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AFterwards came Moses and Aaron, and spake to Pharaoh, Thus saith the Lord
God Israel, Let my people go, that they may hold a feast unto me in the wilder∣nesse. When Moses was at the first appointed to go to Pharaoh, he was bidden [Quest.] to go together with the Elders of Israel, why then did he not so, but with Aaron onely, as is here said? The Hebrews answer, that the Elders were
afraid to go with him, and therefore were afterwards kept from being with him in the Mount, when God talked there with him: but this is a vain ima∣gination, because Aaron was not permitted to be present at that Colloquy, neither Tostatus saith, that the command of taking with him the Elders was before the joyning of Aaron to him, but he being now joyned, that com∣mand held no longer.
Lyranus saith, that the Elders went with them, although it be not expressed, as appeareth, in that Pharaoh rejecting their motion saith to them, as if they had together with Moses made that motion, Verse 17. Ye are idle, therefore ye say, Let us go and sacrifice to the Lord. 18 Go now therefore and work, &c. But Moses and Aaron onely are spoken of as the chief, and as they that moved for the rest. To this also inclineth Simlerus. But the argument brought by Lyranus is of no force to prove it, because Pharaoh might haply speak so to the Elders, although they had not been with him before to desire that liberty, for he might mean, when Moses and Aaron desired it, for them and by their consent that they desired it. Yet the words used before by the Lord, Chap. 3. 18. make for this: for as he saith, they should believe, so he saith also, that Moses and the Elders with him should go, and therefore as they did the first, so it is probable that they did the last also, though it be not expressed, because the Lord said, they should do so, and his Word falls not to the ground. And that the joyning of Aaron was a supersedeas to the going of the Elders with him, is but a conjecture. If it be held that they went alone, the Elders refu∣sing to go with them, it was through fear; thus also Ferus. For they might indeed well be afraid seeing they could not but imagine that the message would be most unpleasing to the King, to have his works cease, to be in dan∣ger of losing so many servants, and to hear his gods in effect vilified, as if it were not as good serving them, as the God of the Hebrews. And therefore they might well expect some hard measure from the King inraged for com∣ming upon such a message, and fear keep away. And this serveth to set forth the magnanimity of Moses and Aaron the more, in that no fear of the Ty∣rants wrath could keep them from executing the office to which they were called. But it is to be noted, that they went not treacherously to kill the [Note.] Tyrant, neither did they stirre up the people to tumultuate, but went fairly to him for leave to depart: against the practice of the Jesuits and their In∣struments, and of Popes and Papals, who if a King be an enemy to their Ro∣man Catholick Religion, will have him made away by any meanes, and stirre up his own Subjects against him.
To held a Feast, and to do sacrifice a day, or two, or three together is all one; why this onely is spoken of, and their going quite away concealed, see before, Chap. 4. 18.
And Pharaoh said, Who is the Lord, that I should hearken to his voice to let Israel go? I know not the Lord, &c. It may seem strange, that any King should be ignorant of God, it being a principle in nature, that there is a God, as also appeareth in Heathen men of all Countreys, who worship some God. Wherefore Pharaoh moveth not this question, as who should say, Is there any God? but partly making a mock of the new name, of which he had never heard before, and partly out of a doting conceit, that there was none other God superiour to the gods of Egypt, that he should need to stand in fear of him, and partly out of pride, to which he was grown by his great wealth and power, as Nebuchadnezzar afterwards, he asked, Who is the Lord? what Lord is there, that I should be moved by his authority, when as my power and do∣minion is so great? For thus it is prayed, Prov. 30. Give me not riches, lest being full, I deny thee, and say, Who is the Lord? Thus Senacherib prospering won∣derfully, asked, saying, Who is the Lord, that he should deliver out of my hand?
And they said, The God of the Hebrews hath appeared unto us, let us therefore go, we pray thee three dayes journey into the Desart to sacrifice, lest he fall upon us with pestilence or with the sword. If it be doubted, how they could move onely for [Quest.]
three dayes, when as they came not to the place, where they sacrificed, viz. to Horeb in lesse then three moneths? It is answered, that Pharaoh not yield∣ing, no not for so little a time, might be the more justly condemned, as most rebellious against the Lord. They make mention of judgements, which they might fear, if they went not to sacrifice, because it was commonly received, that by sacrificing the anger of the gods was averted: but withall Pharaoh might hence gather, that if the Hebrews should be in danger for not going to sacrifice, he must needs be in danger much more for not permitting them to go. The words spoken by them here related are very few; but they are all which the Lord first appointed Moses to speak, with an addition of dan∣ger that might hang over their heads for not going. Josephus saith, that they spake in many more words, commemorating also the benefits done to Egypt by Joseph; and Simlerus thinketh that they did more largely relate the Vision.
And Pharaoh said, Why do ye Moses and Aaron make the people to cease from their workes? 5 Behold, there is much people in the land, and ye make them cease from their works. It is a marvel, that Pharaoh did not in rage for this attempt presently to slay them, or commit them to ward, being so bloody a Tyrant: but God by his speciall Providence, as by a shield defended them. Artapanus, saith Eusebius, telleth, that Moses was immediately put in prison, but in the night the keepers were smitten with death, and the prison-doores being bro∣ken open, he went to the Court, and to the Kings chamber, whereas the King being astonished, he asked, What was his Gods name, and Moses having told it him, he was by and by dumb, but Moses restored him again, this with more like fabulous stuffe is uttered by that Authour, which I spare to repeat, be∣cause if any such thing had been done, doubtlesse Moses that wrote of lesser things, would not have concealed it. Pharaoh challengeth Moses and Aaron [Note.] as enemies to the Common-wealth, aggravating their fault by this, that they were the occasion of idlenesse, not to a few, but to very many people; and thus to have their actions mis-interpreted, is the lot of Gods servants. Some yet, as Simlerus noteth, take these words of much people being in the land, as spoken to their last words, lest he come upon us with plague or the sword, as if he had said, I care not though a destruction be made amongst you, for there are so many, that I shall have enough of them still, but the other is more ge∣nuine.
And Pharaoh the same day commanded the Task-masters and Governours over the people, saying, Ye shall not give straw to the people to make brick, as heretofore, but let them go and gather straw, &c. The use of straw, as Lyranus saith, was to mix with the masse of which the brick was made, to make them to hold the better together, and the more durable. But what the common use is, is known to every one, viz partly to lay next the ground for the brick to lie upon, partly to cover the brick newly made from the heat of the Sun, and the nipping of frosts, and partly where other fuel was wanting to burn them. So that the Hebrews labour was now greatly increased, they having as much [Note.] imposed upon them before, as they could do. When God is about to deliver them, their servitude and misery is augmented, and the malice of their enemies is more stirred up against them. Wherefore let not us despair, when our mise∣ries are most increased, but hope rather that they are neer to an end. To∣wards the end of his Reign the Devil rageth most, knowing that his time is but short, and the beginnings of grace through his Tyranny are most pres∣sed with troubles in the minde. By straw or chaffe which is light, saith Ber∣nard, may aptly be set forth, evill cogitations coming lightly into the minde, because as this is soon set on fire, and soon extinguisht, so evill cogitations through our corruption quickly grow into a flame in our mindes, but being by grace resisted they are soon extinguisht again: but if they burn still, brick is burnt as it were hereby, and hardened to endure, that is, if they be cherished, and come into act and custome, they are as a wall of
hard bricke hardly to be demolished againe. Saint Augustine saith, that it hath two contrary qualities, one to keep snow coole being co∣vered therewith, the other with the heat to ripen Apples: so carnall pleasure keepeth the spirit coole towards any good, but ripeneth evill thoughts and desires unto vice. Pharaohs denying them straw now, which he had formerly given them, setteth forth, how a man beginning to come out from the Devils dominion is not permitted to be at quiet any more, as for∣merly, according to that, When the strong man armed keepeth the house, all things are in quiet. Bernard. Serm. 18 de conversione Qnotidianis discimus experi∣mentis, eos, qui converti ad Deum deliberant, tentari acriùs, & graviùs urgeri in o∣peribus luti & laterum, qui Aegyptum egredi, & Pharaonis imperium effugere moliuntur. Greg. lib. 29. Moral. c. 14. Cùm divina lux in mentes humanas spargi∣tur, mox ab occulto adversario contra fulgentem mentem tentamenta succrescunt, &c. When Pharaoh had given this charge to the Task-masters, they presently de∣ny straw to the people, but yet charge them to do their task, whereupon they were scattered all over Egypt to gather stubble instead of straw, &c. The Taskmasters were Egyptians set over these workmen by the King, and under them were other Officers of the Hebrews, the King politickly disposing of it so, because by them all the people of their own Nation fit for labour might best be found out and imployed. And yet these together with the other de∣clare the Kings will unto the people, and urge them to do it; there is not one found who is not a Sycophant to the King, that would speak against the in∣justice and impossibility of this command. As it is a common thing in all [Note.] Princes Courts, every one is ready through flattery to execute their com∣mands upon others, how unjust soever, as afterwards the Elders of Naboths City were for Jezabel. This hard charge was given doubtlesse, not that they meant, that they should alwayes do thus, but to make them expell Moses and Aaron, and to be altogether averse from their motion, that so they might never have a thought in their mindes of going out of the Land, and he might alwayes reap the benefit of their labour, as of his mancipated slaves.
Their tasks not being done, the Officers are beaten, and challenged for it. Hereupon they complaine to Pharaoh, and he said, Ye are idle, ye are idle, there∣fore ye say, Let us go and sacrifice to our God, go therefore now and worke, for no straw shall be given you, &c. Here the Officers smart for their former humouring of the King, they that were so forward to presse the Kings command, are beaten for all. They lay the fault upon the Kings owne people, that is, the Taskmasters, for not giving straw, but this helpeth them not. Some referre those words, The fault is in thine owne people, v. 16. to the Hebrews, as if they had said, It is unjustly dealt with thy people, but the first is best. Some also referre these words, v. 19. to the people, they saw that they were in a bad case; and some, they saw, that is, they looked ill or terribly upon the people, as they had been terribly lookt upon and dealt withall, being ready to do the like un∣to them. I think, the meaning is nothing else, but that they now consider∣ing their owne case with their Countrey-men, as making all one body, saw that they were in a miserable case, vvhich made them look sorrovvfully and grieved; and thus Ferus expoundeth it. Here vvas doubtlesse insulting and mocking them and their God novv on the Egyptians, enough to make them stagger in their faith, they being novv in a vvorse case then ever, and yet novv deliverance vvas even at their doors
Then they met Moses and Aaron, and said unto them, The Lord look upon you and judge: because ye have made our savour to stink before Pharaoh, &c
They lay a great fault upon the holy servants of God, in vvhom there vvas none, and vvho a little before vvere received by them vvith all joy; vvhereby vve may see the instability of the people, and of hovv little faith they com∣monly are, as appeareth, vvhen ever they are tried. Moses had proved by [Note.] signes, that he came from the Lord, but because they have not present deli∣verance, they impute couzenage unto him, and cast avvay all hope, being af∣fected
only and possessed altogether in their mindes vvith the present sense of miseries. Ye have made our savour to stink, and have put a sword in their hands to kill us, are Hebraismes, to shevv that they vvere by their meanes abhorred by the Egyptians, and novv occasion vvas given them utterly to destroy them. Moses and Aaron are novv in an hard case, for that peoples sake the King vvas highly offended vvith them, and here the people fall upon them also. This [Note.] is oft the revvard of Gods faithfull Ministers executing their office faithfully, which is enjoyned them by God.
Then Moses eturned to the Lord and said, Why hast thou (O Lord) so evill en∣treated this people? why hast thou sent me? for sin e the time that I came to Phara∣oh, thou hast afflicted thy people, and hast not delivered them.
Calvin expoundeth Moses his returne to God of his defection and falling from his office, as if being affected vvith tediousnesse, he vvent to crave a dismission. And he blameth him for expostulating vvith the Lord, and im∣puting all this evill done by Pharaoh to the Hebrevvs unto him, yet he cor∣recteth himselfe and saith, He came grievingly vvith the complaints of the people, and spake not out of his ovvn sense, yet his bitternesse is not altoge¦ther excusable, because he repenteth him of his calling, and is moved vvith indignation, that a matter was committed to him without all successe: Thus Calvin. There vvas no reason indeed, vvhy Moses, things succeeding no better at the first, should take it so heinously, because the Lord had told him, that he would harden Pharaohs heart. But haply he thought, that the case of the Hebrevvs should have been somewhat amended at his first com∣ming, as Simlerus hath it, yet he saith, that he vvas too much terrefied, and darkened in his understanding by the peoples bitter complaint. Contrariwise. Saint Augustine saith, These were not the words of contumacy and of indig∣nation, but of inquiry and prayer, as appeareth by that which the Lord an∣swered, for he did not hereupon argue his infidelity, but opened unto him [Quest.] what he meant to do, and this is best, and Ferus commendeth Moses herein, as fleeing to prayer. But why doth he call Pharaohs ill intreating of the people the Lords ill intreating of them? Ans. Because the Lords sending of him to Pharaoh was the first cause hereof, & yet of every affliction he is to be lookt at as the Author, whosoever is the Instrument. He expostulates with God, ••ut rather by admiring then arguing, as Ferus saith.
Verse 1.
Hebraei.
Tostatus.
Lyranus.
Simlerus.
Ferus.
Verse 2.
2 Kings 18.
Verse 3.
Calvin. Simlerus.
Joseph.
Verse 4. Verse 5.
Eusebius de praeparat. E∣vang. l. 9. c. ult.
Simlerus.
Verse 6.
Lyranus.
Bernard. Serm. Paris. 34. Pa∣learum est le••i∣ter accendi & in momento consumi, sic & male cogitatio∣nes cit••••n men∣tibus nostris ac∣cenduntur, car∣nis moll••tie con∣senti••nte, sed si viriliter studea∣mus resistere, Deo juvante, protinus extin∣guuntur, &c.
Aug. lib. 21. de Civit. Dei. c. 4.
Verse 10, 11 Verse 12, 13
1 King•• 21.
Verse 14, 15 Verse 16, 17 Verse 18, 19
Calvin.
Ferus.
Verse 20, 21
Simlerus.
Verse 22. Verse 23.
Calvin.
Simlerus.
August. quaest. in Exod. Ferus
Ferus. ••iè Moses cum Deo expostulat, magìs tamen mirando quàm arguendo.