Exodus 12

Exodus 12:1

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 slaughter 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.

Exodus 12:2

This moneth] Called in the Hebrew, Abib, Exodus 13:4. in the Chaldee Tongue Nisan, Esth. 3. 7. containing usually, part of March, and part of Aprill. See Annotation on Gen. Chap. 7. 11.

first moneth] That is, the first according to the order observed in Ecclesiasticall matters, as for politicall affaires they reckoned from September (called by the Chaldeans Tisri) because (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 ingathering of fruits, which was after their harvest, whereof see Exodus 23:16.

according to the house] Thereafter as the fathers of the household 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, Joshua 4:19.) from the flocks, and sacrificed the fourteenth day, vers. 6. this was for more serious and sacred preparation for the Sacrament; and to signifie our Saviour Christ, as separate from sinners, Hebrews 7:26. Some thinke this was peculiar to the first Passeover, and that it was therefore peculiar, 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 Passeover: 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, John 1:29. who was innocent and harmelesse like a Lambe, Hebrews 7:26. and because the Lambe of the Passeover was a figure of Christ, he is by a figurative speech called Our Passeover, 1 Corinthians 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 onely women in the house, they were to joyne themselves to those, who were more, and better fitted for such a service.

Exodus 12:4

of the soules] See Annot. on Genesis 12:5.

according to his eating] He shall take so many as are sufficient 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, Genesis 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.

Exodus 12:5

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, Genesis 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 Deuteronomy 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 meeknesse.

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. Leviticus 22:27.

Exodus 12:6

whole assembly] That is, every assembly, in every family, 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 publique 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, (1: the Paschall Lambe the most proper service of the Passeover) that is to be understood 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 unleavened bread, which lasted seven dayes together, then precisely 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 publique observance of the sanctuary, vers. 21.

in the evening] Heb. betwixt the two evenings. In our Saviours time (and before) the day was divided into twelve houres, John 11:9. but a long time before that, the Jews made speciall choice of three times for the practise of devotion, Psalms 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 about 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, John 11:9. sometimes into three, sometimes into foure, and according to this last division there may be two evenings, that is, two parts of the afternoone, 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, Matthew 27:46; Matthew 27:50.

Exodus 12:7

strike it on the two side posts] This is also thought by divers learned Commentators, to be peculiar to the first Passeover, and upon better ground then the former generally acknowledged: and this was done for distinction of the dwellings 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 Pharaoh, by his blood, and withall to leave a Memorandum to the surviving Egyptians of this wonder. Some thinke this ceremony 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, Exodus 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, Hebrews 9:22.) and sprinkled by faith upon our hearts, Hebrews 9:14. It is not the blood in his veins, by concomitancie, (as the Papists 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 another 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.

Exodus 12:8

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 sufferings, (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, Deuteronomy 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. Luke 12:1. and of malice, and other wickednesse, 1 Corinthians 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 unleavened bread was to beginne on the fifteenth day, Numbers 28:16-17. and to last till the twenty one day. * Exodus 34:25. Numbers 9:11. Exodus 23:18. Deuteronomy 16:4. Exodus 12:18. & Chap. 13. 7.

Bitter herbes] Numbers 9:11. We cannot be partakers of such sweet meate, without sowre or bitter sauce; that is, our hearty repentance, in bitter teares, Matthew 26:75. And it was to the Israelttes a remembrance of their affliction in Egypt, Deuteronomy 16:3. and a monitorie of mortification of their corruptions, as it were a bitter crucifying of the flesh, with the affections and lusts, Galatians 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 improbable (which some here note) that since the Paschall Lambe was a type of Christ, John 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 spirituall 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 Corinthians 1:13. yea even his coat was seamelesse, John 19:23. to give caution against schisme and separation.

Exodus 12:10

• untill the morning] It must not be kept, but imployed 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, Exodus 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. Leviticus 7:15. Deuteronomy 16:4.

Exodus 12:11

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 present 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 Passeover, 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 Egyptians.

Exodus 12:12

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 impotencie, 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 judgement executed upon it, as upon Dagon the Idoll of the Philistines, 1 Samuel 5:3.

Exodus 12:13

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.

Exodus 12:14

for a memoriall] Of the benefit received by your deliverance. 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 received; and heartie, holy and humble gratulation, and thankesgiving 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 Proverbs 29:14. Daniel 3:9. as till the yeare of Jubile, which was every fiftieth yeare, Exodus 20:6. Leviticus 25:40. See Psalms 89:1.

Exodus 12:15

shall be cut off] Not onely from communion in the Church, or sacred Societies, as an uncircumcised person, Genesis 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 Exodus 31:14.

Exodus 12:16

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 seven dayes of the Feast of unleavened bread, were to be observed 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.

Exodus 12:17

armies] Vers. 41. 51.

Exodus 12:18

In the first moneth] Leviticus 23:5. Numbers 23:5.

Exodus 12:19

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 consider, not so much what it is, as who it is, that biddeth or forbiddeth any thing. See Annotation on vers. 15. and on Genesis 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 partake of the Passeover, nor to observe this Feast. Except as Annotat. on vers. 43.

Exodus 12:21

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

Exodus 12:22

lintell] Or, transome, or upper doore pst. 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 Egypt, 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 into thy chambers, and shut thy doores, hide thy selfe as it were for a little moment, untill the indignation be overpast, Isaiah 26:20.

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

Exodus 12:23

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 ordained of God for safetie to his servants, and most sit to execue vengeance on his enemies, Chap. 14. 19. 24, 25. and 23. from vers. 20. to 23. And most usually the wicked are destroyed 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 Israelites, the other on the Egyptians) yet they might be plagued with evill Angels, and so it is said they were, Psalms 78:49. albeit 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.

Exodus 12:24

For ever] See Annot. on vers. 14.

Exodus 12:25

The land] That is, the land of Canaan.

Exodus 12:26

what meane you] Chap. 13. 5: 48. 9. 14. Psalms 78:6. Joshua 4:6. Deuteronomy 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 ignorant 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.

Exodus 12:27

bowed the head] Exodus 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.

Exodus 12:29

at midnight] Chap. 11. 4. Not in an exact Mathematicall 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 families it is like, there was no first born, and because the first born (among the people of God) were the priests of the families, 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, Exodus 13:12. See Annot. on Chap. 13. 5: 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 expressed in this verse, who (it may be) was partner with his father 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.

Exodus 12:30

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 crueltie recoyles upon them with calamitie; for they made Gods people cry, by reason of their bondage, Exodus 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 Proverbs 21:13. James 2:13.

not a house] Of those houses, wherein were any first born, either of men, or of beasts, according to the former observation, 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.

Exodus 12:32

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

Exodus 12:33

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, Psalms 70:10.

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

Exodus 12:34

kneading troughes] Or, dough. See 5: 39.

Exodus 12:35

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. 5: 22.) was put off untill the day of the Hebrews departure out of Egypt, though then (for a farewell) they might have a great proportion 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.

Exodus 12:36

• favour] It is in Gods power to give his people favour 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. * Genesis 33:4. Proverbs 16:7. Exodus 3:21. & Exodus 11:3.

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

Exodus 12:37

from Rameses] Whereof see Annot. on Genesis 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, Numbers 33:5. The word Succoth, is derived 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 conceived to amount to the number of about halfe so many, to wit, three hundred thousand persons.

Exodus 12:38

a mixed multitude] Heb. a great mixture. Numbers 11:4. Which were strangers, and not borne of the Israelites, being partly Egyptians, and partly servants of other Countries, who moved with the miracles removed out of Egypt with them. See Zac 8:23.

Exodus 12:41

at the end of foure hundred and thirty yeares] (Genesis 15:18. Acts 7:6. Galatians 3:17.) From Gods promise of the Land of Canaan, made to Abraham, Genesis 12:7. and his first passage into Egypt, vers. 10. to this miraculous deliverance, were 430. yeares, Galatians 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. 5: 13.

the selfe same day] Vers. 51. Ezekiel 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 other predictions yet to be fulfilled.

Exodus 12:42

a night to be much observed] Heb. a night of observations. Though the destruction of the Egyptians, and the preservation of the Israelites, were in the night, the solemne memoriall of that memorable justice and mercy, was to be observed in the day, and much observed, because it was extraordinary great: for men must endevour to be proportionably mindfull, and gratefull for great favours: so that not onely ungratitude, but too little gratefulnesse, is a great fault, 2 Chron. 32. vers. 25.

Exodus 12:43

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

Exodus 12:44

that is bought shall be circumcised] He is bound so to be as the child of the native Hebrew; but a stranger who converseth 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 permitted to eate of the Passeover: and so it is in the Evangelicall Sacraments, for none may eate of the Lords Supper who is not a member of the Church by Baptisme.

Exodus 12:46

In one house] Numbers 9. 12.

breake a bone thereof] John 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 prophecied 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, John 10:18. and did so.

Exodus 12:47

keepe it] Heb. doe it.

Exodus 12:49

One law] See the like, Numbers 15:15. 29. As God is one Lord, so of that Lord there is one faith in him, one worship, one baptisme to him, Ephesians 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, Acts 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, Matthew 22:37. and therefore he is a jealous God, Exodus 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 raised up to wrathfull revenge, Exodus 20:5. Nehemiah 1:2. Toleration of divers Religions then, is impious and dangerous: Impious, (especially as some late Libertines have taught) if the most Paganish, Jewish, Turkish, and Antichristian consciences and waies should be permitted: for so most horrid blasphemies against 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 damnable errors, and the Church and State rent into destructive factions. Contrarie to Luke 14:23.

Revelation 2:20. 1 Corinthians 1:10. Mar. 3. 24, 25. Luke 11:17. Phil. 1. 27, 28. Jude 1. and many other places of the Scripture, which taken together do clearly evict a negative conclusion against toleration of severall Religions, where there is power in the Church and State to suppresse all, but that which is true and consonant to the Scriptures.