Commentary on the Old Testament Volume 1

CHAP. IX.

HEre Moses is bidden again to go to Pharaoh, and threaten him with a murraine upon all sorts of their cattle, which was sent accordingly the next day, and they all died, but of the Hebrews not one, but Pharaoh was still hardened.

Neither this plague nor the former was brought by Moses his rod, but by God immediately, to show, that there was no art Magic used herein, if they should suspect any to have been used before: so Cajetan. This plague upon their beasts, that carried burdens, was just for their over-loading the Hebrews with burdens, and their beasts, and haply they violently took some of them away from them. For these words, upon thy cattle which are in the field, in the vulgar Latin it is, upon thy fields, but erroneously, because in the original it is, as was said before, and in the Septuagint's Translation, and the Chaldee Paraphrast. But how is it said, that they all died, seeing in the next plague of biles the beasts are said to be smitten, and in the last the firstborn [Quest.] of man and beast? The common answer is, that by all are Synecdochically to be understood a very great company, so that they, which survived were counted as none in comparison of them that died, or else of all these sorts. Or that all the cattle, which died were of the Egyptians, and none of the Hebrews. But none of these Expositions do satisfy fully: for first, if some only of all sorts had died, and not all, or only the greatest part, Pharaoh would doubtless have desired Moses to pray for the removing of this plague, that the rest might be saved which he did not; and when the Hebrews cattle, which are opposed to these of the Egyptians, are spoken of, it is said, that not one of them died, all of the Egyptians then, and everyone must needs be understood on the contrary side. Again, to say that the meaning is, all that died were of the Egyptians, is both to pervert the words, & to extenuate this plague: because although all that died were theirs, yet if nothing else be meant by these words, the plague might haply be but small, a few only dying. I think therefore, that the true meaning is, all the cattle of the kinds nominated, that were in the fields, died, but not those in Cities and Towns, in houses or yards, because it is expressly said, the hand of the Lord shall be upon all the Cattle in the field, that is, upon the Herds and flocks kept in more spacious and open places: so likewise, v. 25. the hail was upon beasts in the field. If it be demanded, why Pharaoh sent to see whether it were so [Quest.] with the Hebrews cattle or no, which he is not said to have done before in the time of other plagues? Answ. Haply when Moses told him in the former plague of such a difference that should be, he regarded it not at the first, and so sent not to know, but now he thought he would try the truth of Moses in this, not with a mind if he found it so to yield, but if otherwise, as he peradventure hoped, he might have some just cause of exception against Moses. This circumstance of the sending of Pharaoh to see is omitted by the Septuagint, who have only these words: Pharaoh seeing that not one of the Hebrews cattle was dead, hardened his heart. But both here and in divers other places they looked at the sense, and not so much at the words. In that he is said here to have hardened his heart, but in other places, that the Lord hardened it; Augustine noteth, that the original of vices is in the will of man, not upon divers causes, but in a divers manner, according to the proper qualities which come from their wills. But because it is said, Pharaoh seeing that none of the Hebrews cattle died hardened his heart, he further inquireth, how he could upon this harden his heart, which was rather apt to mollify it? and answereth, that this is spoken by way of aggravating his sin, as if it had been said, His obduration proceeded even hitherto, that seeing all things to make him relent, he was yet hardened, or as Ferus saith, he hardened his heart through envy against the Hebrews, who sustained no loss. And this plague agreeth well to the sixth Commandment: Thou shalt not kill, for they that kill are killed up like beasts, and they perish miserably like beasts both in body and soul, they are killed by men, for if ye bite and devour one another, saith the Apostle, ye shall be devoured one of another, and they perish forever by God's judgment.

Then God commanded Moses and Aaron to take ashes, and to sprinkle them towards heaven before Pharaoh, and so biles sore and painful were upon man and beast, and the Magicians could not stand before Moses by reason hereof. It is worth the noting, how divers ways the Lord dealeth with Pharaoh; sometimes he worketh by Aaron, that Moses might not be thought to do what he did by Art Magic; sometimes as in this plague by Moses, who must sprinkle the ashes towards heaven, that he might be acknowledged to be the chief, as bringing greatest plagues, and doing that which was to be done in superior places, as Aaron did in inferior, the river, the earth and dust, over which he stretched the rod; sometimes the Lord useth neither of them, lest they should be counted gods, as Paul and Barnabas were; sometimes by the rod, to show that he is of all-sufficient power to work by the weakest means; sometime without, to show that there was no virtue, adhering to the rod, but all of God; sometime he used them, and did not strike immediately, lest men should only in general acknowledge that God can do all things, and not seeing any such power to be given to these men contemn them: thus Ferus, who also saith, that God having begun with lesser plagues, in this Chap. proceedeth to greater, from annoying them with lice and flies, to the striking of them in their goods and then in their bodies, to show that if we be not brought to repentance by lesser judgments, we shall be destroyed and consumed by greater, according to that of the Lord, Go thy way, and sin no more, lest a worse thing befall thee. Philo speaketh somewhat like to that of Ferus, noting that Moses must sprinkle these ashes, saying, Both the brethren must take them up, and Moses only sprinkle them, because they were taken from the earth, the charge of laying plagues whereupon was committed to Aaron and to Moses from the air and heaven. Saint Augustine also by enquiring only seemeth to resolve it in the same manner, because Moses was as God in heaven. This plague was by handfuls of ashes taken from the furnace, as the Hebrews had been made to their great toil to burn bricks in the fiery furnace, a just thing with God to plague the Egyptians now by that whereby they had plagued others. The Hebrew word is 〈 in non-Latin alphabet 〉 sufflation, so that being rendered word for word it is, Take your hands full of the sufflation or blowing of the surnace: that is, the lightest ashes coming of the sparkles raised by the blowing thereof. Augustine and Vatablus render it savillam, hot embers, so likewise the Chaldee Paraphrast, the Septuagint, and the vulgar Latin, ashes. And it shall become dust upon all the land of Egypt, that is, saith Simlerus, clouding over all the land, as when a dust is raised, thickening the air. These few ashes by the power of God made a dust in the air everywhere throughout the land, which falling upon men's bodies, and beasts bred in them ulcers, and mattery swellings, having a kind of hot burning quality, saith Philo, whereby they were miserably vexed, as by inflammations and exulcerations all over their bodies, seeming to be but one sore, even from the head to the foot. And hereby the Magicians being smitten also, were made through anguish to depart, so that hence-forth they stood not by Pharaoh to animate him anymore, which showeth his obstinacy and malice to be the greater. For that hitherto they withstood Moses, notwithstanding their confession made, Chap. 8. 19. I shown before upon that place. Lastly, here the Lord is said to have hardened Pharaohs heart, but not after any of the former plagues, he hardened himself first, and now for a just punishment, the Lord by withdrawing all grace from him hardeneth him; so that he did not so much as flee to the prayers of Moses, as before; but stood stoutly to the enduring of this judgment to the uttermost, although he and his people should have perished under it.

For the Allegory, Ferus applieth it best, saying, that it answereth to the sin against the seventh Commandment, forbidding Adultery. For that and all fornication and fleshly uncleanness here forbidden cometh from the fire of evil concupiscence, and therefore the body is tormented with filthy diseases, as with the burning of fire which abound outwardly, as lusts do inwardly, and are inflicted in new kinds, as new kinds of lusts and ways to stir them up are devised. So that it is rightly said by the Apostle, He that committeth fornication, sinneth against his own body. Thus also Prosper and Rupertus. What is the Adulterer burnt with the sulphureous fire of lust, but as ashes out of a chimney? For all Adulterers, saith the Prophet, are as a furnace heat to boil withal, Hos. 7. and the ashes are taken and sprinkled towards heaven, Ulcers hence arising; when the Adulterer is taken from the burning of his Adultery committed to judgment from heaven, and being all over ulcerous and swelling through the punishment, he beareth everlasting burning both in soul and body.

Then the Lord said to Moses Rise in the morning and stand before Pharaoh, and say to him, & • . Verse 14. For I will at this time send all my plagues upon thine heart, and upon thy people and servants, that thou mayest know that there is none like me in all the earth. Verse 15. For now I will smite thee and thy people with pestilence, that thou mayest be cut off. Verse 16. And indeed for this cause have I raised thee up, to show in thee my power, and that my Name may be declared, &c. Verse 17. Doest thou yet exalt thyself against my people, not to let them go?

Pharaoh having been hitherto hardened, God sendeth now unto him, as at sometimes before, but more terribly then ever, threatening all his plagues at once, which some, saith Simlerus, refer to the next judgment, because it consisted of many particulars, but others, to all the judgments following which he liketh best: so likewise Calvin. And whereas he saith, At once I will send them; his meaning is only before he made an end of plaguing him; for although in the very next plague there were divers terrible things together, yet it cannot be said that they were all the plagues which the Lord purposed to send, but part only. And he threateneth to send these plagues upon his heart, intimating the terror, wherewith he should be inwardly taken, when he should hear the thunder-cracks, and see the fire falling down, as if the day of the last Judgment had been come, and feel the darkness, &c. And he addeth, that he might know, that there was none like him in all the earth, to beat down his vain confidence in the gods of Egypt.

The next words, Verse 〈…〉 are in Hebrew, For now I have extended my hand, and I could have destroyed 〈…〉 thee and thy people with the plague. Agreeably to which the Chaldee Paraphrast thus: I was nigh the sending of the plague of my fortitude, and smiting thee and thy people with death, and so thou shouldest have been destroyed from off the earth. They that follow the common reading, Now I will stretch out my hand and strike thee, &c. refer the plague here spoken of to the last destruction of the first-born, and of all in the Red-sea. But this is neither so warrantable in the reading, neither doth it so well agree with the words following, whereas the other agreeth excellently, when I smote the cattle with a plague that they all died, I could as easily have smitten thee and thy people. But for this cause I have set thee, that thou mayest see my power, &c. that is, I would not destroy thee at once, but by smiting thee at sundry times and divers ways, that by multiplying thy punishments I might make a deeper impression in men's minds of my power and severity against disobedience, that others may ever after fear to do the like, and that no god may be thought comparable to me, or worthy the name of a God but I alone. Some as Simlerus saith, expound these words, as if he had said, For this cause I have set thee up for King, raising thee to so great dignity: but the words have reference rather to God's counsel of old, because not now first, but from the beginning Pharaoh was set for an example, as Saint Paul applieth it, entreating of election and reprobation, Rom 9. 17. And doest thou yet lift up thyself, &c? The Hebrew word signifieth either to lift up or to tread underfoot. The Chaldee Paraphrast rendereth it, Doest thou force to bondage? how darest thou after all the former plagues brought upon thee to do thus still?

Behold tomorrow at this time I will send a most grievous hail, the like to which hath not been in Egypt, &c. Hail cometh for the most part of natural causes, and sometimes terrible hailes are noted in Chronologies to have fallen, as in France, Anno 825. in the days of Lodowick, son to Charles the Great, it is said that an hail fell, which destroyed many, both men and beasts. But the hail now threatened was most miraculous. First, because it fell in Egypt, that was not commonly subject to Tempests. For hail, saith Josephus, was never seen before in Egypt, and Philo saith, that Egypt is so hot, that it suffereth no winter, being near the torrid Zone, and so there are not there any winterly Tempests, but only near the Sea there fall in the more winterly time some thin showers, and few, but never upon Memphis, where the Kings Court is, and the cause of this is partly the heat, and partly the overflowing of the River Nile all the Summer time, and consuming the Clouds. And what he saith of Rain and Hail, Pliny saith of Thunder, it is neither in places very cold, nor very hot; not in the cold, because if there by any exhalation of a fiery vapor, the cold extinguisheth it; not in the hot, because hot and dry vapors of the earth do never make any other but thin and weak Clouds; for the first reason Scythia is free from thunder, and Egypt for the second. Secondly, here was hail now mingled with fire, hot and cold together, the Rain of hail not extinguishing the fire, nor the fire melting the hail, but both coming with a like violence upon all things. Thirdly, this was all over the land of Egypt, so as storms commonly are not, but in some part: yet Goshen was free. Fourthly, the day and the hour was set so as never any Astrologer could do. And therefore the Egyptians could not but acknowledge it to be a judgment from God being angry with them. If it be demanded, how it can be said, that there [Quest.] should be such an hail, as was never seen in Egypt since it was built, if there never fell any hail there in times past? for in such a Country any little hail was such. I answer, in the more Northerly parts there fell some little rains, and haply hailes sometimes; and by these is the comparison made.

If it be further demanded, why the Lord gave the Egyptians warning to [Quest.] take in their cattle out of this danger, seeing he sent it for a judgment to destroy men, cattle and all things, that were in the fields? To this it may be diversely answered, as Theodoret hath it, that God did thus both that he might mingle mercy with judgment, to show how full 〈…〉 mercy he is, and that they which feared God amongst them, might be spa 〈…〉 d lastly, because heathen people thought, that divers God's were over divers things, some over the air, some over the earth, some over the water, or fire, some over mountains, and some over plains, according to which the Syrians said, The Israelites God was the God of the mountains, and not of the plains, therefore God to show himself to be the God of all things, that he only made, and ruleth over Air, and Water, and Earth, and Fire, and all things, would have them know, that he punished them thus, when this fire and hail should come, and fear before him alone. And yet this fear, whereby any of them feared God, may be suspected to have been only a slavish fear, because although they escaped this judgment, that feared now, yet they were afterwards again altogether punished, and spoiled, and drowned. The fear of God, although it be not sincere, doth sometimes profit for the escaping of some evils, but never for [Note.] the escaping of final most horrible destruction in the Abyss of hell fire.

For the Allegory, Augustine saith, that this plague answereth well to the seventh commandment against theft, because what a man getteth by thieving upon earth, is lost from Heaven; he that stealeth getteth a Garment, but loseth credit by a judgment from Heaven; where there is gain, there is loss, visibly gain, invisibly loss; &c. This also is followed by Ferus, noting moreover, that this punishment suited with the sin of the Egyptians, they by withdrawing straw from the Hebrews made them wander over the fields to gather stubble, now their fields are smitten, and themselves therein, if they hastened not out into the house for shelter. They had stolen from the Hebrews, although not by taking theirs from them, yet by damnifying them, and therefore now they were damnified, and for the like sin we often suffer in the fruits of the earth, and seldom do ill gotten goods come to the third heir. And which is worst of all, God sendeth his hail into the heart and conscience, wherein grace is destroyed, when goods are unjustly gotten. Moreover, he saith, that this was the greatest judgment hitherto inflicted, whereby not only beasts, but also men perished, so as they had not done before, and therefore it is set forth in more words. And worthy it is to be dilated upon, because it figured out the perdition of hell. 1 As it came with a noise of thunder, so the last judgment shall come with a great noise. 2 As here were divers things together for punishment, so then shall be all manner of miseries, Ps. 11. fire and hail, storm and tempest. 3 All in the fields are smitten, so all out of the Church. 4 There was not the like hail to that, since Egypt was a Nation, so there was never the like punishment to that of Hell fire.

Pharaoh being thus plagued acknowledgeth himself to be a sinner, and God to be just, but only out of fear, not true penitency, as the sequel doth declare. Entreat the Lord, (for it is enough) that there be no more mighty thunderings and hail, &c. The Hebrew is very obscure here, being word for word, and much if the Thunder of God and Hail be not, or from the being of Thunder, &c. and therefore it is rendered by Simlerus, & multum tonitrua Dei & grandinem fuisse, by Calvin, Magnum erit, si non sint tonitrua Dei & grando. The vulgar Latin leaving out the word much, Orate Dominum, ut deficiant tonitrua Dei & grando. Tremel. as our Translation hath it. The most agreeable to the original is to render it, pray to the Lord, that the thunder of God and hail may be no more, and I will count it much, or notwithstanding my losses hereby, I will count it a great favor, and let the people go.

Then Moses said, When I shall be gone out of the City, I will stretch out my hands to the Lord, &c. why would he not do it in the City? some think, because [Quest.] the City was full of Idolatry, and he by going out would show, that the worship of God was not to be mixed with their profane superstitions, which was the cause, why he required leave for the people to go out three days into the Wilderness to sacrifice. And he would be out of Pharaohs sight, when he prayed thus to tax his infidelity, as most opposite to faithful prevailing Prayer: and these reasons are good, if we further add, that Pharaoh seeing Moses free from danger in the fields might be moved the more to reverence him, as singularly protected by the Lord, when none else going out could escape.

But for thee and thy servants, I know, that ye will not yet fear the Lord. Moses knew by revelation, that Pharaoh was appointed to perdition, therefore he speaketh thus, meaning that they would not fear, to become truly penitent. Moses in stretching out his hands without the City, saith Ferus, was a type of Christ suffering without the City.

The Barley and the Flax were smitten, but not the Wheat and Rie, because they were within the ground. The course of things growing there was contrary to that with us, because, as is most probable, they having but one seed-time for all manner of grain, when the grounds began to be dry from the overflowing of Nile, and therefore sowing all grains at the same time, Barley, which groweth soonest, came up first, and ripened first, and Wheat afterwards.

Moses, according to his promise prayeth, but Pharaoh is still hardened, when the rod was taken off, as in former times.

CHAP. X.

THen the Lord bade Moses go again to Pharaoh, but he saith, that he hath hardened his heart, that he might do more wonders, and that they might tell their children afterwards of them, &c.

God respecteth the good of his people in multiplying evils upon Pharaoh and his people seeking hereby the more to excite them to all faithful and careful obedience. And their children and children's children must be instructed [Note.] in these things throughout all Generations. To neglect the instruction of children is a most sinful neglect in Parents, contrary to God's express charge given unto them. The word translated, which I have done in Egypt, v. 2. is 〈 in non-Latin alphabet 〉 , signifying properly, as Simlerus hath it, to illude, because these judgments were brought upon the Egyptians to their illusion and ignominy, whereby God did but as it were for a long time play with them, seeing by one judgment at the first he could easily have destroyed them all, and so have made way for his people to depart. The vulgar Latin hath it contriverim.

Then Moses and Aaron came to Pharaoh and said, How long dost thou refuse to humble thyself before me, &c? Pharaoh had humbled himself before the Lord, but because his humiliation was not to reformation, it is counted as no humiliation, whereas the judgments of God should cause everyone to humble himself to subjection unto the holy will of God, and not to spurn against it anymore.

The judgment threatened now is of Locusts, to consume what had escaped the hail, and to annoy them in their houses, and in every place, and so Moses went out.

The Egyptians had grievously oppressed the Hebrews, by whose means they had in times past been preserved from famine, and therefore it was just, that they should now be punished with a deprivation of all growing fruits to the famishing of them: to this effect, Calvin. And because Pharaoh had set Exactours over them, saith Ferus, now these Locusts are sent as Exactours over the Egyptians. And this judgment is set forth in many words, as the former was, because Locusts do usually annoy many places of the world, eating up all green things, as in Syrenaica, Syria and Lemnos, where the Inhabitants make Wars, as it were against them continually, as Simlerus noteth. But here the time is appointed, tomorrow, at once altogether, their multitude exceedeth, they fill houses also, they were such as the like to them had never been seen before, and they make an end of all growing things, so as never was done before in any place. It is said, they should cover the ground, the Chaldee Paraphrast hath it, They should hide the brightness of the Sun from shining upon the earth. The Locust is called Rab in Hebrew, signifying many, because of their multitude; in Latin Locusta, ab ustione locorum, from burning, because what green things they touch, they burn as it were and consume, as also by eating. In the Psalms not only Locusts, but Grassehoppers are said to have been brought, which are a kind of Locust without wings. The Locust is great and winged, flying like fowls in the air, and making a noise with their wings, as Pliny saith, and in their flying they darken the Sun: and for greatness, There have been, saith he, in India seen, some three foot long, whose thighs when they have been dried, have served for Sawes. They will fly over huge▪ Seas many days together suffering hunger, till they come at a Country which they may feed upon; but this is thought to be a plague coming from the wrath of the gods: they cover the corn with a direful Cloud, burning many things by touching, and eating up all the residue, and even eating through the doors of houses. They came often from Africa into Italy, causing Famines. In Cyreniaca there is a Law for the destroying of them three times in the year. 1 In their eggs. 2 In their young. 3 When any escaping are grown up. In Lemnos a certain number of them killed is appointed for everyone to bring to the Magistrates, and they worship Caddowes for chasing them away. And in Syria they fight against them. They are sometimes destroyed by being blown away with a wind in great companies into the Sea. Yet to the Parthians these are grateful meat. Thus Pliny. And this may serve for some illustration of this Judgment, and of some things spoken before. A silly poor creature this is in comparison of man, and yet they are called God's mighty Host by the Prophet, in respect of men priding themselves in their infirmity, and daring to lift up their heads against God, when as even little flies can subject them, saith Rupertus. For Moses his going out from Pharaoh, and not staying to hear his answer, this was doubtless done with a kind of indignation at the unmollifiable hardness of Pharaohs heart, which he well perceived by some outward signs, so that Moses could not endure to stay any longer to expect his answer. They which think that nothing else is meant, but that he went backward after the manner of the Egyptians, and of the Turks at this day, who for reverence go backward, till they are out of the Emperors presence, are much deceived: for he regarded not the King to do so much reverence to him, as the words which he used to him do declare, and the word 〈 in non-Latin alphabet 〉 signifieth nothing else▪ but that he turned himself away, as making haste to be gone.

And his servants said, How long shall this man be an offense unto us, or a snare, 〈 in non-Latin alphabet 〉 ? knowest thou not yet, that Egypt is destroyed? In Hebrew, Wilt thou first know that Egypt is destroyed? The Septuagint for (this man) have (this thing) in the neuter gender, the word 〈 in non-Latin alphabet 〉 may be expounded both ways, either of Moses, or of that obstinate resolution of Pharaoh, which was turned as it were into a snare, to make them fall and perish. Pharaohs servants now begin to yield, but not out of any true penitency, but for fear of utter ruin. If any man shall marvel, that none offered violence to Moses in all this time, it is to be thought that seeing him so powerful, none durst, lest it should have turned to his own present destruction, and God doubtless restrained them that they could not.

Then Moses was brought back to Pharaoh, & he yielded to let them go, that were men, but none else, as Moses required, for he required to go with old and young, & with their cattle, wherefore he was threatened, & thrust out from Pharaohs presence. Once before he yielded that they should do sacrifice in that land, now being more terrefied, he yieldeth, that the men shall go forth, & after another plague that all shall go, but only their cattle. Reprobates never agree to all things required of [Note.] them by the Lord, but to some only, as also Herod afterwards. For the words used by Pharaoh, The Lord be so with you, as I will let you go: This, saith Calvin, is an Ironicall speech, as if he had said, Then ye may well say, the Lord is he that leadeth you forth, when I suffer you to depart upon these terms, which I mean never to do. He doth not only herein mock at them, but at their God, as if he could not bring them out without his leave. Simlerus hath another Exposition thus, The Lord be so with you and no otherwise, as I will let you go, as if it were spoken by way of imprecation. When I recount the saying of Moses to Pharaoh at the first, Exod. 5. 3. Let us go and do sacrifice to the Lord, lest he fall upon us with pestilence or with the sword. It seemeth to me that Pharaoh in saying thus had respect to that, whereby was implied, that the Lord might be with them, and not against them, as if he had said, If your welfare dependeth upon your going to do sacrifice, let the Lord deal with you, as he will; for if ye will not go but with all things, as ye say, I will never suffer you to go, and so ye shall, lie open to his Judgments. Look to it, for evil is before you: this is spoken by way of commination, as if he had said, Ye shall by and by smart for your insolency, and then ye shall see, how vainly ye have trusted in the Lord, who shall not be able to deliver you out of my hands: to this effect Calvin. Or else, the meaning may be, The evil of pestilence or of the sword, which ye said ye feared from your God, is before you or ready to fall upon you: for if he had threatened them, he would likewise have by and by attempted to do somewhat against them in his rage, which he did not, but only thrust them out from his presence. Some refer it to the evil that was covertly in their hearts, as if pretending only to go to sacrifice he had by this their demand found out that they had a secret purpose to revolt altogether from his obedience. And therefore he saith, that he granteth als much as they at the first desired, that the men only should go, laying the fault of the difference now upon their inconstancy, whereas Moses did not indeed nominate at the first, who should go, but indefinitely required, saying, Let us go. Pharaoh would by all means keep their children, as pledges of their return. And he cast them out from the presence of Pharaoh, that is, he commanding the Officers carried them out with indignation, so that Pharaoh did now much more increase his sin.

Then Moses stretching out his rod, the Lord brought an East-wind all that day and night, and in the morning it brought Locusts, &c. For an East-wind the vulgar Latin hath it, Ventum Urentem; the Septuagint, a South-wind, and Philo likewise, who saith, it was a South-wind, which in respect of Egypt was a burningwinde more then any other: but the Hebrew is 〈 in non-Latin alphabet 〉 , an East-wind, and therefore I marvel that many Expositors should say, that it is not set down, what wind brought them, but only what wind carried them away; only Tostatus conjectureth, that it was an East-wind, because contrariwise the West-wind, which was cold and moist, as the East is hot and dry, and burning, ridded the Land of them again. But they were deceived by the vulgar Latin. T • e East-wind of Egypt, saith Calvin, is wholesome and mild, yet somewhat stormy in respect of Judea, and therefore it was the more miraculous, that it should produce such an effect. But whether it were so or not, the coming of these Locusts was plainly miracuous, as hath been already shown. Then Pharaoh hastened to call Moses and Aaron, and said, I have sinned against the Lord your God and you, &c. If it be [Quest.] demanded, whether Pharaoh was not now truly penitent, or wherein he was defective? Calvin answereth well, that in confessing his sins and craving pardon he was only moved with fear of God's Judgments, harbouring malice and impiety still in his heart, he confessed not in sincerity, as one seeing into his inward corruption, & thoroughly shaking it off. Confession of sin without a good purpose to leave it, saith Ferus, is no true repentance. That slavish fear wrought only with him appeareth, because in the next words he desired Moses to pardon him, and to pray to the Lord to remove that death, not his sin, but the judgment under which he now trembled. Such was the repentance also of Ahab, Judas, of Antiochus Epiphanes, Maximianus and Licinius. For his confession, I have sinned against the Lord, that is, by refusing to obey his command, and against you, that is, by using you so contumeliously, and casting you out yesterday, forgive I pray you my sin, that is, which I have committed against you, and pray to the Lord, that my sin against him being remitted, this plague may cease.

Then Moses went out and prayed, and the Lord sent a strong West-wind, and took away the Locusts and cast them into the Red-sea, &c. Moses prayed not, because he thought Pharaoh now converted, for he heard the contrary before from the Divine Oracle, but for God's glory, and to make way to other plagues to follow. The Red-sea, in Hebrew 〈 in non-Latin alphabet 〉 so called from Bul-rushes and Whirlwindes; it was Sinus Arabicus, saith Calvin, that is, otherwise called, Mare Erythreum, saith Simlerus.

For the Allegory, This plague, saith Augustine, answereth to the ninth Commandment; Thou shalt not bear false witness, for as Locusts, so false witnesses do bite and devour, as the Apostle noteth, Gal. 5. 15. Rupertus saith, that Heretics and all that speak lies, are hereby typified, as also, Apoc. 9. the force of the lying of Heretics is set forth by Locusts coming out of the smoke of the bottomless pit. For as Locusts are not carried with their own flying, but with the wind to the destruction of the Egyptians, so all false witnesses, whether in the Court or in the Council, when they bring false testimonies out of the Scripture against the faith of Christ, are lifted up & carried with the stink of Diabolical pride to the destruction of their hearers, and finally, of themselves also. Calvin saith, that they set forth fanatical men with their impious errors, and infection, destroying the people in those Countries, where the Pharaohs of this age do hinder with their cruel threatenings the pure worship and service of God. Ferus saith, that by this Commandment we are forbidden to retrein from speaking evil with our tongues, which because we do not, the world is filled with Locusts, one kind of which are flatterers, another slanderers, a third railers, and a fourth heretical Preachers and these waste and spoil our goods, our body, good name, and soul. And we are all as Locusts soon living, and when we are carried aloft by the wings of pride soon dead. And Gregory saith, Flatterers are like Locusts, because by immoderately praising the good deeds of the worldly, they corrupt their minds by inclining them to good works through the affectation of transitory praises, as the Locusts spoiled the fruits of Egypt by lighting upon them.

Then God bade Moses stretch out his hand towards heaven, that there might be darkness in all the land of Egypt, which might be felt: and he aid so, &c. Pharaoh had sinned by obscuring God's glory, yea, as much as in him lay, extinguishing it by his impious contempt lastly shown, and herein did bewray horrible darkness to be in his understanding, and therefore this plague was aptly sent as suitable to his sin, the Sun and all heavenly lights denying their usual light unto him and his people, and they being all given over to horrible darkness, as Calvin noteth. This plague of darkness, as Ferus saith well, was the most uncomfortable of any that had yet been sent, both because now they could have no comfort of one another's presence▪ as they had had in the time of all other plagues, and because it was a representation of the most hideous darkness of hell, wherein the damned shall have no comfort from one another, neither shall they be able to stir out of that place forever.

But the torments of hell shall consist of all the rest of Egypt's plagues also, of destruction forever set forth by blood, perpetual horror by frogs, perpetual vexation by the lice, the worm that never dieth by the flies, a perpetual subtraction of all help by the death of the beasts, a continual pain in the body by the boils, a perpetual terror by the hail, a perpetual want of all good by the Locusts, and a perpetual death by the death of their first-borne, causing crying and lamentation forever. This plague of darkness is thus described by Philo. The day being fair was suddenly overspread with darkness, either by a greater Eclipse of the Sun then ordinary, or by continual thick Clouds gathered together, or by a great constipation shutting out the Sunbeames for three days together, as if it had been all one continall night. Then the Egyptians either stirred not, or being urged by the necessity of nature went feeling after the manner of the blind: for the fire was either by the air troubled put out, or else was overcome by the thick darkness, so that although they had eyes, they could see no more, then as if they had been blind. And being deprived of the benefit of this sense, they could neither speak nor hear, nor take meat, but in silence lay vexed with famine all this time. In the book of Wisdom also it is spoken to the same effect, They were shut up in their houses the Prisoners of darkness, and fettered by the bands of a long night, and it is added, they were horribly astonished and troubled with strange apparitions, for noises of water falling down sounded about them, and sad visions with heavy countenances appeared unto them; No power of fire might give them light, &c. whereby we may partly see, how the doubts arising here may be [Quest. 1] resolved; As how it became thus dark? and the darkness could be called palpable, seeing that belongeth to the sense of seeing, this of feeling? both the Sun-beams were withheld by a divine power, and thick vapors troubling the air did arise, not only causing darkness, but thickness in the air, so that it might be felt: thus also Tostatus, Lyranus and Cajetan and Calvin. Paul. Burgensis, who will have only the thickening of the air the cause of this darkness, erreth grossly in saying, that it was so thickened, that no man could go in it, for then they could not have breathed, and so they should soon have been all stifled. The ordinary gloss saith, It is Hyperbolically called palpable darkness, the interlinear gloss, that the want of light from the Sun was the only cause of that darkness, but then how could it be called palpable? the words translated darkness which may be felt, are 〈 in non-Latin alphabet 〉 , which may be turned also actively, he shall feel, or it shall feel the darkness, meaning Egypt, that is, the people therein, the word 〈 in non-Latin alphabet 〉 signifieth also to take away, as if it were meant, that this should take away the darkness of the night, it being nothing in comparison of this, and to go back, as if it were meant, as the Chaldee Paraphrast hath it, that it should remain, when the night darkness was gone away. Again, if it be demanded, whether they had not the fire or candle-light in this time? It is answered no, for the vapors were so [Quest. 2] thick, as that they would not suffer any light to burn to give them light. The Septuagint to show, that no candle could keep light, have these words, There was darkness, and a whirlwind or tempest, which Tostatus following saith; If there was at that time any fire amongst the Egyptians, it was extinguished by the stormy tempest of the air, or restrained by God from giving light; but I prefer the former, which is according to Philo, and the book of Wisdom.

If it be further demanded, whether these words are strictly to be understood, [Quest. 3] No man moved out of his place for three days? It is answered, yes, because the darkness was so great, that they were hereby tied as by chains in Prison in their houses, and there they durst not stir neither, they were so terrefied with visions, as Lyranus and Tostatus have it, following that Wisd. 17. But Calvin and Simlerus hold, that when it is said, that they could not go out of their places, nothing else is meant, but that they went not forth about any business, but only as men might do in a dark night, as necessity enforceth them. And Cajetan thinketh, that it is meant, they moved not out of their place by the light coming from above, but by lights made with fire they might see to go. The literal sense may stand very well, and therefore no need is there to flee to figures, especially the judgment being hereby lessened, whereas it was doubtless every way most grievous. Lastly, if it be demanded, how Pharaoh could then send any for Moses? It is answered, that he [Quest. 4] could not, whilst this darkness continued, but at three days end it beginning to cease, he sent, and therefore no mention is made of his desiring Moses to pray that it might be taken away, or of the ceasing thereof afterwards, so Lyranus also and Tostatus. If it be objected, Pharaoh being delivered would never have sent for him. I answer, he saw that now the Lord began to send [Object.] plagues without warning, & remembering that Moses had threatened all God's plagues against him, till he was cut off; he feared some greater judgment to come forthwith, although he were now delivered, and therefore to prevent it, he sent and offered to let them go with their little ones also. I like not therefore that of Calvin, Cajetan, Simlerus, &c. who will not have the words of not moving from their place understood, but as was said before, and that they went feeling in the dark, to find out Moses, or by candle-light. A most admirable thing in the time of this plague was that light was to the Hebrews in all their habitations, because they dwelt mixed with the Egyptians in Goshen, and so in one house there was light, and in another adjoining darkness that might be felt. If it be demanded, how they knew the time to be three days, seeing there was nothing to distinguish the days? I answer, the Hebrews [Quest.] knew it by their light during all that time, as at other times. Pharaoh yielding now more then hitherto, viz. that their little ones should go with them, but not their cattle, Moses standeth for the going of all their cattle with them, saying, that they would not leave an hoof behind, because therewith they must do sacrifice, and knew not, till they came there, what number of sacrifices the Lord would have them offer. Pharaoh haply thought, that having their cattle still, he should not lose all, or else that the poor men would be glad to come back again rather then lose them; but Moses will have all, or stay still to plague him further. Pharaoh then was hardened again, and threatened death to Moses, if ever he saw his face anymore; unto which he willingly consenteth, neither did he see him indeed, because when the next plague was sent, they were urged to depart in haste. For the Allegory, this plague agreeth fitly, saith Augustine, and after him, Ferus, to the 10th Commandment Thou shalt not covet thy Neighbors wife: for he is in darkness of mind like a brute beast, that lusteth after his Neighbors wife; and darkness is upon him so, as that he seeth not to regard God, his conscience, honor, or loss, or his Neighbors rage thus stirred up against him. For any other darkness in respect of grace typified hereby, see before.

CHAP. XI.

ANd the Lord said to Moses, I will yet bring one plague upon Pharaoh and upon Egypt, afterwards he will let you go, &c.

These words together with those v. 2, 3. come in by a Parenthesis, as containing the reason of Moses his confidence, when Pharaoh charged him not to see his face anymore, the Lord had said thus unto him, and therefore Calvin and Simlerus read it so, he spake thus not now, but long ago, and Moses knew by the Spirit, that only this plague was now to come before their deliverance. Of Pharaohs driving them out the Lord spake, Chap. 6. 1. of the favor that they should have from the Egyptians, Chap. 3. 21. and of God's destroying their first-borne, Chap 4. 23. That then which is said, Verse 4. About midnight will I go out into the midst of Egypt. 5 And all the first-borne of the Land of Egypt shall die, &c. is to be conceived of, as spoken by Moses to Pharaoh, before he went out from him, as if when he had said, Chap. 10. v. 29. Thou hast spoken well, I will see thy face again no more; he had immediately added, yet let me tell thee this before I go, thus saith the Lord, About midnight, &c. As is plain by that which is added, v. 8. And he went out from Pharaoh in a great anger.

He shall surely thrust you out. v. 1. The word translated surely is, 〈 in non-Latin alphabet 〉 , omnino, altogether, that is, whereas he hath hitherto sought to detain some things of yours, your little ones first, and since your cattle, he shall now drive you with all that is yours out, deteining nothing. Some will have nothing else meant by 〈 in non-Latin alphabet 〉 , but he will be so far from holding you, as that he will not suffer you to delay your going. If any shall hold, that God spake thus to Moses the second time, and not in those places only before mentioned, as Calvin doth, I will not oppose it, but then it must be conceived to have been done, before his coming to Pharaoh after the plague of darkness.

For the things, which the Hebrews should take with them of the Egyptians, see the Exposition before, Chap. 3. 21.

And the Lord gave the people favor, &c. the Hebrew is, shall give, and so all other Expositors read it, and sense requireth it so to be read. And the man Moses was very great, &c. This is added, as a means to move the Egyptians to give them their desire. Moses by the wonders, which he had done, had purchased unto himself so great authority amongst the Egyptian people, as that at his appointment, they were ready to do anything, althouh not by true repentance to turn to the Lord: God moved their hearts inwardly, but he was the instrument, by whom; yet it is a wonder, that they should not rather hate, then reverence him, by whom they had been so greatly plagued; but it was God's doing thus to turn their hearts.

Then Moses denounced this last judgment against the first-borne both of man and beast, setting the time, at midnight, and the grievons lamentation that should be, and the difference between the Hebrews and them, and lastly, the humble coming of the Egyptians to him to desire him to depart, and then he went out very angry.

If it be demanded here, why Pharaoh and the Egyptian men sinning, God [Quest.] punished their children, and cattle with death, I answer not because he meant to spare them, as the sequel declareth, but thus to aggravate their punishment, before their drowning in the Red-sea. For this was the greatest judgment, which was sent hitherto, both because in every house one or more were smitten, and that at the most terrible time, at midnight, with death, and also because the first-borne, who were now smitten, were most dear unto them, and many a man doubtless had no more but one to lose, to whom this must needs be an exceeding great grief, Zach. 12. 10. Moreover they had destroyed the Hebrews children, who were the Lord's first-borne, as he speaketh, Exod. 4. 22. and therefore it was just with God to destroy their first-borne; thus Theodoret. There were none of these first-borne, but were sinners, and therefore they had no wrong done them by punishing them with death, and if the Lord to punish their Parents the more by cutting them off first, would destroy them, who can speak against it? And for the beasts, they were tee Egyptians goods, and for their service, and therefore when they were smitten, the Egyptians were punished in them also. The Hebrews say, that they were killed in detestation of the Idolatry which was in Egypt committed with them, for they made gods of many of them; wherefore to explain this, Chap. 12. v. 12. it is added, after that he had spoken of the beasts, Against the gods of Egypt I will execute Judgment. Jerome out of the Hebrews traditions saith, that the Temples of their gods were then also overthrown, either by Earthquake or by Thunders. The Hebrews say moreover, that the Idols made of stone were beaten to ponder, the wooden putrefied or burnt to Ashes, and those that were made of metal, molten. Some think, that they were cast down and mutilated, as Dagon afterwards before the Ark. The Hebrews are full of fictions, and therefore I cannot tell, whether any credit may be given to these things; for in killing the first-borne of beasts, Judgment was executed upon beasts, the gods of Egypt, and all their gods were judged, when they that served them, were so lamentably destroyed, they not being able to afford any help, and so exposed to derision and vilification. But whether anything more were done unto them or no, is uncertain. If it [Quest.] be doubted, how it is said here by the Lord, v. 4. At midnight I will go through Egypt, and the first-borne shall die, yet Chap. 12. 23. he saith, I will not suffer the destroyer to come in, speaking, as if some other sent by him smote the Egyptians first-borne, and Ps. 78. 49. He sent evil angels amongst them. I answer, the Lord did it, but by the Angels, the Executioners by him appointed, and these were not good, as some contend, (although sometimes good Angels have done execution, as upon Sodom, Gen. 19. for they are expressly called evil Angels, and here it is to be noted, that they were not one, but many in such a populous and large Kingdom, smiting in every house at the same instant some, which could not have been done by one only. And therefore when he is spoken of in the singular number, the destroyer, it is, per Enallagen numeri.

For the phrases used, From the first-born of Pharaoh which sitteth upon his throne, to the first-born of the maid-servant, which is at the mill. Hereby is meant from the most honorable to the basest. The first-born of Pharaoh is described by sitting upon his throne, because he should therein have succeeded him, or haply he was now crowned together with him, as Solomon, David yet living. The first-born of the basest was of the maid-servant behind the mill, or as it is, Chap. 12. 29. the first-born of the captive in the dungeon, so called, because servants taken in the war were set to grinding all day, and shut up in prison at night, lest they should escape away. And there shall be a great cry, such as never was, or shall be. The note of similitude, 〈 in non-Latin alphabet 〉 Camohu is of the masculine gender, but the word cry of the feminine, and therefore it must be referred not to the cry, but to the calamity causing it. And the like to this was never in any age before or since in any Kingdom, that some at the same time perished in all the families far and near.

Against the children of Israel a dog shall not move his tongue, &c. This is another part of the miracle, there should be all silence and tranquility amongst the Israelites, although they in so great multitudes should depart at that unseasonable time of the night, there should not so much as a dog bark, which commonly is a most vigilant creature, and apt to bewray by barking any stirring in the night: or this is spoken by way of opposition, the Egyptians should be destroyed, but the Israelites should not suffer so much as the least hurt in voice or deed. For Moses his anger, in which he went away, it was doubtless an holy anger coming from zeal, when he saw Pharaoh so obdurated, and to proceed thus on still in his rebellion against God, and hereby his courage appeared, and by this his threatening after Pharaohs threatening of him, that he no whit feared that Tyrant. And thus we should in God's cause be angry, as if some great matter were done against us, when he is offended, [Note.] only because we are subject to be carried away with natural passions in our anger, we must pray for the spirit of moderation, whereby we may be able to keep within just bounds, thus fulfilling that precept, Be angry, but sin not.

And the Lord said to Moses, Pharaoh shall not hearken to you, &c. This is nothing but a repetition of God's saying to Moses before touching Pharaohs hardening of his heart, being added, as a reason of the indignation of Moses, in which he is said to have gone out from him. For the Allegory of this plague, Saint Augustine prosecuting his comparisons betwixt the ten Commandments and the ten plagues of Egypt, saith, that it doth most aptly answer to the tenth Commandment also, Thou shalt not covet anything that is thy neighbors. For when a man coveteth anything of his neighbors, that is dear unto him, and seeketh by unjust means to gather much to enrich his heir, it is just with God to strike his heir, and to take him from him, that he may have none after him to leave all this unto: for his coveting that which is dear to another, to deprive him of his first-born, who is most dear to him He that coveteth another man's goods loseth also the first-born of his heart, that is, his faith, which is much more. For no man worketh any good, but he in whom there is faith first, all thy good works are as it were thy spiritual children, but faith is thy first-born, and by inwardly and secretly coveting, thou losest this inward grace. His coming at midnight to destroy may also figure out the Lord's coming at the last, which shall be at midnight, in time of greatest security, and therefore let us always watch against that time. Lastly, because this was done after the killing of the lamb, it may figure out the destruction of sin and death the first-born, as it were of the Devil by Christ's Passion.

CHAP. XII.

AND the Lord spake to Moses and Aaron, This shall be to you the first month of the year. Here to the Hebrews for their sacred Feasts and meetings to celebrate God's praises for his great mercies towards them, a new beginning of the year is appointed in the month Nisan, answering to our March, or the Moon, that was next to the Vernall Equinoctial; for from the beginning the month Tisri answering to our September, and signifying beginning, was the first, as I have shown at large, Gen. 1. 11. And upon the like reason in remembrance of our deliverance by Jesus Christ do we begin our year, March 25. which was the time of his Conception. This month is called the month Abib, Exod. 13. 4. not that the Hebrews then called their months by any proper names, but by numbers, as the first, second, third, &c. for the first giving of names unto them was after the Babylonish Captivity, and therefore they are all Chaldee. 1 Nisan answering to our March, viz to that part which beginneth at the New Moon, following the Vernall Equinoctial, &c. and to so much of April, as from thence wanted of a full month: of this month see Ester 3. 7. Whereas it is called Abib, it is to be understood, that this was no proper name, but an Epithite. For Abib signifieth a stalk bearing an ear of corn, and therefore the month Abib is nothing else but the month of earing, because Barley then grew into ears in that land, whereas the second month is called Zif, 1 King. 6. 1. and the seventh month Ethanim, 1 King. 8. 2. neither were these any proper names, but Epithites, whereby those months were set forth. For Zif signifieth apertion or opening, and the second month was called the month of opening, because flowers then chiefly were open in every place, and shown themselves in their greatest beauty, and Ethanim signifieth fortes, strong, as the Chaldee Paraphrast hath it, and the seventh month was so called, because then the corn which serveth to strengthen man was laid into the barn: so Vatablus. The proper name of the second month was Tiar, the third Sinan, the fourth Tamuz, the fifth Ab, the sixth Elul, the seventh Tisri, the eighth Marthe, the ninth Casleu, the tenth Tebeth, the eleventh Sebath, the twelfth Adar, of which see Ester 3. The Hebrews in these their months followed the course of the Moon, every new Moon being to them the beginning of the month, and because thus there were in every year some days redundant, they added a month to every third year, which was called annus intercalaris, and therefore that year the month Adar, which was the last, was reckoned twice over.

Speak to all the Congregation of the children of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, &c. The circumstances about the Paschal lamb are notable; for first, it must be taken the tenth day, & being kept till the 14, then it must be killed at even by all the Congregation, that is, in every family, which being all considered together, make the whole Congregation. The Hebrews yield these reasons of keeping it in their house four days before the killing. 1 That if there were any blemish in it, it might be the better perceived. 2 That through the trouble at the time of their departure they might not forget to do this thing. 3 That by the sight thereof they might be the more confirmed in their faith, to believe their deliverance to come: Every bleating of the lamb in this time, saith Ferus, was as the sounding of a trumpet for their departure. 4 To daunt the Egyptians the more, when they should see them thus boldly in every house to take in a lamb to be killed, which at other times if they had done, they would have been ready to stone them, and that the Hebrews might herein see, how God did hold his hand of protection over them, so that whatsoever they did now the Egyptians could not or durst not stir against them. Unto which Ferus further addeth, that there might be no sleighty or perfunctory memorial kept of their approaching deliverance, that they might provide all other things necessary, and borrow in that time Vessels of gold and silver, &c. of the Egyptians. Josephus erred greatly about the time, when he wrote, that it should be prepared, from the 13 day to the 14; for it was from the 10 to the 14. This circumstance of taking it the 10 day, is not spoken of anymore afterwards, where the institution of the Passover is commemorated, Chap. 23. Deut. 16. &c. and therefore it is most likely, that they were not afterwards tied unto it, there being no more the like reason in every respect, that there was at this time. By every man who is appointed to take a lamb, is to be understood every householder, who had company sufficient to eat it, and the whole Congregation is bidden to kill it, as if it were but one, because they were all one in the end, for which, viz. to prefigure one Christ, and in the faith, in which they killed and ate it, as Ferus rightly speaketh.

And the lamb must be a male of the first year, because after that it is no lamb but a sheep, and because it must be most perfect and strong, for so the males were, to show that we must serve God with a perfect heart, and with all our might, when we are most strong and able. And without blemish, not blind or lame or sick, or any way defective, or lean and il-favored, to show that we must not serve God in our sins. And it might be taken, either of the sheep or of the goats, the word 〈 in non-Latin alphabet 〉 translated lamb signifieth either a lamb or a kid, so that some families should take lambes, and some kids. Some, saith Simlerus, will not have it understood, as if a kid might be taken, because the Goat, of which the kid cometh, figureth out the wicked, Math. 25. and therefore they say that sheep and goats feeding in one flock together; when the Lord biddeth, take a lamb of the kids and of the goats (for the Conjunction 〈 in non-Latin alphabet 〉 and is used, and not or,) he meaneth nothing else but a choice lamb taken from amongst them feeding together. But it must be understood, that although goats be sometimes spoken of as representing the wicked, yet they were beasts appointed often for sacrifice, as well as sheep, and therefore I assent rather to them that hold that a lamb or kid was to be taken, some of one kind, and some of the other, and so it was most significative, as by and by shall be shown in the mystery. This lamb or kid must be kept till the 14 day, and then killed between the evenings, for so it is in the Hebrew. The Hebrews say, that all this time it was tied to a bed-post in a chamber, into which all the family came. But what meaneth this, between the evenings? [Quest.] There are amongst Expositors divers conjectures; some holding that the lamb was killed at night, and in the same night roasted and eaten, and because the whole night, in which this was doing, is between the evening or twilight of the day before, and the twilight of the day following, it is said to be between two evenings. But thus the twilight in the morning must have the name of an evening, as it is never in any place called, and the lamb appointed to be killed the 14 day should not have been killed till the 15, seeing the night following the 14 is the beginning of the 15 by the ancient account under the Law. The Rabbins of the Jews are divided about this, some holding that the evening of the 14 day was all the afternoon, in which time they killed and prepared the lamb, and all other things to be used about the Passover, as Rab. Nathan, Rab. Simeon, and Rab. Solomon, who also saith, that •• e reason why this time is said to be between the evenings is, because it is between the beginning of the obscuring of the day by the declining of the Sun, and the total obscuring of it by the coming on of the night. But R. Nathan yieldeth none other reason but the tradition of their Elders. Others of the Rabbins hold, that these two evenings were the first from the Sun-setting unto the total cessation of all light of the day, the other immediately after when all was covered with the darkness of the night. Josephus saith, that they used to kill the Passover from the ninth hour of the 14 day, till night: for at the ninth hour which is three of the clock in the afternoon began the last part of the day consisting of three hours, and called the evening. And this is followed by Andreas Masius, and by Cajetan, and is most probable, because if the latter part of the day, when the Sun grew low, were called the evening, what was done in that time, was between two evenings. The Chaldee Paraphrast for, between two evenings, hath, between two Suns. Lyranus and Tostatus follow that of the whole afternoon, and I cannot see any absurdity in it, if we hold that the lamb might be killed any part of the 14 day, because the day is between two nights which are called evenings: and to kill and flea and to make ready the lamb to be laid to the fire, and other things would ask some time. Matth. 26. 17. It is said, that when the first day of unleavened bread was come, the Disciples came to Christ to know, where they should make ready the Passover, at what time he sendeth them following after at night when all things were ready: whence it is probable, that the day was spent in preparation, being called the first of unleavened bread, because that although they are not the Passover or unleavened bread till the fifteenth day, which began at the coming on of the night, yet they made their unleavened bread that day. Verse 18. It is said they should eat unleavened bread the 14 day at even, but that even is to be understood to be the beginning of the 15 day, for that was the first of the 7 days, in which the feast of the Passover was kept. For the mystical signification of this Lamb, no doubt but that the Messiah was prefigured hereby, because he is often set forth under this name; and in the Cabala of the Jews there is this memorable saying; In the same day, viz. the 15th of the month Nisan, Israel is to be redeemed in the days of the Messiah, as they were upon that day redeemed out of Egypt, as it is written, In the days of thy going forth out of Egypt, I will show wonderful things: thus the Cabala, one of the ancient Monuments of the Jews, written long before the coming of Christ, being now a plain evidence to convince the Jews, seeing Christ, by whom the redemption is made, suffered upon that very day.

And the 15th day of the month when the passover was kept, saith Rupertus, was the full Moon, to show that the Messiah should come in the fullness of time: and it was the full Moon after the vernall Equinoctial, when the days begin to be longer then the nights, there being before short days and long nights; but now the light overcometh the darkness, to show that the World was held in the dark night of sin before, and under dark legal rites; but now sin is overcome, and the light is greatly increased, all things touching the Kingdom of Heaven being made manifest. And this was in the spring, when all things grow green and are revived, to show, that being now renewed in the spirit of our minds, joyful through hope, and flourishing by charity, we should be present at the spiritual banquet of our pascal Lamb. Again, as this Lamb was taken the 10th day of the month, and kept to the 14th, and then killed: so Christ came to Jerusalem upon the same day, that being the place of his immolation, and continued there till the 14th at even, when he first in a figure sacrificed himself in instituting that holy Supper amongst his Disciples, and then was taken and crucified and slain. Thus also Ferus, who saith, that he came to Bethany six days before the Passover, and the day following to Jerusalem riding upon an Ass, that being the 10th day, the next day answering to our Monday, being the 11th, Tuesday the 12th, Wednesday the 13th, Thursday the 14th, at the even after which the Lord's Supper was instituted. And this is according to Joh. 12. He also addeth, that the taking of the Lamb the 5th day before, signified God's manifesting of his purpose to send his Son in the fifth age of the world after. For so soon as man had fallen, the seed of the woman is promised, and one age having passed from Adam to Noah, 2 from Noah to Abraham, 3 from Abraham to David, 4 from David to Christ, whose age was the fifth, he was sacrificed. Moreover, it was either a Lamb or a Kid that was taken, to prefigure Christ; a Lamb to show him to be the Lamb of God, that taketh away the sins of the World; and a Kid of the Goats, to show, that he was in the account of the wicked Jews a sinner, and did bear the sins of us all. And this Lamb was without blemish, to show that in himself he was without all spot or steine of sin. And it was taken out of the flock, because he was a man like untous. And lastly, if the household were too little, another was appointed to join with it, to show that the Gentiles should be taken in to the Jews. Thus Ferus Rabanus saith, that the tenth day signified the Decalogue, because under the Law Christ was taken as it were, being under the Law figured out, but not slain, till afterwards under the Gospel. And a Lamb or a Kid must be taken, to show, that he came, as of righteous so of wicked Progenitours: and the Lamb was killed in the evening, to show his Passion in the evening of the world.

And they shall take of the blood, and strike on the two side-posts and the upper post, &c. Verse 13. The blood shall be to you a sign. Verse 22. Ye shall take a bunch of Hyssop and dip it in the blood, that is in the bason, and strike the lintel, and the two side-posts with the blood, and none of you shall go out of the door of the house, till the morning, &c. This blood appointed to be a means to preserve the Hebrws from death, figured out the blood of Christ, whereby we are delivered from sin & everlasting death, the striking of it with a bunch of Hyssop, which was also used to sprinkle blood at other times, as to cleanse the Leaper, Levite. 14. 4, 5. and Hyssop was also used to make a water for the expiation of sin, Numb. 19. The bunch of Hyssop, saith Rupertus, figured out the faith and humility of Christ's passion, because humility by faith dipped in Christ's blood, saveth from death, whereby through the swelling of pride in the first man we were all endangered, alluding to which David said, Wash me with Hyssop, and I shall be clean. For Hyssop is a low herb growing in rocky places, and healeth the swelling of the Lungs. For these words, the blood in the bason, the vulgar Latin hath, in limine, and the Septuagint likewise; whereupon Augustine inquireth, what blood that was at the threshold? and answereth, that either the lamb was killed there, the blood running out in that place, or else it was brought, and set there for this purpose, but the Hebrew is plain, in the Bason. But what meaneth the striking of this blood upon three posts? Answ. The Angel, [Quest.] that came to destroy, had no need of a sign, for he knew the Hebrews houses from the Egyptians without it; but this was given, as a sign to them, that they might believe the great care of the Lord over them, for their preservation. And touching the posts of their Doors, they must have blood put upon them, to show that we must always, when, we come in, and when we go out, remember the blood of Christ shed for us, and that we ought to make open confession of him, and not be ashamed of his Cross, as Ferus saith. And three posts are marked with blood, to show the Baptism in the name of the Father, Son, and Holy Gost, and that we must not receive Christ's blood only externally with the mouth, and internally by faith, but to imitate him, thus marking herewith the upper post also. And none must go out of the Door thus marked till the morning, to show, that we must not go out of the true Church after any Heresies; for if we do, there is nothing but destruction without, but within there is safety: so Rupertus.

And they shall eat the flesh that night roasted with unleavened bread and sower herbs. Ye shall not eat of it raw or sodden, but roast, &c.

It was not enough to mark the Door-posts with blood, but they must also eat the flesh, to show, that we must receive Christ, not one, but two ways, by faith, and by eating the Sacrament, it is not enough to receive him by believing, but we must also receive him by eating, lest we should seem to contemn his Ordinance. And this eating was in the night, to show that our eating of the flesh of Christ is mystical, and invisible, for the eye of reason must be shut, and we must deal only by faith. It must be eaten roast, to show that Christ's flesh was put into the fire of tribulation, not sodden with water, because it was not mingled with sin, which is as water. And raw, or sodden it must not be eaten, to show that we must not come to eat Christ's flesh without preparation, or thinking the bread to be nothing but bread, o • carnally thinking with the Capernaites, that we cannot eat his flesh, for this is to eat it raw. And by carnal reason we cannot find out, how it can be flesh, the water of our reason must not thus seeth this flesh, but we must attribute all to the operation of the Holy Ghost, who is as fire to roast it, by faith wrought by the Spirit believing it to be such; for this is to eat it roast, not sodden with water. The bread wherewith it must be eaten, is unleavened, the leaven of malice and wickedness must be excluded, and we must eat with the unleavened bread of sincerity and truth: there must be true repentance in those, that eat, for this is not a Sacrament of remission of sins, that is proper to repentance: he cometh like a Dog, that cometh in his sins, and this is not the bread of Dogs, but of Sons. The sauce is bitter herbs, to show that the Disciples should eat the Sacrament in much bitterness and grief of Spirit, as they did, for the words then spoken by Christ, and that we must eat it with a bitter remembrance of our sins, which may cleanse away from the stomach of our mind, the humors of a perverse life. His head with his legs and purtenance, to show that Christ must be all received, and not part of him only; his head, that is, his Divinity must be believed, his feet, that is, his humanity, and his purtenance, that is, his soul, for if with some Heretics we deny him to be God, with others, man, or with others, his soul, we receive him not; for Christ will not be divided, he must be received whole or not at all. And we must receive him all, his promises, gifts and precepts, and not in part, as most do, that will none of his precepts. And nothing must remain of it till the morning, for before the morning of the future life, all must be done, there will be no time for it after: and nothing must be left for Dogs or Egyptians: this Sacrament must not in any part be left to be conculcated. That which remaineth must be burnt with fire, that is, the bones, and what mystery remaineth, that we cannot pry into, we must leave to God's holy Spirit to reveal in his good time. Hitherto and to this effect Ferus. Saint Augustine inquiring what could remain, seeing a sufficient company must be taken to eat it all up? Answereth, that a bone thereof was not to be broken, and therefore they were the bones that remained to be burnt. Simlerus saith, that the fire, wherewith it was roasted, signified affliction, or the Spirit, and that they eat it raw, who abhor from Christ's cross, and they seeth it in water, that take it with the water of human traditions and cogitations, and that bitter Hearbs signified their bitter afflictions in Egypt, and that the remainder must be burnt, that it might not be exposed to contempt. I think that by burning the residue, was most aptly figured out, that the Egyptians and such as they were, Idolatrous people, have no part or parcel of Christ to do them good, although it be said of him, that he is the Lamb of God, that taketh away the sins of the world; or that none but Israelites, that is, the faithful should be suffered to eat any of this Supper. And whereas Augustine and Ferus think, that the residue to be burnt was the bones, it might fall out that they not being able to consume all the flesh, some of that might remain to be burnt also. And by this burning of all that remained, the Lord would intimate their certain departure early in the morning, so that they should have no further time to make use thereof. For the manner of proceeding, Tostatus saith, that this was the custom of the Jews. The Lamb being killed, and the blood striked upon the Door-posts; they flayed it, and took out the entrails, which being washed and purged, they put in again and roasted it whole.

Raw is by Rab. Solomon expounded, not sufficiently roasted, for men in nature abhorred to eat raw flesh, and if it had been eaten in part raw, it might have caused a nausea, and so a casting of it up again. And boiling asketh a longer time, then roasting; and Lamb boiled is not so firm nourishment as roasted, wherefore it must not be boiled but roasted. And the Lamb roasted did most aptly set forth Christ in his passions, because there was no mixture of any water of consolation to allay the heat there of, as to his Martyrs there was afterwards. The word translated, bitter herbs, is 〈 in non-Latin alphabet 〉 Merorim, bitternesses, but the Chaldee Paraphrast and Lyranus hereby understand bitter herbs in general. The Septuagint render it 〈 in non-Latin alphabet 〉 , which Theod. Gaza in Aristor. de Histor. Animalium, Cap. 7. translateth sylvestres lactucas, and thus it is rendered in the vulgar Latin, agrestes lactucas, wild lettice.

Ye shall eat it, your loins girt, your shoes on your feet, and your staff in your hand All this was thus appointed, to show their going out with all haste; and it was afterwards done in the same manner, to preserve the memory of this their deliverance. They used to wear loose garments, wherefore when they travelled, they girded them, that they might not be hindered hereby in going, and whereas commonly they put off their shoes, when they went to meat, now they must have their feet shod, to show that when the time came, they should not have so much as leisure to put on their shoes. Lastly, everyone must have his staff in his hand to travel withal, that they might not delay to seek that. But whether they should stand with staves in their hands, is not said, but it is gathered hence, and the Hebrews say, that they stood, because servants used to take their meat standing, and therefore this gesture served to put them in mind, that they were servants in Egypt. Pererius taxeth Philo for saying that they stood, when they ate the Passover; because no such thing is expressed, and if it had been so instituted, Christ would doubtless have eaten it so, whereas we read, that he rose from supper and put off his garment, and then he sat down again, intimating, that he stood not but sat at supper. Simlerus saith, When Christ is said to have sitten down, it is to be understood, that the Paschal Lamb was eaten before, and then he sat down with his Disciples to eat somewhat else, the lamb having been received, not as meat to fill the belly, but as a Sacrament. Wherefore he seemeth to think that he stood in eating the lamb, but sat down to eat other meats, after which he instituted his Supper, and thence the Feasts preceding the Communion in the primitive Church called Agapae, which were eaten first, took their beginning. I see no necessity to hold, that Christ stood, or that standing was of divine institution, although it were afterwards used by the Jews; yea, I think rather that he stood not but sat at the Paschal Supper; yet not going herein, as is commonly held, and as I have formerly held from the first institution, because the gesture of standing was occasional for that time of their departure only: but now I see that he stood not but sat, there being never any ordinance for standing, but only it was by the Jews collected, forsomuch as they must have shoes upon their feet and slaves in their hands, that they ought to stand. It is the Lord's Passover. This Sacrament was so called, not from the passing of the Hebrews out of Egypt, but from the Lord's passing over the Hebrews houses at this time. In Greek it is rendered 〈 in non-Latin alphabet 〉 , which some have thought to come from passion, as Nazianzen showeth, but reproveth

For the Allegory, the girding of the loins, saith Ferus, figureth out the chastity of those that come to the Lord's Supper, and refreining from following fleshly lusts; the being shod, the being shod with the Preparation of the Gospel of peace, as Saint Paul speaketh, which is, when we do all things according to the Word, for thus we go herein as in shoes, our feet must not be naked, that is, in our affections we must not cleave to earthly things; the staff in the hand, the having of that about us, whereby we may both be supported against our weakness, and drive those away that would persuade us to evil, that is, the same Word of God in our minds; and the Passover must be eaten in haste, to show, that we must not defer preparing ourselves against the Lord's coming, but do it speedily: for the time is short, saith Paul, so that fear of being prevented, as a desire to be with Christ, must work upon us for this end.

They that are the passover, saith Gregory, are bidden to have their Ioines girded, to show, that we must tame pleasures, and restrein the flesh from luxury, that we may not be subject to correction for any vice. By shoes he understandeth the examples of the godly departed, because shoes are made of skins of dead beasts, of which before, when Moses was bidden to put off his shoes. And the staff, he saith, is the pastoral staff, first, the loins must be girded, and then this office undertaken. And as the Passover must be eaten in haste, so he saith, the mysteries of Redemption and the Joyes of Heaven ought to be known with haste, and the precepts of life must be fulfilled in haste, because today we know we may do well, but we know not whether we shall tomorrow. Therefore, let no man be slothful in the journey of this life, lest he lose a place in his heavenly Country; let no man make delays through studying after vain things, but let him perfect that which is begun, lest he have no time to fulfill it.

For I will pass through the land of Egypt this night, and smite every first-born in all the land, from man to beast, &c.

Here is the reason of marking the door-posts with the blood of the lamb, that the Hebrews might be preserved, when the Egyptians were destroyed. In that, after the killing of the lamb, the first-born of Egypt are killed, the destroying of original sin by the death of the lamb Christ Jesus is set forth, saith Rupertus. And I will execute judgment upon all the gods of Egypt; of this see before, Chap. 11. v. 5.

And this day shall be to you for a memorial, ye shall keep it a feast to the Lord, &c. After the Law of the Passover set down for that time, here it is established for a Sacrament perpetually. Seven days must unleavened bread be eaten, and if any should eat leavened bread in that time, he is threatened to be cut off, and of these days the first and the last are appointed for holy Convocations, no work must be done in them, saving about that which they must eat. God will not have his great benefits forgotten, and therefore this feast must be kept, that hereby their deliverance out of Egypt might be remembered forever, and God might be praised therefore: for the time, perpetually, or forever, see before of Circumcision, Gen. 17. The feast of unleavened bread must last seven days, because all that time they could not stay to leaven their bread. Josephus saith, that when the Jews had continued their journey out of Egypt three days, they came to Baalsephon by the Red-sea, and finding nothing there, because it was desert, they sustained themselves with a little meal made into bread and a little baked. And thus they lived 30 days, using it sparingly, and then their provision brought with them was all spent, in the remembrance whereof we keep eight days, eating unleavened bread: thus Josephus. But here it is said, seven days, and Levite. 23. Numb. 28. Deut. 16. Yet Rupertus also standeth for eight days, because the reckoning beginneth at the 14 day, and endeth the 21. But the reckoning is made from the 14 exclusively, not inclusively, from that day, but that day is none of the number. And if [Quest.] they ate unleavened bread 30 days, as Josephus saith, it may be demanded, why they kept but seven afterwards? It may be answered, that seven was an holy number in respect of the seventh day from the Creation, and therefore God would have no holy Feast to last above seven days. The number of seven is often put for many, as Ruth 4. 15. Prov. 26. 16, 25. and in that saying, The righteous falleth seven times in a day. Wherefore seven days, that is, many days in signification were enough to remember the many days, wherein through necessity they ate unleavened bread, and seven days were likewise appointed, to remember their dwelling in Tabernacles forty years.

But why is the first day and the seventh amongst these to be kept as Sabaths, with resting from labor, all but about the meat to be eaten? Answ. [Quest.] it would have been an importable burden to keep so many days together strictly, with resting from all work, and therefore God in mercy appointeth only the first to be kept thus, and the last to make an holy conclusion of this Feast, requiring no more upon the days coming between, but that they should eat unleavened bread, but of this see more, Levite. 3. 7, 8. But which was the first day, is not agreed amongst all. Rupertus saith, that the 14 day was the first, but this cannot possibly stand, because it is expressly said, seven days they should keep this Feast, and the 21 was the last, so that by his account the days would have been eight. The time indeed began the 14 day at even, but then the 15 day began, as hath been already shown. The exception, saving about that which everyone must eat, serveth to distinguish the rest of this Sabbath from the Sabbath of the seventh day: for in it no work must be done without any exception; they must bake what they would bake, and seeth what they would seeth the day before, and not kindle a fire upon it. For the place where the Passover should be kept, although at this time it was in their private houses, yet afterwards when they should come into the land of Canaan, they were forbidden to sacrifice it in any of their gates, but only in the place which the Lord should choose. If any did eat any leavened bread in these days, he must die for it: and so all the laws about the Sacraments and Sabbaths and service of God were ratified by threatening death to transgressors. Yet there was sometimes a case, wherein it was no sin to eat leavened bread upon these days, viz. if he were hindered from keeping the Passover this month, either because he was unclean, or forth in a journey: for then he was not tied to keep the Passover at this very time, but the 14 of the month following at even, and therefore this tie was not upon him this first month, but the second, as is shown, Numb. 9. 11. and practiced, 2 Chron. 30. 13.

Now because, as was before said, the Passover must not be eaten but at the Temple, and the Temple was long since destroyed, it is plain, saith Justin Martyr, that this Sacrament is at an end, and ought not to be used any longer.

Then Moses called all the Elders of Israel, and said to them, Take to you a lamb, and kill the Passover. Verse 22. And ye shall take a bunch of Hyssop, &c. Here Moses, according to the Lord's direction appointeth it in every family to be done, and if there be anything added, or otherwise propounded, then before, we must not think that Moses did it of himself, but by the guidance of the Spirit for further explication. They are forbidden to go out of their houses that night, not because the Angel could not distinguish them from the Egyptians, if he met them without, but to show, that their safety stood in the blood of the lamb, and so doth all ours in the blood of Christ. And this Sacrament is appointed to be used forever, and their children must be informed of the reason of it. And the time of beginning is set, viz. not before, but when they should inherit the land of Canaan, yet it was once kept in Sinai the next year, Numb. 9. 1, 2, 3. And they did, as was commanded, and God did, as he had threatened. Pharaoh therefore rose in the night, he and all his servants, and there rose a great cry in Egypt, for there was no house wherein [Quest.] there was not one dead. If it shall seem doubtful, how this could be so, considering, that in many houses there is not any first-born, for some have no children. Saint Augustine answereth, that by a special Divine Providence it was so disposed of, that at this time there was a first-born in every house: so likewise Lyranus. Cajetan saith, that by the first-born may be understood also the survivour, when the first is dead. Tostatus saith, that they may be understood as first-born, whether males or females who were born first, although their Parents were dead. Hugo Sancti Victoris saith, that it may be understood every house wherein there was a first-born: Ibn-Ezra by every house understandeth the far greatest part. But I hold with Augustine, that one was smitten in every house, for men had divers wives, and therefore it is no marvel, although there were some children in every house, or a man the first-born of his father departed, yea because one man had more wives having all children, there might be more first-borne in the same house slain. Now Pharaoh is overcome after the blood of the Lamb striked upon the Posts of the door, and he speaketh flatteringly to Moses, saying, Depart and bless me, the Lamb having by death overcome sin and the Devil, the Devil now likewise croucheth to him, but as Pharaoh being compelled through fear, all in vain.

And the people took their dough, before it was leavened &c.

As they going into a desert place, took provision with them, so must we in the Wilderness of this world always have the bread of the word with us. Ferus.

And they borrowed of the Egyptians Vessels of Silver, and Vessels of Gold, &c. How just the Israelites spoiling of the Egyptians at this time by the command of the Lord was, I have already shown, Exod. 3. 21. But forsomuch as they [Quest.] borrowed these things of them, and neither meant nor did ever restore them again, it may be questioned, how this can be justified from fraud? Augustine answereth, that although it be said now, that they borrowed them, yet it is to be understood, as spoken by way of capitulation, this borrowing being before in the space of the four days, from the taking of the Lamb, and now they being thrust out in haste, the Egyptians not requiring them, they might go away with them. Elsewhere he saith, There were secret reasons, that we cannot search into, and this may suffice for their justification, God commanded them thus to do, and in doing his command there is no sin, but in doing against it.

Tertullian saith, that there is an old tradition, that the Egyptians sent after the Israelites, requiring them to restore their goods borrowed, but they required then of the Messengers satisfaction for their labors so many years in Egypt, promising upon this condition to restore them, and the recompense for their work being counted came to so much, that it exceeded far the worth of the goods carried away, which when the Messengers perceived they left them for their stipend. I am not of Augustine's mind, or theirs, that think these goods to have been borrowed before this time, for whilst the Egyptians were hardened against the Hebrews, as they were before this blow, there is no probability, that they would lend so much, or color for the Hebrews to borrow. But now urging thē to depart; they might require them to lend vessels for their sacrifices and service of the Lord, and apparel, and ornaments sit for them to put on to keep an holy day to the Lord, and they counting it a benefit to be rid of them any way, would not doubtless now deny them anything, by whose stay they thought all their lives would be hazarded. And for justifying their borrowing, and not restoring, I think, that although they desired only to borrow, the Egyptians might to redeem their lives give them, and so send them away, and then it was no fraud in them to ask to borrow, they believing that God would work so, as that they should not be tied in conscience to restore again. And that it is probable, that they asking to borrow, the Egyptians freely gave, appeareth by the next words, The Lord gave the people favor in the eyes of the Egyptians, &c. for though the word lending be used, yet they might lend so, as never looking for any restitution of them again. And if it were only borrowed and lent, it may be justified by the after-dealing of the Egyptians pursuing the Israelites, for hereby they came into terms of hostility, in which case they might as against their enemies have come, if they had been able, and taken their goods from them, and therefore having them already in their custody, keep them. Lastly, the Egyptians were drowned in the Red-sea, before the time of restoring came, so that they remained not to whom restitution should have been made; and come back to restore they could not for the sea between them and Egypt, without going far about, and it would have been dangerous for those that should have gone amongst such enraged ememies. For the Allegory, the Hebrews borrowing precious things of the Egyptians, which were used afterwards about the Tabernacle in the worship of God, figured out Christian Theologues borrowing of all parts of human learning from the Heathen, amongst whom it was first invented to set forth the Doctrine of truth. Thus Augustine as the Egyptians had Idols, which the Hebrews detested, so they had precious things, which they carried closely away from them, as being ill used by them, but better by the Hebrews: in like manner the Gentiles had many things to be abominated by us Christians, coming out from their society, and they had liberal Arts, and profitable moral precepts, which being abused by them are to be taken away by us Christians, and used in preaching the Gospel. And what else have many of our faithful men done? with how much Gold and Silver and precious stuff came Cyprian furnished out of Egypt, and Lactantius, Victorinus, Hilarius, &c. And it is indeed worth the noting, that heathen men were Inventors of all Arts; Socrates, Plato, Aristotle of Philosophy; Gallen and Hippocrates of Physic; Euclides, Archimedes and Ptolemy of Mathematics; Isocrates, Demosthenes and Cicero of Rhetoric; and Homer, Pindarus and Virgil of Poesie; Herodotus, Thucydides, Salustius, and Livy of History. And although these Arts remained along time amongst their Heirs and successors, Heathen men, yet they were at length taken from them; and they were spoiled thereof, as the Egyptians of their goods, and they remained only amongst Christian Doctors, Justine Martyr, Tertullian, Clemens, Alexandrinus, Origen, Arnobius, Lactantius, Eusebius, Jerome, Augustine, Cyril, Theodoret, &c. who seem to have taken out of the storehouse of the Heathen for the adorning of Christian Doctrine, all manner of learning, and to come laden out of Egypt, as the Hebrews with the rich spoils of the Egyptians, and the Heathen remain thus spoiled, and without all learning at this day. Thus also Porphyrius, the enemy of the Christian Religion of old said of Origen, that he gat unto him, as a support to confirm the strange and feigned Fables of the Jews, the Doctrine of the Greeks; for he had Plato's Books always in his hands, he was much conversant in the writings of Numenius and Cronius, he used familiarly Apollophanes, Longinus and Moderatus, Nicomachus, and other famous Pythagoreans, Theremon the Stoic, and Cornutus &c. And of what avail the knowledge of these Liberall Arts is for the furtherance of our Doctrine, Julian the Apostate perceived very well, when he straitly forbade the study of all human learning to Christians. The Gold of Egypt, saith Ferus, which they carried away, is wisdom; Silver, Eloquence; Garments, moral virtues: for the World hath these in many, as in Scipio, Fabius, Brutus, Lucretia, &c. but they abuse them to vain glory, wherefore we must take them to us, and use them well to God's glory, and so we shall spoil the Devil and enrich the Church of God, which should be the care of us all.

And the Children of Israel went out of Rameses to Succoth about 600000 men, only on foot, besides little ones. Their number is set down, that their admirable increase in this time, they being also so greatly oppressed, might be taken notice of to the greater glory of God, by whose power they were so exceedingly multiplied. And if the men only were 600000, and they were reckoned from 20 years old and upward, but none under 20, as Numb. 1. 3. the women, and males under that age might well be twice or thrice as many more, and then the whole company of them, besides the mixed multitude, could not be less then 18 or 2000000. And all these came from Rameses, which was in Goshen, where they dwelt for the most part, although by reason of their multitudes we cannot but think that they must needs fill divers other parts of Egypt also, but now they were congregated thither expecting this time. Whereas it is said about 600000, Tostatus thinketh, that there was no want of this number, but rather a Surplusage, because Numb. 2. 32. it is said, that they were 603550, and yet the Levites were not counted, who are counted here, and 3000 were cut off for their Idolatry, he saith, following the vulgar Latin 23000. And I do think the number was rather greater, then lesser because, howsoever that numeration, Numb. 2. was a year after, in which time many, that were but 19 years old, then might come into the count, yet it is not probable, that there were so many, as to countervail the slain, the Levites, that number above 600000, and the number that died in that year also by a natural death. Succoth, to which they are said to come, was part of the Troglodites Country, being eight miles from Rameses. The mixed multitude, v. 38. that went up with them are thought by Calvin, Simlerus and some others to have been people of other Nations drawn to dwell in Egypt by the fertility of that place, but now seeing all things destroyed by God's judgments, they went away together with the Hebrews, and some of the Egyptians also, groaning under the tyranny of that King. It seemeth more probable to me, that they were for the most part such, as came of the servants brought by Jacob into Egypt, and so belonged to his children, and some strangers of other Nations offering to go with them, because Moses being sent to deliver the Hebrews only, and to carry them into Canaan, would not doubtless receive many others, except in the nature of servants.

And they baked of the dough, which they had brought out of Egypt, unleavened cakes, &c.

Although the Israelites had free liberty of departing out of Egypt, yet there was some mixture of adversity with this blessing, in that they had but simple provision, viz. of Meale, which they could only make into unleavened Cakes, called the bread of affliction, Deut. 16. 3. So the children of God, saith Calvin, are not every way happy at any time in this world, but have adversity [Note.] mixed with prosperity, that they might be kept from loving the World, and the things thereof. And we must, saith Ferus, do the like unto the Israelites in this place, that is, carry the food of our souls, that is, the word of God with us, and by often meditating thereupon make us cakes to feed our souls, but they must be unleavened, that is, the word of God must not be used to liberty and wickedness, but unto piety and devotion.

Now the dwelling of the children of Israel in Egypt was 430 years. v. 41. And at the end, &c. Of this time enough hath been said before upon Gen 15. where I have shown, that the common received opinion is, that they dwelt in Egypt, since Jacob's coming down thither only 215 years, and that the other half of this time was spent partly in Egypt, when Abraham came first down to sojourn there, and partly in Canaan, and Mesopotamia: but it hath been also considered, whether this whole time may not be counted to have been spent in Egypt.

It is a night to be observed to the Lord, wherein he carried them out of the Land of Egypt, &c.

There cannot but be some doubt made here, how they are said to have [Quest.] gone out in the night, because Moses had before commanded them, Verse 22. not to go out of their houses, till the morning, and Numb. 33. 3. it is said, that they went from Rameses the morrow after the Passover? Rupertus answereth, that they began not to go out, till the light of the morning began to approach, and this was truly the morning, but because it was still somewhat dark, the night was not altogether gone. The cause, why Moses warned them not to go out of their houses till the morning, was, lest they should be smitten by the Angel of the Lord, but this danger being once past, and the Egyptians urging them to be gone, there was no reason, why they should stay till day-light, and yet they being so great a multitude, could not all depart in the order of Armies, as they did, till the next day. It is to be held then, that they began their Journey before day, for which it is said, that they were brought out in the night, and the last of them went away by day, for which it is said, that they went out the morning after the Passover. To make this their expedite going out in so great Companies the more credible, Josephus saith, that Moses had before gathered them together and distributed them into Companies, as they should march forward. This is the ordinance of the Passover, no stranger shall eat thereof. 44 But every manservant, after thou hast circumcised him, shall eat thereof, &c.

The reason, why none might eat the Passover but the circumcised, was because it was eaten in remembrance of their deliverance out of Egypt, and of their preservation, when the first-borne of the Egyptians were all slain, and therefore if any that were not of the children of Israel at the least in Religion, as the uncircumcised were not, their eating of the Passover would have been but a profanation of this most holy Sacrament. And by the like reason no man that is unbaptized may eat of the Lord's Supper, and if any unbaptized within, that is, living impenitently in sin eateth thereof, he also profaneth it, although he be outwardly baptized; yet such are not by the Minister to be put back, but because they are members of the visible Church, to be admitted, but with premonition of the danger, which by coming thus they incur. For the question made here by Expositors, whether bought servants might be compelled to be circumcised, that so they might eat the passover? it hath been resolved already, Gen. 17. 15. Tostatus gathereth from the different words used touching a servant and a stranger, that the last might not be compelled, but the first might; and Cajetan, that he might be compelled to receive Circumcision, as a mark upon his body, as any other mark that his Master would put upon him, but not as a sign of the Religion professed by the Israelites: but this is a distinction without all ground. And for the collection of Tostatus, if he meaneth by compelling, threatening him with being cut off in case he refused to be circumcised, as the Lord appointed at the first instituting of that Sacrament, Gen. 17. it is true, but not otherwise, he utterly refusing and resisting.

It shall be eaten in one house, neither shalt thou carry forth of the flesh thereof, and ye shall not break a bone thereof. None of the lamb must be carried out, in remembrance of the first use thereof in Egypt, where it was eaten whole in the house, in which it was prepared; and if any remained, it was burnt, and none could then be carried out, because they might not go out of their houses for fear of the destroying angel: so that Lyranus erred, when he said, that they might not send any forth of the doors, because they had no leisure to do now, as at other festival times, viz. to send part to their neighbors. This charge of eating the whole lamb in one house, doth mystically set forth the unity that should be in the Church of Christ, all thinking and speaking the same things: if there be Schisms, some of the Paschal flesh is carried forth, and the law of this Sacrifice is broken, if the Sacrament be given to those that are schismatical, or live in dissension with their neighbors: to this effect Ferus. Touching the caution of not breaking a bone, this was, because they were in haste, they must not stand to break the bones and to pick out the marrow: and mystically that which befell the Lord in his passion, was figured out, not a bone of him was broken, as it is applied by the Evangelist. And the word, wherein the meat and drink of our Sacrament consisteth, saith Ferus, ought not to be broken by drawing it into divers senses, but taken whole and as it is, and as the Evangelists not daring to change anything therein, and the Apostles have delivered it.

CHAP. XIII.

ANd the Lord said unto Moses, sanctify unto me every first-born that openeth the womb both of men and beasts, it shall be mine. The Lord having spared the first-born amongst the Hebrews when he slew all the first-born in Egypt, now maketh a law forever after, that all their first-born shall be his. And herein he dealt most equally, he could have taken more, but he taketh only such as he had preserved, the first-born are further said to be all such as open the womb, because otherwise a man having more wives might have thought that one of his children only had need to be redeemed. In bidding that they should be sanctified unto him, he meaneth that they should be separated from a common use unto an holy. But the first-born of men might be redeemed, and how they should be redeemed is appointed, Numb. 3. unless any of them should be peculiarly chosen for the Lord's service, as Samuel was, 1 Sam. 1. being by his mother vowed unto him. And the first-born of an unclean beast might be redeemed, as of an Ass, or else his neck must be broken, that he might not come to any common use: and the first-born of clean beasts must be sacrificed, v. 12. Chap. 22. 29. Chap. 34. 18. But by the first-born here is shown that the males only are to be understood, as was noted before, Chap. 12. 5. to figure out the perfection and best strength required to be spent in God's service. For the first-born of men the Levites were taken, and for the first-born of cattle their cattle, Numb. 3. 41. and for those that were more of all the children of Israel at that time of numbering, five shekels apiece were appointed to be taken by the poll, being shekels of the Sanctuary, that is, 2 shil. 6 pence the shekel, and given to the Levites, v. 47, 48, &c. Afterwards such firstlings as fell of clean beasts, were after seven days to be given to the Lord, because as Rab. Menahem hath it, in seven days there was a Sabbath to sanctify it, but before the seventh day of the age was past, it was not lawful to kill it for common use, Exod. 22. 30. Calvin saith, that in appointing the eighth day, it was alluded to Circumcision upon the eighth day, and that before this time it was naught worth, and so unworthy to be offered up in sacrifice. The words translated, everyone that first openeth the womb, are v. 12. every apertion or opening of the womb. And the first ripe of their fruits were also to be given to the Lord, Chap. 22. 29. As for the first-born of men, they were to be redeemed, but with what price is not set down here, but, Numb. 3. 47. fire shekels were appointed, and Numb. 18. 16. this was the price from time to time, no more was required of the rich, and the poor paid no less. Heb. 12. 23. the faithful are called, the Congregation of the first-born, wherefore in [Note.] this law of sanctifying the first-born was figured out their Sanctification, and how they should be separated from the rest of the world, to serve God in holiness; and likewise the whole people of Israel, Exod. 4. 2 • . for as they by the blood of the Paschal lamb, so we by the blood of Christ, are saved from death, and do therefore owe our lives to the Lord. Christ is also called the first-born amongst many brethren, and therefore the sanctifying of the first-born figured him out, and the prime of our strength and actions which should be sanctified to the Lord,

And Moses said unto the people, Remember this day, in which ye came out from Egypt, &c. Here the second time Moses putteth the people in mind of keeping duly the Feast of the Passover, and then according to that which the Lord further said unto him, v. 1, 2. he delivereth to them the law of separating every of their first-born unto the Lord, v. 12, 13. If it be demanded, why [Quest.] he remembereth the same thing here over again? The Hebrews answer, to intimate a second and more mystical sense of the Passover besides the first, viz. that hereby our Savior Christ might be figured out, who was to come; as in respect of things past, it was a memorial of their deliverance out of Egypt: so Simlerus, who also addeth, that this repetition is made to inculcate it the more into their minds, that they might never forget so great a benefit, or to keep this solemnity in remembrance of it.

This day came ye out in the month of Abib. Here first, the first month hath a name given unto it, but of this name enough hath been already said, Chap. 12. 2. In Canaan the corn was eared, and began to be ripe at this time, and therefore in way of thankfulness and acknowledgement, that all increase of the fruits of the earth came from God, the first fruits were appointed to be brought and offered to the Lord.

And when the Lord shall bring thee into the land of the Canaanites, Hittites, &c. Here the time of beginning to keep this Feast from year to year is set down. Before they came in that land they were fed with Manna, so that they had neither leavened bread nor unleavened to keep this Feast withal. Here are five Nations only mentioned, the other two Gergesites and Perezites understood are supplied in the Septuagint's translation. And he speaketh of this Countries flowing with milk and honey, to intimate that they would be most apt in the midst of such plenty to forget their former poor estate, and therefore even then especially he biddeth them remember this service. Of the meaning of this phrase, flowing with milk and honey, see before, Chap. 3. 17. And of speaking hereof to their sons enjoined, verse 6, 7. see Chap. 12. 26.

And this shall be for a sign upon thine hand, and for a memorial between thine eyes, &c. To the same effect it is spoken again, v. 16. and again, Deut. 6. 8. Deut. 11. 18. and Numb. 15. 38. they are commanded to have fringes upon their garments in their borders, and upon them a riband of blew for a remembrance of all the Commandments of the Lord to do them; and Deut. 2. 12. The Jews upon these grounds made them little rolles of parchment, and upon them wrote four Sections out, called Perashoth. 1 Sanctify unto me every first-born, &c. from Verse 2. of this 13 Chap. to the end of v. 10. 2 And it shall be when the Lord shall bring thee into the land, &c. from v. 11. to the end of v. 16. 3 Hear, O Israel, the Lord our God, the Lord is one, &c. Deut. 6. 4. to the end of v, 9. 4 And it shall be, if ye hearken diligently to my Commandments, &c. Deut. 11. 13. to the end of v. 21. And these four rolles were severally covered with leather, and being all folded in one piece tied upon the head with strings from the crown to the forehead. And the same four Sections were again written in one piece of parchment in four columns, and tied to the left arm with strings near the elbow, that they might be before their eyes, and near to their heart. But the Sadducees wore them upon their forehead and hand. And so precise were the Jews about the writing out of these passages, that unless they were written word for word without any fail or alteration, they held them unlawful to be worn. And so superstitiously opinionated were they of them, that they counted great virtue to be in the wearing of them, for they taught, that whilst a man had these on upon his head and arm, he was meek and fearing God, and not drawn away by laughter or vain meditation, nor conceived any evil thoughts, but turned his heart to the words of Truth and Justice. Their chief time of putting them on was when they went to prayer, or to reading the Law, wherefore they called them Tephillin, Oratories or Prayer-ornaments in the Chaldee tongue, although they allowed the wearing of them by day at all other times also, except upon the Sabbath, because it is said, the Sabbath should be a sign unto them: but they allowed not the wearing of them by night Thus Maimonides. The word used, v 16. is 〈 in non-Latin alphabet 〉 Totaphoth, which we render frontlets, the Septuagint Phylacteria, conservatories, or keepers in memory. Chrysostom and some others think, that by this constitution of the Lord they were tied to wear these memorials about them, but Jerome and others that the meaning was only that they should always have the law before the eyes of their mind, and put the same in practice: see my Exposition Matth. 23. 5. In imitation hereof superstitious persons under the Gospel used to wear amulets with a piece of the Gospel written therein, placing great holiness in thus doing, but this was long ago condemned by the Council at Antioch. The beasts mark is said to be in the forehead, and upon the right hand, Revel 13. 16. I think with Jerome, that the meaning is not, that they should outwardly wear any writing, but only by these speeches is meant, that they should have them in their mind, and do accordingly, as we may gather from Deut. 6. 6, 7, 8. Prov 6. 21. so likewise Simlerus, who saith, that herein it was alluded to the custom of the Heathen, who ware earings, and other ensigns in honor of their gods.

When the Lord shall bring thee into the land of Canaan, &c. Thou shalt set apart unto the Lord all that openeth the Matrix, &c. In Hebrew it is, Thou shalt make to pass to the Lord; what this is, is shown, v. 15. viz. to make to pass through the fire, to sacrifice. See also Deut. 18. 10. 2 King. 16. 3. Ezech. 20. 26. Levite. 18. 21. Numb. 18. 17. In the Septuagint it is, Thou shalt set apart, that is, from thine own to the use of the Lord, to the same effect.

But every first-born of an asse thou shalt redeem with a kid, and if not, break his neck. Touching the redeeming of their sons, see before, v. 1, 2. for Ass, Numb. 18. 15. is unclean beasts, but this, as R. Solomon Jarchi hath it, was the asse only. The word translated kid, signifieth lamb or kid, as was shown before, Exod. 12. and this was to be given unto the Priest, Numb. 18. 15. After the redemption made, a man might use his asse, but otherwise not, Deut. 15. 19. For break the neck, the Targum Hierosolym. hath, kill it, the same word is rendered, cut off the neck, Deut. 21. 4. The redeeming of the firstborn of an asse with a lamb, figured out the changing of our unclean nature into innocence, as Gregory speaketh, saying, what is signified by an asse, but uncleanness? what by a sheep but innocence? therefore the first-born of an asse must be changed for a sheep, that is, the beginnings of an unclean life must be turned to the simplicity of innocence, that after a sinner hath done those things, which being unclean the Lord refuseth, he may now bring forth such clean things, as he may offer in sacrifice unto him.

And it came to pass, when Pharaoh let the people go, that the Lord led them not through the way of the land of the Philistines, though that was near, &c.

How near the Philistines were to Egypt, and what cause there was that the Hebrews should be afraid of them, we may gather, 1 Chron. 7. 21, 22, 23. where some are said to come from Gath, which was in the Philistines Country, and to have slain some of the children of Ephraim, for whom Ephraim their father mourned many days. Ibn-Ezra saith, that the way through the Philistines Country from Egypt to the land of Canaan was but 10 days journey; and Philo, that the bounds of the land of Canaan were from Egypt but three days journey. The bounds are said to be from Sidon to Gerar and Gaza, which Gerar and Gaza were part of the Philistines Country, Gen. 20. Josh. 10. and Gerar was between Cades and Sur, which Sur was near to Egypt, for the Hebrews having passed through the Red-sea, are said presently to have been in the wilderness of Sur, Exod. 15. This way of the Philistines which was West and North, the Lord would not lead them, although the nearest and the most usual way, for this way Alexander came out of Phoenicia into Egypt, by Rinocorura, Gaza and Azotus, but East and Southward to the Red-sea, and so forth about by huge deserts. And the reason is rendered, Lest peradventure the people repent when they see war, and return into Egypt. This was one special reason, because they not being used to war, but to servile labor were cowardly and fearful, and so might, if the Philistines being a warlike people should come out against them, be moved forthwith to return into Egypt again, and the shortness of the way might be a motive unto them. For how timorous they were, even when they had seen many experiments of God's Providence fighting for them, and doing miraculously for their sustentation, appeareth, because when they were come to Cadesh-Barnea, hearing that the inhabitants of Canaan were mighty, they would have made them a Captain to lead them back into Egypt again, although they knew not any way but through the Red-sea, and many vast and barren wildernesses. Scholast. Histor. Non duxit eos per Palestinam, propter antiquum odium patrum, tum pro mandato Domini jubentis, ut duceretur populus ad montem Sinai, ad immolandum ibi. Whereas it may be said, that even in this way they went [Object.] not without war, for when they were in Rephidim, the Amalekites came out to fight against them. I answer, that this was above 40 days after their coming out of Egypt, for from hence they went immediately to Sinai, where the Law was given, and the time of their coming thither is noted to have been the third month after their coming out of Egypt, that is, as will appear to him that shall compute it from the 14 of the first month 46 days, and from Rephidim to Sinai were but eight miles. And in this space of time they had seen the Egyptians drowned, and many wonders more done for them to confirm them; whereas if they had been led directly into the Philistines Country, they might haply have met with enemies within four or five days, being without these experiments of God's favor. Another reason of leading the people so far about, was to tempt and to try them, what was in their mind, and whether they would keep his Commandments, and to give them proofs of his Providence in feeding them so miraculously.

But what is this that he saith, lest peradventure, did not God certainly know [Quest.] what they would do? Answ. This is spoken according to the manner of men, wisely providing against those adverse things that might happen, and that it might appear, that the will of man is not enforced by necessity to the evil which he doth, but that he doth it of his own will. But could not God [Quest.] have destroyed those Philistines before them, and so have given them a passage; and if so, why is this alleged as a reason? I answer, the Lord yet did thus to teach us that we must wisely provide as much as in us lieth to avoid dangers so far as we can, and not cast ourselves needlessly upon his miraculous power. Hereby it is shown, saith Augustine, that all things ought to be done which may rightly be done by counsel to avoid adversity, even when God is apparently an helper. Rupertus saith, that God would have the Philistines reserved by them to punish his people afterwards sinning against him, and therefore he would not now lead them through their land to destroy them. And this was also, saith he, done in a mystery, to show that when God bringeth a man out of the Egypt of sin, he spareth him for a time after his conversion, not suffering Satan to fight against him by his temptations, because he is yet weak and tender, and not able to bear them. So likewise Gregory, Moral. lib. 24 cap. 13. He suffereth not one newly converted to be assaulted as yet with temptations of the world, the flesh, and the Devil, lest they should be driven back from the service of God, wherein they have begun. So Christ would have his Disciples let go, when he was taken, and God, saith the Apostle, will not suffer you to be tempted above that, which ye shall be able to bear.

And the children of Israel went up armed out of Egypt. The word translated armed is 〈 in non-Latin alphabet 〉 five, and accordingly it is by Theodotion rendered 〈 in non-Latin alphabet 〉 five and five, after the manner of Soldiers marching. But because the word signifieth five, and a man having his sword on, girdeth it against his fifth rib, Pagninus rendereth it, accincti; Aquila, 〈 in non-Latin alphabet 〉 ; so likewise R. Solomon and the Chaldee Paraphrast, and Jerome, who saith, that the whole Bench of the Jewish Doctors herein subscribe to Aquila, armed. The Septuagint, in the fifth Generation, but erroneously, for God promised, that they should go out in the fourth. And armed they could not be, although the word be used in this sense, Jos. 1. 14. c. 4. 12. Judge. 7. 11. Because Josephus saith, that the Hebrews went unarmed out of Egypt, but when the Armor of the Egyptians was driven upon the shore, they being drowned in the Red-sea, Moses distributed their Armor amongst them. And it is not probable, that Egyptians fearing them for their exceeding great number would suffer them to keep any Armor in their houses. Scholast. Histor. Armati, i. e. multâ supellectile muniti; whereas some think, that they might borrow Armor, as other things of the Egyptians to defend themselves in the way, it is but a conjecture, because they were not bidden so to do. According to this of going in order five and five, holdeth also Simlerus, and Oleaster, and Calvin, who accordingly▪ rendereth the word 〈 in non-Latin alphabet 〉 , dispositi. They went not out then tumultuously after the manner of runawayes, but marshalled into ranks.

And Moses took with him the bones of Joseph, for he had made the children of Israel swear, &c.

The Hebrews say, that when they sought for the Chest with Josephs bones, and could not find it, immediately a Sheep stood by them, and spake, and shown them the place, where it was, for which cause they carried that Sheep with them into the wilderness, calling it Josephs sheep, and according to this, they say it was spoken in the Psalm, which leadest Joseph as a sheep; but this is an invention of theirs. And no better is that of Comestor in his Scholastical History upon Exod. 37. that the place where Josephs bones lay, being drowned at that time with the overflowing of Nile more then ordinary, Moses wrote the name 〈 in non-Latin alphabet 〉 in a plate of Gold, and cast it into the water, and this swam upon the water, till it was over the place, where Josephs bones were, and so they took them up, and they prophesied of the difficulty of the journey▪ which they should have, according to that, Eccles. 49. The bones of Joseph, after his death prophesied; but that is to be understood only, that they did prophetically as it were demonstrate their departure out of Egypt to come: As they, saith Ferus, going out of Egypt took Joseph with them, so must we take Jesus with us, when we turn from our sins. Of Josephs adjuring his Brethren to carry his bones, and whether the like were done touching the rest of the Patriarchs, see Gen. 50.

And they took their Journey from Succoth, and encamped in Etham, in the edge of the Wilderness.

Etham was eight miles from Succoth: Etham was a City, but then desert, saith the Scholast. History, by Josephus called Lycus, and afterwards, when Cambyses wasted Egypt, Babylon was built there, but not Nebuchadnezzar's Babylon, but another.

And the Lord went before them by day in a Pillar of a Cloud to lead them in the way, and by night in a Pillar of fire to give them light, that they might go on both day and night, &c. v. 22. Because in the vast Wildernesses, through which they were to pass, the way would have been uncertain, the Lord erecteth a visible sign to guide them, in the form of a Pillar erect, called therefore a Pillar, as smoke arising in this form, Judge. 20. 40. and Joel. 2. 30. is called Pillar of smoke. The Lord that went in this Pillar, was the Angel of the Lord, Chap. 14. 19. The use of this Pillar was. 1 To guide them in the way. 2 To enlighten them in the dark time of the night. 3 To shadow them, and cool them in the heat of the Sun, which would otherwise have been grievous to be borne. Psol 105. 39. He spread a Cloud for a covering. 1 Cor. 10. 2. They were all Baptized in the cloud. Thus the Hebrews say, that they were covered from the heat of the Sun with that Pillar of a Cloud 40 years so likewise Lyranus, Hugo de Sancto Victore; Ambrose, Justine Martyr, who saith, that it defended them both from heat and cold; and Genebrard saith, that of this Pillar there was a threefold use. 1 To guide them in the way, because in those vast Wildernesses, where the sands are continually blown about with the winds, no way can be discerned, but Travelers must use Instruments to direct them, as Mariners upon the Sea. 2 To protect them from their enemies, for to this end did God remove it and place it behind the children of Israel betwixt them and the Egyptians, Chap. 14. 3 To shadow and protect them from the heat of the Sun, which in these deserts of Arabia and of the Saracens was most scorching. Yet because in reason this pillar could not cover them, saith Tostatus, it is not to be held that it did, being properly understood, but that the Lord being in this pillar did so temper the air about this host, that they were not annoyed with the heat of the Sun, no more then if they had been shadowed with a Cloud therefrom. For, 1 The figure of it being as a pillar was not fit for a covering. 2 It is said often to have covered the Ark, but not the whole host, that which covered it, being indeed unfit to cover a place of so great extent. 3 It went continually before them, except at one time, when the Egyptians pursued them, so that except the Sun had always been in their faces, it could not shadow them continually: thus also Cajetan. Some, considering these reasons, think, that there were two Clouds, one like a pillar to direct, and the other to shadow them. But because here is mention made of one only, this is to be rejected. One Cloudy pillar being at the first appearance, and at sundry other times in the form of a pillar erect, might at the pleasure of God be so dilated, as necessity required in the manner of a Cloud, as that hereby the whole host might be shadowed, and yet again at standing times so contracted, as that it might appear for the most part over the Ark only. The fourth use of this pillar was that which hath been already touched by Genebrard, to protect them from their enemies. The fifth, that out of it the Lord spake to Moses, and revealed his will divers times unto him, Psal. 99. 7.

This pillar appearing by day as a Cloud, and by night as a light fire, although it may seem to have been double, yet it was but one only, one side whereof was cloudy and dark, and the other side shining and light, Chap. 14. 20. so that when it appeared as a Cloud, the dark side was turned to Israel; but when as fire, the light side. If it be demanded, when it began first to [Quest.] appear? Jerome saith, that now in Etham it appeared first, for here first is mention made of the appearing thereof: but this reason proveth it not, seeing Moses is not said to have taken the bones of Joseph away with him, till their coming to Succoth had been spoken of, which was notwithstanding done before, and therefore this pillar might also appear before, although it be not spoken of till now: and some hold more probably, that it appeared at their first coming from Rameses, because they had as much need of a guide then as now. And the time of the appearing of this pillar unto them was 40 years, even till they entered into Canaan, as may be gathered hence, v. 32. He took not away the pillar of a Cloud by day, nor, &c. The same use still continued of it till then, viz. to guide them in the way, standing still over the Ark when they were not to journey, and removing and going before them when they should journey. There were divers continued miracles all that time, whereof this was one; another was the feeding of them with Manna: a third, their garments waxed not old in so many years, neither did their feet swell: and a fourth, there was not amongst so many thousands one feeble person, so that they had need in their travels either to stay for him, or to leave him behind. When the pillar moved, the Levites took up the Ark, and followed, and Moses used these words, Arise (O Lord) and let thine enemies be scattered, and let them that hate thee flee before thee. When it stood, they set it down, and then he used these words, Return, O Lord, to the multitude of the host of Israel. And all this was; also done in a mystery, Christ's guiding of us towards the heavenly rest being figured out hereby, as is intimated by the Prophet Isaiah, saying, When the Lord shall have washed the daughter of Zion, he will create upon every dwelling place a Cloud, and smoke by day, and the shining of a flaming fire by night. And accordingly he baptized with water answering to the Cloud, and with fire, Math. 3. 11. 1 Cor. 10. 2. As a pillar, so he with his strength supporteth us in our infirmity and weakness. 2 As that pillar, so he guideth us; for I am, saith he, the way, the truth, and the life. 3 He is, as that, both a Cloud for his human nature, and a fire for his divine; as long as it was night, he was only fire, that is, God; but when the day began to appear, he was made a Cloud, that is, man, his Divinity being covered under his human nature. 4 As the light is greater in the day, though the Sun be covered with a Cloud then in the night, although fire shineth; so he having taken upon him our nature, the light was greater then in the night of the Old Testament, when he gave light only in the fire of his divine. 5 Christ is still a fire, that is, terrible to the wicked, and so will be at the last day; and a Cloud, that is, mild and comfortable to the godly. 6 Christ is a fire in the night, to enlighten those that in humility acknowledge their own darkness, but he is a Cloud in the day, hiding himself from the proud, according to that, I came into the world; that the blind might see, and the seeing be made blind; and again, Thou hast hid these things from the wise, and revealed them to babes. Thus Ferus. And Rupertus before him saith, In every place of this heaven of the Scripture occur bright stars, all looking to the fountain of their light, viz. the true Sun Christ, &c. Rupertus lib. 2. in Exod. cap. 28. Ubi{que} in hoc sanctae Scripturae Coelo lucida occurrunt sidera, omnia in fontem sui luminis; scilicet in verum solemn, Christum respicientia, &c. Quisnam hic Dux itineris, nisi qui & Dux & via nobis est, Jesus Christus; ipse nimirum columna ignis, qua verus Deus, &c. Sol ut tolerari possit, venit in nube, id est, Deus ut cum hominibus versaretur venit in carne, secundùm illud, Esa. 19. 1. Ecce ascendet Dominus super nubem levem, & ingredietur Egyptum, &c. Et ad quid hujusmodi columna nos praecessit? nisi ut ostenderet nobis viam fugiendi à Pharaone, id est, à diabols, & aperiret nobis viam Maris rubri, id est, gratiam baptismi sanguine suo rubentis, & ingressi post nos Egyptii cum Pharaone, id est, baptizatos nos idolatrae persequentes perirent de memoria nostra cum diis suis, secundùm illud, Esa. 19. 1. & movebuntur simulachra Egypti à facie ejus. Origen saith, that Etham signifieth fortitude, and Othon his signs, according to that which was here done.

CHAP. XIV.

AND the Lord spake unto Moses, saying, Speak to the children of Israel, that they turn and encamp before Pihahiroth, betwixt Migdol and the sea, over against Baalzephon.

The word Pi signifieth mouth, so that it was the mouth of Hahiroth, signifying, as some say, liberty; others, a den; others, a mountain; and lastly, others, scratching, because of the ragged rocks that were there: so Simlerus. One expoundeth it, a mouth cut or carved out, saying, that it was 16 miles from Etham. This place had the name from the form thereof, being a place between two huge rocks or mountains, the Sea being before. And because they are bidden to turn thither, we may gather, that they went not at this remove straight on, but kept near unto Egypt, the Lord appointing it that Pharaoh might be drawn to pursue them, as entangled here to his own destruction. The word Migdol signifieth a Tower, and it was the name of a City of the Egyptians, Jer. 44. 1. so that they being between this and the Sea, and hemmed in on both sides with mountains, were in a place most disadvantageous for them, and advantageous for the enemy to pursue and destroy them. Thus Pet. Comestor saith, that they turned towards Egypt, and pitched their tents in Pharaohs Country, for Migdol was a Town in Egypt, to which they fled in Jeremiah's time, when Geàaliah was slain.

Baalzephon was the Temple of an Idol of the Egyptians so called, and therefore in the Targum Hierosolym it is rendered, the Idol of Zephon. Baalzephon signifieth the Lord of defense, because they held that this their god resisted fugitive servants: but by this place God would carry them, to show the vanity of this Idol. Origen turning this into an Allegory saith, that Pihahiroth is os nobilium, Migdol, turris, and Baalzephon, Dominus Aquilonis: for by the mouth of Doctors we must be turned to the Tower of virtue, and remember to fight against the Lord of the North. He expoundeth also Baalzephon, ascensio speculae, ascending being by work, and seeing by faith.

This was a strange thing, when the leading of them into Canaan was propounded, to turn them again towards Egypt. But God would thus try their faith, draw forth Pharaoh to his destruction, and magnify his power, that they all might more firmly believe. So we in our travel towards heaven, must look for many a turn-again through straits and adversities.

And Pharaoh will say, They are entangled in the land, the wilderness hath shut [Note.] them in. If they had gone straight on, three days being now past, Pharaoh could not have had any hope, if he should pursue, to overtake them; but now seeing them to return, as held still in his land, the Hebrews say, he thought that Baalzephon by his divine power held them there, and so he doubted not but by the help of his God he should bring them back to his servitude again: thus Simlerus.

And I will harden Pharaohs heart, &c. By this means contrary to man's reason God provideth for the safety of his, and for a full revenge taking upon Pharaoh, saying, that thus he would be glorified. And indeed now was his power fully glorified, and likewise greatest glory redounded unto him, when Christ by his death overcame the Devil.

News being now brought to Pharaoh, both he & his servants resolve to pursue them, and he went out with 600 Chariots, &c. These chariots were choice chariots, most probably the best armed, there being in all likelihood many more, for it is further said, and all the chariots of Egypt, and his horse-men, and his whole army, as Josephus hath it, of 50000 horse-men, and 200000 foot. Pharaoh with all his army being come near them, it is said that they went out with an high hand; the Chaldee Paraphrast, capite aperto, that is, cheerfully and boldly, without all fear, not running away like fugitives, as it had been told to Pharaoh.

But when they saw this great army pursuing them, They were greatly afraid, and cried to the Lord. Verse 11. And said to Moses, Was it, because there were no graves in Egypt, that thou hast brought us out to die in the desert, &c?

It is a question here, how they could be said to have cried unto the Lord, [Quest.] and yet to have expostulated with Moses, who was the Minister of the Lord? Calvin answereth, that it is not to be thought, that some of the most godly cried to the Lord, and the rest expostulated thus, because the same that cried are said to have used these words, neither is there any distinction made in the relation. But when they had through fear, as all men by the instinct of nature being in great danger do, cried to the Lord in a tumultuary manner, they madly expostulate with Moses, showing not only how little they had profited in faith by all the forepassed signs, but great ingratitude and impudency in that they durst commemorate their former murmurings, to justify themselves herein, and to condemn the Lord in his servant Moses, and that with an Irony. But they looked, as Ferus saith, at the Egyptians pursuing them, not at the pillar before them, which was the cause that they were so terrefied. And who can look at the multitude of his sins, and at the hellish host herewith pursuing him, but he must needs shake through fear, if he doth not also look to the pillar set to protect him, Christ Jesus?

And Moses said to the people, Fear not, stand still, and behold the salvation of the Lord, &c. Moses being greatly urged by the rebellious and unbelieving people, showeth his great meekness, in that sparing to reprove their murmurings he only comforteth them in this extremity. In bidding them stand still, he meaneth that they should be quiet and without perturbation in their mind, and although they were able to do nothing to defend themselves against the Egyptians, yet they should not be troubled, for they sitting still and doing nothing God would fight for them.

And the Lord said to Moses, why criest thou to me? speak to the children of Israel to go forward. This is by Calvin rendered by the preterpluperfect tense, God had spoken, holding that he had this Revelation before he comforted the people. But if not, he spake out of a firm faith, whereby he was fully persuaded without particular Revelation at this time, that God would deliver them, and having spoken, he had this Revelation for further confirmation. Moses was a man full of the Spirit, and hereby was guided to speak upon the sudden, as God by and by shown, that it should be. Why criest thou to me? The children of Israel are said to have cried to the Lord, v. 10. but amongst them none is spoken of as crying to the Lord, but Moses; their crying was only the fruit of a troubled mind, and of an unpatient spirit, breaking out by and by into murmuring, and therefore the Lord would not hear it. Many may [Note.] pray, but yet he only is accounted to pray, that in faith and obedience crieth unto God, and he only shall be regarded. The Chaldee Paraphrast relating God's answer, saith, I have accepted thy prayer, speak to the children of Israel, &c. intimating that he cried to the Lord for pardon, fearing lest they should be destroyed for that their murmuring.

Lift up thy rod, and stretch out thy hand upon the Sea, and divide it, &c. This Sea is before said to have been the Red-sea, Chap. 13. v. 18. but touching the reason of this name divers speak diversely. Some think it was so called from the red scales that grow therein, being therefore called in Scripture the scaly sea: some from the red sand upon the shore thereof: some, that it seemeth by reason of the Sun-beams reflecting upon it from the mountains adjoining, for it is not of a red color in the water but clear, as the rest of the Ocean. Strabo saith, that it was so called from Erithrea, the son of Perseus and Andromeda, who dwelt in the Island thereof, and 〈 in non-Latin alphabet 〉 in Greek is red or purple. It is also called the Arabian gulf, and by the Hebrews, Jam Suph, a scaly sea: thus Henry Bunting. Andreas Masius saith, that it was called the Red-sea from a certain kind of red herb, wherewith the shores of that sea abounded, and Stephanus, saith he, citeth Uranius a Punic Writer, who saith that the rain falling upon the mountains, and so down into this Sea gives it a red color. R. Solomon saith, that Suph signifieth a bulrush, and that from the bulrushes it is called Jam Suph, a bulrushy sea. Ctesius Gnidius, that a certain fountain running with red water floweth into it. The opinion most commonly followed by Pliny, Pomponius Mela and the Greeks is, that Erithrea before spoken of, gave the name to it, who in times past reigned there.

Here God biddeth Moses stretch out his hand, and so he with a strong Eastwinde blowing all that night made a dry way through the Red-sea. The Septuagint render it a South-wind, and Philo likewise, but erroneously. The vulgar Latin, a strong wind, not naming the part from whence it blew. The wind raised was the means, but God wrought extraordinarily hereby, otherwise it could not have blown the waters away to the bottom, and divide and hold them so one part from another in one continued track of ground. Pet. Comestor following the Hebrew Doctors, saith, that there were twelve divisions made for the twelve Tribes to pass severally, and then Moses exhorting them to follow him, Reuben, Simeon and Levi feared so to do, but Judah entered first, being therefore worthy of the Kingdom. Moreover, the Hebrews say, that in their journey through this Sea, they went not directly on, but wheeled about, as the bosom of an huge mountain lay into the Sea, thus arriving again on the same side, from which they entered, but on the other side of the mountain: for the Sea was so spacious, that they could not go through in one night, as they did, and such is the nature of the Sea that it casteth up anything drowned therein the same way that it entered, and accordingly it is to be held, that it cast up the dead bodies and armor of the Egyptians, wherefore they being cast up on the shore, where the Israelites came and armed themselves with them, it appeareth that they arrived again upon the same side; thus he out of the Hebrews traditions. If there were twelve divisions made in this Sea, they must needs be the sooner over, but we have nothing but tradition for this, and it is not probable, because they all followed Moses, who could not go but in one path, and if there had been more, Pharaoh should have been doubtful which way to take after them; to say nothing that the miracle had been so much the greater, and therefore Moses certainly would for the greater glory of God have made mention of it. Theodoret therefore rejecteth that of twelve divisions as fabulous, saying, that we ought to follow the undoubted verity of the Scriptures; so likewise Euthymius and Lyranus. But Origen relateth it, as having heard it of his Ancestors, and saith, that he thought he was bound in piety towards them not to conceal it. Tostatus approveth it, and Genebrard alleging for it Ibn-Ezra and Epiphanius. Their common reason is drawn from Ps. 136. 13. He divided the water into parts, therefore say they into many parts. But to this it is answered, that it is so said, because being one before, now it was parted into two; or if it be read into divisions, the plural is put for the singular, which is a thing not unusual in the Scriptures, especially a great and large way being made equal to many divisions. For the fear said to have been in the rest of the Tribes, and that Judah entered first, Jerome speaketh of it by the name of a Jewish fable. Touching their wheeling about and not going directly on to the opposite shore, very learned Expositors are much divided. For Tostatus, Paulus Burgensis, and Thomas Aquinas are for it, alleging both the site of the Land of Canaan, which was such, that if they had gone directly over the Red-sea, they could not have come into that land without returning again, because the Red-sea was the East-border or boundary of Canaan. For the Red-sea, saith Orosius, cometh from the parts of India, and floweth on the South-side of the Mountain Caucasus in Aracusia, Persia, Media, and other Nations, from thence descending into Arabia, and afterwards into Egypt, all which tract is more Easterly then Canaan, so that the children of Israel going out of Egypt had this Sea on the East, and if they had gone directly over it, they must needs have returned again, otherwise they could not have come into Canaan; the passage to which from Egypt was without coming over any sea, as we may see in Jacob's coming down thither in times past with his droves and in chariots, and Abraham's, &c. Moreover, before they entered the sa they were in the wilderness of Etham, & after this again, Numb. 33. they are said to have wandered three days in the same wilderness, although Exod. 15. 22. it is said that they wandered thus long in the wilderness of Shur, whereby we may gather that Etham and Shur were one wilderness called by these two names. But from these things thus compared together it is plain, that they were in the wilderness of Etham before their passing through the Red-sea, and again after, therefore they went not over to the opposite shore, but because an huge craggy mountain in Etham near the sea suffered them not to pass, they were let through the Sea, wherein having fetched a compass they came up again on the other side thereof in the same wilderness of Etham or Shur, for so it is most probable, that that part of Etham was called, the general name being Etham, and the particular in that tract Shur.

On the contrary side Josephus saith, they went to the opposite shore, and by a singular Providence the dead bodies of the Egyptians were cast up thither, and their armor for the greater comfort of the Israelites, that they might be sure that they were delivered from the Egyptians, and make use of their armor: so likewise I hilo, and Lyranus followeth this, laboring to confute the other, and Cajetan; but this last Author delivereth a thing most improbable, viz. that the shore on both sides of the Red-sea was one wilderness of Etham. But the main reason touching the site of the land of Canaan is by them all left altogether untouched. Wherefore till I shall see better reason to the contrary, I hold with Tostatus that in passing through the Red-sea, they only fetched a compass therein, and arrived on the same side of it again, the breadth of an huge mountain in that wilderness only being between. And the words seem not to set forth any further proceeding in the Sea, then unto the midst, for it is not said, that they went through, but into the midst of the sea.

And the Egyptians pursued, and went in after them, &c. The Egyptians, saith Comestor, thought them mad at the first, when they saw them enter in, but then perceiving that they went safely, they followed.

But in the morning-watch the Lord looked upon the host of the Egyptians, and troubled it, and took off their chariot-wheels, &c. There are four Vigiliae or watches of the night. 1 Conticinium, or bed-time. 2 Intempestivum. 3 Gallicinium. 4 Antelucanum, and this last is the morning watch; when God troubled the Egyptian host, sending intolerable showers & grievous Thunders and Lightenings upon them, whereby they being terrefied sought to flee back again when they were now come into the depth of the sea. And that rain and thunder was sent upon them first to their terror is most probable, because the Lord is said to have looked upon them out of the Cloud: thus also Artapanus in Eusebius: and Simlerus saith, Either terrors surprised their minds, or they were terrefied with tempests. And their horses being with the tempest scared brake some of their chariot-wheels, or rather the tempest brast them, whereupon they said, Let us flee, for the Lord fighteth for Israel; so that without doubt the Lord fought against them, first, by a terrible tempest, and then he brought the sea upon them to their utter destruction, see Ps. 77. 17. The Targum Hierosolym. hath it, God threw down upon them pitch and fire and hail-stones, and astonished the host of the Egyptians.

And this was done when the morning appeared, that by the light of the day the Israelites might see God's judgments upon their enemies, and be thankful.

Manethon writing against Appion saith, that Pharaoh himself was not drowned, but his people, for he reigned after this 25 years: but Pharaoh is expressly spoken of, v. 8. and v. 6. Psal. 136. 15. The old opinion of the Hebrews is, that he was drowned last of all, that seeing his people perish first, he might be the more vexed. Touching this division of the Red-sea, the Heliopolites in Egypt, saith Artapanus, held the same, that is here delivered, that Moses by his rod divided it; but the Memphites, that he being skillful in the times of ebbing and flowing of this sea, took his opportunity to lead the Israelites over, which the Egyptians being ignorant of perished. But this most needs be most false. 1 Because that sea being the Egyptian sea, they certainly had as much knowledge of it, as any other man could. 2 As Diodorus Tarsensis, Chrysostom's School-master reasoneth, although the sea ebbing maketh some part bare next the shore, yet it never is hereby made bare in any part, water standing up as a wall on each side, as it did at this time. Josephus, to make this miraculous division of the sea the more probable, saith, that God did the like once for Alexander and his Army, the Pamphilian sea made way for them to pass that he might destroy the Persian Empire. This, saith Strabo, was done, he taking the opportunity of the ebbing of that sea, and passing in a strait place by the mountain Climax, where the sea used to flow, and it being winter, there was notwithstanding so much water, which came down, that they waded an whole day in the water up to the middle. And hitherto hath been set forth the departing of the Israelites out of Egypt, and the manner and true cause thereof, but Manethon, Cheremon, and Lysinachus Egyptian Writers out of an hatred of the Jews have written of the leprosy and the scab amongst them, which was the cause of their expulsion.

For the mystery; The Red-sea figured out baptism, as it is applied, 1 Corinthians 10. 1. and as the Israelites entering the Red-sea were pursued by the Egyptians, so we being baptized are pursued by our spiritual enemies, but we having lived a life answerable to our baptism to the end, come safe to the shore of happiness, singing there a new song, and all our enemies are destroyed forever by virtue of the red blood of Christ set forth in baptism; for by death he destroyed him that had power of death, that is, the devil. We are pursued by them yet whilst we live, but after death set forth also by the Israelites going into the deep, we shall never see them nor be troubled with them anymore forever. Wherefore let us comfort ourselves in this, and not cowardly yield to Satan's temptations, but manfully [Note.] resist them, being assured that if we yield not, they shall not be able to do us any hurt; for the cloudy and fiery pillar standeth between us and them: but assaulted we must look to be till death bringeth us to the shore of everlasting happiness.

And Israel believed the Lord and his servant Moses. In the Hebrew it is, They believed in God, and in his servant Moses; by the Chaldee Paraphrast rendered, They believed in the Word of the Lord, and in the prophecy of his servant Moses. A like speech is used, 2 Chron. 20. 20. Believe in the Lord, and in his Prophets. Exod. 19. 9. 2 Cor. 2. 3. Gal. 5. 10. Esa. 14. 32. Now there is a distinction received in Schools, credere Deum, to believe that there is a God, credere Deo, to believe that which God hath said, to be true, and credere in Deum, to put our confidence in God: according to this last we deny credere in hominem aliquem: or in Ecclesiam, holding that our confidence must be put in God only. Wherefore it is not so spoken in the Scriptures according to this distinction always, but that sometime one is put for another, as Joh. 2. 23. They are said to have believed in Christ, to some of whom he would not commit himself, as knowing that they had not such a perfect confidence in him. Joh. 20. 31. That ye might believe, and believing have eternal life: here saving faith is set forth by giving credit to, as elsewhere by believing in, and Beth in, and Lamed to, saith Simlerus, the most learned Hebrews acknowledge to be promiscuously used. Wherefore to believe in Moses, here is no more but to believe his prophecy, according to the Chaldee Paraphrast; or to put confidence in his faithfulness, when they saw such signs and wonders wrought by him. They believed not in him, as though by his own power he could save them, but in God only, and in him declared mightily to be an Instrument under God to save them. For we are forbidden straitly to trust in man, and threatened if we do. Maimonides saith, that the Jews believed in Moses now, but not so certainly, till they heard God speaking to him out of the Mount, for then they had a confidence in his word, as which they were sure came from God, but all the signs shown before could not work that confidence, because they might be done by Art Magic, but this is only his conjecture.

CHAP. XV.

THen Moses and the children of Israel sung this song unto the Lord, saying, I will sing to the Lord, &c.

There are divers holy songs made and sung after this by divers, but none before it; so that this is the most ancient of all. It may rightly be called an Hymn, or Paeana, or Eucharisticall song, because it was made to celebrate the Lord's praises. It was sung by Moses, and the men by themselves in dances, and then by his Sister Miriam, and the women playing with Timbrels thereto; see the like Judge. 11. 1 Sam. 18. And it seemeth to have been the first beginning of dances, perverted since to vanity and profaneness. Philo saith, Moses leading the men, sang one Verse, and they another, and so likewise Miriam and the women; he singing great, and she small, and so likewise the whole body of the men great, and the women small, making the more delightful harmony, but we may note, v. 21, that they sang the same after them. Josephus saith, that Moses made this song in Hexameter Verses, and that they continued by the shore seven days together, and ever since, saith he, upon the seven Passover-days we go out to the fountains to sing likewise in remembrance hereof. And although the unskillful Reader, saith Jerome, cannot perceive this song to be Metricall, yet both it, and almost all the songs of Scripture, and almost the whole book of Job are such, running in a Dactyl and a Spondee, and sometime for the Idiome of the language they receive other feet of the same time, though not of the same syllables, witness Philo, Josephus, Origen, Eusebius Casariensis, &c. And this he that hath skill in Verse may easily perceive if he looketh into this song. There were two causes, saith Simlerus, of compiling it, one to testify this famous deliverance, when so many thousands joined together in setting it forth: the other, to express high thankfulness to God therefore, and to set forth his most worthy praises.

Now this Hymn is mystical, as Rupertus, and after him Ferus hath observed, our deliverance by Christ being herein set forth, as well as their deliverance at that time from Pharaoh. And therefore the Church, saith Ferus, useth this song, as is most meet, seeing the redeemed by Christ are set forth singing it, Revel. 15. 3. and this is to sing with the voice, and with the spirit and understanding, as Saint Paul speaketh, to perceive or apprehend the mystery inwardly, which is set forth in the outward fact.

For he hath triumphed gloriously, the Horse and his Rider hath he cast into the Sea. This was done when Pharaoh and his horsemen were drowned in the Red-sea, but never did the Lord triumph so gloriously as in our Redemption, his wisdom, power and mercy shining more herein then in the very creation of all things; and specially may he be said to have triumphed gloriously, when breaking the bands of death he arose again and went up into heaven, for then, as one riding in triumph he led captivity captive. The Horse and his Rider are the world and the devil, ruling it as it were with a bridle, and turning it to all evil. For, according to this, Now, saith Christ, is the judgment [Note.] of this world, now shall the Prince of this world be cast out: and as Pharaoh he is cast into the Sea, that is, into hell, whither his horse the world shall be cast after him; and therefore take heed that thou be not the devils horse turned about to vice by his bridle, lest thou perish horribly together with him. The horse, as Philo noteth, may aptly set forth the world, because it is aproud and violent kind of creature, used to the wars, and running headily to his own destruction, and is most unruly and violent in his desire to the female. And horses were creatures in which men were most apt to put their confidence; for which cause it is so often inveighed against in the Psalms, and a charge is given to the Kings of Israel not to multiply horses, for they that had troops of them were hereby puffed up with pride, and by their chariots, thinking their force invincible.

The Lord is my strength and song, and he is become my salvation, &c. Pharaoh, and his army, that seemed so mighty, were overthrown, and so strength appeared to be in God only, who is therefore alone to be accounted our strength. And worthily may the same be said of Christ, yea these words are used in praising him, Psal. 118. 14. Esa. 12. 2. Israel's salvation from Pharaoh, being premised, Esa. 11. 15, 16. and then applied to that by Christ, showing it, and the praise given for it to be typical, figuring out this. The word translated, the Lord, is 〈 in non-Latin alphabet 〉 , first used here, and seldom used but in Songs or Psalms. The Greeks translate it, Lord, the Chaldee, fear, the Targum Hierosolym. the fear of all the world, it signifieth being, as 〈 in non-Latin alphabet 〉 doth, and is held by some Hebrews to be an abridgement thereof. This is retained in the Greek, Hallelujah, Revel. 19. 1, 2, 3, 4. My song, that is, the subject of my song or melody. Christ is called our salvation, Luk 1. 71, 74. Luk. 2. 30. He is my God, and I will make him an habitation: in Hebrew 〈 in non-Latin alphabet 〉 this is my God, it is spoken in opposition to the gods of Egypt, who were no gods, and of no divine power, but vainly so called, but the true God, who is of all power, is my God. Lyranus here commemorateth an opinion of the Hebrews, that Moses meant by this, God manifesting himself by some visible appearance to the people of Israel, as a Warriour fighting eagerly for them, so as he never did show himself at any other time, no not to his Prophets: but he rejecteth it, because no such thing is spoken of in the Scripture, yea we may gather from that which is spoken in Scripture, that this is most false, because Deut. 4. it is said, Ye heard a voice, but saw no likeness. God knew the proneness of that people to Idolatry, and therefore he always avoided giving occasion by showing himself in any likeness. I will make him an habitation, the Chaldee Paraphrast hath it, a Sanctuary; so that Moses together with the people here bind themselves to set up a Tabernacle to God: the Septuagint and vulgar Latin read it, I will glorify him; but this followeth next, He is the God of my father, and I will exalt him: because it was an impeachment to serve a new God, here antiquity is ascribed unto God, the God of my father Abraham, to whom all the promises were made long ago, which begin now to be fulfilled, and then to Isaac and Jacob, but Abraham was the head and the first, with whom God made his Covenant and with them in him, and therefore he saith in the singular number, The God of my Father. Touching the mystery, this, saith Rupertus, that is, this man so much despised by the Jews, and so poor in appearance, even Christ Jesus is my God, and I will make myself his habitation, for he dwelleth in the heart by faith, and let no man object, that so I should set up a new god unto me, contrary to the Comandement of the Lord; for even this is the God of our Father Abraham, who saw his day and rejoiced.

The Lord is a man of War, the Lord is his name. A man of war is an excellent Warriour; as a man of words, one very eloquent; a man of arm, a mighty one, Job 22. 8. the Septuagint, a breaker of wars, the Chaldee, a Victour of wars; the name 〈 in non-Latin alphabet 〉 is elsewhere set forth with this addition, of hosts, the Lord of hosts, Psal. 83. 14, 19. Psal. 46. 7, 8, 12. it signifieth a being of power, to execute all judgments upon his enemies for the salvation of his elect. There have been many famous Warriours amongst men, saith Ferus, but none comparable to God, for they all, Pompey, Alexander, Caesar, &c. when they have slain others, have perished themselves, but God continueth forever. The vulgar Latin rendereth it, The Lord is as a man of war, his name is omnipotent. From generals Moses here proceedeth to particular matter of praising God, and this notably agreeth also to Christ in the mystery: for he, saith