that the servant freely consented to such a servitude.

doore] That is, the doore where the Judges sate, as some conceive; and then (when they have heard the case, and given sentence in it) the servant shall be brought to the doore of his masters house; and that doore is here rather meant; for the word is deleth, which is used of any particular doore; not the word Schalhur, which signifieth the gate of a Citie, where Judges sate, to heare causes, and to doe justice.

bore his eare] Either as a punishment for contempt of liber∣tie, (which he might have had, but would not) or to be a to∣ken of his strict, and punctuall obedience to his masters com∣mands, not to goe over the threshold, or out of the doore, without his leave; at least not against his will: or to note his ready obedience to heare and observe what his master com∣mands; so some apply Psal. 40. 6. where the opening of the ••are, (according to the Hebrew) may be rendered by boring of the eare: and so obedience is better then sacrifice, 1 Sam. 15. 22.

for ever] That is, to the yeare of Jubile, which is every fif∣tieth yeare. See Annot. on Exod. 12. 14. And at that time all Hebrew servants were to be set free, notwithstanding any in∣gagement of servitude made before, Levit. 25. 40. Of the sig∣nification of the Originall word here rendered [for ever] see Annot. on Exod. 12. 14.

V. 7. sell] As constrained: by povertie, or with intent to prefer her from a servant, to be a wife upon the promise of him, that taketh her; so to accept of her, either as a principall, or se∣condary wife: as (when polygamie was in practice) the first wife was usually chiefe, the other of an inferiour condition.

as the men-servants] That is, a woman shall not be dismis∣sed with so little care as a man, who is strong and better able to preserve himselfe from injuries, and harmes: nor shall an Hebrew servant be put off, as a stranger borne of another Na∣tion; especially of the Canaanites, (who were to be slaves to the Israelites:) and by this she must either be continued in the house, and entertained like a daughter, or a secondary wife; and if he part with her, after he hath taken her to his bed, he shall procure an husband for her, by offering a meete price, and convenient apparell to make her the more acceptable, and more gracefull in his sight.

V. 8. If she please not] Heb. if she be evill in the eyes of.

to a strange nation] Because this was a generall rule for all Hebrew servants; and the case here mentioned, requireth more then ordinary charitie. By a strange nation, some understand, one of another Tribe, though an Hebrew, &c.

V. 9. after the manner] That is, he shall give her dowrie convenient for a virgine of her condition.

V. 10. him] That is, for his sonne, or himselfe: for it may be taken of either.

V. 11. duty of marriage] By which somewhat is meant be∣sides food and raiment, (for they are expressed) it may be that which is comprehended under due benevolence, 1 Cor. 7. 3.

these three] If he omit or refuse to performe any of the three forementioned particulars, vers. 10. then he shall let her goe free, without paying any price for her redemption.

V. 12. he that smiteth] Levit. 24. 17.

V. 13. lie not in waite] But by imprudence, or negligence, or any casuall mishap, hath killed another.

God deliver] Though a man be killed at unawares, yet it is Gods providence it should be so: and he may be said to deliver him into his hand that slew him; because the Lord (who hath the disposall of all mens lives, and before whom all are guilt•• of death) without mans purpose (by his divine disposall) brought it to passe.

whither he shall flee] That is, to the cities of refuge in the land of Canaan, Deut. 19. 5. Or to the altar, whether in the desert, or any other place.

V. 14. * from mine Altar] The holinesse of the place ought not to defend the murderer, he shall finde no mercy at mine Altar, who without mercy sacrificed his brother to his deadly malice in a presumptuous manner.

* Deut. 19. vers. 11. 13. 19. 1 King. 2. 28. 31.

V. 15. smiteth his father] The blow (though it be not dead∣ly to the receiver) shall be deadly to the giver; for he shall die for it: because his deeper obligation to all affection, and of∣fices of reverence and benevolence to his parents, aggravates the guilt of any undutifull or unkinde miscarriage toward them.

V. 16. stealeth a man] (Whether free, or a servant to ano∣ther) shall be put to death: because usually they that did so meant to sell them for slaves: and so they did great injurie to those whose in right they were, and brought great misery upon the partie sold; especially if he were free and ingenuous be∣fore; and this law is principally meant of stealing such a one.

found in his hand] If not yet sold, or used like a ••lave, it seemeth hard, that the man-stealer should die, therefore they conceive, that if after the fact it could be proved, that he had beene in the stealers hand, he should die for it; yet the phrase and manner of expression imports another sense, which is, that if the stollen man be not yet sold, and the theft appa∣rent (as taken in the stealers hand) he shall die for it.

V. 17. * curseth] Or, revileth. Though the wicked words of the tongue breake neither skinne nor bone, they bewray such a malignitie of the heart, (when they proceed from children to their parents) that God doometh such transgressors to death, and that worthily; for they requite evill for good, returning imprecations for prayers, cursing for blessing; and this with breach of the strongest bonds of naturall obedience and affe∣ction, and the grossest degree of ungratitude that can be.

* Levit. 20. 9. Prov. 20. 20. Matth. 15. 4. Mark. 7. 10.

V. 18. stone or fist] With the hand, or what cometh next

to hand, as stones are commonly readiest for sudden violence, where the wrathfull person would use some instrument of cruel∣tie, which may doe more hurt then a blow with the hand.

V. 19. upon his staffe] 2 Sam. 3. 29. Zach. 8. 4.

V. 20. punished] Heb. avenged. As a murderer putting him to death.

V. 21. not be punished] i. By the Civill Magistrate. Though (before God) he may be a murderer, yet because of the vile and contemptible condition of servants; especially of such na∣tions, as by Gods decree were to be destroyed, Deut. 7. 2. the master was exempt for giving an account of his act; at least from receiving of punishment, for any miscariage in that cause.

for he is his money] Because he gave his money for him; as David calleth the water of the well of Bethlehem, their bloud, who adventured the shedding of their bloud, and the losse of their lives to fetch it for him, 2 Sam. 23. 17. And so the poore mans mill-stone is called his life; because he gets his living by it, Deut. 24. 6.

V. 22. mischiefe follow] That is, either by death, or maime of the mother, or childe.

V. 24. * eye for eye, &c.] The execution of this law belong∣ed not to private persons, but onely to the Magistrate; which yet was not alwaies to be observed with rigour, but these par∣ticulars are set downe to shew, that the punishment must be limited to a due proportion: as that an eye should not be re∣quired, in recompence of wrong in a tooth: or any member of more, for that which is of lesser use or worth: and this must be taken not by an Arithmeticall, but by a Geometricall corre∣spondence; for if he that had but one eye, had put out one of the eyes of him that had two, if the recompence were numeri∣call one for one, it were not equall; for then one man might lose a sense, the other but an eye, which is but the organ of seeing, without which he might see while the other remaineth; therefore the retaliation more agreeable to justice (in such a a case) was not an eye for an eye, but two for one, that is, blindnesse for blindnesse.

* Levit. 24. 20. Deut. 19. 21. Matth. 5. 38.

V. 28. the oxe] By this, if a beast must be punished, (and it is a law touching other beasts, as well as for an oxe) much more should the murderer: since, though the law of the beast is not given to the beasts, but to man; for to man it is said, Thou shalt not kill: and if he doe, it must be done unto him∣selfe, and he did to another, Gen. 9. 6. yet the oxe was to die, for admonition to man, to have murder in the more de∣testation; and to make every one to looke better to their beasts, that they become not the causes of death unto man.

V. 29. shall be put to death] For a man not to hinder evill when he ought, and might, is to become guilty, as if himselfe had done the fact.

V. 30. * summe of money] Taxed upon him by the next of kinne to the party slaine, or by the judge, vers. 22.

* Num. 35. 31.

V. 32. thirty shekels of silver] Our Saviours taking upon him the forme of a servant, Phil. 2. 7. and his selling (by Judas) for thirty pieces of silver, is conceived, by some both ancient and latter Divines, to be prefigured by this law.

V. 33. doe not cover it] This is to be understood of pits in or neere some way of ordinary passage, for in the field pits were to be kept open for cattell to drink at any time.

V. 34. make it good] By this law not onely commission of evill is punishable, but the omission of care to prevent evill.

V. 36. Oxe for oxe] Not an oxe for a calfe, or a sheepe; but according to the proportion of the damage, and so the for∣mer verse is to be expounded.

CHAP. XXII.

Vers. 1. SHeepe] The Hebrew word is Seh, which compre∣hendeth lesser sort of cattle, as sheepe, and goats, by way of distinction from the greater sort; Oxen, Camels, &c. For though some kinde of cattle be onely mentioned, others are meant.

kill it or sell it] This aggravates the theft. See Annotat. on verse 4.

five oxen for one] Five with that which was stolne, and but four sheep: because the labour of the ox was to he valued, which while he was kept away, was a losse to the owner, perhaps grea∣ter then the price of the sheep. See Prov. 14. 4. And the same proportion might be held betwixt other great and little cattle, as betwixt the horse and the goate.

V. 3. If the Sunne be risen] If he be stricken to death in the darke, the want of sufficient light, to judge who or what he was, and the want of meanes to bring him to just punish∣ment, (for he could not be pursued in the darke) was some excuse: but if the Sunne were up, to give sufficient light, both to judge of the partie, and to bring him to judgement, then to kill him was murder; unlesse in the just and necessary defence of the wronged party.

V. 4. double] Before it was five fold for an ox, foure for a sheep; here but double: the reason is, because if it be found present∣ly with the thiefe, the propertie not altered, the owner sustained lesse damage and trouble, and the thiefe shewed himselfe not to be so artificiall in his falshood, nor so settled in it, as he that carrieth the stoln goods away, and either killeth, or selleth, or keepeth them a longer time from him that hath right unto them: but it is said, Pro. 6. 31. That a thiefe if he be found he shall restore seven fold: this may be meant of a thiefe break∣ing into an house in the night, who if he were taken in the act, and smitten to death, no bloud was to be shed for him, ver. 2. and having forfeited his life, he might pay the dearer for his ransome, then the rate of ordinary restitution; and so he might pay not onely sevenfold, but all the substance of his house, as it is in the same 31. verse: or there might be a larger re∣stitution in Solomons time, because there was more plenty, 1 King. 10. 27. Or by sevenfold, may be meant manifold, as Gen. 4. 15. Psal. 79. 12. Isa. 30. 26.

V. 7. double] For money or stuffe; where the restitution for cattle was foure or five fold; the reason whereof may be, because it was easier for the possessor to keepe what was so in his custodie then his cattle in the field, for there he could not keepe them under locke and key, as he might doe the goods and money in his house.

V. 8. to see whether] The Judge must (by his prudence) indevour the discovery of the deceit, if there be any; and the clearing of the accused party, if he be innocent: and to this purpose, he must use the ordinary meanes, whereby the truth may appeare; as receiving of evidence from witnesses, and the assurance of that evidence, by a ratification upon oath. See vers. 11.

he have put his hand] That is, whether he have dealt falsly, either by denying he had it; or affirming he restored it; or pre∣tending it was stolne from him; or by any other way of deceit, to defraud the owner of his right.

V. 9. he shall pay] That is, the partie who was put in trust, if he be found in fault, as fraudulently fayling the trust reposed in him.

V. 11. an oath of the Lord] So called, 1 King. 2. 43. because when men take it, they take the Lord to be witnesse of the sin∣ceritie of their hearts, and veritie of their lippes; and implicit∣ly invoke his vengeance upon themselves, if they sweare falsly.

no man seeing it] But the party himselfe, there being no o∣ther proofe, or witnesse; in such a case an oath must be the end of strife: as Heb. 6. 16.

betweene them both] For the oath was to passe from the one for the satisfaction of the other.

put his hand] See Annot. on vers. 8.

V. 12. if it be stollen] Gen. 31. 39.

he shall make restitution] If by any fault of his it were taken away.

V. 15. with it] As sometimes the beast and his owner might be hired together: and if he were present, the hirer might have so much lesse care, as he would have the more of the safetie of his owne.

it came for his hire] He that hired it shall be free by paying for the hire.

V. 16. If a man entice] Deut. 22. 28.

V. 17. If her father refuse] For the children should not marry without the consent of parents.

according to the dowrie of virgins] That is, according to her dowrie as a virgine, whom he hath desiled; to wit, accord∣ing to her state, and condition: that is, more to the daughter of a rich man, then of a poore. There seemes to be one set rate for all sorts, Deut. 22. 29. But the case is not alike; for that in Deut. is when the maid was forced, or lustfully abused, with∣out intimation of marriage, to induce unto the act: and then the father was for his part of the wrong in the abuse of his daughter, to have of the offender fiftie shekels of silver, and he was to have her for his wife; and he might not put her away all the dayes of his life. But in this case (in Exod.) it is other∣wise: for if her father refused to give her in marriage, he that abused her, was to pay so much, as might serve to marry her to another of a sutable condition: and if he were not able to make good that proportion, he was to be sold as in case of theft, vers. 3. of this Chap.

V. 18. not suffer a witch] Witchcraft is here forbidden, Deut. 18. 10. and that upon paine of death, 1 Sam. 28. 9. By Witch is here meant any one that hath any dealings with the devil, by any compact or confederacie whatso∣ever: the word in the Originall, is of the Feminine Gen∣der, because the Devils craft most prevailes with womens weakenesse, in that kinde: but there are men Witches as well as women, Levit. 20. 27. and their sinne as hainous, and their punishment as grievous: and it likewise signifieth one that changeth any thing before the sight, (as Jugglers doe) but if it

be by slight of hand, without diabolicall art; it is not here condemned. Some have thought Witches should not die, unlesse they had taken away the life of mankinde; but they are mista∣ken, both for the act of the Witch, and for the guilt: for first, the act of killing any one in such a way, as is called witchcraft, is not the act of the Witch, but of the Devill; and sometimes it is rather his act to faine it, then his act to do it; for such is his craft that where God hath given him a commission to doe hurt; or by his great knowledge (being a spirit and of long experience) he doth foresee in naturall causes (though concealed from o∣thers) some imminent evill, he stirreth up malice betwixt the Witch, and the party, and offereth himselfe (for his, or her satisfaction) to bring the evill upon him, wherein the Witch hath no part, but a wicked will; and in that the devil is more wicked then the Witch, and would doe what evill he can, though she would entreat him to the contrary: But why then must the Witch be put to death? Answ. Because of the league and confederacie with the devil, which is high treason against God; because he is Gods chiefest enemie, and therefore though no hurt insue this contract at all, the Witch deserves present, and certaine death for the contract it selfe.

V. 21. * Thou shalt neither] * Levit. 19. 33.

V. 22. ye shall not afflict a widow] Zach. 7. 10. Isa. 1. 17. Jam. 1. 27.

V. 24. your wives shall be] The just plague of God upon oppressors, and proportionable as well as just.

V. 25. * upon him usury] Which is a loane of money upon covenant for certaine increase, whereby the lender intendeth, and endevoureth to make sure both principall and use, though the borrower be like to lose either the one or both. Whereas in some cases the rich lender must be so charitable to the poore borrower, as to expect neither use nor principall, Luk. 6. 34, 35.

* Levit. 25. 37. Deut. 23. 19. Psal. 15. 5.

V. 26. to pledge] Deut. 24. 6. Job 24. 3. 9. Prov. 20. 16. Amos 2. 8.

V. 26. * the sunne goeth] If it be such a garment as without which he cannot comfortably rest in the night; and of such a garment the words seeme to be meant by this timely restitu∣tion, and it is in effect, vers. 27. forbidden the taking of such a thing to pawne: for it were a vaine and frivolous thing to take a pawne in the morning, which without payment of money must be restored in the evening.

* Deut. 24. 13. Pro. 22. 27.

V. 28. * revile] Not speak any manner of evill of them, by reproach or calumnie; nor wish any evill to them, by imprecati∣ons or curses.

* Eccles. 10. 20. Act. 23. 5.

the Gods] Or, Judges. vers. 8, 9. Psal. 82. 16. Joh. 10. 34. Magistrates they are so called, because they should (as God doth) doe impartiall justice without respect of per∣sons; protecting the godly, as being the ministers of God for their good, Rom. 13. 4. punishing the wicked, who are malignant enemies to God and them.

V. 29. first of thy ripe] Heb. thy fulnesse. It is fit that God (who giveth all) should be acknowledged as Lord of all, by an holy tribute unto him: and that to be presented first, not onely to professe his right, but to procure a blessing upon the rest. See Mal. 3. 10.

liquor] Heb. teare. In the precedent precept, God requireth a portion of dry things, here of moist, for he is the Authour and giver of both.

* first-borne] See * Chap. 13. 2. 12. Chap. 34. 19.

V. 30. seven dayes] Some conceive it must be kept seven dayes, that it may have a blessing from the Sabbath, before it be present: but the certaine reason is, because under eight dayes old it was too tender, and waterish, and not of so perfect a shape at first, as a few dayes after it would be.

on the eighth day] It was not necessary to offer it on that day, for that was the first day it was offerable to God; but after that, it might remaine untill a fit opportunitie to bring it to Jeru∣salem, and there to offer it on a feast day. See Levit. 22. 27.

V. * ye shall be holy] See Annot. on * Chap. 19. v. 6.

* torne of beasts] If the creature were either killed by a beast, or in part devoured by him, or killed by a man for sacrifice to God, or sustenance to man, and a beast came casually and tore any part of it, in such cases they were not to eate it: and by such a forbearance, they were admonished of decencie, and cleanlinesse in their diet, and of estranging themselves from a participation with beasts in beastly qualities, especially in crueltie.

* Levit. 22. 8.

CHAP. XXIII.

Vers. 1. NOt raise] Nor receive, as the Originall will also be are: the meaning is, thou shalt not indure the hearing of a false report, especially, if it be offered, to make thee either a false witnesse, or a corrupt judge: for as the re∣ceiver of stolne goods is partner with the the thiefe; so the willing hearer of a false report, is partner with the slanderer; and if a good name be better then great riches, Prov. 22. 1. a slan∣derous tongue is worse then pilf••ring fingers.

V. 2. a multitude] The greater number is usually the worse, and though (in respect of men) it may be more safe for many, then for a few to offend: yet in respect of God there is more danger to an offending multitude then to a few; for he will ra∣ther beare with a few then many wicked ones, Gen. 6. 12. & Chap. 19. 4.

V. 3. a poore man in his cause] Levit. 19. 15. In charity we must have respect to a poore mans necessitie: but in point of justice, neither the power of the rich, nor the penury of the poore, but his right onely, vers. 6. must be regarded. See Psal. 72. 2.

V. 4. bring him home] If we be bound to doe good to our enemies beast, much more to our enemie himselfe, Mat. 5. 44.

V. 5. If thou see the asse] Deut. 22. 4.

under his burden] If God command to help up an enemies asse under his burden, will he suffer us to presse downe our brethren with heavy burdens, with oppressive impositions upon them? doth God care for asses? and is he carelesse what they beare who beare his Image? See 1 Cor. 9. 9.

helpe with him] Though they be at difference between them∣selves, they must both agree for a charitable aide to the op∣pressed creature.

V. 6. not wrest the judgement] Not strain nor strive against the evidence of truth, to condemne the poore in his just cause, or to acquit him in that which is unjust.

V. 7. Keep far from a false matter] It is not enough to be no plotter, no promoter of a false report, or no agent in it; but we must shew such a dislike of it, as to keepe aloofe from it, as if there were some danger of infection by coming neere unto it. See Prov. 4. vers. 14, 15.

V. 8. * Take no gift] * Deut. 16. 19.

the eies of the wise] (Heb. the seeing) For it raiseth the affe∣ctions which (like a steame or mist about a candle) dimme the light of the understanding, and conscience.

V. 9. the heart of a stranger] Who when he is in a strange place, and destitute of friends, and (it may be) also of meanes, hath griefe enough of his owne, (as thou by experience know∣est) and therefore thou must not adde oppression to his affli∣ction, which (thine owne heart will tell thee) thou wouldest not have done unto thy selfe.

V. 10. sixe yeares] Levit. 25. 3.

V. 11. but the seventh yeare] That yeare was the remission of debts, Deut. 15. vers. 1. & 9. and the manumission, or free∣dome of Hebrew servants; and at the beginning of the Sabba∣ticall yeare, (which was the seventh yeare) was the Law to be read, in the feast of Tabernacles, Deut. 31. 10. and the Land was then to rest; whereof see the next Note. This Sabbaticall yeare began not with the moneth Nisan, or March, (whence the sacred yeare was accounted) because so they should lose the harvest of two yeares: but it began with the moneth Tizri, that is, September, from whence the civill yeare (after the manner of the Egyptians and other Nations) was accounted, so did they account their Jubile in the seventh moneth, Le∣vit. 25. 9.

let it rest] Untilled, or unmanured, both for sowing, and reap∣ing, which were forbidden that yeare, Levit. 25. 4. partly for sparing of the Land, that it might afterwards yeeld the better increase; but especially that what the land yeelded (of it selfe) might be for the exercise of their confidence in the divine pro∣vidence, without their owne paines; and for provisions for a charitable supply, first to the poore, and after them to the beasts of the field; for the providence of God maketh provi∣sion for man and beast: yet the owner of the land or garden, might every day (which was not a festivall) take such things, and so much as was necessary for himselfe and his servants, Levit. 25. 6. so that nothing were hoarded up, whereby the provision for the poore might be diminished. If any feared he should be a loser by such a cessation, or resting of the land, or doubted how he should be provided for, if the earth were not exercised for the yearely increase; God passed his word for a supply in the sixth yeare, Levit. 25. v. 20, 21.

Olive yard] Or, Olive trees.

V. 12. * sixe dayes] * Chap. 20. 9. Deut. 5. 13. Luk. 13. 14.

V. 13. * the names of other gods] Not by way of liking, or approbation, for otherwise they were and might be named by way of historicall report, and of reproofe.

* Deut. 12. 3. Josh. 23. 7. Psal. 16. 4.

V. 14. * three times] * Deut. 16. 16.

V. 15. Thou shalt keepe the feast] Chap. 13. 3. & 34. 18.

of unleavened bread] That is, the Passeover, or Easter, in re∣membrance that the Angel passed over the dwellings of the Israelites, sparing them, when he shew the first-borne of the

Egyptians, Deut. 16. 16. and the Israelites went out in hast, not staying the leasure of leavened bread.

in the time appointed] That is, the time when (in Egypt, and in the Land of Chanaan) the Barley harvest afforded full and ripe eares, for an oblation to the Lord.

emptie] Coming to the Tabernacle, or Temple, (at the Feast of Easter, Pentecost, and of Tabernacles) none must come without an oblation; partly for sacrifice to God, and partly for provision for the Levites: and thus it was a dutie laid downe by Law, yet for the particular oblation it was a free-will offering, Deut. 16. 10. wherein the offerer was free to make the proportion of his gift.

V. 16. the feast of harvest] Which is Pentecost, or Whitson∣tide; kept in remembrance, that the Law was given fiftie dayes after they departed from Egypt; but called the feast of harvest, because then was the Wheat harvest, and the ripening of other fruits.

* Deut. 16. 13. Levit. 23. 17.

the feast of ingathering] At the end of the yeare, that is, in September, when the fruits of the earth were generally reaped and gathered in: which sheweth that there was a double ac∣count of the yeare; the one for Civill affaires, which was in the moneth Tizri, or September: the other for sacred, (as for the festivals of the yeare) beginning with the moneth Nisan, containing part of March, and part of Aprill, Exod. 12. At this time was the feast of Tabernacles, Levit. 23. 34. keeping in minde the memoriall of their dwelling fourtie yeares un∣der Boothes, Tents, or Tabernacles, in the wildernesse: the solemnitie of this feast held seven dayes, during which time, they were to rest in Boothes. See Levit. 23. 42.

V. 17. all thy males] From twenty yeares old to fiftie: or as some conceive to sixtie years of age.

V. 18. sacrifice] Or, feast.

V. 19. the first of the first fruits] (Chap. 34. 26. Deut. 14. 22. Exod. 22. 30.) were yearely separated from the rest of the yeares increase, the quantity whereof (by the tradition of the Jewes) was a part betweene the fourty, fiftie, and the six∣tieth part, at the discretion of the offerer.

in the mothers milke] Either as affecting excessively the pleasing of the palate with too much curiositie, because usual∣ly flesh is boyled in water, and not in milke; or it may be the meat of a Kid so young, that it is (in respect of the late yean∣ing of it) rather moist like milke, then any firme or solid flesh; and so not wholesome as that which is of more age: or this may have reference to the Paschall sacrifice, (which was to be taken from the goats, as well as from the sheepe, Exod. 12. 5.)

V. 20. * an Angel] Which some hold was a created Angel, but this Angel of the Lord, was the Lord of Angels; for they are bound to worship him, Heb. 1. 6.

* Chap. 33. 2. Num. 20. 16.

V. 21. He will not pardon your transgressions] 2 King. 24. 4. If you persist in them, without repentance for them.

my Name is in him] (That is, he is of my nature being my na∣turall Sonne,) and with that nature he hath my Name Jehovah, Jer. 23. 6.

V. 22. * indeed] * Exod. 19. 5.

an enemie to thine] Gen. 12. 3. Num. 24. 9. Deut. 30. 7. Jer. 30. 20. This is the true holy league, made betwixt God and his people; which might make the wicked afraid to doe them hurt, since though they be weake, God must needs be too strong for all his and their enemies.

V. 24. * nor doe after their workes] * Levit. 18. 3. Deut. 12. 31.

quite breake downe] Deut. 7. 25. God commandeth his not onely to forbeare to worship Idols, but to destroy them.

V. 25. thy bread and] Gen. 28. 20. That is, all things ne∣cessary for thy present life.

I will take all sicknesse] Chap. 15. 26.

V. 26. * There shall none cast their] This was a great means of the multiplication of Gods people, both in their persons, and in their herds and flocks, that God (by especiall favour) pre∣served them from abortive births, which in Man-kinde espe∣cially bring deadly perill to mother and childe, or both: thus their conceptions were brought unto an happy birth, and their labour neither in vaine, nor with such dangerous adventure, as accompanied the generation of other people. See Chap. 1. verse 22.

* Deut. 7. 14.

V. 27. my feare before thee] I will make them afraid at thy coming, and send mine Angel to destroy them: as Chap. 33. 2. Josh. 24. 12.

their backs] God makes men couragious, or cowardly, as plea∣seth himselfe, and so giveth the successe of the battel to what side pleaseth him.

V. 28. and the Hittite] He nameth but three Nations here, understanding by them the rest fore-mentioned, vers. 23.

hornets] Not onely enemies armed with weapons, as hornets with stings, (as some conceive) but hornets, according to the Hebrew, such as were usually called by that name; for with these God might plague them, as he did the Egyptians with the frogs and locusts; and thereby might destroy them: the accomplishment of this commination we may reade, Josh 24. 12.

V. 31. to the sea of the Philistines] The Mid-land sea.

from the desart] That is, of Arabia.

to the river] That is, Euphrates. By these particulars he pointeth at the extent of the promised Land severall wayes, which was bounded East-ward, by the Red Sea; West∣ward, by the Mediterranean or Mid-land Sea of the Countrey of the Philistines: Southward, by the desart of Paran, and Northward by the River Euphrates: of thisportion of Land in full extent the people (for their iniquities) were not possessed, except for a short time, under David and Solomon.

V. 32. Thou shalt make] Chap. 34. 15. Deut. 7. 2.

V. 33. * a snare] * Deut. 7. 16. Josh. 23. 13. Judg. 2, 3. By idolatry, to which the Canaanites were much addicted, the Israelites (if they lived among them) might be infected; there∣fore (for their securitie from it) the Idolaters must be driven out of the Land. So farre were they to be from having to doe with them, in any neere communion of cohabitation, much lesse of marriage.

CHAP. XXIIII.

Vers. 1. COme up] God had called Moses up to him before, upon his coming down, he was to propose the words of his Covenant unto the people, and to take their An∣swer, and then (with Aaron, Nadab and Abihu) to come up to God againe.

seventie of the Elders] Some choice men of those, whom Moses chose and made Rulers over thousands, hundreds, fif∣ties, and tennes, Exod. 18. vers. 25. who might be the same, who afterward were endowed with Moses his spirit to be assi∣stants to him in government of the people, and they were to come to the Tabernacle, and there to be as witnesses of what passed betwixt God and Moses: the number was proportiona¦ble to the service, and as some conceive, it was the rather cho∣sen, with reference to the 70. souls which came with Jacob in∣to Egypt.

V. 2. Moses alone] He alone was to goe up to the top of the Mount, the rest might ascend a good way, but not so high as he, yet where were apparent signes of Gods presence, vers. 10. 17.

V. 3. And Moses came] When he had received the Law in Mount Sinai.

All the words *] Divine terrour made them promise faire, but their own frailtie could performe but little; nor is it a condition competent to corrupt nature, to be legally and exactly just ac∣cordintg to the Law of God, though they promise it never so sincerely.

* Vers. 7. Chap. 19. 8. Deut. 5. 31.

V. 4. wrote all the words] Not the words of the Decalogues or Law Morall, the ten Commandements, but the other Laws, especially the Judiciall.

according to the twelve Tribes] Gen. 31. 45.

V. 5. young men] That is, some of the first-borne, (who untill the sonnes of Aaron were especially chosen for that ser∣vice) were chiefe assistants to the father of the family, in such services, and who when their fathers were dead succeeded in their office; and whosoever offered the sacrifice, young men might be imployed in preparation and assistance, in the service which required the strength of bodily labours about it. See An∣not. on Numb. 3. 12.

V. 6. halfe of] The blood was divided betwixt the Altar, and the people, to note the mutuall stipulation of God to his people, and his people to him who were atoned and made one by the blood of Christ.

V. 7. the book of the Covenant] See the first Annot. on vers. 4.

and read it] The booke was not only read, but sprinkled with blood mingled with water, Heb. 9. 19. and it was so mingled, because otherwise by congealment it would be too thick: be∣sides, it would go the further, being to be sprinkled upon a great number who stood next in the roome of all the people. See Heb. 9. 19.

V. 8. The blood] He sprinkled with reference to Christ, which signified that the Covenant broken could not be satisfied without blood shedding. See Heb. 9. 22. anciently Covenants were made with blood to betoken constancie in the Covenant, even to the shedding of blood and losse of life.

V. 10. And they saw the God] As perfectly as their infir∣mitie could behold his Majestie, though in propriety of speech God is invisible, 1 Tim. 6. 16. because he is a Spirit, Joh. 4. 24. Therefore as no man hath seen God, Joh. 1. 18. & 1 Joh. 4. 12. so shall no man see him with carnall eyes. The seeing them here meant is, when somewhat is obvious to our sense, whereby we

have cause to conceive, that God is present in an especiall and extraordinary manner.

Saphir stones] The Saphir stone is of a cleare skie colour. Anselm Boetius, hist. lapid. 1. 2. cap. 42. which may signifie so great glory in God, that what we admire over our heads is be∣low the glory of his feet.

V. 11. upon the Nobles] That is, the Elders, whose seniori∣tie, authoritie, and gracious endowments made them noble and honourable.

he laid not his hand] Or, put not forth his hand to doe them any hurt, Gen. 37. 22. Psal. 138. 7. Though to have any vision or apparition of Gods especiall presence hath been taken for a presage of perill, a forerunner of sudden death. See Annot. on Gen. 32. 30.

and did eat and drinke] Making a sacred banquet of the sa∣crifices offered, vers. 5. and were neither killed nor cast down, but that they did cheerfully eate and drinke as at other times, notwithstanding the perill: whereof see the precedent Anno∣tation.

V. 12. Tables of stone] Signifying the hardnesse of our hearts, uncapable of impression, unlesse God write his Law therein by his Spirit, Jer. 31. 33. 2 Cor. 3. 3. Heb. 8. 10. & 10. 16. And withall they import the perpetnitie of that Law, because stone is most durable.

V. 13. and his Minister Joshua] See Note on vers. 18.

V. 17. like devouring fire] Heb. 12. 29. and it might be not only like as fire, but fire indeed, as Joh. 1. 14. The Lord ap∣peareth like devouring fire to carnall men, but to them that he enlighteneth by his Spirit he is like pleasant Saphir, vers. 10. yet to neither did he appeare in any similitude, for idolaters to pre∣sume to represent him in pictures. See Deut. 4. 15, 16.

V. 18. fortie dayes] Deut. 9. 9. Of these fortie dayes, the sixe dayes forementioned, vers. 16. are by some supposed to be a part of the fortie, but it may be those sixe dayes were spent in preparation and the fortie in conference betwixt God and Moses, vers. 13. It seemeth by vers. 13, 14. that Joshua went up with Moses into the Mount, but how high, how long he said there, whether he heard what God said to Moses, or whether he fasted fortie dayes as Moses did, Exod. 34. 28. Deut. 9. 9. there is nothing set down in the Scripture; some thinke he staid at the foot of the hill, while Moses was on the top; some that he ascended some degrees, but not to the top; some that he was on the top, but not within the cloud as Moses was, and that he was sustained all the while with Manna.

CHAP. XXV.

Vers. 2. SPeake] After the Morall and Judiciall Law, he giveth them the ceremoniall Laws, and that so pun∣ctually, that nothing should be left to mans invention: wherein some things have mysticall significations of great moment, and may have allusions to holy things, yet to be too curious, as ma∣ny are in finding out conformities to every particular, may oc∣casion both vanitie and presumption.

bring] Hebr. take for me.

of every one] Chap. 35. 5.

willingly] Judg. 5. 9. 1 Chron. 29. 9. Prov. 11. 25. Rom. 12. 3. 2 Cor. 9. 7. The chiefe grace of any gift is the good will of the heart, which advanceth two mites to more acceptance, then much more, either grudgingly given, or with vaine ostentation, Luk. 21. 3. & 2 Cor. 8. 12. & Chap. 9. 7.

V. 3. Take of them] For the building of the Tabernacle.

V. 4. Scarlet] A deep and costly red called Dibaphos (ac∣cording to the Greeke) that is, twice dyed, once in the wooll, and again in the cloth, to make it take a most perfect colour, and that according to the Hebrew which calleth twice dyed the second worme; for out of the scarlet graine there cometh a worme, which ground into powder, and applyed twice by the Dyers Art, unto the wooll or cloth, giveth it a most perfect red colour.

V. 4. * sine linnen] Or, silke. But linnen groweth from the ground, silke cometh from wormes. See Annot. on * Gen. 41. vers. 42.

Goats haire] To make a kinde of sackcloth for the cover∣ing of the Arke.

V. 5. * Shittimwood] Vers. 23. & 28. Which is thought to be a kinde of Cedar that will not rot, but Esa. 41. 19. it is cal∣led the Shittah tree, as a distinct tree from the Cedar, yet shoot∣ing up in height and growing in bulke to the stature of a Ce∣dar tree, having a leafe like a white thorne, and haply agreeing with it in lasting and durablenesse; for it is commended for lightnesse, firmnesse, fairenesse, and for continuance, without putrefaction above all other timber; which though it grow not in the wildernesse, might border upon it, or be brought by the Israelites out of Egypt: whereof they might foresee manifold use, though not to this purpose.

V. 7. Ephod] Of this see Annot. on Chap. 28. 4.

breast-plate] Of this see Annot. on Chap. 28. 15.

V. 8. Sanctuary] A place for holy and solemne service to God, both to offer sacrifice, and to heare the law, to present prayers, and celebrate them, which at first was the Tabernacle, Levit. 26. 11.

dwell among them] Not that Gods essence or presence can be confined to any place, Psal. 139. v. 7, 8. but that he will there give especiall evidence of his grace, and glory, and of his neere relation to his people, in entercourse with them by his Word and Sacraments: that Tabernacle was a type of the Church, the mysticall church of Gods people, in whom he dwelleth as in living Temples, 2 Cor. 6. 16. Heb. 3. 6.

V. 9. after the patterne] God shewed Moses a modell, af∣ter which he was to make the Tabernacle. See 1 Chron. 28. 19.

V. 10. two cubits] That is, of the common cubits, being in length from the bending of the arme to the end of the long∣est finger: some measure the cubite to a foote, and an halfe, of our measure: and so the Arke was in length, a yard and nine inches; and three quarters of a yard in height and breadth.

V. 11. crowne of gold] Crowns are commonly round, but this was a square erected border according to the figure of the Arke. See Annot. on Chap. 30. 3.

V. 16. in the Arke the * Testimony] Wherein the two Ta∣bles of stone written with the finger of God, Exod. 31. 18. (cal∣led the Testimony, because by them was testified Gods will concerning their dutie) were placed, and nothing else for a long time, 1 King. 8. 9. 2 Chron. 5. 10. So that the golden Pot of Manna, & Aarons Rod that budded, were not then placed in the Arke, but elsewhere in the Tabernacle; but afterwards it seemes they were put with the Tables into the Arke, Heb. 9. 4. * 2 King. 11. 12. 1 Cor. 2. 1.

V. 17. Of the Mercy-seate] This was the covering of the Arke, made of pure gold; and not distinct from the Arke, but placed close unto it; and God sitting as it were, upon the wings of the Cherubims, (which made the representation of a seat) on the Arke below it. This narrow seate was a figure of Christ: the Word signifieth a Covering: the meaning is, mans iniquitie being covered by Christs merits, God is mercifull unto him, Psal. 32. 1. and therefore it is called the Propitiatoire, and Christ a propitiation for mans sinnes, 1 Joh. 2. 2. because of the favour and mercy communicated to men, through his merit: and this was placed betwixt the Tables of the Law, and the Majestie of God appearing betweene the Cherubims, vers. 22. to note that Christ stands betweene God and the rigour of the Law, in our stead, and for our sakes, that God might looke up∣on the Law through him, as fulfilled by him for our sakes and on our behalfe.

V. 18. Cherubims] The word Cherub, as some Hebrews con∣ceeive, is compounded of Che, that is, as it were, & Rabin, that is, a boy or a young man. Cherubims were figures of appearing an∣gels, or glorious representations in humane shape, chiefly in the resemblance of beautifull youth, made with wings, to signifie the expedition which is used by Angels, in obeying the will of God; whereby the Papists would defend their Idolatrie against the second Commandement: they might as well take upon them, to roote out whole Nations by warre, against the sixth Commandement, and spoyle men of their goods, against the eighth; because God gave an especiall warrant to his people of Israel for them both against a generall rule; and when there is a generall rule, as that prohibition concerning Images, the ex∣ception must have especiall warrant by the same Authoritie that made the rule; but it is absurd from a speciall exception from a generall rule, to set up a generall contradiction to the rule, as the Papists do in this particular.

of beaten worke] Not melted and so cast into a would, but beaten out of the whole piece with an hammer.

V. 19. Mercy-seat] Or, the matter of the Mercy-seat.

V. 20. their faces looke] Heb. The face of a man turned to the face of his brother; Which further confirmeth their por∣traiture to have been of an humane shape: as Annotation on verse 18.

V. 22. * there will I meete with thee] That is, above the Cherubims, and in the middle between them I will gloriously appeare, and declare my minde unto my people, thence it is probable were formed sensible words.

* 1 Sam. 4. 4. Exod. 29. 42, 43. & Chap. 30. 6. Judg. 20. 27 2 King. 19. 15. Psal. 80. 1.

V. 23. Table] As it is described from vers. 23. to 28.

Shittim wood] Chap. 37. 10. See Annot. on vers. 5.

V. 25. a border] Made of gold bounding the table upon every side, and lying flat upon it like a gard on a garment; upon this was set a Crowne foure fingers high, yet not round, (as Crowns usually are) but as the Table foure-square; there is twice mention of a Crown, vers. 24, 25. whence some take it, there were two Crowns; but it is more like it is but one, though twice named.

V. 29. dishes] To receive the fine flower, and other oblati∣ons brought unto the Temple; and for the Shew-bread, which were to be placed upon them.

spoones] To put frankincense in, and to take it out of the dishes, when it was to be burned upon the Altar of Incense.

boules] For the drink-offerings, into which they were put; and out of which they were powred in oblation to God.

to cover withall] Or rather to powre out withall; for out of the bouls they were powred, and yet the boules also might be covered.

V. 30. Shew-bread] Heb. the bread of faces; that is, the bread shewed, presented, or set in view as before the face: the manner how, is set down, Levit. 24. 5. they were in number twelve, according to the number of the Tribes of Israel; in measure each conteyned two homers; enough to serve two men for one day; and they were placed on a Table not in the holy of holies (where onely the High-priest came) but in the holy place; the place of the Priests, not of the people; and sixe and sixe in a row, were these cakes or loaves placed, answering each other. This bread was (every Sabbath) set new on the Table, and when the new came the Priest did eate the old in the holy place. The setting of these loaves was a memoriall of Gods beneficence to his people, preparing (for them) a Table in the wildernesse, Psal. 23. 5. and to admonish them, that in taking their repast, they should have an especiall eye to God, in whose presence that provision was set, to whom they were to give thankes, and eate to his glory, 1 Cor. 10. 31.

V. 31. candlestick] Zach. 4. 2. Revel. 1. 4.

V. 34. In the candlestick] That is, in the shaft of the can∣dlestick.

V. 37. they shall light] Or, cause to ascend: Chap. 30. 8. & 27. 20. 2 Chron. 13. 11. Levit. 24. 2, 3. 1 Sam. 3. 3.

over against it] Heb. the face of it. That is, towards the Ta∣ble of the shew-bread.

V. 39. talent] The ordinary talent contained 54 pounds, eight ounces, and a quarter of Troy weight; the Sacred talent con∣tained an hundred pound. So in some directions before Jose∣phus: others augment it to an hundred and twenty five pound weight, reckoning twelve ounces to the pound.

V. 40. patterne] Chap. 26. 30. & 1 Chron. 28. 12. 19. Act. 7. 44. See Annot. on vers. 9.

which was shewed] Heb. which thou hast caused to see.

CHAP. XXVI.

Of the Sanctuarie or Tabernacle, a brief description.

THE Sanctuary (at this time the Tabernacle) was a moveable house, made of boards of Shittim wood, where∣of see vers. 15. and hung about with curtaines, wrought with divers colours in a curious manner, and covered over with three coverings, one upon another, to keepe it from harme. It was thirty cubits long, ten cubits high, ten broad: the uppermost pa•••• whereof was made slope, and somewhat bending, each way (as the roofe of an house) to shoot off raine, that it might not rest upon it. It was divided into two parts, the one called the holy of holies at the upper end of it taking up ten cubits, wherein what was placed, see Chap. 25. vers. 16. and in it what was laid up, see Chap. 25. vers. 16. Into this holy of holies onely the High-priest came, and that but once a yeare, Levit. 16. The other part was called the holy place, containing in it twenty cubits, Jer. 5. In this was the Altar of Incense, on which incense was burned: on the right side thereof was the Candlestick, mentioned vers. 31. and on the left the Table of shew-bread, whereof vers. 35. These two parts were divided by a vaile, and from the latter part of the Tabernacle for fiftie cubits in length, there was a Court walled with boards, but without a covering above; in part of this Court which was next unto the Tabernacle, was the Altar of the burnt-offering, and the brasen Sea, or Laver for the washings; and so far might none approach but the Priests, whose place was divided from the peoples by a partition wall of boards, which was three cubits high, and no more, that the peo∣ple might see the Priest at his sacrifice; and into this part nei∣ther Gentiles, nor any uncleane person must approach. Jose∣phus Antiq. l. 3. c. 5.

Vers. 1. A Tabernacle] That is, a Tent, or moveable house for the Arke, Table, Shew-bread, &c. See Annot. on vers. 8.

of cunning worke] Heb. the worke of a cunning workman, or ••mbroiderer. Silke or linen being the ground, threads of blew purple, and scarlet, were curiously wrought upon i••; to make it both various and glorious.

V. 3. five curtaines] So joyned as to make up one great one; the other five so joyned, as to make up another great one, and these two after by loops, buckles, or hooks, so coupled together, as to make the Tabernacle as one entire worke or structure.

V. 7. to be a covering] Not onely above, but round about; so they were as a case for the Tabernacle (which was fine and precious) to preserve it both above, and on all sides, from the injurie of weather; and it was made of Goats haire, woven into cloth: and there was a third covering dyed red, vers. 14. and a fourth above that, next unto the weather (of Badgers skins) which are stronger, and courser then they: these cur∣taines were joyned together as the other, vers. 3.

V. 9. double the sixt curtaine] That is, five on the one side and five on the other, and the sixt should hang over the en∣trance of the Tabernacle, the curtaines being eleven in all, which number is made up of five and sixe, the sixt of the six and the eleventh of the whole was to be doubled, and so to hang on both sides the doore of the Tabernacle. These were larger then the former curtains of cunning worke, for they were thirtie cu∣bits long, vers. 8. the other but twentie eight, vers. 2. because they were for a covering and safegard of the finer curtains.

V. 12. remnant] For these curtaines were two cubits lon∣ger then the curtaines of the Tabernacle, so that they were side: by a cubite on both sides, that they might the better cover the better covering which was under them, and save it from wea∣ring or defiling.

V. 15. Shittim wood] Whereof there was store in the de∣sart of Arabia.

V. 24. coupled] Like twins exactly answering one another: this is to be understood of the two corner boards in the backe part of the Tabernacle, whereof he made mention in the pre∣cedent verse, with farre more strength and firmnesse were to be double, above and below, and so closed together that the ring put in the corner might serve for the barres which met on both sides.

V. 26. barres] These barres covered with gold, and put into golden rings were to strengthen and hold the boards toge∣ther that they might be firme and stedfast.

V. 28. midst of the boards] Not through the thicknesse of them, but through the rings, which were fastened to the middle of the outside, the middle in respect of the space above and be∣low the barres.

V. 30. according to the fashion] Chap. 25. 9. 40. Act. 7. 44. Heb. 8. 5. See Annot. on Chap. 25. v. 9.

V. 31. * vaile] Within this vaile which separated betwixt the holy place and the most holy was the Arke placed, vers. 33. * 2 Chron. 3. 14.

with cherubims] The portraiture of them wrought or woven into the worke. See the Note on Chap. 25. 18.

V. 32. hookes] Some read heads of the pillars.

V. 33. most holy] Whereinto the high Priest only entred once a yeare; here was the Arke placed, and hence God gave Answers, therefore it was sometimes called the Oracle, in the 1 King. 6. 19. it was a Type of heaven, the throne of God, for here God manifested his especiall presence, and the high Priest entered into it by especiall prerogative, as Christ our high Priest into heaven, and but once a yeare, the better to pre∣serve the reverence of the place, for which cause it was separa∣ted by a vaile from the rest of the Tabernacle.

V. 35. the Table without] That is, the Table of the shew∣bread or twelve cakes or loaves (representing the twelve Tribes) shall be set on the outside of the vaile, not in the in∣side; (where the Arke was placed) that is, it must be set not in the most holy place, but in the holy place divided from it by a vaile.

V. 36. an hanging] This hanging or vaile was a partition betwixt the holy place of the Priests, and the place where the people were, it being not close to the ground, because at the entrance it was to let in some light.

CHAP. XXVII.

Vers. 1. ALtar] This Altar was not the Altar which served for oblation of Incense morning and evening▪ but the Altar of burnt offerings made three cubits high, and five cubits square, placed not in the Tabernacle, but in the Court, (which sometimes is comprehended in the name of the Tabernacle) to the midst of its height (which had some Shittim wood about it) it was covered with brasse, but within was, as some conceive, filled up half way with earth or rough unhewen stones; or which is more probable by the description in the text, it was hollow unto the midst where the brasen grate was, upon which the daily sacrifice of a Lambe morning and evening was offered, Exod. 29. 39. and other oblations of severall kinds and occasions. It was first consecrated with holy oyle, Numb. 7. 1. and then other things set upon it were hallowed by it. Matth. 23. 19. This Altar differed from such as were made of earth, upon extraordinary occasions, Exod. 20. 24. for this was to con∣tinue for the constant service of the Tabernacle, which must not be so base and mean as the other, because the Tabernacle was glorious.

V. 2. hornes] Made like hornes sharpe and crooked, partly for ornament, partly for use; and the use, as some conceive was, chiefly to bind the sacrifice to the Altar, Psal. 118. 27. which was to be offered upon the Altar.

with brasse] The woodden part of the Altar, was to be o∣verlaid or covered with brasse to preserve it from fire, and yet it was strange, that the brasse very much heated did not burne the wood; and there was, as some conceive, an especiall provi∣dence in it, that it did not so, God as he sent it down upon the Altar overruling the operation of it at his pleasure, yet the Al∣tar being so broad, the fire might be kept in a grate at due di∣stance from the wood.

V. 3. fire pans] Which served to carry fire from the Altar of the burnt-offering, to kindle the incense, which burnt in chasing dishes upon the Altar.

V. 4. the grate] Made like net-worke, but with small holes like a sieve, was fastned by rings to the Altar, and let down by chaines to the midst of it; under it was the wood and fire put, over it the sacrifice was laid to be burned.

foure brasen rings] The Altar had rings and barres by it selfe, and so might this grate, that they might be removed and carried severally by themselves.

V. 8. as it was shewed] Hebr. as be shewed. Exod. 25. 40.

V. 9. the Court of the Tabernacle] Which compassed the Tabernacle on all sides: which was an uneven square, for it was an hundred cubits, or fiftie yards long, and fiftie cubits, or twentie five yards broad, and five cubits, or two yards and an halfe high, which had for walles hangings of fine linen, borne up by pillars of brasse. In this Court and about the midst from the Tabernacle to the outside of it, was placed the Altar, in the open ayre, that the flame and fume of the sacrifice might have free vent without hurt or offence. Of this Court fiftie cubits from the East end toward the Sanctuary, were for the sacrifices which were tendered by the people, in the part neerest to the entrance, and offered by the Priests towards the furthest part of the fiftie cubits, and about ten cubits distant from the Ta∣bernacle: for so many cubits was it off the Altar on the East side, and so many from the walles, or hangings of the Court, on the West side, and twentie cubits on the North, and as many on the South side. In this spacious Court there was receipt for all Professours of Religion, whether sincere or hypocriticall, and so it was a type of the Church visible in the world.

V. 10. fillets] They were certaine hoopes or circles of sil∣ver plate, compassing the upper part of the pillar to beautifie it, and it may be also for use to fasten the hangings in some places to the pillars.

V. 13. East side East-ward] Or, full East.

fiftie cubits] Meaning curtaines of fiftie cubits.

V. 16. gate of the Court] Which was on the East side.

V. 18. fiftie] Hebr. fiftie by fiftie.

V. 19. pinnes] Or, stakes. Wherewith the hangings were fastened to the ground, that they might not be waved to and fro with the wind.

V. 20. oyle olive beaten] Levit. 24. 2. Such as cometh from the Olive, when it is first pressed, and beaten, and rather bea∣ten with a pestell, or mallet, then crushed with the heavy weight of a presse, or mill-stones: because it should run cleare and free from dregs.

to burne] Hebr. to ascend up.

alwayes] Chap. 30. 8. Levit. 24. 3. See Annot. on Chap. 30. 8.

V. 21. of the Testimony] That is, of the Law (in the Arke) the Testimony of Gods will, and of his Covenant with his people.

from evening to morning] For all night and not by day were the lamps to burne: and though it be said alwayes, vers. 20. that is to be understood of the night season, as if it had been said every night: for they could not burne untill they were lighted, and they were not lighted untill evening, Chap. 30. 8. and from thence they were to burne untill the morning, Levit. 24. 3. This might be a Type or figure of that spirituall light which dispel∣leth the darknesse and blindnesse of the minde, 2 Cor. 4. 6. 2 Pet. 1. 19.

CHAP. XXVIII.

Vers. 2. HOly * garments] Garments to be worn in holy mi∣nistrations in reference to Christ our high Priest, who is holy and undefiled, Heb. 7. 26. and his Robe which Christians must put on, to make them accepted with his Father, is a most holy Robe.

* Isa. 52. 1. Revel. 19. 8.

for glory and for beauty] Whereby his Office may be known to be glorious, and excellent as representing him, who was and is the brightnesse of the Divine glory, Heb. 1. 3. Joh. 1. 14. And the glory of his people Israel, Luk. 2. 32. The other Priests had garments also for beauty, vers. 40. but they were nothing so glorious, and beautifull as Aarons were: for though as Priests they were Types of Christ, and so their calling was honoura∣ble, and their garments gracefull; yet the high Priest was there∣in higher, and therefore in his raiment much more glorious then they, and by this Livery of their Lord, and Master, they were appropriate to his service.

V. 3. wise in heart] Skilfull Artificers.

whom I have filled with the spirit of] The Israelites had now more need to be inspired by God with extraordinary know∣ledge, because (as some observe) they were employed in Egypt rather as drudges, then trained up in an ingenuous education in Arts and Sciences: and yet had they been brought up in the Study of them, (wherein there is no proficiency without his fa∣vourable Assistance; for all knowledge is from him, even that of the Husbandman, Isa. 28. 26.) to such extraordinary curious worke, there was need of more then ordinary direction▪ or in∣struction.

to consecrate him] That is, to separate him from the rest of the people, to Gods especiall service.

V. 4. an Ephod *] There were two sorts of Ephods, the one made of fine and pure linen, which was common to all Priests, * 1 Sam. 2. 18. & 22. 18. and to other persons upon extraordi∣nary occasions: as David when he danced before the Arke, 2 Sam. 6. 14. The other was made of divers materials and co∣lours, peculiar to the high Priest, which was a short coat with∣out sleeves put upon his other garments, (to keep them close to∣gether) which use is intimated in the Hebrew word) these garments were all of them in number eight, reckoned in divers orders here, and Levit. 8. 7, 8.

V. 8. curious girdle] Or, embroidered.

V. 9. Onyx stones] White stones, like the white of a mans naile, whence it hath its name. Anselm. Boetius Hist. gem. l. 2. c. 90. Some of them are of divers colours, with white speckles in them.

V. 10. the other sixe] Of these two sixes it is like Levi was none: for the Levites presented themselves to God, in their daily ministration: and there were twelve besides Levi, be∣cause for one Joseph, were reckoned two, Manasseh and Ephraim.

according to their birth] Gen. 43. 33. As they were in age, so they should be graven in order; the eldest first, and the young∣est last.

V. 11. with the worke] Wisd. 18. 24.

in ouches of gold] That is, hollow places, in which the stones were set fast, as a Diamond in a Ring.

V. 12. shall beare their names] This was a resemblance of Christ our High-priest, representing his Church to God his Father.

upon his two shoulders] The Priest was to beare the people on his shoulders, by a patient bearing of their weakenesse, and waywardnesse, as well as to weare them on his breast, vers. 15. by pastorall affection.

for a memoriall] Not to the people to remember the good∣nesse of the Patriarchs, who were many of them more noted for great faults, then for vertues; much lesse may we thinke them to be as an helpe of memory to God; who neither can be ignorant, nor forgetfull of any thing: but chiefly this me∣moriall was to Aaron to remember the people by inter∣cession for them: and withall to signifie that their memory is presented to God, and preserved with God. See Annot. on Gen. 9. 15.

V. 15. * the breast plate of judgement] It was so called, be∣cause the High-priest could not give sentence in judgement without that on his breast; or because when he consulted with God in cases of doubt for a divine judgement, in the case he was to weare it on his breast. See Annot. on vers. 30.

* Vers. 29. Levit. 8. 8. Num. 27. 21.

V. 17. a Sardius] Or, Rubie. Exod. 39. 10. A bloud-co∣loured precious Stone, and therefore called also a Rubie; but Sardius from Sardis, a Citie of Lydia, in Asia, where such stones are most plentifull; or where there are the rarest or best of that kinde: whereof see Plin. lib. 27. c. 8.

Topaz] A stone of a golden colour, as some say; others say, it is greene, Plin. lib. 37. chap. 8. and others partly of a grey, or skye-colour: but it seemeth to be a stone of high price; espe∣cially the Topaz of Ethiopia, Job 28. 19. the operations of it are many, and rare: as Fr. Rueus sets them downe in his se∣cond Booke of Gems, and Chap. 9.

Carbuncle] A precious stone shining like lightening, or a glowing coale of fire: the word Baraketh, is derived of the word Barecke to lighten, Plin. lib. 37. c. 7. col. 253. Rueus ibidem chap. 18. p. 249. And Anselm: Boetius de Gem. l. 2. c. 8.

V. 18. an Emeraud] A stone of most perfect greene colour, most pleasant to the eye-sight, and profitable both to preserve it, and to recover it when it is weakened; as Pliny saith, lib. 37. c. 5. See Rueus lib. 2. of Gem. c. 4. p. 237.

a Saphire] Is a precious stone of a light coloured purple, or of a blewish colour, like to that which is sometimes seene in the cleare skie. Ibid. ch. 2. p. 233.

a Diamond] Is a stone bright and white. like Crystall; but in a more excellent degree, very hard, Ezek. 3. 9. Zach. 7. 12.

Jer. 17. 1. though in those places the Hebrew word be not Jahalom, as here, but Shamir) so hard, that by blowes the hammer and anvile receive more hurt from it, then it from them, Plin. nat. hist. lib. 37. c. 10.

V. 19. a Ligure] Or, Lyncure. A kinde of Amber, Plin. 37. ch. 3. a gumme hardened into a stone; which stone (in some places) is very precious and of excellent qualitie and operation: Rueus lib. 2. c. 18. 26. Some call it a Turkois, or Torcois, a stone of a pale greene, inclining to sky colour, and of strange effects, Ibid. ch. 18. p. 256. Some take it for a Hyacin∣thus, or Jacinth, which is of a Purple or Violet colour.

an Agate] Or, Achate. A blackish stone, most usually with white streakes upon it; and many of them have much variety of colours, Rueus lib. 2. c. 16. p. 255. Which though in some places it be common, is said to be of excellent vertue against many diseases: of this see Plin. lib. 37. c. 10.

an Amethyst] A precious stone, of a pale Violet colour, Rueus lib. 2. ch. 11. p. 244. Of this see Plin. lib. 37. ch. 9.

V. 20. Berill] Is a shining precious stone, whereof there are divers sorts; but the best is of a sea-water greene colour, Plin. lib. 37. c. 5.

the Onyx stone] Of that there be many sorts; some say sixe, some tenne, some fourteene, some eighteene; it is hard to say which of them is here meant. Plin. lib. 37. c. 6. See Annot. on vers. 9.

Jasper] Of which also there are many sorts of severall co∣lours, Rueus lib. 2. of Gem. ch. 1. p. 231. See also Plin. lib. 37. v. 8. 9. Many of these stones are mentioned, Revel. 21. 19, 20. and of them many make mystical significations; which want∣ing ground of Scripture, the building upon them, may prove no better then presumptuous fallacies. For though many things of the Ceremoniall Law served to shadow out heavenly things, Heb 8. 5. yet it is not safe to presume, (especially in the expla∣nation of mysteries) above that which is written; nor to be too punctuall in scruing up sensible things to spirituall conformities; as some both ancient and latter Authours have beene, especially of the Popish partie; nor too bold in bringing downe Reli∣gious matters to naturall allusions, as Josephus doth, Antiq. lib. 3. c. 8.

V. 21. according to the twelve] It is probable from hence, and from vers. 10. that their names were set upon the twelve stones, according to the order of their births; and so Reuben had his name set upon the Sardius; Simeon upon the Tapaz: and so Benjamin the youngest, upon the Jasper named last. See the second Annot. on vers. 10.

V. 29. beare the names] Aaron shall not enter into the holy place, in his owne name only; but in the name of all the Tribes of Israel. See Annot. on vers. 12.

breast-plate of judgement] See Annot. on vers. 15.

upon his heart] This signified how neere the Elect lay to the heart of their High-priest Christ Jesus: that is, how heartily he loved them, who parted with his owne hearts bloud for their sakes: and it is an admonition of the Pastors affectionate respect to his flock; as we see in the Apostles example, 1 Thes. 2. 8.

for memoriall] See Annot. on vers. 12.

V. 30. * Urim and Thummim] signifie light and perfection, according to their best derivation in the Hebrew Tongue; and they are put in the Plurall number, lights, and perfections; to note the plenty, as well as the excellencie of divine graces. This was meant, as some conceive, of the splendor and perfection of the precious stones, of the breast-plate: which were of most cleare and perfect beautie: but that is not all; for besides that, these words were ingraven, or written upon some of the preci∣ous materials of the High-priests ornaments; neither made, nor placed by the inspired Artificers, but (as some learned Writers rather thinke, by the comparison of Exod. 39. 10. Levit. 8. 8.) made by God himselfe, and put by Moses into the Breast∣plate. It was called the Breast-plate of judgement, vers. 15. and the judgement of Urim, Num. 27. 21. because the High∣priest put it on when he consulted with God, and received from him cleare and determinate answers in cases of doubt; which were sometimes made by audible voyce; sometimes by secret inspiration; which when he had told it to the people, the stones and letters in the Breast-plate (as is probably conceived, for there is nothing certaine of it in the Scripture) might have an extraordinary brightnesse, appearing on them for assurance that the Priest had spoken with the Lord, and received reso∣lution from him; as by the shining of Moses his face when he came from God, with the Tables of the Testimony in his hand, Exod. 34. 29, 30. it was manifest that he had from God, what he brought unto the people: and whereas David being to con∣sult with the Lord, called for the Ephod, 1 Sam. 23. 9. the rea∣son was, for that the Breast-plate was fastened to the Ephod, vers. 28. and the Ephod to the Breast-plate: so that if he had one, he had both, Exod. 39. 21. This oraculous consulation with the Breast-plate, that is, by the use of the Breast-plate, continued among the Jewes untill about, or somewhat above one hundred yeares before Christ, as some affirme; but it is generally, and more probably thought, that it lasted no longer then to the Captivitie of Babylon: (for which see Ezra 2. 63.) and after that time we finde not, that the Jews had any use of that kinde of revelation.

* Levit. 8. 8. Ezr. 2. 63. Neh. 7. 65.

V. 32. Habergeon] A coate of male, which is a defensive armour, made of Iron rings linked one within another, after the manner of net-worke.

V. 34. A golden Bell and a Pomegranate] Which were flat and embroidered, and so mixed with the Bels, that betweene two Pomegranates, there was placed one Bell; and between two Bels, one Pomegranate. Joseph. Antiq. l. 3. c. 8. The Bell was for sound; and the Priests lips were to preserve knowledge, for the instruction of others, Mal. 2. 7. and he must not be mute, Esa. 65. 10. if he be, it is upon his utmost perill, vers. 33. And it must be a golden Bell; for that it is the most precious & purest of me∣tals; such must his doctrine be, Prov. 3. 15. The Pomegranates being a sweet and savourie fruite, signifie his life, and cover∣sation, the fruit of his profession, of good relish and accepta∣tion to good people. Some referre the Bell to Christs Prophe∣tick Office; and the Pomegranate, to the sweet savour of the Sacrifice of Christs Priestly Office; or of his Personall perfe∣ctions: or the graces he giveth to his Church. See Cant. 4. 3. Chap. 6, 7, 8.

V. 36. a plate of pure gold] As some Hebrew Doctors say, it was in breadth the measure of two fingers, in length, reach∣ing from one eare to another: Josephus thinkes it was not a plaine plate, but a crowne of gold. Antiq. l. 3. c. 8. Which joyned to the Mitre, might (as some conceive) signifie, that Christ of whom the High-priest was a Type, was a true Melchisedec, that is, both a King and a Priest.

* HOLINESSE TO THE LORD] Holinesse appertaineth to the Lord, and he is most holy, and nothing un∣holy may appeare before him: therefore all, both Priests and people, must see to their service of him, that it be pure and holy, and such as may be pleasing to him, who is most perfectly holy, and who is honoured by the blessed Angels with multiplied ac∣clamations of holinesse, Esa. 6. 3.

* Chap. 39. 30. Psal. 93. 5. 1 Cor. 1. 30. Heb. 7. 26.

V. 38. beare the iniquitie] Their offering could not be so perfect, but some fault would be therein; which sinne the High-priest, as a Type of Christ, did beare, and pacified God by making an atonement for them.

* Levit. 10. 17. Num. 18. 1. Esa. 64. 6.

shall hallow] That is, consecrate, or give up to God in their holy oblations.

alwaies] That is, as oft as he exerciseth his Priestly Office before the Lord.

accepted before the Lord] The reall holinesse of the Priest (an∣swerable to the Ceremoniall; worne on his forehead) made him accepted for himselfe, and the people, when he ministred before the Lord.

V. 39. the coat••] A white gowne sleeved, and reaching gown-like unto the feet, which made loose was kept close to his body with a girdle, Levit. 8. 7.

Mitre] A linen Mitre, a cover of the head; in what fa∣shion it was made, is uncertaine; yet conceived, it was fine linen wreathed up, as the now Turkish Turbants are.

of needle-worke] What a girdle this was, see Exod. 39. 29.

for glory and for] See Annot. on vers. 2.

V. 40. coats] Of linen; for woollen wearing was forbidden to the Priests, Ezek. 44. 17. These were Ephods, such as are men∣tioned, 1 Sam. 22. 18. which differed from that of the High∣priests, for that was embroidered, as these were not.

V. 41. and consecrate them] Heb. fill their hands. That is, consecrate them, by giving them, or putting into their hands things to offer; and thereby admit them to their office, Ex∣odus 29. 9.

V. 42. to cover their nakednesse] Heb. flesh of their naked∣nesse. Exod. 20. 26.

from the loynes unto] Inclusively: that is, including and co∣vering both the loynes and thighes, lest if he should stumble, and fall, his nakednesse should be seene to his shame.

V. 43. that they beare not] For not hiding their nakednesse.

CHAP. XXIX.

Vers. 1. VVIthout blemish] Neither lame nor blind, or defective, or monstrous in any member, nor sicke, nor sore. See Mal. 1. 13, 14.

V. 2. Ʋnleavened bread] See Annot. on Exod. 12. 8. Here be three sorts of unleavened bread, two of them are particu∣larly named cakes and wafers, and by unleavened bread, in the first place is meant another sort, to wit, loafe bread, men∣tioned v. 23. called there in the Hebrew Chicar Lehem, that is, a masse of bread or great bread. By bread Christ might be sig∣nified,

as Joh. 6. 55. and by it his sinceritie, humilitie, and sweetnesse, as it was unleavened.

V. 3. bring them] Present them in the first part of the Court, to be brought neerer to the Tabernacle, to be offered afterward

in the basket] Which words in the basket, must be circled with a Parenthesis, because the Bullock, and the two Rammes could not be carryed in a basket. See Annot. on Gen. 21. 14.

V. 4. wash them] There is none, either person or calling, free from pollution, yet those who are designed to serve God in especiall manner, must endeavour after especiall puritie: and when they fall short of what they should, and would be, they must looke up to Christ, and admire and adore his perfect holi∣nesse which needs no washing, and whose blood cleanseth the soule, as water the body washed in it.

water] Taken out of the brasen laver, placed between the Tabernacle and the Altar, Exod. 30. 18.

V. 5. garments] The linen breeches are not here mentioned, for those were privately put on, before these were to be put on openly at the doore of the Tabernacle.

V. 6. mitre] Levit. 8. 9. See Annot. on Chap. 28. 39.

the holy crowne] That was the golden plate forementioned, Chap. 28. 36. See Annot. on it, and Levit. 8. 9.

V. 7. * oyle] It heales, softens, and sweetens: and there∣fore betokens the graces of the holy Ghost, 1 Joh. 2. 27. which give soundnesse to the soule, softnesse to the heart, sweetnesse to the life and conversation, most agreeable to Priestly function. Of the making of this Holy oyntment, see Chap. 30. 23. This powring out of this anoynting oyle, seemes to be peculiar to the high Priest: for we finde not the like prescription, or ap∣plication to any of the inferiour Priests, their hands were a∣noynted, but not their heads, as the high Priests was; nor was this done in succession, to the inferiour Priests; (though at first both Aaron and his sonnes were consecrated with oyntment, Exod. 30. 30. Chap. 40. 14. Levit. 8. 30.) but only to the high Priests, who were admitted into their Office with this precious oyntment.

* Chap. 30. 25.

V. 9. put the bonets] Hebr. binde.

a perpetuall statute] To be successively continued in the time of Aaron, untill Christ come in the flesh to effect what they foreshewed.

consecrate] Heb. fill the hand of. See Annot. on Chap. 28. 41.

V. 10. put their hands upon the head] As confessing their own guilt, and putting it upon the head of the sacrifice, offered first for their own sinnes, that they being accepted, might be the fitter to offer Sacrifices for the sinnes of the people: and it seemes the partie that brought a sacrifice, (though one of the people) was to lay his hand upon the head of his own obla∣tion, Levit. 4. vers. 24. 29. which was done with confession of sinnes, Levit. 16. 21. and an implicite acknowledgement (at least) of the desert of death in themselves, though it were turned upon the beast: and thus was the sinne laid upon the sa∣crifice, as a Type of Christ, Esa. 56. 6, 7. And it was the man∣ner, (when sinne was charged upon a guiltie person) that the Witnesses laid their hands upon him, as well to testifie their ac∣cusation of him, as to stone him, Deut. 17. 7. Now as the beast had no inherent guilt in him, but an imputed guilt laid upon him, so was it with Christ, Esa. 53. 6. Who was therefore typisi∣ed, or figured by a Lambe without blemish, 1 Pet. 1. 19. 2 Cor. 5. 21. Joh. 1. 29.

V. 11. thou shalt kill] That is, Moses, (for he was of the Tribe of Levi) being Aarons brother) and though we read not of any solemne or particular consecration of him to the Priesthood, yet he is numbred among the Priests, Psal. 99. 6. and (as a Priest) did both consecrate Aaron for the high Priesthood and offer sacrifice: yet the word Cohen, which here and elsewhere, most usually signifieth a Priest, or Sacrificer, is sometimes taken for a Prince or principall Officer. But though Moses exercised the Priests Office, in this consecration, yet when there was a standing Priesthood set up, it is like he left that ser∣vice (if not altogether, yet for the most part) to those who were of the Priestly function.

V. 12. hornes] Of the brasen Altar, which was placed at the doore of the Tabernacle, Levit. 4. 7. not on the hornes of the golden Altar of sweet Incense, there also named; because hereby the brasen Altar was to be consecrated for future sacri∣fices: and because the Priests not yet competently consecrated they were as the people, at whose sin-offering the blood was sprinkled upon the hornes of the brasen Altar, Levit. 4. 25.

* Levit. 4. 7. & 18. 30. & Chap. 9. 9.

V. 13. the caule] It seemeth by the Anatomy, and the Jewish Writers to be the Midriffe.

* the fat that covereth] The burning of the fat, and in∣ward parts, (which in all sacrifices were burned unto God) was to minde them of the mortification of their covered cor∣ruptions, signified by the fat, Psal. 119. 70. and by the charge of wickednesse on their inward parts, Psal. 5. 9. And it might also signifie the serving of God with the best, which is exprest by fatnesse, as Gen. 4. 4. Chap. 45. 18. Neh. 8. 10.

V. 14. * without the host] Every sacrifice for sinne was not thus offered, but that which was for the sinne of the high Priest, and of many together with him, nor wholly burnt flesh, and skin, and doing as here is expressed. It was so to be offered, to signifie an abomination due to the guilt of sinne, which fell upon our Saviour for us, when (with extreame detestation) he was led to execution, without the gate, that by taking the peo∣ples unholinesse upon himselfe, he might convey his holinesse upon them, Heb. 13. 12.

* Levit. 4. 11.

V. 16. sprinkle it] Which represented the sprinkling of Christs blood, and mans reconciliation to God thereby, 1 Pet. 1. 2.

V. 18. a sweet savour] Vers. 25. Gen. 8. 21. Hebr. a savour of rest. Which causeth Gods wrath to rest, or cease, from all displeasure, and purpose of punishing his people. See Annot. on Gen. 8. 21. Besides this, there were other sorts of offerings, at the consecration of Aaroh, and his sonnes, wherewith they were entred into their Office, that they might (having these sa∣crifices first offered for themselves) be the fitter, to offer the like for others, afterwards.

V. 19. the other ramme] The former ramme was called the burnt-offering, which was a sinne-offering, without which none other offering was accepted, this the peace-offering, made for the prosperitie of the Priesthood, both in respect of the Priests themselves, and the exercise of their Priestly function with re∣ference unto the people. Such oblations were usually made, ei∣ther for obtainment of some good thing desired, or for acknow∣ledgement of some good already received.

hands upon the head] Vers. 10. & 15. See Annot. on vers. 10.

V. 20. Eare &c.] The eare was to be sanctified, for holy hearing, and against the hearing of any corrupt communication, and the hand for working, and the foot for walking, that his conversation may be holy, and his person sanctified from head to foot: the whole body needed not to be so bloodied: so in Baptisme, there is no necessitie of plunging the whole body in water, for the sprinkling of it, on the forehead, may suffice to signifie the mysticall meaning, intended by it, where by a sacra∣mentall Synecdoche (though but a part be sprinkled) the whole is washed and cleansed.

V. 21. upon the Altar] The blood of the slaine creature received in some vessell, was set upon the Altar, whence it was taken for ordinary sprinklings.

of the anoynting oyle] The composition whereof is set down Chap. 30. 23.

sprinkle it] Either the oyle and blood severally, or mingled together.

and upon his garments] This by Gods command was no pol∣lution, and against Gods command, elegancy and curiositie is pollution, Exo. 20. 25. yet the sprinkling might be so ordered by God, that the drops might rather adorne then disgrace the gar∣ment.

V. 22. a ramme of consecration] Not an holocaust to be burned whole, in sacrifice to God, as the ram, vers. 18. but for consecration of the Priests, in their holy function.

right shoulder] In other peace-offerings, (which were made for the people) that shoulder was a part of the Priests Fee, Levit. 7. 32. for his service, but here the oblation being made for the Priests themselves, they were to offer it up on their own behalf.

V. 23. before the LORD] That is, before the Altar of burnt-offerings, where God was served by sacrifice, and where he accepted the sacrifices offered unto him.

V. 24. wave them] That is, shake them to and fro, as some conceive from East to West, from North to South, signify∣ing Gods universall presence all the world over. The word sometimes signifieth sifting with a sieve, Esa. 30. 28. which may note either the shaking of affliction, Esa. 10. 32. Or purging by affliction, as by sifting and shaking, the chaffe is severed from the graine, Matth. 3. 12. Or, it may note the agitation and motion of the minde, which should not be idle, in the perform∣ance of Gods service, with this waving, or wavering the sacri∣fice, was also lifted up, v. 27. And thence it was called the ••eave∣offering, as well as the wave-offering, vers. 28. Levit. 7. 34. To raise the hearts of Priests and people upwards towards God. But some take this waving to be a casting of the portions, out of one hand into the other, and the heaving to be a throwing of them upward.

V. 26. it shall be thy part] This is to be understood of o∣ther peace-offerings afterwards: for in this of the consecration of the Priests, both the shoulder, and the breast, as some hold, were to be offered up to God by fire as the fat, and v. 22. ac∣cording to the first Annot. on that verse. Others take it, that the breast was reserved for Moses (who now did the Priests Of∣fice) because both breast and shoulder are allowed to the Priest, vers. 25, 26. of this Chapter, Levit. 7. 31, 32. and the breast on∣ly is specified, as his part in this verse.

V. 28. it is an heave-offering] That is, lifted up to God, (as his right) and assigned by him, for a portion to his Mi∣nisters.

statute for ever] See Annot. on Chap. 12. 14.

V. 29. his sonnes] The eldest sonne of the high Priest, (when his father is dead) shall be high Priest in his stead, and shall have his fathers high Priests garments put upon him, and be anointed as he was: this was done by one of the inferiour Priests, for there were no higher, the high Priests being dead, and none fitter to consecrate a Priest, then a Priest.

V. 30. That sonne] Hebr. He of his sonnes.

seven dayes when] That is, seven dayes before he come to doe service in the Tabernacle, all which time he is not to attend within, but at the doore of the Tabernacle day and night, Levit. 8. 35. That he may have the holinesse of the Sabbath for his compleat consecration, and the whole weeke taken up in this holy preparation, might minde the Priest of perpetuall holi∣nesse, not only on the Sabbath, but all the dayes of the weeke, all the dayes of his life.

V. 31. the ramme of consecration] That is, the remainder after the oblation of the parts spoken of, vers. 22.

in the holy place] In the Court before the Tabernacle where was the Altar, whence fire was to be taken to seethe it withall▪ there it was to be boyled, and there also to be eaten, Levit. 8. 31.

V. 32. And Aaron and his sonnes] Levit. 8. 31. & 24. 9. & Matth. 12. 4.

V. 33. eate these things] Which were reserved of the sacri∣fice, as part of the flesh, and part of the bread left in the basket, vers. 32.

a stranger] That is, not onely he that is no Israelite; but no Israelite who is not of the seede of Aaron, although he be of the stock or linage of Levi, for here was no offerer but the Priest; in other peace-offerings, the offerers who were not Priests, were partners with the Priests in portions of their ob∣lations.

because they are holy] Not the Levites in generall, but the Priests, because they be hallowed, or offered to God by espe∣ciall consecration to the Priesthood, as he that is a Levite and no more is not.

V. 34. burne the remainder] That which could not be eaten by them that day, was not to be kept unto the morning; but to be presently burnt: that it might not be applied to any other use then God had appointed it, neither by way of contempt, nor of superstition: yet this was not an universall ordinance; for in some cases what remained of the sacrifice might be eaten the next day, Levit. 7. 16. this therefore of burning the remain∣der is especially meant of gratulatory oblations, such as was the Paschall Lambe, which was so used; for what remained un∣eaten, Exod. 2. 10.

V. 35. seven dayes] Every day for so many dayes together, were the hands of the Priests to be anointed, a bullock to be offered on the Altar, and the Altar to be cleansed, and a∣nointed.

V. 36. cleanse the Altar] Chap. 30. vers. 28. & Chap. 40. 10.

V. 37, * whatsoever toucheth the Altar] That is, Priests sacri∣fices, oblations, vessels, fire and all things that had relation to the Altar: but not simply every thing: this was a Type of the most perfect and operative holinesse of Christ, Heb. 9. 14. who is also called an Altar, Heb. 13. 10. 15. Whereby also was or∣dained, that none that is not consecrated for the service of the Altar, should touch the Altar.

* Chap. 30. 29. Matth. 23. 19. Hag. 2. 13.

V. 38. Now this is that] That is, the principall use for which the Altar is erected, is for the daily sacrifice.

two lambes] Num. 28. 3.

day by day continually] This answereth to necessitie on our part, who alwaies need remission of sinnes; and efficacie on Christs part, who daily communicates the grace of reconcilia∣tion to the soules of his people.

V. 39. morning and at even] A pattern for double devotion every day.

V. 40. a tenth deale] That is, an Omer. See Annot. on Exod. 16. 16.

Hi•• of oyle] An Hin was a measure for moist things; as an Omer and Ephah for dry: and it contained about three quarts, and the fourth part here mentioned is a pint and an halfe. Some say, an Hin contained twelve Logges, and a Log contained the quantitie of sixe Egges of Palestine, which are bigger then or∣dinary; so that an Hin was as much as seventy two Egges put together.

V. 41. at even] Heb. betwixt two evenings. See Annot. on Exod. 12. vers. 6.

meat-offering] The drinke-offering, vers. 40. and the meat∣offering in this vers. may admonish us of Gods bountie, as well as other oblations of his justice or mercy.

V. 42. * •••• the doore of] Where was the Altar of the burnt-offering, there God manifested his presence by the cloudy pillar which descended and stood at the doore of the Tabernacle when God talked with Moses, Exod. 33. 9. though he did most ma∣nifest his especiall presence in the most secret part of the Ta∣bernacle, Exod. 30. 6. See Annot. on Exod. 35. 22.

* Exod. 33. 9. Chap. 40. 29. 36. Levit. 16. 2. & 9. 13. 24.

speake there unto thee] See Annot. on Chap. 30. vers. 6.

V. 43. by my glory] Because of my glorious presence, where∣by the Altar shall be declared holy; especially when fire shall descend from heaven upon the sacrifices, to consume them, as Levit. 9. 2••.

V. 44. sanctifie the Tabernacle] I will shew (by evident to∣kens of my presence) that I have made choice of them, for holy services to my selfe.

V. 45. * I will dwell among] God is every where, for he is excluded from no place, nor is he concluded in any place: yet is he present (in especiall manner) with grace and favour, a∣mong his sanctified servants: first they are said to be sanctified, vers. 44. and then they shall be dignified, and defended by his especiall presence, Deut. 23. 14. afforded among them.

* Levit. 26. 12. 2 Cor. 6. 16.

I will dwell] In my Tabernacle (which is my house, the place of mine especiall presence) pitched among their Tents.

their God] Theirs by especiall covenant, and the manifold evidences of his favour towards them above all others.

CHAP. XXX.

Vers. 1. TO burne incense] Incense is made a type of prayer•• both in the Old Testament, as Psal. 141. 2. and in the New, as Revel. 8. vers. 3. for incense is put up with fire, and prayers must be fervent in heart; incense is sweet, so are prayers, especially when they are presented upon the golden Censer of our Saviour, Revel. 8. 3.

Shittim wood] See Annot. on Chap. 25. 5.

V. 2. the hornes] These were not for such an use as those of the greater Altar, to binde the sacrifice unto it, Psal. 118. 27. but for conformitie with it, and for ornament.

V. 3. * pure gold] God is worthy to be served with the best both for kinde and degree; not onely with gold the best of metall, but with the purest and most precious of that kinde; that is, such as is pure without a counterfeit appearance, and pure without mixture of any other matter of meaner price: so for the holy oyle he requires pure Myrrhe, vers. 23. and p••re Frankincense, vers. 34.

* Chap. 25. 11. Num. 4. 11. Rev. 8. 3.

the top] Heb. the roofe or covering: which was made grate∣wise: or like a net, in such sort that the ashes of the Frankin∣cense, or of other ingredients put into the perfume, might passe through the Altar to the ground.

a crowne of gold] That is, a golden plate or border com∣passing the Altar round about like battlements, as that about the Arke, Exod. 25. 11.

V. put it before the Vaile] (Which divided the sanctuary from the holy of holies) that is, in the Sanctuary, and not in the holiest of all; before the vaile, not within it; for into the holiest of all, the High-priest was to enter but once a yeare, Heb. 9. 7. but Incense was to be offered twice a day, morning and even∣ing, vers. 7. and 2 Chron. 13. 11.

before the Mercy-seat] The Altar of Incense was not placed in the holy of holies where the Mercy-seat stood, for thither came onely the High-priest, and but once a yeare; but in the place next unto it, (called the holy place, and separated from it onely by a Vaile) into which inferiour Priests went daily to burne Incense, Luk. 1. 8, 9. yet was this Altar of Incense set so neare the Vaile, that it was also neare the Mercy-seat which was placed close to the Vaile on the other side.

Arke of the Testimonie] So it was called, because of the Law laid up in it, which was the Testimonie of Gods will, and the peoples duties; and of the Covenant made betwixt God and them at the giving of the Law.

where I will meet with thee] That is, before the Vaile on the out-side; that is, next to the Sanctuary, or holy place: whereby, and by Chap. 29. 42. it appeareth, that God did afford his pre∣sence, and reveale his will, not onely to the High-priests, in tho holy of holies, (into which he was to enter but once a year) but else-where and at other times, as there was occasion.

V. 7. Aaron shall burne] Not as an High-priest; for this was the office of an inferiour Priest, Luk. 1. 9. to which Aaron might in humilitie descend; but the inferiour Priests might not presumptuously ascend to the execution of his peculiar office.

sweet Incense] Heb. incense of spices. By the Sacrifices, Christ is presented as a satisfier for mans sinnes; by Incense, he is figured as an Intercessour for sinners, by mediation presented to God on their behalfe.

dresseth] Heb. maketh well.

V. 8. at even] Heb. betweene two evens. Of which, see the exposition on Exod. 12. vers. 6. for they did not burne day∣light,

as Papists generally doe; and if they did burne alwaies, as it is said, Exod. 27. 20. it was because the Tabernacle want∣ed windowes to let in light: with this service of dressing and kindling lights, were two other daily services of the Priests, to wit, the offering of Incense, and of the daily sacrifice.

V. 9. no strange incense] Otherwise made, then according to the composition afterward prescribed, vers. 34, 35, 36.

V. 10. once a yeare] The Altar of Incense was once a year, and that once the tenth day of the seventh moneth (viz. on the day of expiation, Numb. 29. 7. when the Priest went into the Sanctum Sanctorum,) to be solemnly hallowed, and pur∣ged, because of some error, or fault, at least ceremoniall, which might be committed in reference to it, and administration about it.

throughout your] That is, in the succession of future times, untill Christ the substance of these Ceremoniall shadowes doe appeare.

V. 12. Their number] Heb. them that are to be numbered.

give a ransome] Or, redemption: by way of acknowledge∣ment that his life is forfeited to God by sinnes, which is in Gods power to take away at his pleasure; and that man holds it of meere courtesie from him. This is held by some to be a figure of the redemption of the soule by Christ, 1 Tit. 2. 6. And for want of this ransome at the summing or numbering of the people (in Davids time) it is thought by Josephus, Antiq. lib. 7. cap. 10. that he was cut short of his number threescore and ten thousand, 2 Sam. 24. forgetting the commandement of Moses, in this behalfe, which was to be payd partly as a tri∣bute, whereby the Divine Soveraigntie is acknowledged; and partly for building of the Tabernacle; which tribute might either continue for the repaire and charge of the Tabernacle, or if intermitted, be renewed againe as occasion did require. See 2 Chron. 24. 6.

for his soule] That is, for his life.

that there be no plague] That is, that by fayling of so easie price for so great cause upon Gods command he be not pro∣voked to plague the people.

V. 13. halfe a shekell] Neh. 10. 32. The rate is the third part of a sh••kell, but here is required more, because the worke is ex∣traordinary.

halfe a shekell of silver] That is, about fifteene pence, making the proportion according to our Coyne. See Annot. on Gen. 23. 16. The shekell of gold was of the same weight; but of farre greater value, according to the preeminence of the one metall above the other. See after of the gerah, vers. 13.

V. 13. after the shekell of the sanctuary] That is (as some take it) double to the common shekell; but it is more likely to be exactly so much, according to the Standard kept in the Sanctuary, a full shekell no lesse then the just weight of it. See Ezek. 45. vers. 10, 11, 12.

Gerah] What that is, is easily knowne by the shekell; for it is the twentieth part of it; that is, a three halfepence: so that the shekell is two shillings six pence.

offering to the Lord] For the maintenance of the Taber∣nacle, and his servants and services in it.

V. 14. from twenty yeares old] Because such were fit for im∣ployment, both for warre and peace, and commonly able (out of their gettings) to pay that proportion: neither women nor children came into the reckoning, because they were sorted to their parents, if in their minoritie; and the women ac∣counted with their husbands, if they were married.

V. 15. the rich] The rich and poore in this particular are both of one price, because in spirituall things they are equall; and therefore their fare was alike at the Paschall Supper; as under the Gospel, he that at home hath most varietie of dishes, hath but the same proportion of Bread and Wine with the poorest in the Supper of the Lord; for their soules are equall, and the price paid for their ransome equall; and therefore was one rate appointed to both, that the rich might be the lesse disposed to despise the poore; and that the number of the people might be kept in memory, by the summe of money contributed by them: this contribution was annuall, as some Iewish Histories shew; but others conceive, it was but occasionall, as there was cause to call the people unto it.

V. 16. for the service] Which (in regard of the fabrick, fur∣niture of the Sanctuary, and the Priests and Levites mainte∣nance who were to administer in it) was very costly.

memoriall unto] That the people may be admonished of the Lords favor, in the remembrance of them; and of his readinesse to use all beneficence to them, if they continue in obedience to him.

V. 18 Laver] This Laver of brasse was placed betwixt the Sanctuary, and the Altar of burnt-sacrifice; that the Priests might wash themselves with more privacie.

V. 19. shall wash] When they went into the Tent of the Congregation, and when they came neere unto the Altar they washed, Exod. 40. 32. Signifying that he that cometh unto God, must be washed from all sinne and corruption, Esa. 52. 11. Heb. 10. 22. Psal. 26. 6. And in the same Laver, were the Priests to wash the parts of the sacrifice before they were burned, be∣cause they were Types of the most cleane and cleansing sacri∣fice Christ Jesus.

thereat] He saith not, therein; for they washed with the wa∣ter which flowed out at the cocke or pipe of the Laver as at a Cisterne.

and feet] Hence some collect, that the Priests were barefoot, when they ministred in the Tabernacle, and because (being the place of Gods peculiar presence) it was holy ground. See Exod. 3. 5.

V. 20. that they die not] To disobey God, though but in outward ceremonies, deserveth death. See Exod. 12. 15. & v. 33. of this Chap. & vers. 38.

V. 21. a Statute for ever] See Annot. on Chap. 12. 14.

V. 23. principall spices] For the composition of the holy oyntment.

pure myrrhe] Hebr. myrrhe of libertie. That droppeth freely, that is the best which droppeth first most freely, for that is the purest and freest from dregs. Myrrhe is a sweet gumme, that issueth out of the Myrrhe tree, the fatter and moister part, and was used for the composition of this oyntment, highly praised and preferred before others, and none before it; thence is it so of∣ten mentioned (in the Song of Solomon) as a figure of the fra∣grant graces, and sweet and mutuall acceptance betwixt Christ and his Church.

Cinnamon] A sweet barke of a plant growing in Ethiopia, a low plant growing not above five cubits high, above the ground.

Calamus] A kinde of reed, used in powders and adours, it is very sweet, and giveth a very pleasant sent afarre off; it grow∣eth in Arabia, India, and Syria, Plin. hist. lib. 20. cap. 22. See also Theophrast. hist. of plants, lib. 9. cap. 7. & Dioscorid. lib. 1. cap. 17.

V. 24. Cassia] Another kinde of Reed, or Cane, and very sweet also, as the former, called also a Canell, it is a shrub growing to the height of three cubits, and of three colours: for when it cometh up first, (for a foot from the root) it is white, then halfe a foot higher it waxeth red, but as it riseth further, it is blackish, and this part is held the best, and so the next to it is a degree lower, but the white is of no regard, and therefore they never cut the twigs or branches neere the root: the newest and freshest Cassia is best and of most delicate smell, Plin. hist. lib. 12. cap. 19.

him] See Annot. on Chap. 29. 24.

V. 26. the Tabernacle] That is, all things which appertaine unto the Tabernacle. Thereby to set them apart for Gods ser∣vice.

V. 29. that they may * be most ••oly] This expression in pro∣prietie of speech belongeth to the holy of holies, and to the most holy things there placed; yet to keep off all from contempt of them, or profane usurpation upon them, they are all some∣times called most holy; because appropriated to the most holy service of the most holy God.

* Vers. 36.

whatsoever toucheth] As some think, the word (whatsoever) is not to be taken really, but personally, for whosoever; and so the meaning is, that none but a consecrated person must touch the holy things of the Tabernacle: not that whosoever, or what∣soever touched them became thereby presently hallowed, for it was a capitall presumption in Uzzah to touch the Arke, and he dyed for it, 2 Sam. 6. 6. And the Prophet Haggai sheweth, that there may be a touching of unholy things by things holy, which yet may remaine as unholy as before, Haggai 2. 12. Therefore the proposition must be limited to the matter in hand; that is, to the service of the Sanctuary: and so whatsoever is brought thi∣ther as an oblation, if it touch any of the hallowed things of the Tabernacle, being brought to be applyed to the service of God, it becometh so appropriate thereto, that it cannot be imployed otherwise without profanation.

V. 31. unto me] In the Hebrew tongue the words [unto me] are oft-times redundant, that is, so used, that the sense is sufficient and perfect without them; as if it were said, it shall be holy; which may be meant with respect to the people, who were to account it an holy oyntment, so as neither in the ma∣king nor application of it to profane it. Or, it might be said to be holy unto God, because it was ordained by God, with espe∣ciall reference to his service in the Sanctuary.

V. 32. upon mans flesh] This holy oyntment was not to be applyed to any profane or civill use by any, but to be appro∣priate to the sonnes of Aaron; and (as some thinke) to the high Priestly onely, from Levit. 21. 10. And though Kings were anoynted also, 1 Kings 19. 15, 16. yet it might be with other oyle and not with this; and albeit Zadok the High-priest a∣noynted Salomon, 1 King. 1. 39. yet might he use oyntment of another kind from this of the High-priests; or if he used this, as it is probable he did, that was done by especiall appointment of God, as an exception from his generall rule; and the exception is, as some make it, that this holy oyntment was to be used on∣ly,

when there was a King chosen of a new stocke or race, or upon some notable alteration in the succession; for which they quote, Psal. 89. 20. concerning Davids anointing, and 1 King. 1. 39. concerning Salomons.

V. 33. any like unto it] The Lord requires pietie with pro∣prietie, without counterfeiting or communitie. See Ezek. 44. 2.

upon a stranger] See Annot. on Chap. 29. 33.

V. 34. Stacte] The word in the Originall signifieth a drop, some take it for balme: Plinie saith, it is the pure drop, or sweat of the Myrtle tree, Plin. lib. 12. cap. 15. It is generally conceived to be a sweet gum hard enough to be beaten into powder, for so the making of the perfume required, vers. 36.

Onycha] As most agree, is a sweet kinde of shell, white, like unto a mans nayle, found in the Indian Lakes, where shell∣fishes feed of Spikenard. Of this Onycha, see Diascorid. lib. 2. cap. 8.

Galbanum] A Syrian gum, as Diascorid. faith, lib. 3. cap. 81. This Galbanum which is now in use with us, and frequent in Apothecaries shops, is a thing of no good or sweet sent, and like of that kinde, which as Plinie writeth, by the strength, rather then the sweetnesse of it, recovereth them that are cast down by the falling sicknesse, swoonings, or trances, Plin. lib. 14▪ cap. 5. It groweth much in the Mountain Amanus in Syria, lib. 12. 25. This was of another kinde, or might be so tempered with the other ingredients, as to make a pleasing perfume of it.

pure] That is, without dregs, or any corrupt adherence of any other thing.

V. 35. holy] Prescribed by God, and to be applyed by the Priests to an holy use; it is for incense, and perfume to be sent up to God in the Sanctuary.

V. 36. where I will meet] See Annot. on vers. 6.

V. 37. unto thee] That is, thou shalt so both esteeme it, and apply it.

holy for the LORD] Only dedicate to the use of the Lords Tabernacle.

V. 38. cut off] If he offend in contempt of the Lords ho∣ly Ordinance, his cutting off may be by Divine Judgement, a cutting off by a doubled death both of the body, and soule, if repentance prevent not. See Annot. on vers. 20.

CHAP. XXXI.

Vers. 2. CAlled by name: Bezaleel] The Israelites in Egypt were not bred and brought up in any ingenuous Arts, but in base drudgery, like slaves; they were therefore much unfit to take in hand so curious a piece of worke as the Tabernacle, and the appurtenances to it. But that defect is re∣compenced with great advantage, by Divine inspiration, where∣by Bezaleel and Aholiab were indowed with wisdome, to de∣vise and act with dexteritie to make most curious works.

of Hur] This Hur it is like was the same who is mentioned, Chap. 17. 14. & 24. 14. the sonne of Caleb, the sonne of Hez∣ron, 1 Chron. 2. 18. There was another Caleb, the sonne of Jephunneh, who with Joshua, was one of the faithfull searchers and reporters of the Land of Canaan; and incouraged the people to attempt the Conquest of it; when the other Spies had discouraged them with report of terrible untruths, both con∣cerning the Land it selfe, and the inhabitants, Numb. 14. 6, 7.

V. 3. Spirit of God] God speaks of himselfe, both in the first and third Person, and it is as if he had said, with my Spirit.

workmanship] Not only that knowledge which is Divine is from God, but that which is humane, even the skill of Husban∣dry also, Isa. 28. 26. And though Handy-crafts be acquired by naturall understanding, and voluntary industry, yet they may be infused by God, and improved by him to a miraculous pro∣ficiency, and therefore Gods blessing in such things is to be in∣treated before-hand, and thankfully acknowledged afterwards.

V. 6. * wise hearted] Such as had indowments in an inferi∣our degree to those of Bezaleel and Aholiab, (who were to these Master-workmen) to be their ministeriall Assistants.

* Chap. 35. 10. & Chap. 36. 1.

V. 7. furniture] Hebr. vessels.

V. 8. pure Candlesticks] Made of pure gold, beaten out of one peece, and curiously kept by the care of the Priests.

V. 10. and the cloaths] The sonnes of Cohath were to car∣ry the holy Utensils, or furniture of the Tabernacle, when it was removed, but they might not touch them upon paine of death, untill Aaron and his sons had covered them with clothes made for that purpose, Numb. 4. 12. 15.

V. 13. Verily my Sabbaths] Or, notwithstanding; as the Geneva hath it: or, nverthelesse, as others read. Though these works may appertaine to the solemnitie of my service, and I would not have them put off, yet I will not require such hast in them, as to suffer my Sabbaths to be violated for them.

for it is a signe] Because by the solemne observation of the Sabbath, as hallowed and sanctified by God for an holy and thankfull memoriall of the creation; they professed themselves Gods people in especiall manner, though the reason were gene∣rall, and concerned all men, as much as them, and God in cal∣ling them to an holy communion with him in the celebration of the Sabbath; (whereby as they glorifie him, so he sanctifieth them;) it will not follow, as some thence inferre, that the Sab∣bath is a mutable ceremony, because it is called a signe; for so is the Rain-bow, which yet shall last to the worlds end, as a signe or token of Gods Covenant, not to destroy the world as he did before; nor is it now abolished, because it was made with the Jewes in the Old Testament: for the reason reacheth also unto Christians, for he is the Lord that sanctifieth them, as well as the Jewes, and we are to remember his creation of the world and rest as much as they, which he urgeth, vers. 17. And if it be taken for a distinctive signe, so is the holy observation of the Sabbath unto Christians, whereby they are manifestly dis∣cerned from the prophane, who for the most part are carelesse of the Sabbath.

that doth sanctifie you] That is consecrate you unto my selfe, for my holy service and worship, and give you grace to hallow my Sabbaths, and to walke in holinesse of life, for example and imitation unto others.

V. 14. keepe the Sabbath] God repeateth this. God so pres∣seth the observation of the Sabbath, in this Chapter and else∣where (as Exod. 20. 8. Deut. 5. 12. Isa. 58. 13, 14. Jer. 17. 21, 22. Ezek. 20. 12.) because the Sabbath is to the rest of the commandements, (as the border about Mount Sinai) to pre∣serve them from violation; for whosoever maketh a conscience to keep the Sabbath, will make a conscience of the rest: and ac∣cordingly on the contrary, mens breaking out into manifold transgressions of the Law are called and complained of by the name of violation or profanation of the Sabbath, vers. 14. which sometimes was punished with death by the Magistrate, Numb. 15. or (if the Magistrate neglect his dutie) by Divine Ju∣stice.

V. 16. perpetuall Covenant] For the worke of creation must be kept in minde by an holy memoriall, even to the worlds dis∣solution, and in every age, God must have an holy tribute of time for his solemn service, and that in the proportion of one to sixe: and this is of great use, not only for Gods glory, but for mans salvation.

V. 17. * in sixe dayes.] * Gen. 31. and Chap. 2. 2.

rested] From creating any more kinds of creatures; but for in∣dividuall soules he createth them still, and in works of preser∣vation his providence still worketh, Joh. 5. 17.

refreshed] Not that God was weary by his worke, though in a figurative sense he sometimes assumes a wearinesse unto him∣selfe, as Esa. 43. 24. but that we might be more apprehensive of his rest, for our imitation, the phrase is fitted to our condition▪ as many others of like kinde, and in the next verse, God is said to have a finger, whereas indeed, he is a spirit, and hath neither humane parts nor passions. See Annot. on Gen. 6. 6. & Annot. 2. on the 18. verse of this Chapter.

V. 18. Testimony] The Tables of the Law, whereby he de∣clared his will to his people. See Annot. on Exod. 16. 34.

* tables of stone] * Deut. 9. 10. They were made in proba∣bilitie like the cover of a Booke, to open and shut: and on the one side were engraven the foure Commandements, containing mans dutie to God (commonly called the first Table.) And in the other the sixe Commandements of mans dutie to his neigh∣bour, called also commonly the second Table: the Tables were of stone, betokening the hardnesse of mans heart, whi∣ther from the Originall, they were to be transcribed, to make impression in such hard matter, as would require a pen of iron, Job 19. 24. and withall to note the durablenesse of that Law, which was therein ingraven. And it is like also the first Ta∣bles were Gods owne worke, both for matter and forme: for the stony Tables were of his making, and the words in them of his own engraving. Chap. 32. vers. 16. Deut. 4. vers. 13. & 9. 10. And when Moses in a pang of zealous indigna∣tion against the peoples Idolatry had thrown them down and broken them, Chap. 32. vers. 19. hee was commanded after that to make up the breach, by hewing two Tables of stone like unto the first; yet the Lord himselfe was the Scribe: he made the Writing as at the first, and graved on the Tables the same words, Exod. 34. 1. Deut. 10. 1. But it seemeth, Exod. 34. 27. that Moses wrote, for there the Lord saith unto him: Write thou th••se words: for after the tenour of these words, I have made a Covenant with thee, and with Israel. And in the next v••rse, the words are: And he was there with the LORD (fortie dayes, and fortie nights: he did neither eat bread, nor drinke water:) and he wrote upon the Tables the words of the Covenant, the ten Com∣mandements. Answer. First, it is plaine (by sundry fore-cited places) that the Lord (and not Moses) wrote on the Tables, both those of the first and second making. Secondly, for this place (it being somewhat obscure) it is to be expounded by such as are cleare, even those fore-cited, and so taking that clause of Moses his fasting by way of parenthesis, the word [He] may be referred to the Lord, not to Moses. Thirdly, for

Moses his writing, it is not to be limited to the ten Comman∣dements, on the Tables of Stone; but to be extended to the whole Law, whereof he was to have a written Copy, for the better information both of the Priests and people, Deut. 4. 14. For those Tables of Stone, were laid up in the Arke, by Gods especiall appointment, Deut. 10. 2. And the Arke was in the Holy of Holies; where neither the inferiour Priests, nor the people might come: therefore it was necessary there should be written Copies for more generall instruction, and that it was so, is plaine by the 17. of Deuteronomy, where the King is commanded to write him a Copie of the Law in a Booke out of that which is before the Priests, and Levites. Deut. 17. 18. The Priests and Levites then had a Copy, and that Copy was according to the writing by God commanded to Moses, Exod. 34. 27.

finger of God] That is, by the power, or Spirit of God, as appeareth by Matth. 12. 28. Luk. 11. 20. compared: for (in a literall sense) God hath neither finger, nor hand, nor flesh, nor bloud, as we have: for he is a pure Spirit, without any parts or composition at all. But the Holy Ghost in such expressions ascribing unto God a finger and other parts; as also anger, and hate, and repentance, refreshing, and other humane affections, and passions, therein cometh downe to mans carnall capacity, for his better instruction; which otherwise would not be ap∣prehensive enough of what he would have imparted to man▪ which (for this particular) is that this writing was made with∣out any humane ministery, and by an operation meerely di∣vine.

CHAP. XXXII.

Vers. 1. DElayed to come downe] Staying with God in the Mount fourty dayes, and fourty nights, Chap. 34.

vers. 28.

unto Aaron] Or, against Aaron.

* Ʋp, make us] Their speech is as absurd as impious; for how could they be Gods, that were of mans making? how com∣parable to that God, who (by the ministery of Moses) had mi∣raculously brought them out of the house of bondage? if they had not lived too long among grosse Idolaters, and learned, and liked somewhat of their Idolatrous Discipline, they could never have beene so grosse in their understandings, so ungratefull to God and Moses, as to take this occasion to renounce them both; especially Moses remaining in that Mount, from whence they had heard the Law against Idolatry, as well as against o∣ther sinnes, so dreadfully set forth, Exod. 19. 16. & Chap. 20. 18, 19. but this sheweth mans pronenesse to Idolatry, and the great danger in conversing with Idolaters.

* Act. 7. vers. 40.

gods] Gods for God, for one being made they desired no more; whereby they meant some visible representation of God to be carried before them; for it is too mad a conceit, to think that the figure of a Calfe was that God, which brought them out of the Land of Egypt; yet such a madnesse might be a part of Gods curse upon some of them, for such a sinne as we finde, Job 24. 13. viz. rebelling against the light, whereby they might become vaine in their imaginations, having their foolish heart darkened, Rom. 1. 22. and professing themselves to be wise, they might not onely become foolish (as the Apostle saith in the next verse) but meere mad men: for to such Idolaters as these be∣longeth that of the Prophet, they are mad upon their idols, Jer. 50. 38.

goe before us] They had the pillar of the cloud, but because Moses being in the Mount it stood still, they would have a stirring God that might presently lead them onward whither they would goe.

as for this Moses] After so many miracles wrought by the mini∣stery of Moses, they spake of him thus, with contempt, whom (on this side Idolatry) they could not reverence too much.

what is become of] How necessary is it that such as have the charge of the people, should attend on their charge: when up∣on a little absence, the people take occasion to commit so great a sinne? yet he had warrant for his absence, though that were no warrant for so grosse a wickednesse.

V. 2. the golden earings] Aaron had some cause to hope that they did not so doate upon an Idol as to buy it at so dear a price, as their precious jewels, to marre them for the making of it.

V. 3. * breake off the golden] If he thought so well of them, it was more of his charitie then of their goodnesse, for they gave many both eare and eye-witnesses, of their witlesse fancies, and wicked wils, to set up Idolatry what ever it cost them; wherein they shewed not onely their fondnesse to the Idol, but their un∣gratitude to God; for by his favour they were furnished with those jewels, Exod. 3. 21, 22. which now they turne to his great dishonour.

* Ezek. 16. 17.

V. 4. molten calfe] The Egyptians were great Merchants of Idolatry, from whom the Israelites retailed in that ungodly trade▪ for they set up a calf, while the Egyptians worshipped Kine and Oxen. It is not unlike but there passed more words be∣twixt Aaron and the people before it came to the making of this Idoll; and that they themselves made choyce of i••, (though we finde it not exprest) els Aaron (doubtlesse) would rather have set before them a Cherub, or Cherubims rather then a Calfe, though some Papists, as Franciscus Moncaeus fondly saith, the figure of the Cherubims was after the figure of a Calfe.

these be thy Gods] It was but one, and so it is named, Neh. 9. 18. yet called Gods, (in the Plurall Number) as God him∣selfe is sometimes pleased, to be called (though he be but one) as Gen. 20. 13. & 35. 7. especially, Josh. 24. 19. where it is said, he is an holy God: the words for God and holy, are both of the Plurall number.

which brought thee] By this it appeareth that some of them (at least) did meane to worship the true God in this false manner, though the grosser sort (like the blinde Egyptians) might haply commit downe-right Idolatry to this senselesse Idoll.

V. 5. when Aaron saw] When Aaron saw their mindes were so madly set upon this Idol; he fearing their fury went on according to their wilfull wickednesse; vers. 22. built an Altar. &c.

an Altar] If the Calfe betoken a God, it must have an Altar for sacrifice, and a set time for solemne service.

to morrow] Sooner it could not be, with warning to the peo∣ple before-hand: this haste was from their furious zeale, els it is like, Aaron would have used delayes, that Moses might have come to prevent further mischiefe.

to the Lord] Or, for the Lord. The people used the word Elohim, when they called upon Aaron to make them Gods, vers. 1. (which is applied not onely to God, but to others be∣sides him) but Aaron useth the Name Jehovah, (which is pe∣culiar to the true God) it may be to divert them from the worke of mans hands, to the maker of man, God himselfe.

V. 6. * sa••e down to eate] Making a feast as part of the peace∣offerings, offered up to the brutish Idol by sottish Idolaters.

* 1 Cor. 10. 7.

rose up to play] Making merry by singing, vers. 18. and by dancing, vers. 19.

V. 7. * Get thee downe] * Deut. 9. 12.

thy people] Thine now, rather then mine, since they have so presumptuously and impiously sinned against me: yet they were Moses people, as their Successors were Queene Esthers people, Esther 7. 4. by cognation with him, and subordinati∣on to him: so by this appropriation he is put in minde to make haste to them, Deut. 9. 12. and to doe his best to make them apprehensive of their high contempt of God, and penitent for it.

V. 8. turned aside quickly] For it was not long before this that they promised their obedience to all Gods commands; a∣mong which one was against worshipping of Images. See Exod. 19. 8. & Chap. 24. 7. whereby we see what necessitie we have to pray earnestly to God, to keepe us in his true obedi∣ence, and to send us good guides to that purpose.

V. 9. * I have seene] * Deut. 9. 13.

V. 10. Let me alone] God sheweth that the prayers of the Godly stay his punishment; not by the prevailing of humane force above divine; but by condescending of divine grace to the desires of the godly.

* Gen. 32. 26. Deut. 9. 14.

* a great nation] That is, a multiplied off-spring shall de∣scend from thy loines: for though God destroy a multitude of wicked persons, he can raise out of one surviving Saint a Na∣tion and Church unto himselfe; yea of stones, children unto Abraham, Matth. 3. 9.

* Deut. 9. 14.

V. 11. * Moses besought] * Psal. 106. 23.

why doth thy wrath] Moses knew cause enough why God should be wroth with them, but he useth the forme of a que∣stion, to put an emphasis upon his Petition; for so it is in effect, whatsoever be the forme: such patheticall enforcements are used sometimes by the godly, as Gen. 18. vers. 23, 24, 25. some∣times by the wicked, as Matth. 8. 29. compared with Luk. 8. 28.

the Lord] Heb. the face of the Lord.

V. 12. * Wherefore should] * Num. 14. 13.

* repent] * Vers. 14. See Annot. on Gen. 6. 6.

V. 13. * Remember Abraham] * That is, thy promise made to Abraham, Deut. 9. 27.

V. 14. repented him] That is, without any change of his will, he sheweth a will to change his commination of ruine of the people, to a gracious acceptation of Moses his prayer; as men when they repent, make a change of their words, and actions: this sheweth how much a whole Nation may be be∣holding to one of Gods favourites; and how much they are bound to make much of such.

V. 15. on both their sides] The Tables (though of stone) were no bigger or heavier then Moses could carry in his hands, and the Commandements were graven (as some conceive) on the inside only, others thinke they were on both sides, so that each part (both being like a paire of Tables) had (as it is pro∣bable) their part of the Law written twice over, that is, the first Table had the foure first Commandements written on each side, and the second Table had the sixe last written twice over; once on the one side, and againe on the other (like that booke of woes, Ezek. 2. 10.) in as large and faire a Character to be read, as the space would beare.

V. 16. the writing of God] Gods interest in these Tables is often mentioned, to note how farre he was pleased to be em∣ployed, and ingaged in the Covenant with the people; which aggravates their sinne who brake the Covenant; especially, by such a wilfull and witlesse Idolatry as that of the golden Calfe, which is as if the wife of a most wise and glorious King should prostitute herselfe to some base worthlesse fellow and despicable varlet.

V. 17. a noise of warre] By this it is evident, that Joshua was neither a party in this Idolatrous conspiracy, nor privie to the information that Moses had in the Mount; while this mis∣chiefe was put in practise, he was absent from the people as Moses was, but not present with God in such neernesse as he, nor admitted within the cloud, where Moses had a more immediate communion with God.

V. 19. the calfe] That is, the Image of the Calfe, for the signe is often used for the thing signified. See Annot. on Gen. 41. 26.

and brake them] Wherein some wholly defend the act as be∣ing by Gods instinct, to signifie the breach of Covenant be∣twixt him and the people, and it may be so, because he reports it as an act rather of deliberation, then of passion, Deut. 9. 16, 17. and because he is no where condemned for it, as for a fault, and is commended for the meekest man that was upon the face of the earth, Numb. 12. 3. yet as (when his spirit was provo∣ked) he spake unadvisedly with his lips, Psal. 106. 33. so being transported with zeale, (though for Gods glory) he might doe unadvisedly with his hands, and so he may be an example of mans imperfect sanctitie, which hath a mixture of Divine grace, and humane weaknesse even in the best.

V. 20. ground it to powder] Gold may be Art (as some have said upon their owne experience) be turned into powder: howsoever the fashion being marred by melting, and made a grosse lumpe, it was not uneasie to file or grate, or grind it to powder: or being melted it might run thin and become more brittle, & so made the easier to be turned into dust, as Deu. 9. 21.

strowed it upon the water] Which came from Mount Sinai, and ranne by the Camps of the Israelites: whether he strew∣ed it upon the water all at once, or (by parts) gave to each a severall portion, is not here set down, but Deut. 9. 21. it is plain that he cast the dust of it into the brook.

made the children of Israel drinke of it] It is not said drinke of the Idol, for the words [of it] are in the translation, not in the Hebrew; so the drinking may be meant of the water, not of the metall, whereof the Idoll was made, whereby they might be admonished of the basenesse, and weaknesse of their Idolatry: since the water, though weak, had overcome, and o∣verwhelmed their upstart Idoll, and they could devoure the wa∣ter. This was a liquid and cleare proofe, how foolish the people were in making of such a God, as could not defend himselfe from fire, nor file, nor water, and which by taking it (in a draught) might come forth as an excrement, whereby they might have it in more detestation, and contempt: and though the people were stiffe-necked, vers. 9. yet the Lord doubtlesse cast a terrour upon them, and so over-awed them by Moses, who had over-awed Aaron before, that they durst not resist, or refuse what Moses offered: as when the Levites set upon the rest of the people, and made a great slaughter among them, vers. 27, 28. (though they were many for one) for they were numbred up to six hundred thousand fighting men.

V. 21. what did] See Annot. on Gen. 20. 9.

V. 22. * set on mischiefe] With such an heavie violence that I being but one, against so many, could make no resistance, with successe to the cause, or safetie to my person.

* Psal. 36. 4. Pro. 4. 16.

V. 24. there came out this Calfe] Aaron casting the jewels into the fire might easily marre them, but without more ado then so he could no•• make a Calf out of them: but that was done (say some Jewish Writers) by Art Magick, which might be besides the in∣tention of Aaron: but the Text is plain, vers. 4. that Aaron was faulty, in giving forme to that matter, both by casting it, or causing it, or at least permitting it to be cast into a mould, and to be polished afterward, with a graving Toole; though being not a little daunted with the zealous and courageous indigna∣tion of Moses, he was afraid to acknowledge his offence to the full: and therefore (by way of extenuation) he telleth Moses, he cast the materials into the fire, and that out of it came the Calfe; as if it had beene a matter rather of chance, then of choice: which was so farre, not onely from truth, but from probabilitie also, that if extremitie of passion had not eclypsed his reason, he would rather have freely confessed his fault, then have pleaded for himselfe, by such a frivolous excuse; in which as in the precedent act, we may perceive that the worthiest and most high Priest (that is but a man) may erre both in his owne practice, and his proposals to the people in generall.

V. 25. * naked] As without armes being now out of Gods protection, who before was to them as compleat armour; but now they were as naked, and unarmed men among their ene∣mies, as this verse sheweth: or their iniquitie was discovered as the deformitie of a naked man, who wanteth cloathes to cover it; their sinne being known to their open shame, Micah 1. 11. or they were naked, as stript of the chiefe ornament of their soules, that is, innocencie, as of the ornament of their bodies, their eare-rings; and naked as now laid bare for the lash of divine judgement.

* Gen. 42. 9. 2 Chron. 28. 19.

shame] Idolatry is a sinne that causeth shame, which is strongly signified by the Hebrew phrase, calling Idols by the name of dung, which should make us renounce them, with ex∣treme contempt and detestation. See Deut. 7. 25, 26.

V. 26. Who is on the Lords side] By this he meaneth to di∣stinguish those who were not guilty of the Idolatry, from those that were: (for all were not partakers of that abominable sin, 1 Cor. 10. 7. and of those that were, all were not guiltie in the same degree) that they might neither be slaine, which were innocent, nor that any such should side with, or assist the guilty against the execution intended, but rather separate from them.

all the sonnes of] It is probable that Aaron (the High-priest) being a sonne of Levi, had other Levites to joyne with him in setting up the golden Calfe, on whom these Levites, (who came together upon Moses Proclamation) did execution, vers. 29. But it is said, all the sonnes, &c. because the most of them were cleare from the sinne, and zealous to punish it; and that all the zealots, who assembled for this service, were Levites.

V. 27. slay every man his] Moses was a chiefe Magistrate, and Generall of this great Army; and so he had great power to punish hainous crimes with death: yet as in other extraor∣dinary cases (Gen. 49. 7. Deut. 33. 9.) God turned the curse in∣to a blessing. And though Moses prevailed for a reprieve of the people in generall; yet some, who were the forwardest in that wicked work, (for prevention of like impiety in future time) were to be made examples of terrour and caution to the rest. In this execution of the Levites, setting themselves in such an hostile opposition to all the offenders of every Tribe, (they be∣ing so many in number) there was an evidence of Gods over∣awing power, and of the timorous guilt of sinne, that they did not take up Armes against them for their owne defence: by such a divine vigour, were the people over-awed by our Saviour, when he whipped the buyers and sellers out of the Temple, Joh. 2. v. 15, 16.

V. 29. consecrate] To have bloudy hands, (in the cause and quarrell of God) by good warrant from him, is no de∣filing, but the hallowing or consecration of the person, who exe∣cutes his vengeance. The word in Hebrew signifieth fill the hands, (for so it was at the consecration of the Priests) which in this place imports as much acceptation with God, as their con∣secration for the service of the Tabernacle.

every man upon his sonne, &c.] In revenging indignitie and dishonour to God, we must have no respect of man, of how neere relation so ever: our zeale for him must eate up all car∣nall affection to our neerest kindred, Deut. 13. 6. 9. & Chap. 33. 9.

V. 30. * peradventure I shall] Though Moses were a most gracious favourite of God, he would not take much upon him, in this Mediation: his humilitie towards God, and prudence towards men (who might have beene lesse fearefull to offend, if Moses had beene more confident of pardon) moved him, thus sparingly to speake; and indeed he might have cause to doubt of prevailing so farre, as he desired, on their behalfe, and as the event sheweth he did.

* 2 Sam. 16. 12. Amos 5. 15.

* an atonement] Zealous execution against hainous offen∣ders, is a good meanes of Atonement betwixt God and man; and by this Atonement, he meaneth the staying of punishment; that God being satisfied with the sacrifice of the offenders, may forbeare to bring any further plague upon the people for that offence.

* Num. 25. 48.

V. 32. If thou wilt forgive] The words are passionately, or modestly suspended; the sense may be made up thus: If thou wilt forgive, thy mercy shall appeare to us, and we shall be thankfull to thee for it.

blot me] That is, rather then thou shouldest be dishonoured, and blasphemed by thine enemies, for destroying thy people, as

vers. 12. I could wish my name blotted out of the Book of life; that is, rather lose my part in the life of a better world, at least be cut off out of this by sudden death: wherein he preferreth Gods glory before his owne safety; not wishing thereby the whole Dose of damnation; (which consisteth not onely of eternall separation from, but of eternall hatred and blasphemy against him) or this great zeale might have some mixture of corrupt passion in it, which might cause him to speake unad∣visedly with his lips, Psal. 106. 33.

V. 33. Booke] By a Book is here meant, no litterall Record, or Writing, but a figurative conformitie to the writing or re∣cording of ones name in a Booke, (as many are) in favour, for honour or service: and this may be understood of a temporall or eternall favour, either with limitation to this life, as that Moses desired rather not to live then that all the people should die that were involved in this sinne: or with extent to the fu∣ture; so he had rather lose his interest in divine glory, then God should be blasphemed on this occasion: both, or either of these he might meane by blotting out of Gods Booke; which phrase we may understand by that we read, Luk. 10. 20. where those who are dearely beloved are said to have their names written in heaven; and Dan. 12. 1. to be written in Gods Booke, which is called the Booke of life, Phil. 4. 3. Revel. 22. 19. on the con∣trary, those he hateth are said, not to be written there, Revel. 13. 8. Psal. 69. 28. or to be blotted out thence, as in the same place, and Revel. 3. 5.

V. 34. I will visit] That is, if they provoke me againe to justice against them, I will remember this their iniquitie a∣gainst me.

V 35. * The Lord plagued] This is conceived by some, to be but a repetition of the plague, by the slaughter of the Levites, upon the people before mentioned: but it is more probable, that God afterwards (upon some new provocation) laid some plague upon them with remembrance of this Idolatrous trans∣gression.

* Vers. 28.

they made the Calfe] Which Aaron made; the chiefe offen∣ders are they, who move and urge the doing of evill, as the people did the making of the golden Calfe; not they who (for feare of danger) yeeld unto it, as Aaron did.

CHAP. XXXIII.

Vers. 1. UP hence] Not from the place where Moses was with God: for that was upon the hill where God appeared, and Canaan was not up, or on high in respect of that; but it is meant of the place, where Moses and the people were together before, and where they were to meete againe, when he came downe from the Mount; and he and they are thence bidden to goe up, because the Land of Canaan was compassed with hils; so they that entered into it must passe up by the hils.

* unto thy seed] * Gen. 12. 7.

V. 2. * An Angel] Notwithstanding their provocation of him, (recorded in the precedent Chapter) he will continue un∣to them a conducting Angel, with the pillar of fire, and cloud, though he withdraw some evidences of his former favour to them. * Chap. 23. 23. & 32. 34. Deut. 7. 21. Josh. 24. 14. This Angel some conceive to be a created Angel, and if so, they are degraded from the dignitie they had before when the Sonne of God was their Angel conducter, Chap. 23, &c.

Canaanite] See the third Annot. on Gen. 13. vers. 7.

V. 3. floweth] See Annot. on Exod. 3. 8.

I will not goe] That is, I will not in such familiar manner, nor with such especiall evidences of grace and glory, shew my selfe thy Patron, and protector, as I have done; meaning this, rather in respect of the people, then of Moses; for he was of∣fended with them, not with him; and from this displeasure it may be; proceeded the placing of the Tabernacle not in the midst of the Tribes as before, but without the Camp, vers. 7.

* stiffe necked] That will not willingly bend or yeeld the neck to any yoake.

* Chap. 32. 9. Deut. 9. 13.

lest I consume thee] For if I should be as gracious unto thee, as I have beene, and thou prove as stiffe-necked as thou hast done, I should be provoked to consume thee; for offences are aggravated by precedent favours, as Amos 3. 13. 14.

V. 4. no man did put on] Such as they had from the Egypti∣ans, or took in spoyle from Amalekites, or any other that might serve to set them out in a glorious and cheerfull manner, be∣ing sad and deserted for the heavy tydings they had heard from God.

V. 5. into the midst of] God threatens them, vers. 3. that he will not goe up in the midst of the people; here he threatens, I will come up into the midst of thee:: by the former he denieth his gracious presence (in the Tabernacle, which was placed in the midst of the Tents) for which Moses intreateth the Lord, vers. 13. and after the worshiping of the golden Calfe, removed quite out of the Campe, ver. 7. but here he threateneth, that he will come among them with a vengeance, and suddenly con∣sume them if their repentance prevent not their perdition.

and consume thee] This Commination is proposed, not as a peremptory denunciation of vengeance, but with an implicite condition of pardon to the penitent; and so it is set downe as a motive and preparation to repentance: and if so it prevaile, it may be a meanes of their preservation: if not, they must ex∣pect this Commination to take effect.

* Put off thine ornaments] It it not fit that men should please themselves in outward pompe and adorning of their bodies, when God sheweth himselfe displeased with them.

* Vers. 4. 6. 2 Sam. 12. 20. & Chap. 19. 24. Dan. 10. 3.

that I may know] That either I may shew mercy, if thou re∣pent; or els punish, if thou persist in thy sinne; and that I may proportion my dealing with thee thereafter as thou shewest thy selfe to deserve at my hands.

V. 7. the Tabernacle] Not that whose description is set down, Chap. 26. for that was not yet made, Chap. 35. & Chap. 40. but some principall Tent, whether Moses his owne, or what els, is not set downe: see Annot. on vers. 3. which might serve ei∣ther for exercise of Religion, or for meetings for Civill matters.

of the congregation] So called, because the people gathered together, or assembled at the Tabernacle, the place of publique worship, and of Oraculous direction. Or at least came out and stood at the doore of their Tents, vers. 8. 10. looking to∣ward the Tabernacle (covered with the cloud) whither Mo∣ses went to mediate betwixt the Lord and his people.

V. 8. rose up and stood] The people were much affected with Moses message which he brought from God, which drew their eyes after him, and the more because of the Tabernacles re∣movall from the former to another place, but most of all because of the coming down of the cloudy pillar, and Gods communing with Moses at the doore of the Tabernacle; they the while standing at their owne Tent doores as unworthy to make any nearer approaches towards the place where God and Moses met together.

V. 11. * face to face] Not that God hath a face or any such parts as man hath, as hath beene noted on Chap. 31. vers. last; nor that Moses could have a view of the essence of God which is invisible, but that he was pleased to speake to him more fa∣miliarly, and more plainly then with others, and as one man should speake with another face to face, or mouth to mouth, Numb. 12. 8. Or besides other more usuall apparitions, as of the cloud and pillar of fire, he might conferre with him in hu∣mane shape, as he did with Abraham, Gen. 18.

* Gen. 32. 30. Deut. 34. 10.

a young man] He is thought to be at this time about 46. years of age, or (as some reckon) fiftie, and such in those dayes were called young men, or youths; sometimes boyes (as some render the word) by such as were much their ancients, especially if as yet they had no wives, (as Joshua had not) and because the younger sort did usually waite upon the elder; therefore wai∣ters, young or old, were called by the name of young men or boyes; as because Eunuchs were Court officers, Court officers were called Eunuchs though they were perfect men.

departed not] As being keeper of the Tabernacle in Moses his absence, and exercised there as his devotion and condition did require.

V. 12. send with me] God had said, vers. 2. he would send an Angel or Messenger before: here Moses is inquisitive who he was? and seems to be troubled that yet God had not revea∣led him unto him; especially since God tooke such particular notice of him, and professed peculiar favour to him; and since the cloudy pillar did not now guide them, nor God appeare in the midst of them as formerly he had done.

by thy name] In the Scripture phrase Gods favour to men i•• expressed by knowing of them and their waies, as Psal. 1. 6. as on the contrary his displeasure is signified, by not knowing them, as Matth. 7. 23. and knowing by name implieth more ac∣quaintance then by face, or sight: for many know others so, whose name they know not; or cannot readily call to minde: and it is yet a further note of Gods favour to Moses, that he was pleased to take especiall notice of his name; and in his name to keep a memorandum of his tender care and compassi∣on to Moses, in his deliverance from drowning, when he was drawne out of the water, which his name Moses signifieth.

V. 13. thy way that] Now God had altered his course in the guidance of his people, he desires to know what way, or in what manner he meant to deale with himselfe and the people: he prayeth that God would graciously conduct his people, as he had done, and that he might know he did so, by some un∣doubted evidence that he was present with him, and that he would shew himselfe propitious to him and to the people com∣mitted to his conduct.

grace in thy fight] These words are twice repeated in this

verse, besides once more at the 16. verse: first, as an induce∣ment to Gods further direction of Moses in the guidance of his people: secondly, as an effect of that favour, whereby it may appeare, he was accepted with God, and gracious in his sight.

that I may know thee] That I may experimentally prove how good thou art to thy people, who diligently seeke after thee, and desire sincerely to serve thee.

V. 14. give thee rest] Not from journeying and labour, for yet the people were to be led on further by him, but from trouble of minde; so that amidst outward troubles and assaults of enemies, he should enjoy a tranquillitie of minde, in resting and reposing himselfe quietly in the confidence of Gods power and favour.

V. 15. if thou goe not] Moses had set his heart so affe∣ctionately on Gods presence, and was so prepared to presse his request unto him for it, that though God had granted what he had asked, he could not forbeare what he had before conceived to that purpose, which is set downe in this and the next verse.

V. 16. separated] That is, distinguished from other people, by thy benevolence to us, and thy giving us preeminence over them.

V. 17. I will doe this thing that] How gracious a favourite was Moses with God, how powerfull and profitable an Advo∣cate for the people, when God is so ready to grant what he re∣quests on their behalfe, as here (notwithstanding his threaten∣ing at the third verse) to promise not onely the conduct of his Angel; vers. 2. but a visible signe of his especiall presence a∣mong them.

V. 18. thy glory] Moses had found extraordinary grace with God, and he groweth more bold to advance in petition for more: and now he desireth to see, (not his essence, for that is invisible, 1 Tim. 6. 16. and Moses it is like was not igno∣rant of it, but) his divine glory, as a glympse of that blessed vi∣sion of him which God reserved for another life. It seemeth God spake with Moses by a sensible voyce, and that his pre∣sence was overshadowed with a cloud or darknesse, so that his glory did not appeare; and therefore Moses desired the re∣movall thereof, or that his glory might breake through it, and that he might see it, so farre as his condition of mortalitie was capable of it.

V. 19. my goodnesse to passe] Moses makes his demand of Gods glory, and he answereth him by his mention of his good∣nesse; whereby he promiseth, that so much as is good and pro∣fitable for him to know, he will reveale unto him: Or, I will make (saith he) all my goodnesse to passe by: that is, I my selfe will passe before thee, and with my selfe all my goodnesse, and glory; but that is too much for thee to comprehend: it shall therefore passe, not stay for thee to gaze upon; passe before thee, that thou maist see a shadow of it behinde: and because in this state of defiled infirmitie and mortalitie, thou canst by the eye of sense discerne but little of mine excellencie, (whe∣ther for my goodnesse or glory) I will helpe the dimnesse of thy sight, by instruction of thine eare, and will proclaime my Name and Nature.

proclaime the Name] The Lord himselfe will utter his owne Name, & wil make mention of his Attributes: as Ch. 34. 5, 6, 7.

I will be gracious to whom I will] Among his Attributes his mercy is most glorious; and his mercy is the more glorious in that he freely conferreth, and bestoweth it on whom he will, without any merit in any, and therefore it should passe with∣out murmuring in all; for God is a most free Agent, and can∣not come under any account for what he doth or doth not. See Rom. 9. from vers. 16. to 23.

V. 20. not see my face] That is, thou canst not see me as I am, in my spirituall Majestie, which is altogether invisible; nor canst thou beare the brightnesse of that glorious apparition which accompanieth my presence, though I have talked with thee familiarly, as one friend doth with another, when they speake face to face. See the first Annot. on vers. 11.

No man see me and live] For my glory (if I should manifest it to the full) is too much for mans infirmity to apprehend, and it would astonish him so, as to make him as a dead man: see Revel. 1. 16, 17. Or if a man would see God he must dye, and then he shall see (as it were) face to face, and know as he is knowne, 1 Cor. 13. 12. See the third Annot. on Gen. 32. 30. & on Exod. 24. 10. yet the very essence of God is still invisible.

V. 22. with my hand] Of Gods hand we must conceive as of his face: see Annot. on Vers. 11. and of his finger, Annot. on Chap. 31. vers. 18. God hid his glory from Moses his eyes, as if an hand had beene spread over his face to cover them.

V. 23. my back-parts] That is, when mine invisible glory is passed by, (wherein my Majesty most shineth as beauty on the face) thou shalt see so much of my glory coming after it, as will be enough both for thy discerning, and for thy desire: and if God appeared in an humane shape at this time (as some conceive) he might see him behind as in the shadow, who in the brightnesse which went before, was too glorious an object for the eyes of any meere mortall man.

CHAP. XXXIIII.

Vers. 1. HEw thee] The former Tables were wholly of Gods framing, both for the matter and the form, for God himselfe made ready the stony Tables to receive the writing, but here Moses prepared the Tables and God wrote upon them, (as at the first) whereby he graciously received the people into favour again, restored them unto their precedent condition, yet this difference might mind them of their former miscarriage, which occasioned the breach of the former worke, which God immediately made, but now refused to repaire, re∣nue, or to make wholly as before. See Annot. on Chap. 31. 18.

like unto] God is constant to his Law, and so should his peo∣ple be; neither taking upon them in any sort to alter it, nor by change of times or occasions, to hold themselves discharged from obedience unto it.

which thou brakest] God doth only mention, not blame the breaking of the Tables by Moses; whence may be collected, either that Moses did not amisse therein, or that God accepted of his zeale, and pardoned his errour. Here is no mention made of making of an Arke wherein to lay the Tables, but it seemes God gave that in charge to Moses at the same time, Deut. 10 1. to make an Arke of wood which served for that purpose, untill that more curious and glorious Arke was made, which was the principall furniture of the Tabernacle.

V. 3. not feed before] That which is said of the flocks and herds was not for their sakes, who neither desire the sight of Divine secrets, nor could they sinne whatsoever they did, but it was to breed more reverence in the people, and to keep in their curiositie, and presumption in prying into what God would not have them know, whereto the proud corruption of their nature did too much prompt them. See 1 Sam. 6. 19.

V. 4. Mount Sinai] See the next Annot.

V. 5. there] This and the two next verses seeme to belong to Gods speaking to Moses, in the hollow cliffe of the rocke, mentioned in the former Chapter vers. 22, 23. though in the 2. & 4. verses, it seemeth God and Moses were upon the Mount when these words were spoken, and yet there also might these words, vers. 5, 6, 7. be uttered by God to Moses: for as he wrote the same words in the Tables, vers. 1. which he had written before, so he might repeat againe, what he had former∣ly spoken.

V. 6. long-suffering] Hebr. of wide nostrils. For such as are so, doe more easily breath out the heat of their hearts and fervour of their spirits, and so are neither so vehemently angry, (for heat by restraint (as in a close oven) is more violent, then where there is vent) and are sooner appeased.

V. 7. for thousands] See Annot. on Exod. 20. 6.

and sinne] By so many words concerning sinne, God profes∣seth the multitude of his mercies, as before by the number of persons, as if he had said that he will pardon not only all sinners that soundly repent, but all sinnes of what kinds, or degrees soever, by what names or titles soever they be styled, upon mans heartie repentance, which is vertually included in the promise of pardon. See Matth. 12. 31, 32.

ly no meanes] Though his mercy be much magnified, the wicked must not thereby be emboldened to offend, for he will not be so mercifull, as to restraine his justice from its proper worke on the wicked, Exod. 23. 7. & vers. 21. Josh. 24. 19. Job 10. 14. Mic. 6. 11. Nah. 1. 3. and he will be no meanes, that is, by no meanes prejudiciall to his justice, if they doe not make themselves capable of his mercy, by repentance of sinne for the time past, and reformation of life for time to come.

visiting the iniquitie] See Annot. on Exod. 20. 5.

V. 8. bowed the head] Though God be a Spirit, and there∣fore principally to be worshipped in spirit, Joh. 4. 24. yet man hath a body as well as a spirit, and he must glorifie him in both, 1 Cor. 6. 19. for both are his, and not only by right of creation, but of redemption also, as the same place of the Apostle plainly proveth.

V. 9. I pray thee] Moses found grace in Gods sight, and he improves all his interest in Gods favour for advantage of the peoples safetie, and prayes so much more importunately even for fortie dayes and fortie nights, as they were more un∣gratefull towards God, and himselfe more gracious with God; and he bends and bowes, and humbles himselfe so much the more, as they were more stiffe necked and stout-hearted.

stiffe-necked people] God denyeth his presence, because they are a stiffe-necked people, Cha. 33. 3. but Moses defireth it upon the same ground: but for different reasons: God, because they had made themselves unworthy of such favour, and by abusing it might more provoke his anger to their own ruine; Moses de∣sires his presence, the better to keepe them in awe and obedi∣ence, who otherwise would be like to be unruly: and therefore seeing the people are thus of nature, the Rulers have need to call upon God, that he would alwayes be present with his

Spirit for their assistance, in resistance of their willfull rebel∣lions.

* for thine inheritance] * Psal. 33. 12. Zach. 2. 12.

V. 10. * I make a Covenant] That is, I renew my Covenant already made, or, I bind my selfe now to doe more then I have done; (which was as a new Covenant) this may be collected from the words following after.

* Deut. 5. 2.

before all thy people] They are called Moses his people, be∣cause committed to his government. See Annot. on Chap. 32. vers. 7.

marvailes, such] Both in the wildernesse, and in the land of Canaan, as the flowing of streames of water with a stroke out of the hard rock, Psal. 78. 20. blowing down strong walles with the breath of Rams hornes, Josh. 6. 20. making the Sunne and Moone stand still, Josh. 10. 13.

with thee] That is, with thy conduct of the people, or on thine and their behalfe.

V. 11. Amorite] See Annot. on Gen. 34. 30.

V. 12. take heed to thy selfe] Lest by making a league with Idolaters thou become an Idolater as they are, and so when they are cast out for their wickednesse, thou be unworthy to be received or continued in their stead.

* make no Covenant] * Chap. 23. 32. Deut. 7. 2.

* snare] Whereby thou mayst be taken with their intice∣ments, and be made partaker of their punishments.

* Exod. 23. 33. & Deut. 7. 16. Judg. 2. 3. 1 Sam. 18. 21. Psal. 106. 36.

V. 13. destroy] It is not enough to be no Idolaters our selves, but we must be zealous against the Idolatry of others, every man according to his interest in Gods cause, and the dutie of his place whereto God hath called him.

groves] Pleasant shady places, which they chose for their Idols.

V. 14. whose Name] By Name is meant God himselfe, as, The name of the God of Jacob defend thee, Psal. 20. 1. So the next words (is a jealous God) doe shew.

Jealous] See the Annot. on Exod. 20. 5.

V. 15. they goe a whoring] The precedent words seeme to be directed to Moses alone, in the second person, now the second person is changed into the third: the meaning is, that Moses if he should make such a Covenant as a publique Governour, would include the people in the Covenant, and they by that meanes would be brought to goe a whoring after Idols, for Ido∣latry is spirituall whoredome, so in the 2. and 3. of Jeremie, and 16. of B••ekiel, and elsewhere; and that because there is a kinde of matrimoniall Covenant betwixt God and his people, as Hos. 2. 16. in which respect he is called a Jealous God in the precedent verse, and Chap. 20. 5. and they that transgresse this Covenant, in turning their hearts from God to any creature of the world, are guiltie of adultery, Jam. 4. 4.

V. 16. * their daughters] * 1 King. 11. 2.

make thy sonnes] The weaker sexe may overcome the stron∣ger, by temptations to Idolatry, therefore such unequall mar∣riages are dangerous and to be declined. See Neh. 13. 25.

V. 17. no molten gods] By this all Idolatrous representati∣ons are forbidden, as by graven images in the second Com∣mandement: but the prohibition is here made rather by the name of a molten God; because the golden Calfe was such a one, Chap. 32. 4.

V. 18. unleavened bread] This and the other particulars, for the most part, from hence to vers. 24. are spoken of before, Chap. 23. and have Annot. upon them.

* moneth Abib] * Chap. 13. 4.

V. 19. * All that openeth] That is, every male. * Chap. 22. 29. Ezek. 44. 30.

V. 20. of an Asse] See Annot. on Exod. 13. 13.

Lambe] Or, Kid

emptie] Without offering something.

V. 21. * sixe dayes] * Chap. 23. 12. Deut. 5. 13. Luke 13. 14.

in earing time and in harvest] Though tillage for an harvest, and harvest for mans sustenance be most necessary, yet the reli∣gious rest of the Sabbath, must not be broken for them, how much lesse for needlesse works or carnall sports?

V. 22. of weekes] That is, of seven weekes after the Passe∣over, viz. the Feast of Pentecost, Levit. 23. 15. after 49. dayes, that is, a weeke of weekes, which is the fiftieth day.

yeares end] Hebr. renovation of the yeare. See Annot. on Chap. 23. 16.

V. 23. * thrice in the yeare] * Chap. 23. 14. 17. Deut. 16. 16.

V. 24. desire thy land] God will not only keepe others hands from spoiling thee, but will curbe the concupiscence of their hearts from desiring thy portion: because they shall have no hope, (if they attempt) to possesse it: so that thou mayst freely appeare, where he appoints thee, with assurance to finde all things in safetie at thy returne.

* Gen. 35. 5. Act. 18. 10.

V. 25. with leaven] See Annot. on Chap. 23. 15.

untill the morning] See Annot. on Chap. 12. 10.

in the mothers milke] See Annot. on Chap 23. 19.

V. 27. these words] That is, the Ceremoniall precepts, which was accordingly done, when hee wrote the booke of Exodus: but for the words of the Morall Law, God wrote them himselfe twice over, vers. 2. See the second Annot. on vers. 28. of this Chapter.

V. 28. fortie dayes, &c.] This remaining in the Mount was another fortie dayes from the former, Chap. 24. 18. This mira∣cle was to confirme the authoritie of the Law: and the like is observed of our Saviour before his publication of the Gospell, who fasted also fortie dayes and fortie nights, which both being miraculous, are no more to be followed by men then other mi∣racles are. See Annot. on Exod. 24. 18.

he wrote] Some thinke God wrote the first writing, and Moses the second, which God seemes to command him, vers. 27. But see two Annot. on Chap. 31. vers. 18.

V. 29. Moses wist not] That is, knew not; for no man can see his own face but in a looking-glasse: or if he had seene it, it would seeme nothing to that glory which he saw of God when he passed by.

face shone] Moses desired to see Gods glory, Chap. 33. 18. Now he himselfe hath by the reflexe of the Divine splendout so much glory upon him, that others for feare dare not looke upon firm, how should he then or any one else be able to com∣prehend the glory of the Divine Majestie, while he is in a condition of humane frailtie? Yet this makes for the honour of the Law, 2 Cor. 3. 7, 8. and for the honour of Moses who brought it to the people, who coming to them with this splen∣dour upon him, was to be received as an Angel of God, Gal. 4. 14.

V. 30. * they were afraid] See Annot. on Exod. 3. 6. If his glory did so affright them, the Law might much more terrifie them, which in regard of mans transgression, (though in it selfe, holy, just, and good, Rom. 12. 2.) wrought wrath, Rom. 4. 15. and that wrath condemnation, 2 Cor. 3. 7. 9.

* 2 Cor. 3 7. Luk. 1. 12.

V. 33. a vaile] To hide his face (whē he came as an intermediate Agent betwixt God and the people, for it may be this glory was not constant all times) because it was too glorious for the eyes of the people: how blind and base is our condition here, when it is not capable of a derivative glympse of Divine glory? and how incomprehensible is his Majestie, when a reflexive ray, or beame of his beautie, is too much for mortall men to looke upon?

V. 34. before the Lord] Which was in the Tabernacle or Tent of the Congregation. What that was, see Annot. on Chap. 33. 7.

he tooke the vaile off] For though he were not capable of Gods glory, nor the people of his, yet his glory could be none occa∣sion of terrour or amazement▪ since it was not so much as the least spark in the chimney to the Sunne in the firmament.

V. 35. with him] That is, with God.

CHAP. XXXV.

MUch of this Chapter is to be found in the twentie fifth, and the Exposition in the Annot. upon it.

V. 2. * sixe day••s] * Chap. 20. 9. Levit. 23. 3. Deut. 5. 1•• Luk. 13. 14.

* an holy day] * Hebr. holinesse.

put to death] The Sabbath is so often remembred, and upon such severt penalties imposed, because of the great importance of it to Gods glory, and mans good, and the pronenesse of our corrupt nature, either to forget it, or to profane it.

V. 3. kindle no fire] For any handy-worke, though for the framing of the Tabernacle: or, (as some expound) for dressing of meat, wherein the Sabbath was more strictly observed, then the first and last day of the Feast of unleavened bread, Exod. 12. 16. though (in other respects) they were kept as precisely as the Sabbath: for though (according to our Saviours Argument in another case) that which is extraordinary, is usually more so∣lemnly, reverendly, and respectively entertained, and there is more cost bestowed upon it, then on that which is ordinary, in this the case is otherwise; for, for the ordinary weekly Sabbath, there is a Commandement in the Decalogue, plainly and fully expressed, and by many Arguments pressed upon the conscience of the people, all written twice over by Gods own writing in the Tables of Stone, which cannot be said of any of the Anni∣versary Feasts: and when the chiefest of them, (which was the Passeover) light upon the weekly Sabbath, it was to be kept with more restraint, then if it had happened on another day, and then the libertie of dressing meat, or of kindling of a fire, to such a purpose, was to be forborne. Yet because the Sab∣bath was all the yeare long, and therefore (in Winter as well as in Summer,) and that in Winter little children, sicke or

weake persons, yea and such as are reasonable strong could not comfortably persist, in the celebration of the Sabbath, without fire. It is not probable that all kinde of kindling of fire, to light a candle or to dresse meat, was forbidden on the Sabbath, but that such a kindling of fire as the duties of mercy and exigen∣cies of necessitie required, was allowed; and though the Ta∣bernacle were of much use for the solemne service of God, and there was very great cause, to hasten the worke: yet for that God would not give any allowance for any labour upon it; no not so much as for kindling of any fire to heat any toole, or melt any metall; and therefore is this strict prohibition brought in, as an Introduction of Caution, immediately before the prepa∣ration for the Tabernacle be presented.

V. 5. willing heart] God careth not for that which is given with grudging, 2 Cor. 9. 7.

V. 10. wise hearted *] Who was a skilfull and expert Artifi∣cer, especially for the curious worke, required for the framing of the Tabernacle.

* Vers. 25. 26. 31. 34. 35. & Chap. 31. 6. & 36. 1, 2.

V. 11. the Tabernacle] His Tent; and by Tabernacle is meant the whole, by Tent the curious and glorious part of it, and by Covering that which was spread upon it to preserve it: yet (sometimes) the covering over the principall Fabrick is called a Tent, Chap. 36. vers. 14. which is the covering of Ca∣mels haire put upon the Tabernacle.

V. 12. The vaile of the covering] Which hanged before the Mercy-seat, that it could not be seene. See Note on vers. 35.

V. 15. incense Altar] Chap. 30. 1.

V. 18. pinnes] These were sharpened in the lower part, and fastened in the ground, and they were to keepe the cur∣taines from whifling to and fro with the wind: the Pillars (which some Translations call Pinnes) also might be sharpened in like sort, that piercing deepe into the ground, they might sup∣port the Tabernacle with more firmnesse.

V. 22. and brought bracelets and earerings] If these were the some who before gave their golden earerings, to the making of the golden Calf, Ch. 32. 3. they now shewed themselves cordiall and reall converts, by this bountie to a better worke▪ If they were not the same, they were more religious towards God, and more wise in honouring him with their substance, and esteem∣ing his service worthy of their most precious jewels.

V. 26. in wisdome] That were skilfull in spinning.

V. 28. and spice] Chap. 30. 23.

V. 29. by the hands of Moses] That is, the Lord gave a Commandement to Moses, concerning the framing of the Ta∣bernacle, as it were delivering the worke into his hands, to be ordered by his appointment.

V. 34. may teach] So cunning and skilfull as to be Masters of their Art, able to instruct and teach others.

V. 35. availe of] That was the inward Vaile of the Ta∣bernacle, dividing betwixt the Holy of Holies, (where the Arke was) and the other part called the Sanctuary▪

CHAP. XXXVI.

Vers. 1. ALL * manner] * Chap. 35. 31.

V. 1. Sanctuary] By the Sanctuary, he mean∣eth here all the Tabernacle.

V. 2. * called Bezaleel] * Cha. 31. 2. They were endowed with gifts before, but that qualification did not warrant them to en∣ter upon the publique worke, without a pe••••liar calling of Au∣thoritie. See Exod. 18. 25. Act. 6. 3.

V. 3. every morning] Hebr. in morning in morning▪ That is, morning by morning, or every morning. By morning some conceive is understood the whole day artificiall, as Gen. Chap. 1. without any difference or distinction of houres: but in re∣gard of the great forwardnesse of the people, it is like the for∣mer part of the day is meant.

V. 6. neither man nor] Both Sexes were imployed in pre∣paring the Tabernacle: the women in carding and spinning co∣loured wooll, and men in weaving their worke into a webbe of cloth, and other works.

restrained from bringing] Their liberalitie condemneth the backwardnesse of many, either to build an house to the Lord, or to uphold and repaire it, when it hath been built by others: and this restraint sheweth and blameth their fault, who thinke there cannot be too much bestowed on the outward magni∣ficence and ornament of Temples or Churches.

V. 8. Cherubims] Which were little pictures, with wings, in the forme of children. See Annot. on Exod. 25. 18.

V. 10. fiftie loopes] Chap. 26. 10.

V. 14. Tent over the Tabernacle] The Tabernacle was a Tent, and is so called, vers. 18. but this Tent was a courser covering, to keepe it fa••re from offence of foule weather. See Annot. on Chap. 35. 11.

V. 19. above that] There were divers coverings of the most curious Tabernacle, one above another, to preserve it from the annoyance of raine and stormy seasons.

V. 20. standing up] To beare up the Curtaines of the Ta∣bernacle.

V. 27. Westward] Or toward the Sea, which was the Sea called Mediterraneum, Westward from Jerusalem.

V. 29. coupled] Hebr. twined.

V. 30. every board] Hebr. two sockets under one board.

V. 33. middle barre] Of this barre there is no mention, in any precedent description of the Tabernacle; it seemeth to be a barre thrust through the middle of the boards; there were o∣ther barres, on the out-side, which were of use both to unite and strengthen them.

V. 35. a Vaile of blue] Which was betwixt the Sanctuarie and the Holiest of all.

Cherubims] See Annot. on vers▪ 8.

V. 37. hanging for] Which was betwixt the Court and the Sanctuarie.

needle work] Heb. The work of a needle worker, or, embroiderer.

V. 38. Overlaid their chapiters] That is, their heads, and knobs which were covered with golden plates, that nothing outwardly appeared on them but gold▪ but the pillars though they had gold upon them, were not wholly covered with it, but had, as it were, girdles or hoopes of gold, here and there; whereby they were rather adorned, then covered; for between these golden girdles, or couples, the wood was▪ seene. It may seeme (by Chap. 26. vers. 37.) the pillars themselves were o∣verlaid with gold; but in this 36. Chapter the particulars are more distinctly set downe, then in the 26. and therefore that verse is to be expounded by this, as in the present Annot. which is confirmed, Chap. 38. 17.

CHAP. XXXVII.

MAny of the particulars here mentioned are brought in before, Chap. 25. and Chap. 39. and there expounded.

Vers. 1. * the Arke] * Chap. 25. 10.

V. 2. crowne of gold] See Annot. on Exod. 30. 3.

V. 6. Mercy-seat] See Annot. on Chap. 25. vers. 17.

V. 7. Cherubims] See Annot. on Chap. 35. vers. 8.

V. 8. on the end] Or, out of the end.

on the] Or, out of the, &c. Of the selfe-same matter that the Mercy-seat was.

V. 16. dishes] Chap. 25. 29.

to cover] Or, to poure out withall. The Hebrew word signi∣fieth to cover, and to poure out: and in both senses these vessels called bowles, or covers, might be of use: for they might serve both to cover the Shewbread, and to poure out the drink-offering.

V. 17. * Candlesticks] * Chap. 25. 31.

V. 29. * holy anointing oyle] * Chap. 30. 35.

CHAP. XXXVIII.

Vers. 1. HE made] Chap 27. 1.

V. 4. unto the midst] So that the Gridyron, or grate was halfe so high as the Altar, and stood within it.

V. 8. | Looking-glasses] | Or, brasen glasses. Rab. Kimchi saith, that women brought their Looking-glasses, which were of brasse, or fine metall, and offered them freely unto the use of the Tabernacle. The words in the Originall, and other Lan∣guages, have nothing in them that signifieth glasse, but onely looking, or representing the looke, or to the lookes, which may be done in many sorts of metals; and for brasse in parti∣cular, it was the manner (not onely among the Jews, but other Nations) for women to dresse themselves by setting a piece of shining brasse, or some other piece of bright burnisht metall before their faces; as the manner with us, and many o∣thers is to use steeled glasses. See Plin. Nat. Hist. lib. 33. c. 9. These (notwithstanding their former fashion to trim themselves by them) they willingly gave up to the service of the San∣ctuary, preferring therein Gods glory before their owne grace∣fulnesse.

assembling] Their Assembling to give up their desireable things to the service of God, was (according to the Originall reading) by troopes; so forward and free-hearted were they in their offerings, that they seemed to make haste, and as it were to strive who should come soonest with their gift.

V. 13. * East side Eastward] * Chap. 27. 13.

V. 21. summe of the Tabernacle] As an Inventorie of the particular furniture of the Tabernacle to bee kept by the Levites, and of the cost which was bestowed upon it, by the oblations of the people.

Levites] That the Levites might have the charge thereof, and minister in the same, as E••eaz••r and Ithamar, Num. 3. 4.

V. 24. * all the gold] * 1 Chron. 22. 14.

V. 25. an hundred talents] Every talent tooke up in weight and value three thousand shekels. See Annot. on Gen. 23. 15. and on Exod. 30. 13.

V. 26. * sixe hundred thousand] Chap. 12. 37. Numb. 1. 46. Exod. 30. 13.

halfe a shekel] The rate set upon the people, was for the of∣fering of silver, vers. 25. but for the gold, vers. 24. there is no law, that setteth any rate upon them.

V. 27. an hundred sockets] Whereof fourtie were on the South-side, fourtie on the North, sixteene on the West, and four on the East, under the foure Pillars, dividing the San∣ctuarie from the Holy of Holies. See Chap. 26. 19.

V. 29. talents] See Annot. on Chap. 25. 39.

CHAP. XXXIX.

MUch of the contents of this Chapter, is before at Chap. 28. and there expounded.

Vers. 1. And made] See Chap. 31. 10.

V. 6. Onyx stones] Chap. 28. 9.

V. 7. memoriall] Chap. 28. 12.

V. 10. foure rowes] See Annot. on Chap. 28. 17.

V. 23. habergeon] See Chap. 28. 32.

V. 25. * Bels] * Chap. 28. 33.

V. 30. * holinesse] * Chap. 28. 36.

V. 31. as the Lord commanded] See Chap. 40. 32.

V. 33. vaile of a covering] So called, because it hanged before the Mercy-seat, and covered it from sight of such as came into the Sanctuary, Chap. 35. 12.

V. 37. set in order] Or with Aaron dressed and refreshed with oyle every morning, Chap. 30. 7.

V. 38. sweete incense] Heb. the incense of sweet spices.

V. 42. * according to all] Signifying that in Gods matters man may neither adde nor diminish.

* Chap. 25. 40. 1 Chron. 28. 19.

V. 43. blessed them] Whereby is not meant (as some take it) the consecration of the Tabernacle, and of the things that appertained to it, for that is done in the next Chapter: but the blessing of the people, for their forwardnesse and bounty, for the building and furnishing of the Tabernacle; and his blessing of them, was praising of them for what they did; and praying for them, that God would blesse them from his Sanctuary, for their good will and free-heartednesse to his Sanctuary.

CHAP. XL.

Vers. 2. THe first day] Of the first moneth, and the second yeare after their departure out of Egypt, vers. 17. after that Moses had beene fourtie dayes, and fourtie nights in the Mount, he came down and caused this worke to be done; which being finished, was set up in the moneth called Abib, which containeth part of March, and part of Aprill.

Tabernacle of the tent] See Annot. on vers. 6.

of the Congregation] Or meeting of the Priests and Levites, and people, according to the degrees of their approaches: for the High-priests had admittance where other▪ Priests had not; and the Priests in respect of place, had a preeminence above the Levites, and they above the people who assembled in the Court of the Tabernacle; yet so as that they were all accounted as one assemblie: that is, where God (by his especiall presence) met with his assembled servants. See Annot. on Chap. 29. 42, 43.

V. 4. set in order upon it] Which (every week) were to be renewed, and set in order. See Annot. on Chap. 25. 30.

V. 5. hanging] This hanging, or vaile, was betwixt the Sanctuary and the Court.

V. 6. Tabernacle of the tent] When the name Tabernacle and Tent are thus set down, (though they be so farre the same, that ye may call the Tent a Tabernacle, and the Tabernacle a Tent) the one may be taken for the curious piece of worke, which was so richly and so gloriously framed; the other for the covering that was upon it, vers. 10. to preserve it, as a type of Gods providence, and protection of his Church, Isa. 4. 6. See vers. 19.

V. 9. anoynt the Tabernacle] See Levit. 8. 10.

V. 10. the Altar] See Levit. 8. 11.

most holy] Heb. holinesse of holinesses.

V. 15. everlasting] So that their children succeeding should not need to be anointed againe, but approved in their office successively, by vertue of the first unction: and though onely the High-priest were particularly anointed in his personall suc∣cession; yet the Priesthood may be called everlasting in that sense, that other Leviticall ordinances are said to last for ever. See Annot. on Exod. 12. 14.

V. 17. * Tabernacle] * Num. 7. 1.

second yeare] That is, after they came out of Egypt, Num. 7. 1. so that they continued in the wildernesse a whole yeare al∣most before this Tabernacle was set up, and it was set up seven moneths after Moses came with his directions for it, from the Mount: for he came downe thence the twenty eighth day of the fifth moneth after their departure out of Egypt, from whence to the first day of the first moneth of the second yeare are seven moneths, which (with the five moneths before) make up a whole yeare, with which ends the story of the Booke of Exodus.

V. 20. Testimony] See Annot. on Exod. 16. 34.

V. 21. Vaile of the covering] See Annot. on Chap. 35. 12.

V. 22. Table] That is, the Table of the shew-bread.

V. 23. in order] See Annot. on Chap. 25. vers. 30.

V. 27. he burnt sweet incense thereon] Moses for the present did that, which when the Tabernacle was finished, and the worship of it established in a settled course, belonged to the Priest.

V. 28. doore of] That is, between the Sanctuary and the Court.

V. 29. as the Lord commanded] At the 19. verse.

V. 32. they washed] Exod. 30. 20, 21.

as the Lord commanded] These words in this Chapter are re∣peated many times, as vers. 19. 23. 25. 27. 29. 32. to note what warrant Moses had for this curious worke, and how punctuall he was in performance of Gods command; and in the exact repetition of so many particulars, he sheweth that his historie is composed not for delight, but for truths sake, since these particulars have no allurement in them, to make a wise man willing so often either by his Pen to write them, or to read them, as they are written; being many of them, (saving for Gods command) matters of little moment.

V. 34. then a cloud] The pillar of the cloud, which was be∣fore upon the former Tabernacle, now (by a new miracle) re∣moved to the new Tabernacle; so did the pillar of fire, shining with greater glory then before.

V. 35. not able] By reason of an astonishing reverence: and it may be also, the brightnesse of the glory might be some im∣pediment to his sight, for a time; this was extraordinary; for if it had beene usuall, it would have hindered the holy ministra∣tion in that place.

V. 36. * went] Heb. journeyed. * Num. 9. 17. 23.

V. 38. * For the cloud] Thus the presence of God preser∣ved and guided them, untill they came to the promised Land. * Numb. 9. 15, 16.

fire was on it] That was over it, so as to give light, not to cause any burning: and while the cloud stayed, the peo∣ple stirred not; when it removed, they removed also, and went that way whereto it guided them. Thus is the Book of Exodus at an end (See Annot. on vers. 17.) in the yeare of the world, 2484. and of Moses his age, 81.

These Annotations ensuing, are the supplement of the omission of some part of the twentieth Chapter, by the errour of the Printer, formerly confessed, and promised here to be inserted.

V. 20. prove you] That is, to trie you, or discover you; how we ake, how wicked, or well affected you are: whether you will obey his precepts, as you promised, or no: which pro∣bation or triall, is not for satisfaction to God, who knoweth man even to his thoughts, his thoughts afarre off, Psal. 139. 2. but to himselfe, and to others, for conviction, and correction when they did amisse.

that his feare] In the beginning of the verse, the people were forbidden to feare, and here they are required to feare: so here is a two-fold feare; the one a servile, or slavish feare, which stareth perplexedly at the apprehension of danger: the other, a filiall and awfull feare, composed of reverence and love: of the former, he saith, feare not; and of the latter, these words, That ye may feare, are understood.

that ye sinne not] Matth. 10. 28. Gen. 20. 11. Albeit we should so obey God for pure love, that we should be obseouious unto him, though our disobedience were not dangerous to our selves; yet there must be a bridle from sinne, and a spurre unto vertue, as well as beneficence a baite to obedience, Isa. 1. 19, 20.

V. 21. thick darknesse,] Exod. 19. 16. 18. 1 King. 8. 12.

V. 22. * from heaven] Not from the highest heaven, but from the place where then he made demonstration of his espe∣ciall presence, which was upon the top of Sinai; or above that in the aire, which is sometimes called heaven: as Gen. 1. 20. Job 35. 11. Psal. 79. 2. Jer. 7. 33.

* Deut. 4. 36. Neh. 9. 13.

V. 23. with me] That is, to be served together with me.

to you] That is, to be served by you; or to expect protection,

or deliverance to your selves, by serving of them.

Ye shall not make] See Annot. on vers. 4. God repeats again, his prohibition of Idolatry; wherein he discovereth his owne detestation of it, and mans disposition to commit it.

V. 24. * in all places where I record] Where he fixeth his solemne worship, for the memoriall and honour of his Name; as on Altars of earth, here of stone, vers. 25. Deut. 27. 5. Josh. 8. 31. of brasse, Exod. 38. 2. 2 Chron. 4. 1. in the wildernesse, in Canaan, in the Tabernacle or Temple; yet by divine in∣stinct, and dispensation, sacrifice was sometimes offered up, in other places; as in Mispa, 1 Sam. 7. 9. and in Ramah, vers. 17. and else-where.

* Deut. 12. 5.

V. 25. * lift up thy toole] He meaneth this of such acciden∣tall, and uncertaine Altars, as were made in severall places, up∣on severall occasions; afterwards when there was a certaine place of worship it was ordained otherwise, Chap. 27. 1, &c. & 38. 1, 2.

* Deut. 27. 5. Josh. 8. 31.

thou hast polluted it] Curiositie in Gods service against his command, is not an ornament, but a desilement: so the flou∣rishes of Rhetorick, when they are brought in, as a necessary garnish to the word of God to make it gracefull (as if it were of none operation, or worthy of no acceptation with them) are but as a garland of weeds, neither gracefull to the sight nor sent. See 1 Cor. 1. 17. & 12. vers. 4.

V. 26. Not goe up by steps] This was for a time onely; for afterwards there was an Altar made, not onely of the height of three cubits, Exod. 27. 1. but ten cubits high, 2 Chron. 4. 1. with staires, Ezek. 43. 17. yet it is thought by some, the going up unto it was not by steps, or staires, but by a continued a∣scent raised so high, from the lowest place neare unto it, with∣out any degrees marked out proportionably, one above ano∣ther.

nakednesse be not] Which might be, by the stooping of his body and flying abroad of his cloathes: for men wore garments open below, against which inconvenience when Altars were set higher, linen breeches were prescribed, Exod. 28. 42, 43.

Notes

• * 1.1

  Exod. 12. 4.