Commentary on the Old Testament Volume 1

CHAP. I.

THese are the names of the children of Israel, which came into Egypt, &c. In the Hebrew it is, and these are the names, this Book being thus connected to the former, wherein promises were made to Abraham, Isaac, and Jacob, of multiplying their posterity exceedingly; as if he had said, and now mark how these promises were fulfilled. But why is there a capitulation [Quest.] made of the number coming into Egypt with Jacob here again? Answ. That we considering how few they were at their first coming, might the more admire their wonderful great increase in so short a time, when we shall come to see their whole number at the going out of Egypt, Exod. 12. and that it might appear what stirred up the Egyptians to envy them.

In reckoning up the souls that came with Jacob, he particulariseth only the twelve Patriarchs in this place, understanding the rest, concluding as before, that they were 70: of the reason of the account whereof, and the difference of the Septuagint and Stephen, Acts 7. making them 75, I have spoken before, upon Gen. 46. and of the divers reckonings, another order in placing these twelve being used here and elsewhere, Gen. 49. But Ferus specially noteth, now that they had been blessed they were equal, none being before or after other, and therefore it was not material in what order they were set down, they being one people, as all Christians are, distinctions being taken away in Christ Jesus. Touching the number of twelve, thus the Tribes were kept distinct, and not confounded, that it might appear, that the Messiah came of the Tribe of Judah, and yet Simlerus saith, that he doth not doubt, but in this number of 12 some mystery lieth hid; because also of the twelve Tribes 12000 are sealed of each Tribe; and of the new Jerusalem there are twelve gates, and twelve manner of fruits, and each part of the City is 12000 furlongs: But touching the full knowledge of this mystery, what it is, we must expect it when we shall dwell in that heavenly City.

But Joseph died, and all his brethren, and all that generation. Whether Joseph died first of all, hath been already considered, Gen. 50. v. 24 by that Generation, we must understand the Fathers, and Children, and Children's Children, even all that company which came together into Egypt, viz. those 70 souls. For although the word Generation is sometime put for 100 years, and sometime for 30, as Simlerus hath it, yet here it must needs be taken in the sense before-said. And the Children of Israel were increased, &c.

That is, dwelling peaceably in that Land all this time, they multiplied exceedingly, as long as Joseph lived, or any of that Generation, and his benefits towards the Egyptians were remembered. In all this time they felt not the cruelty of that people, God providing thus for the accomplishment of his promise unto Jacob at his going down thither, and this time of their multiplying was 100 years, after which their oppression began: thus Calvin and Simlerus but others, according to the order herein followed: Joseph being first dead and all that Generation, as Augustine, Origen, Isidore and Ferus, so that for many years after their coming into Egypt they did not multiply so exceedingly, but the last 145 years of their staying there. I think that the meaning of Moses is to set forth their greatest increase, even to the stirring up of the Egyptians to envy, to have been after the death of Joseph and of all that Generation, not that they increased not before, but because now being grown into many more families, and so their Semenaries being many more, the Populousnesse of this Nation began from henceforth to be more remarkable. In the Hebrew there are four several words used to set forth their increasing 1 〈 in non-Latin alphabet 〉 signifying to fructify. 2 〈 in non-Latin alphabet 〉 signifying to multiply after the manner of Fishes. 3 〈 in non-Latin alphabet 〉 signifying simply to multiply. 4 〈 in non-Latin alphabet 〉 signifying to strengthen, and therefore it is well rendered, they were fruitful, increased abundantly, multiplied and waxed exceeding mighty: for a few are weak, but many joined together are mighty. How long a time they were growing from 70 to 600000, as we read, Chap, 12. is not certain, but it is commonly held to have been in 210, or 215 years, as I have touched, Gen. 15. 15. although I stand there rather for a time much longer. Howsoever we must not impute this extraordinary great increase only to a natural fruitfulness, but to God, who promised it, and wrought wonderfully herein. The Rabbins of the Jews say, that the women brought forth three or four at a time, but this savoreth, as an invention of their own. They might by God's extraordinary blessing, having more wives thus multiply by unities, and sometimes having Twins or mo • e together.

Origen, Augustine, Isidore, and other Ancients say, that mystically Joseph with his Brethren figured out Christ and his 12 Apostles, the 70 souls here mentioned, the 70 Disciples sent out by Christ: for as the Israelites multiplied exceedingly, Joseph being dead: so Christ being dead, the Church consisting of spiritual Israelites increased in all parts, being at the first very small, yet as they continued still in Egypt, so must the Church in this world, till she be translated into the heavenly Canaan at the last day. Moreover, as Joseph being dead, they multiplied thus, so if a man hath received Christ dead into him to mortify sin, good and spiritual graces shall be multiplied in him daily more and more. And Ferus going yet higher saith, that Israel coming from Canaan into Egypt represented man cast out of Paradise: for as they for their sin against Joseph were brought thither and should there have utterly perished, had it not been for God's singular mercy towards them, so man cast out of Paradise for his sin should have perished, had it not been for the singular mercy of God in Christ Jesus: and as the means to bring them out of Canaan into Egypt was a famine, and Egypt was a place of darkness and superstition, and to them of intolerable oppressions; so man having sinned, the earth was cursed, and he expelled into a place of darkness for the ignorance of God, and the corruption that is in him, being subject to all manner of miseries. If we take heed, that we do not with Origen turn all into Allegories forsaking the Histories, we may not unprofitably thus meditate upon this History.

Now there rose up a new King over Egypt, which knew not Joseph: and he said unto his people, Behold, the children of Israel are more and mightier then we: Come on, let us deal wisely with them, lest they multiply, &c.

In the Chronicles of Eusebins and of Jerome divers Kings of Egypt from the time of Jacob's coming into Egypt, till the birth of Moses are set down, with the times of their several reigns in this order. 1 Amosis, who reigned 25 years. 2 Nebron 13 years. 3 Amevonphis 21. 4 Mephres 12. 5 Mispharmutusis 26. 6 Tithimoris 9. 7 Amonaphis 31. in whose reign, and Anno 18 thereof Amram begat Moses being 70 years old. But whether of these [Quest.] was this new King, and how any King of Egypt could so soon arise, that knew not Joseph, is the question, because Joseph had made himself memorable by preserving the whole Kingdom, and by enriching the King with the fifth part of the Revenues of the Land especially? Eusebius saith, that Mephres was this King, and that Joseph died in the first year of his reign, and then he entered into this Counsel, so likewise Vincentius, but that he maketh of Joseph to fall out in the ninth year of his reign. But thus from Israel's coming down into Egypt till this, should have passed but 68 years at the most, as appeareth by the Chronology before set down, whereas Joseph lived longer then this time by 3 years, for he was 39 when Israel came into Egypt, and lived till Anno Aetatis 110. To say nothing, that a King, at the beginning of whose reign Joseph died, could not be ignorant of Joseph, nor of the dying of all that Generation, before this happened: Gerardus Mercator saith, that the name of this King was Armesesmianus, who reigned 5 years before the birth of Moses, and continued 66 years and two months, after whose death Moses was called to return to bring Israel out of Egypt. Cajetan saith, that this King was an Affyrian, a stranger, that came in and reigned in Egypt, and so it is no marvel, though he knew not Joseph, applying to this purpose Esa 52. 4. but most fondly, as will appear to him that shall look into the place, there being two afflictions commemorated together, one in Egyyt, and the other by the Assy rian. To say nothing that the Chronicles of the Kings of Egypt make no mention of any stranger reigning there, but of Egyptians only till 1000 years after this, when Cambyses added this Kingdom to his Empire. Josephus saith, that this King was of another family, and therefore knew not Joseph: but this could not hinder from knowing Joseph, that was so famous in Egypt. Some think, that Ramesses was this King, because he caused a City to be built now called by this name, v 11. but he lived not, till long after the going out of Israel from Egypt, viz. in the days of Deborah and Barak, according to the computation of Eusebius.

The Author of the Scholastical History and Tostatus say, that this King was Amonaphis the 7 before named, in whose time Moses was borne, he was otherwise called Memnon, whose Image used to speak at the Sun-rising even till the birth of Christ. And this is most probable, because two Kings reigned between him and Josephs death, one 26 years, and another 9. to the third year of the former of which Joseph lived; but counting it thus, 32 years were past since his death, when this King began to reign, and haply some years passed of his reign, before he thus oppressed them. If in the beginning of his reign, Israel had lived in peace 32 years after Joseph's death; and whereas he is said not to have known him, this might well be in all this time, for this King haply was not borne when Joseph died. Or although he might know something of him by the relation of others, yet he passed that over, as not willing to take any notice thereof to favor this people, who he thought might be dangerous to his State. And if this were the King here spoken of, then the Children of Israel had lived in prosperity in Egypt above 100 years, and yet Moses, in the 80 year of whose age they were delivered, was not borne: wherefore it was a great error in Cheremon an ancient Writer to say, that Joseph and Moses were both of a time, and in Justin to say that Joseph was the Father of Moses. Josephus contrariwise saith, that Joseph died before the birth of Moses 170 years, but as it is generally held erroneously. Herodotus and Diodorus make mention of Menas, as the King, under whom Joseph flourished, and the King, in whose time Moses brought the children of Israel out, is by Clemens said to be Nechephres, by others Amosis. There are two things, saith Simlerus, noted here as the causes of this great alteration. 1 The coming on of a new King, under whom haply another form of government was set up, the Laws made in Josephs time being abrogated. 2 He knew not Joseph, this is by the Chaldee Paraphrast applied thus, He knew him not, that is, he kept not his decrees, but abrogated them, making new Laws, or he kept not the Covenant, that the Hebrews might still enjoy Goshen: but I think, that the meaning is, the memory of Joseph and of his beneficence to Egypt was now quite obliterated, as Daniel was forgotten by Belshazzar the son of Nebuchadnezzar, Mordechai by Ahasuerus, and as Teucer Sophocleus the Brother of Ajax complained after the death of Ajax, the benefits being forgotten, which came by him, saying, Alas, how swiftly doth the grace of one being dead flow away amongst mortal men, Some think, that he is said not to have known Joseph, because he disallowed his gestes. Hitherto Simlerus. It is noted here by Calvin, that Joseph had been very modest in his life, not seeking in the time of his greatness to magnify his family, or to get privileges for his Brethren, to free them by public acts from impositions or taxes, but only a convenient place for them to sojourn in: but the ingratitude [Note.] of the King so greatly enriched by his means, is the more for this to be condemned. If he had sought himself and his posterity, he might doubtless have made many of them great in Egypt, and far above a servile condition, but all fell out for the best, seeing dignities and prosperity in Egypt might [Note.] have made them forget removing to the promised Land, and to have settled themselves in Egypt. And forsomuch as even Josephs posterity was dealt withal, as the rest, it seemeth that they lived together with them, as one people, ever since the death of Joseph, he appointing them so to do, or else it is to be thought, that afterwards in their misery they would not have joined themselves with them.

The causes of the cruelty used by the Egyptians against the Israelites were their envy and fear of them, they envied their multiplying, and (as is most probable) had heard, that the God of their Fathers would one day remove them into Canaan, and give them the possession thereof, at what time they feared they should not be able to hold them any longer, but that they would go and carry away all their goods with them, and rifle all Egypt also. Josephus saith, that they did not only envy, but hate the Hebrews, because they hated their Idolatries, and would not worship such base things, as they did, but only the true God: so likewise it is said, He turned their hearts to hate them. Ps. 105. 25. And more particularly they entered upon this Counsel, because a Prophet amongst them foretold, that a Child should shortly be borne to the Hebrews, who should overthrow the Kingdom of Egypt, and wonderfully promote the matters of the Hebrews. They speak of Wars, which might happen, and that then the Hebrews might join with their enemies to their destruction; what Wars might these be? To this Simlerus answereth, [Quest.] peradventure the Wars of the Syrians, Phoenicians, or Arabians, but there was no reason to fear their joining with them, because there was no familiarity betwixt them. They were now multiplied exceedingly, but had not yet practiced any treachery against the State, why then did they fear this? verily they did after the corrupt nature of man, whereby the fewer and the [Note.] weaker do fear the more and the mightier, and therefore are ready to oppress them by treachery, to prevent being oppressed by them; but this is a most wicked and horrible thing in whomsoever. They feared herein where no fear was, as is threatened to the wicked, Ps. 14. and so made a way for that to come upon them, which they feared, viz. their own destruction; and the Hebrews going out of the Land, and into the danger of destruction do all they likewise run, that by wicked and unjust means seek to provide for their own prosperity. But what is the going out of the land, of which the [Quest.] King speaketh? Ans. Peradventure he meaneth their going out of Goshen to join with such supposed enemies, but it is more probable, as I said before, that he meant their going out to Canaan: thus also Simlerus, who noteth hence, that the Hebrews did not spare to speak of their hopes to be removed [Note.] thither, and this yet aggravateth more the wickedness of this King, that he would go about to prevent that which the Lord had appointed, and considering, that this people were not bond-men to him, but free, and came down only to sojourn, that he would not rather provide for his own security by giving them free leave to depart, as he ought to have done to strangers. But he calleth this dealing with them wise, which was rather crafty and devilish: but such do the men of the world count their own ways, when they savor not of any true wisdom, but altogether of wicked and abominable policy. The Hebrew Rabbins say, that they thought great wisdom lay in this, to deal so with the Hebrews, as that they might not be in danger of being punished in like manner again, and therefore they consulted not to kill them with the sword, or to burn them, because so God, that useth to requite like with like, might have brought upon them the like destruction, but to drown their little ones, supposing, because God had promised never to drown the world again, that in thus doing they should keep themselves out of danger. But he, who taketh the crafty in their craftiness, found out a way to drowh [Note.] them, although he kept his word of not drowning the world; and so all the wicked, although most cunning, must look that it shall happen to them in the end: there is no policy against God.

Therefore they set task masters over them to afflict them with their burdens, and they built for Pharaoh Treasure-Cities, Pithom and Raamses. Philo speaking more largely of this oppression saith, that the King made slaves of them, as if they had been taken in the war, or bought. He laid burdens upon them which they could not bear, that is, he exacted work of them beyond their strength, and if any for his infirmity withdrew himself, he was put to death, and such as were most cruel, were set over them to exact the doing of these works to the full. Their works were the making of brick, digging ditches, building, and night and day carrying together matter for these buildings, and when being worn with uncessant toil they died, they would not suffer their friends to bury them, or to lament their death. Josephus likewise, adding that they made them labor in digging divers ditches, to convey the Rivers other ways, and in their Piramides 400 years, but he meaneth certainly, that so many years passed in the whole time of their being in Egypt. Eupolemus writeth, that the King commanded the Hebrews to wear a garment diverse from the Egyptians, that they might the better be known and derided and abused in every place, but God smote this King morbo Elephantiaco, whereof he died. Of this Eusebius maketh mention in his ninth book, de praeparat. Evang.

The words translated Task masters, are 〈 in non-Latin alphabet 〉 , which are rendered by Calvin, Governors or Presidents of tributes, for 〈 in non-Latin alphabet 〉 , as saith Simlerus, signifieth tribute, and they both note, that they both exacted money of the Hebrews to diminish their substance and work beyond their power. And yet Simlerus acknowledgeth, that the works imposed upon them might come under the name of tributes, in that they were compelled to find a certain number of men continually for the Kings works: for thus Solomon is said to have imposed a tribute upon all Israel of 30000 men. I think, because no mention is elsewhere made, or by any other Writer of any tributes of money, that tributes of work only are meant, and so it is according to the meaning best rendered Task-masters, and in the vulgar Latin, Masters of the works, that is, such as should oversee and appoint them unto hard and laborious works, and compel them to do them, to the excessive toiling of their bodies. And hereby they thought to keep them from increasing, such extreme labor being an hindrance to generation, and a discouragement, when they should think of the bondage, to which their children should be begotten. Treasure-cities, Hebr. 〈 in non-Latin alphabet 〉 , which may be translated either Cities of Tabernacles, as in the vulgar Latin, or defensed cities, as in the Septuagint's translation, or Cities of treasurers, as in the translation followed by Calvin, Simlerus, Oleaster, and others, or Cities of Armories, Armamentariorum, as Tremellius. It may come of 〈 in non-Latin alphabet 〉 signifying to hide, and then it may best be rendered by treasures, because they are said up and hidden, peradventure large Granaries are meant to lay corn in, and other provision, so Lyranus and Simlerus noteth, that this word is thus used, 1 Reg. 9. 2 Chron. 22. Yet he is indifferent, whether it be taken for Treasure-cities, or defensed, saying, that the Cities to lay up corn and treasure in, most probably were well defensed also; and haply, he saith, a Garrison was placed there to keep in the Israelites. Jerome followeth the Septuagint, 1 Chron. chap 8. turning this word by, defensed, and Tabernacles, saith Eugubinus, are by the Hebrews commonly put for Towers or defensed places, Pithom and Raamses. In the 70 translation On is also added, which is Heliopolis. But this City, as Jerome noteth, was built before the coming of the children of Israel into Egypt; for Potiphar, Priest of On, was the father in law of Joseph, and Gen. 41. the 70 themselves call him Priest of Heliopolis. This is therefore a great mistaking. Touching Raamses, it may be doubted [Quest.] how they could be said to build it, seeing, Gen. 47. Raamses is spoken of, as being then. But it is there resolved, that the place was then, but the city built there not till now, which most probably was called by the same name, or else Moses spake there of Raamses, because when he wrote the history it was standing, and therefore although it were not at Jacob's coming into Egypt, yet he calleth it so by anticipation.

But the more they oppressed them, the more they multiplied and grew, &c. The King of Egypt is by God disappointed of his ends, who can make his Church to flourish and increase most, even in the midst of persecution, as also was [Note.] noted long after, when it grew into a proverb, Sanguis Martyrum, semen Ecclesiae. Now the Egyptians seeing this are said to be grieved at it, the word 〈 in non-Latin alphabet 〉 were grieved, is rendered by Calvin, anxietate constricti sunt; by Simlerus, nauseam habuerunt; in the vulgar Latin, oderant filios Israel. The word is used sometimes for abomination, as Gen. 27. 46 Numb. 21. the Israelites are said by this word to have loathed Manna: sometimes for anxiety, as Numb. 22. the Israelites were distressed by the Moabites, and Esa. 7. 16. and this agreeth best, because the increase of the Israelites contrary to their expectation, could not but perplex them to think, what the issue hereof would be, when as they feared them before, but now having so injuried them, they might justly be afraid of them much more, their power still increasing, the more they labored to suppress it.

And the Egyptians made the children of Israel to serve with rigor. 14 And their life was made bitter unto them, &c. Seeing that the burdens of works before imposed upon them would not keep them under so, but that still they multiplied, now they make their estate altogether servile, putting them to the basest works, the tempering of dirt for brick, and the making of Morter, and husbandry works of all sorts, and of this last Josephus saith, that they made them carry dung and filth into the fields. And all this they were compelled unto by rigor, which is twice mentioned, to show the greatness of the rigor wherewith they were used, and hereby it also appeareth the more, because it is said, their life was made bitter unto them, so that they preferred death before life, to this effect Calvin and Simlerus. But why did the Lord suffer his people to be so long thus cruelly used by the Egyptians? To this Tostatus [Quest.] answereth, that they were tainted with the Egyptian Idolatries, and therefore God did thus severely punish them. This is not here indeed spoken of, but by Ezekiel who saith, that Samaria and Jerusalem committed Whoredomes in Egypt in their youth: for Jerome upon that place, saith, that their Idolatries in Egypt are meant, and if they had not there been corrupted, it is not probable, that they would so soon have worshipped the Golden Calves. Thus also Theodoret upon the same place, and that they were even then an Idolatrous people, we may conjecture, because they were still always most prone to Idolatries. As for the silence of Moses touching this, no argument can be drawn herefrom, because he is intent only to the history of their oppressions and deliverance, and therefore no marvel, although he passeth this over in silence. And it may be many of them were free from this infection, amongst whom the pure worship of God was still upheld. Partly then for the punishment of this great sin God permitted the Egyptians thus to rage against them, and partly to punish their sin against Joseph, and partly to stir up in them an hatred of the corruptions of Egypt, to make them more earnestly to desire to return into Canaan, and to give them cause so to do, and at their departure to spoil the Egyptians, and that the Lord might hence take occasion to work his wonders in Egypt for the manifestation of his power and mercy, and that the Hebrews might never more have a desire of returning into Egypt, unto which how prone they still were the following Histories do declare, Numb. 11. and Numb. 14.

Then the King of Egypt said to the Hebrew Midwives, Shiphrah and Puah, &c. The Hebrews say, that these Midwives were Hebrew women, the one called Jochabed the Mother of Moses, the other Mary his Sister, but Josephus contrariwise saith, that they were Egyptians, and it is not likely, that Pharaoh would have committed such a business to women of the same Nation, and their speeches to the King afterwards do show, that they were Egyptians, for they say, the Hebrew women are not like the Egyptian, for they are lively, &c. v. 19. Simlerus therefore agreeth to this, but Calvin saith, they were Hebrews, and proveth this, because they feared God: but heathen Rahab in Jericho feared God also, wherefore this is no argument against their being Egyptians. But why did the King give this command only to these [Quest.] two, for the Hebrews being so many, it is not probable, that they only were employed amongst them? Some think, that these two went to the chief men's wives, whose children he chiefly thought he would destroy, not regarding so much the inferior sort, whom he did wear out with continual toile: so Cajetan: but Calvin and others think, and that better, that these were Midwives of greatest note, and therefore he giveth the charge to them, that either others hearing it by them might also do the like, or else when he should see, how they executed his command, he might proceed to enjoine the same to others. For the Egyptians without putting difference oppressed with their importable burdens all the Hebrews, and not the meaner sort only, for even the chief of them were scourged, when the task imposed was not done.

The thing commanded to these Midwives was to kill all the Male-Children of the Hebrews so soon as they were borne, but to keep the Females alive. A tyranny, the like to which was never exercised before or after by the most cruel: for although some in the heat of War have slain even Infants in the expugnation of a City, and some have exposed a child or two to death, by whom danger hath been threatened unto them, as Amulius exposed Romulus and Remus, Astiages Cyrus, and some all one linage, as Athaliah, some the children of one Town at one particular time, as Herod, yet there was none ever that in the time of peace plotted the destruction of all the Male children of a Nation, being also subject unto him from time to time, as they should come into the world. What might the Hebrews think now of the promises made to Abraham, &c. when they saw themselves by this means in danger to be cut off, so as that the name of Israel should nowhere remain anymore upon the earth? Doubtless their faith could not but be greatly [Note.] shaken hereby, yet Pharaoh, as all the Tyrants before named, did but plot thus the ruin of himself, his people and posterity, as the sequel will declare, why he was willing that the Females should be kept alive may be easily conjectured, viz. because the Males being taken away, he thought there could be no danger in them, and women might be profitable to his Kingdom for work and the increase of posterity. The Mid-wives are said to have feared God, and not to have done, as the King commanded, and being questioned with all about it, they answer, The Hebrew women are lively and are delivered, ere the Midwife cometh at them. They knew by the light of nature, that innocent blood ought not to be shed, and haply by living amongst the Hebrews they had learned, that their God would have them to increase thus wonderfully, and therefore to seek to destroy their offspring, was but to fight against God, which rather then they would do, they would disobey the King, and herein they shall rise up in judgment against many men, [Note.] that are better instructed also and condemn them, in that whether it be right or wrong, they will put in execution whatsoever the King commandeth, for such do not fear God, who is of greatest power, but impotent man, contrary to the precept, Math. 10. 28.

Touching their excuse that the Hebrew women were lively, &c. in the Hebrew it is 〈 in non-Latin alphabet 〉 , which signifieth either lively or beasts, that is, if it be so taken, as the beasts, bringing forth their young without help. In the Targum Hierosolymitanum it is thus. They themselves do vivify or keep alive their Males, for before the Midwife cometh at them, they pray before their Heavenly Father, and he heareth them, and they are delivered. In the vulgar Latin it is rendered, They have the skill of Midwives the Chaldee: They are [Quest.] wise. If it be demanded, whether they said true herein or no? The Rabbins answer, that they certified the Hebrew women of the Kings charge, and thereupon they kept close their travelling in Childbed, till they were delivered, and so the Midwives came not indeed unto them before. This is rejected, by Augustine, Gregory, Calvin, &c. who affirm that, which they said to be a lie, and that their charity and mercy was rewarded, which they shown towards the people of God, but not their lie, which needed pardon, their good will was rewarded, not their fallacy, the benignity of their mind, not the iniquity of a liar: But Tremellius thinketh rather, that they said true, and I see no reason, but that we should think the same: for if they feared God, would they not devise the safest way to preserve the Hebrews children, and to keep out of danger also, and what could they for this end have done better, then give notice to the Hebrew women of the decree made by the King? whereas it is said, they saved the Hebrew males alive, this may be understood, as Simlerus hath it, by their Counsel and admonition. Or it may be, that God also did give a more easy and speedy deliverance in those times to the Hebrew women for the present necessity, so that they could bring forth without the help of Midwives.

Because the Midwives feared God, he dealt well with them, and made them houses. This of making them houses is by some referred to the Hebrews, as by Iremelius, who expresseth them thus, God made for those children houses, so that they lived to man's estate, and begat children, and had families, because the word is 〈 in non-Latin alphabet 〉 in the masculine gender: but this is a thing not unusual to speak of females in the Masculine Gender, as Gen. 31. Jacob saith to his wives in the Masculine Gender, The flocks of your Father, and Exod. 2. speaking of the Daughters of Jethro he saith, the Shepherds drove them away, in the Masculine Gender, thus Simlerus, who yet in fine yieldeth rather to that Exposition, whereby it is expounded of the Hebrew children, herein following Calvin, who is so earnest for it, that he wondereth, that any interpreter should expound it otherwise, both because the word (them) is Masculine; and also because women are not the heads of families, but men, so that houses cannot be said to be built to any women: wherefore he concludeth, that it is a wresting of the words to turn them to the Midwives, but being applied to the Hebrew children, he saith, that they will excellently agree, because the Midwives feared God, he built them houses, that is, by the piety of these women the Hebrews obtained an happy propagation. For in this sense God saith, he would build David an house, which is spoken of in divers places, that is, establish the Kingdom to his posterity, and to Eli, that he meant to have built him an house, that is, to have continued unto his family the Priesthood; wherefore here is nothing else meant, but that God by these weak Instruments magnified his power, preserving and establishing the families of Israel, which now must needs else have perished. Thus Calvin. But amongst the Fathers I do not find any question made, but that the houses of these Midwives are here meant. Augustine a little altering the reading saith, they made themselves houses, and demandeth whether they had not houses before? and whether the increase of their wealth was not hereby meant? Theodoret likewise saith, God rewarded the Midwives by bestowing riches upon them. Gregory saith, because of their lie God turned an eternal into a temporal reward unto them, of building them houses here. Jerome saith, that they thus built them mansions in heaven, and Rupertus, God built the Midwives houses in heaven, seeing that which God buildeth is eternal, in the heavens. Ferus also mentioning this of the Hebrew children, saith, that the other referring it to the Midwives is to be preferred; and whereas God is said to • uild them houses, those external are not meant wherein they dwelt, but they had houses built them, when they were made fruitful, as Sarah desired to have it built unto her, as the word signifieth, out of Hagar, and Rachel and Leah are said to have built Jacob's house. And to this sense do I subscribe: for the word being of the masculine gender argueth nothing to the contrary, seeing masculines are sometimes joined with females, and feminines with males, or by them, may be meant these midwives and their hubands together, the whole family being blessed greatly for this their piety. And thus they were recompensed in their kind, they had preserved children, which should have been put to death, and accordingly their posterity is increased, and haply they in their posterity went out of Egypt with the Hebrews, and so their families stood, when others were destroyed. Lyranus saith, that they joined with the Hebrews and were married to chief men amongst them, as Rahab afterwards did, and so were established, but this is only a conjecture. There be divers other strange Expositions brought here by divers; by some, that the Hebrews made these midwives strong houses, wherein they might be safe from Pharaoh; others, that Pharaoh made them houses, to which the Hebrew women should be brought, that they might be delivered before them; others, that the Midwives being Jochebed and Mary had houses built them when the Priesthood was established in Jochebeds posterity, and the Kingly office in Mary's, who was married to Caleb of Judah: but I pass these over, as fantasies. David Chimhi saith, that by building them houses is meant God's protecting of them, and hiding them, that Pharaoh could not hurt them, as he is said to have hid Jeremiah and Baruch, Jerem. 36. But still I cleave to that of multiplying and enriching and establishing their families. And the words going before in this verse and in the former, do plainly show, that it is spoken of the Midwives, for the Hebrews multiplying is inserted, Verse 20. so that it had been superfluous to repeat it again here, and the words used immediately before these, do plainly direct to hearken to a blessing upon them for this their piety, because they feared God, what did God for them, he made them houses, for if these houses had been for the children preserved from death, where had the recompense of the Midwives been? and it might be demanded, what was that which God did for these children, to the Midwives? to say nothing of the discrepancy of this verse in it self, being otherwise understood: whereas if we understand it of the Midwives, here is a proceeding plainly from a general, v. 20. God did well for the Midwives, to declare in particular, wherein he did well for them in this, v. 21. He made them houses. For the conceit of Gregory, that God changed the reward of these Midwives into a temporal benefit for their lie, he was certainly deceived herein; because although they lied that was pardoned, as proceeding from infirmity, and they truly fearing the Lord might notwithstanding be saved eternally. For if they had not greatly feared and reverenced God, they would not have put their lives in hazard by doing contrary to the Kings command. Wherefore I doubt not but the grace of God wrought with them, and where grace is, he crowneth it with glory. No such thing indeed is here spoken of, neither to other faithful servants of God under the Old Testament, but rarely, the common propounding of an eternal reward in heaven being reserved till the coming of Christ, who opened the way of life by the merits of his passion.

Then the King commanded all his people, to drown every male-child of the Hebrews. The Tyrant hath no consideration of God's being against him in his enterprises, and therefore he furiously goeth on to take another course to fulfil his bloody will R. Solomon saith, that it was foretold by the Astrologers, that one should be born who should destroy Egypt with waters and therefore the King would have them drowned in the water, but this came upon Egypt in the end as a just reward of such monstrous cruelty. Hitherto he had secretly sought to destroy the holy seed, but not prevailing so he breaketh out into open violence, neither do we read that the people refused to obey him, as the Midwives had done, and their hatred of the Hebrews was such, as that without doubt they acted this cruel part, and therefore were justly afterwards plagued and destroyed together with their King in the Red Sea.

For the Allegory, this King of Egypt doth aptly figure out the devil, who is King of all that live in darkness, and wickedness, the spiritual Egypt; he knew not our Joseph Christ Jesus, for he hated him and sought his destruction; he also envied the multiplication of the elect by the preaching of the Gospel, as he had done from the beginning of the world, not enduring, that men should be more happy then he. Wherefore he stirred up the Potentates of this world against them, that he might keep them from going out of the power of darkness; and with persecuting Kings and Princes here he joineth evil spirits, that by their temptations they might draw them to sin, and thus they are laden with his burdens, for sin is an heavy burden, which we cannot bear; and he maketh them to build for him Pithom signifying the mouth of defection, or of the bottomless pit, which is by causing them to lie, and by deceit to prepare pits of destruction for themselves: and Raamses signifying one that holdeth malice, which is by putting, malice and covetousness into the mind. But the more the elect are pressed with persecutions, the more do they prosper and increase in virtue. But then the Midwives are called, these figure out Preachers, with whom the devil is most busy to corrupt them, that either none may be regenerate, or if any be, they may by their means be cut off again, and thus he hath drawn many to be false prophets of old, and Authors of heresy since, but chiefly he desireth, that all goodness may be killed in the males, that is, in the most mighty and wise, and in governors, or that virtue may be killed in all, that which is carnal, effemenate and vicious, being still left to survive; but as these worthy Midwives, so we that are Preachers should withstand all temptations tending to the corrupting of us, and keep virtue alive in the people, and in thus doing we shall be blessed, as they were. But the devil will not yet rest, if by the Preachers he cannot destroy virtue, then he will stir up the common sort to corrupt one another, if men be not carried away by heresy, then he will drown in worldly pleasures or covetous desires, and that in the time of youth, because he knoweth, that what way one entereth into in his youth, he will not depart from it in his age, and if there be any good purpose in the mind, he seeketh in the very entrance to extinguish it, Thus Ferus and Rabanus, &c. But Origen by this new King understandeth the wisdom of the flesh, speaking to carnal pleasures about the corrupting of God's people, which who hearkeneth to follow these pleasures and profits, is under this King laboring in brick and mortar; yet having mentioned this, he falleth upon the former allegory also. But coming to the Midwives, Siphrah signifying a sparrow, and Phuah signifying red or modest, he maketh them figures of the two Testaments, the new being red by the blood of Christ, and the old being spiritual, for hereby the Devil would destroy virtue, by causing men, to understand them in an erroneous sense, but virtue is not hereby destroyed, but preserved, &c.

Rupertus making this King a figure of the Devil saith, that his oppressing of the Israelites with burdens set forth the miserable case of men till the coming of Christ, by whom they were delivered. But I prefer the first of Ferus, and let everyone take heed of Origen, because he doth so hunt after allegories, as then he destroyeth the Histories. Calvin applieth the last of destroying the males unto Antichrist, who where he findeth any man like to resist his corruptions, he destroyeth them, but if effeminate, weak and yielding, he as vell pleased and triumphing in them, stayeth his hand.

CHAP. II.

THere was a man of Levi, who took to wife a daughter of Levi. 2 And the woman conceived, and bare a son, and when she saw that he was a goodly child, she •• d him three months▪ The name of the man is here concealed, and likewise of the woman, but he was Amram the son of Chaath, the son of Levi, and she was Jochebed his fathers sister. Of this Amram Eusebius saith, that he was born 14 years before the death of Joseph, and at the 77 year of his age begat Moses, by which account Moses must be born 63 years after Josephs death, and 80 years being added, at which age Moses brought the children of Israel out of Egypt, they together make 143, and if Josephs time after the coming of Israel into Egypt be put to, which was 71, the time of their continuance there will be 214 years. But what is to be thought of this, I have examined before upon Gen. 15. Of Amram, Josephus saith, that being noble in his family he was very solicitous for the state of his people, and because his wife was now great with child, wherefore he prayed to the Lord, and the Lord told him in a dream, that his wife should now bear the child, who should deliver Israel, and be marvelously preserved, and that the Priesthood should rest in his brother; and accordingly she was speedily delivered of this child, and thus had opportunity to hide him, and to save him alive. The thing said here to have been done, viz. Amrams taking Jochebed to wise, was not now done, but before, for she bare him Aaron 3 years before this, and Miriam 7, so Calvin, who also thinketh, that when this couple met first, that cruel Edict of murthering the males was not come forth, because there is no such care spoken of, touching the preservation of Aaron. It is indeed most probable, that the charge was not given to all the people of drowning every male till now, but only to those two Midwives that spared them, in whose time Aaron was born. If it be demanded, how any man of worth, as Amram [Quest.] was, could frame his mind to enter into the estate of marriage in those times when as nothing could be expected, but either intolerable servitude or death to their issue male? I answer, they might hope by faith for God's promise sake, that they should not continue long in that misery, and indeed it appeareth by the History following, that this cruel decree continued not till the time of their going out of Egypt, but was again intermitted long before, because otherwise there could have been none males at their gonig out less then 80 years of age, as Moses was, whereas mention is made of a very great company 20 years old, and under, who were preserved in the wilderness, all that were above 20, except Caleb and Joshua, being cut off. And here it is worth the noting, that God disposed so of the birth of Moses, that it was in the heat of this persecution, and not when it was again allayed, to show, that the most earnest attempts of men are of no force against God, but to show how light [Note.] he setteth by and derideth the machinations of Tyrants, he bringeth his whom he meaneth to preserve through their armed troops, they not being able to hurt them.

Touching Jochebed, whom Amram took to wife, said to be his fathers sister, in the Hebrew 〈 in non-Latin alphabet 〉 , there is some question, whether she were his Aunt, or [Quest.] his Uncles daughter? for the Septuagint render it, his Uncles daughter; the Chaldee Paraphrast, his fathers sisters daughter; and Jerome in the vulgar Latin, Patruelem suam, his Uncles daughter, or Cozen-German. And Eusebius accordingly saith, that Amram married Jochebed, the daughter of his Uncle; thus Lippomannus in his Catena, but he was deceived in the Chaldee Paraphrast, wherein it is not his fathers sisters daughter, but his Aunt. Lyranus saith, that Jochebed could not be Amrams Aunt. 1 Because then she must have been Levi his daughter, and so 130 years old at this time, which is an age past child bearing. 2 Because all that generation was dead before this. 3 Because no good man, but would marry according to the Law, even before it was expressed in writing, and therefore not his Aunt, which is contrary to Law. But Calvin, and Junius, and Simlerus, and Tostatus, and all that follow the Hebrew, hold, that she was his Aunt. There are some that defend the other reading, his Uncles daughter, because the word signifieth love, or beloved properly, being transferred to an Uncle or Aunt, or Uncles daughter: for the nearness in blood, making them to be singularly beloved, and to prove this true, they bring some places of Scripture, but in vain, for there is none, wherein this word is taken for any other, but an Aunt. For the objections of Lyranus, although she were Levi his daughter, yet she might be begotten after Josephs death, her father being 115 years old, for he lived 137, and so she was not now above 63, at which age it was no marvel to bear children in those times. 2 Levi might have a daughter still living, although all that generation, which came down into Egypt was dead, because by that generation are meant only such as were then born, numbered to be 70 persons. 3 Although this was afterwards forbidden, yet now it was not, neither did the best observe all things, although they observed many, before that they were set down in writing: thus Tostatus, who also alledgeth the Chaldee Paraphrast, and the Targum Hierosolymitan. for this reading. Others, as Calvin and Samlerus, who stand for her being his Aunt, yet do not defend Amram, but condemn him herein, as making an incestuous marriage, because although nothing was yet set down touching this in writing, yet it was a law in nature, as appeareth in that the Canaanites are condemned for doing contrary, as doing an abomination, and therefore they commend the humble and candid mind of Moses, in that he spared not to set down his own incestuous coming into the world. For mine own part, I dare not censure Amram herein, because that which was abominable by the light of nature, must needs be such a thing, as men led by natures light always abhorred from, especially the best; but they did not, neither could in the beginning abhor from some marriages forbidden, Levite. 18. viz. the Brother with the Sister, there being none else to marry withal. Wherefore when the Lord useth this, as an argument to move his people to keep his laws, After all these abominations did the men of the Land, that were before you; it is not to be extended to every particular, but generally to most of the sins mentioned; but then the Law being given, to contract any marriage prohibited was thenceforth an abomination.

Touching the hiding of this child three months, here it is said, that his Mother seeing him to be a goodly child, hid him: but, Heb. 11. 23. that by faith he was hid three months by his Parents, because they saw he was a proper child, they not fearing the Kings commandment. His mother, as is most probable, with the consent of his father hid him, or she being the first Author of this counsel they hid him. But how is this imputed to faith, when as his [Quest.] outward form wrought with them? It is answered, that faith first moved their minds, and the goodliness of the child, making them the rather to entertain an extraordinary opinion of him, that he was one ordained not to be of a vulgar condition, was as a prop to their faith, so that believing, that he should be the man that should afterwards deliver Israel, they took courage to themselves, contrary to the Kings command to keep him alive. Yet Calvin thinketh, that this of his outward form is added, as a thing obscuring their faith, and showing, that it did not shine so clearly in their hearts. But how [Quest.] could they believe, that this particular child should be the Deliverer? Ans. If that of Josephus be true touching the Revelation made to Amram, it may easily be conceived, how they were brought to believe this, and if not, there was a promise that in the fourth generation they should come out, whereas Amram was the third, and therefore they might well believe their deliverance to be now at hand, and seeing the countenance of this child to promise something extraordinary, God might work so in their hearts, as to make them believe that he should be the instrument. But why did they hide [Quest.] him only three Moneths? Ferus answereth, that the Hebrews say, that searchers were appointed by the King to come into every man's house once a quarter, so that now there would have been danger of hiding him longer, both to him and them. Philo speaketh only in general, that there were some, who to curry-favor with Pharaoh, would have discovered their act, and then they should all have been cruelly slain, wherefore they thought it better to cast the child upon God's Providence, and so to expect the issue. And to the same effect Josephus saith, he had rather commit his son wholly to God's Providence, having a certain hope, that he would provide that the event should declare the truth of the Oracle.

And when she could no longer hide him, she took an Ark of Bul-rushes and daubed it with slime and pitch, and put the child therein, and laid it in the flagges by the Rivers brink.

Josephus goeth here from Moses, saying, that she made a little bed of paper, daubing it with slime, that the water, might not enter, and putting the child in, she cast it into the River, appointing Mary his Sister to watch, whither the stream carried it. In which time Pharaohs Daughter called Thermutis playing upon the Rivers bank, espied this vessel floating upon the water, and sent some that could swim, to fetch it unto her. And having opened it, she saw the child and was wonderfully pleased with it, then she caused an Egyptian woman to give it suck, but the child refused, yea when a second and a third offered the Dugge unto it. Then Mary, as coming by chance told Thermutis, that she did in vain seek to have the child nourished by an Egyptian, but if she would send for an Hebrew woman, it was likely, that it would suck of one of his own kind, &c. Here Josephus is to be taxed for writing, that this vessel was cast into and carried about by the water, whereas it was only put into the water, or where the water used to flow amongst the Bulrushes, whereby it was stayed from being carried away.

But because he calleth this vessel a papery one, and the Septuagint likewise, [Quest.] but the vulgar Latin fiscellam scirpeam, the Chaldee Paraphrast, Pagninus and Vatablus, an Ark, the question may be, what kind of thing this was? Ans. the word 〈 in non-Latin alphabet 〉 properly signifieth an Ark, and the word 〈 in non-Latin alphabet 〉 joined to it, a Bulrush, or, as it is translated by some, paper, for so the Septuagint render it Thebin papyraceam, or 〈 in non-Latin alphabet 〉 and Simlerus (arcam papyraceam) who also saith, that the Egyptians had a certain fruit called Papyrus, which was traingular, of which in times past they made paper to write upon, and therefore that which is used for writing at this day, is also called paper, and of this Papyrus, Pliny saith, that they used to make Boats, and therefore no marvel, though an Ark to put this child into were made hereof. Touching the vulgar Latin, Fiscella is a little chest, and scirpus is the same with juncus a Bulrush, being a kind of Bulrushes. Calvin rendereth it arcam arundineam. But because according to Pliny that Papyrus served usually to make water-vessels of, I think, that an Ark of such stuff was meant. The place where it was laid, was a place of flagges, in carecto saith the vulgar Latin, and this is followed by Calvin, Simlerus, &c. Pagninus in junceto; Kimhi, in arundineto; Septuaginta, in palude; others, in Papyreone. It was a place as all agree, where Flagges, Reeds, Bulrushes, and the foresaid Papyrus grew, making a kind of thicket, being produced in watery grounds by the overflowing of Nile, but yet never covered (except at the great overflowing once in the year) above two cubits high, so that this little Ark being put there, could not either be overturned or carried away, and so the childes Mother might have him sometimes fetched again from thence to give him suck, that he might not perish for want.

Touching the question, which is commonly moved here, whether these Parents sinned not in thus exposing their child? It is answered, that although [Quest.] it may seem in regard of the dangers both of men of Egypt and of wild beasts, that might have destroyed the Infant, being thus exposed, yet his Parents are by all means to be justified; for they saw destruction coming, if they had kept him in their house still, and being enforced to cast him out, they set a spy to look to him, and as the sequel proved, this motion came of God, yea, the Hebrews say, that Mary was stirred up by God, as a Prophetess to direct them herein, promising a good event. See in this example, to what [Note.] a desperate case they are brought sometimes, who are singularly favored of God, that we may never despair, but always hope for his help, even when we see no means of escaping death.

Then Pharaohs Daughter went down to the River to wash herself, and seeing this Ark in the flagges, she sent her maid to fetch it.

The name of this Daughter, as Philo and Josephus say, was Thermutis. The Chaldee Paraphrast saith, that stretching out her arm she drew it to her, but the most learned of the Hebrews rejecting this, expound it of sending her maid to fetch it.

And when she had opened it, she saw the child, &c.

It is also said, that she knew it to be a child of the Hebrews, and had compassion upon it, this she knew most probably by the circumcision, saith Simlerus, but because the Egyptians used circumcision also, I rather think, that she conjectured so of it, because for the strictness of the Kings Edict it was cast out to the waters by some Hebrew woman, as she might well conceive.

Then his Sister seeing her affection towards the child, offered to call her a Nurse for it, which she accepting, the childes Mother was called, and the child was committed to her to be nursed. Josephus saith, that she would have had an Egyptian woman Nurse unto it, but one and another being brought, the child refused to suck, whereupon Miriam his Sister, as if she had passed by by chance, when she saw this, offered to call an Hebrew woman as is aforesaid, & when the mother was come, the child sucked of her most willingly. All this was so brought about by a singular Providence of [Note.] God, that he might be saved alive and grow up, whom God would have to be saved for the working of the great works, to which he had appointed him in his secret counsel, and continually he swayeth the hearts of men and women, as he pleaseth.

And the child grew, and she brought him to Pharaohs Daughter, and he became her Son, and she called his name Moses, because, said she, I have drawn him out of the water. Philo saith, that Pharaohs Daughter having no child, but being very desirous of one, when she had seen this, feigned herself to be with child, and afterwards in travel, and so to have brought forth this child, so great was his beauty, and so amiable his person, as that at the very first sight of him she was allured by him thus to do. But Josephus saith, that wanting children herself she brought him to her Father, telling him, that she had him out of Nile, and desired that she might have him for a successor in that Kingdom, by whose persuasion the King consented, and she adopted him for her Son. But upon a time the King also being greatly delighted in the child, set his Crown upon his head, which he cast to the ground, and troad it under his feet, which being seen by one of his Prophets, he cried out, that this child should be the overthrow of Egypt, and therefore stirred him up to kill him. But God, whose purposes none could frustrate, preserved him still, and he lived in great grace and favor with all men, yea so delighted were they with the beholding of him, that they would come from their work to look upon him, being grieved, when they must depart again from seeing so pleasing a sight: to this effect Josephus; and this is rather to be approved, then that of Philo, because his name Moses taken from Mos signifying water in the Egyptian tongue, showeth, that Pharaohs Daughter did not conceal from her Father what had not happened touching her finding of him in the waters, or near unto them. For from this word both Philo, Josephus and Clemens Alexandrinus derive his name, although some contend; that it is derived from Massah, to draw out, in the Hebrew tongue, as Tostatus, Oleaster, and Ibn-Ezra saith, that it is an Hebrew name derived from the Egyptian, and he addeth also, that he found him in a certain Arabic book called Monion, and Clemens Alexandrinus saith, that Moses was also called Joachim signifying one rising again, confirming or revenging, and in Heaven Melchi, my King. It is not likely that Pharaohs Daughter would name him by an Hebrew name, being herself an Egyptian, although I doubt not, as Tostatus alledgeth it for a reason, but that she learned by conversing with Hebrew women that waited upon her, that Language. She named him by an Egyptian name, but so as that it was common to both Languages, so likewise Simlerus, and Calvin, although he saith also, Peradventure she asked the Nurse, what fit name she might give unto him, and so had this name from her, but I rest in the former. For the name (drawn out of the water) it is a marvel, that Pharaohs Daughter would give him such a name, whereby he should be continually put in mind of his original from the Hebrews, or that she durst present such a child, preserved contrary to her Fathers decree, unto him. But this name giving, saith Calvin, is to be imputed unto God, who guided her tongue, as afterwards the tongue of Balaam's Ass to speak, to call him thus And for the preserving of him contrary to the Kings decree, this could not in this case offend the King, because he was not preserved, as an Hebrew, but translated by his Daughters adoption from the Hebrew to the Egyptian kind, that being thus augmented the more by one. In what doubt his Parents now were, we may imagine, as touching the accomplishment of the things foretold of him, because he was altogether gone from his kindred to another people, and to a Kings Court, the corruptions and fascinations whereof were very great. But his name could never suffer him to let the remembrance of his original to go out of his mind; so doth God provide even by the means of those that knew not God, for the good of his children; and this name did [Note.] well agree to him afterwards, leading the Israelites through the waters, and so saving them, as Christ also since saveth by Baptism. Touching the learning, to which Moses was brought up, nothing is said here, but Stephen saith, that he was learned in all the wisdom of the Egyptians, and was mighty in word and deed, and this must needs be implied in that here it is said, he became the son of Pharaohs Daughter, seeing Princes children are commonly brought up to all good learning. Philo saith, that the learning to which Moses was brought up, was Chaldee, Greek and Egyptian. Of the Egyptians he learned Geometry, Arithmetic, Music, and Astrology, which he calleth popular or open learning, and the Hieroglyphics by certain symbols noting out the most grave mysteries of Physiology, Theology and the Political faculty, which he calleth secret and sacred. Of the Greeks he learned Philosophy, and of the Chaldees Astronomical and Sidereall learning, especially for prediction of things to come. And herein he saith he was so apt, that he excelled in a short time all his Teachers. And the same is also reported by Clemens Alexandrinus out of Philo, yet he saith, that Eupolemus saith, that Moses was a wise man, and was the first, that taught letters and Grammar to the Jews, from whom the Pheniceans taking their learning translated it to the Grecians, which if it be so, then Moses could not be taught by the Grecians, as Philo saith, and in truth forsomuch as Cadmus was the first, that brought learning into Greece, who was after Moses, it cannot be, that he should have any Masters from thence. And by the speech of Stephen saying, He was learned in all the wisdom of the Egyptians, but not of the Chaldees or Greeks, it is more plain, that Philo affirming the contrary was deceived.

And Moses being grown went out to his Brethren, and looked on their burdens, and he spied an Egyptian smiting an Hebrew, &c.

Moses as Stephen hath it, was now 40 years old, and if it be demanded, what made him after so long a time now singularly to show himself to his [Quest.] Brethren? it is answered by some, that he used thus to do in times past, being carried by a natural affection to his Parents and Brethren: but others answer and that more probably, saith Simlerus, that hitherto having forgotten his kindred, and being taken up with the pleasures and honors of Pharaohs Court, he was now by a singular motion of the Spirit carried out unto them to commiserate and help them what he could. And this seemeth to be confirmed by that of Stephen, who saith, that he supposed, his Brethren would have understood, that God by his hand would deliver them, from which we may gather, that he had some secret intelligence from the Spirit, what God had appointed him unto, and was hereby extraordinarily stirred up. He had then at this time a singular faith, by which forsaking by stealth Pharaohs Court, he went and joined himself to the poor people of God, as the Apostle noteth. Upon what occasion the Egyptian strove with the Hebrew, and whether the act of Moses in smiting him be justifiable, and how he smote him, see my Expos. Act. 7. 24.

Before this time, no particular act of Moses is recorded here, but Josephus saith, that by the appointment of the King of Egypt he made War against the Ethiopians, and having led his Army through a dangerous Wilderness with admirable dexterity, he overthrew the Ethiopians, and besieged Saba, the chief City, since by Cambyses in the honor of his Sister Meroe called Meroe. And whilst he was in this siege, but not able to win it, Tharbis the Daughter of the King of Ethiopia was so far taken with the love of him, that she offered to deliver the City into his hands upon condition that he would take her to Wife, which he did, but the Author of the Scholastical History saith, that when he had taken her, he being desirous to return again into Egypt, made through his skill in the Stars two Images in precious stones of such virtue, that the one caused memory, and the other forgetfulness, which being set in a Gold Ring he gave unto her, keeping the first unto himself, and so she began to forget her love towards him, and he had liberty to return into Egypt. But whether these things be true or no, I leave it to be judged of by the reasonable Reader. The Hebrews, who are full of fables, say that for this murder committed by Moses, the Devil strove with Michael the Archangel about his body, when he was dead, and yet Maimonides saith, that from hence a Law came amongst the Jews, that an heathen being taken smiting an Israelite, was to be slain therefore. Treat of Hurts Chap. 5. The History of the birth, exposing, adopting, and of this his exploit against the Egyptian is by some mystically applied unto Christ, a notable Type of whom he was. For as Moses, so Christ was borne in a time of oppression under a strange King, and chiefly of a spiritual thralldom of all to the Devil by Idolatry and other wickedness. And as Moses was cast out by his parents amongst the waters, but was taken out by a Gentile, and grew into great estimation; so Christ being rejected by the Jews, and put amongst many tribulations, as waters, the Gentiles received him by believing in him, and so he grew amongst all the Gentiles into high estimation. And as from the birth of Moses, and his taking out of the waters, nothing is spoken of him till that he was grown up, but then he slew one that wronged an Hebrew; so of Christ, nothing is spoken after his birth and circumcision, till that growing up to 30 years of age he destroyed the Devil our adversary. Again, as Moses went from the Kings Court for this purpose, joining himself to the poor Hebrews; so Christ came down from heaven amongst miserable men. Thus Rupertus, Isidore, Ferus, applying also every particular circumstance, as prefigurative which I omit, because over-much streined. Rabanus will have Moses to be a figure of the Law, and his hiding 3 months, of the Laws remaining hidden, as touching that which was figured out hereby three times of Judges, Kings and Priests; the coming of Pharaohs daughter to wash her, of the washing of the Church of the Gentiles by Baptism, for till then the Law was shut up in a little Ark, daubed with slime, that is, was amongst those that understood it not, being shut up in earthly traditions of the Jews, but the Church of the Gentiles breaking open this cover by attaining to the true understanding of that which was figured out in those Laws, brought it into the palace of true wisdom, where it grew more mighty, as Moses grew mighty in words and deeds.

And when he went out the second day, two Hebrews strove together, and he said to him, that did wrong, Wherefore smitest thou thy fellow? 14 And he said, Who made thee a Prince? &c. Hereby it appeareth, saith Calvin, that Moses had now propounded to himself to leave the Kings Court, that he might join himself to his brethren, for he went amongst them day after day, which argueth a great faith in him, for that he was not deterred by their burdens and grievous oppressions. And this was another part of a Ruler, as to smite an oppressor, so to make peace amongst brethren: but the Hebrew, that wronged his brother, shown of what an ill disposition that Nation was, in that he flew thus as it were, in his face for his good will We may learn from this example to perseverc in visiting the poor and distressed, and not to do it once only. 2 When we do our duties, not to be troubled, if we meet with hard [Note.] measure even from our brethren. 3 The wicked that do ill are most impatient of reproof, as the Jews were afterwards, when Christ reproved them seeking his death therefore, so that if we will approve ourselves not to be of that sort, we must patiently bear reproofs.

Moses hearing him speak of his killing the Egyptian, feared, and when it came to Pharaohs ear, he sought to kill him, but Moses fled. Heb. 11. 27. it is said, that he forsook Egypt, not fearing the Kings wrath: but that this is meant of his second going out of Egypt, see my Exposition there. And now he fled not, as repenting him of that fact, as Simlerus saith, or to seek to pacify the King being angry, as Calvin; but he went aside for a time, reserving himself for the execution of the office of a Deliverer, when God should the second time call him unto it. But I prefer the former, seeing it is most apparent, that he was at this time afraid; and if he should have come to seek reconciliation with the King, haply he might have doubted, that being seen, he should never have escaped.

The place to which he came, was Madian, a City, saith Josephus, of Arabia Petrea, near the Red-sea, having the name from Madian, the son of Abraham by Keturah, and he sat by a Well to refresh himself with water, as was the manner of travellers in those hot Countries to do. There were, as Jerome saith, two Cities of this name, one beyond Arabia in the desert of the Saracens Southward towards the Red-sea, and another by Arnon, the first of which, saith one, was of the Edomites, and the other of those that came of Keturah, the one, to which Moses fled 180 miles from Egypt, and from Jerusalem 160, and the other not above 24 miles from Jerusalem. It seemeth, that this Madian was not far from Mount Sinai, because Jethro came afterwards from thence to Moses with his wife and children, he being then about this Mount, and here Moses fed the sheep of Jethro, Chap. 3. 1.

Here was a strange beginning for a Deliverer of his people, he began to do [Note.] something; but presently he fled away, so that there could now according to man, be no more hope of any succor by him. Long was it, after he was born, before he did anything, even 40 years, and now he is absent again 40 years, before that he offereth himself again. But God, whose ways are not like man's ways, carried him forth to this exilement by a singular Providence, that he might be the better fitted for his office, when he had been so long in a desert place inured to suffer hardship, which yet he had not done living deliciously in Pharaohs Court: to this effect Calvin. Ferus rendereth other reasons. 1 That it might appear, when he should deliver them, that he did it by God's power, and not by his own, that the Israelites might learn to trust, not in man, but in God only. 2 That he might be altogether separated from the wicked house of Pharaoh. 3 That the Hebrews might be punished for their ingratitude, being left destitute of a friend, who might have done them many good offices, to bear their miseries yet 40 years longer, because at the 40 year of his age, he offering himself for a Deliverer was rejected. Thus the Jews rejected Christ, and were therefore left desolate a long time, and shall be left, till they have thoroughly smarted for their ingratitude, but at length he will come again with his grace unto them.

Moses being by a Well in Madian, an opportunity was offered him to grow into acquaintance there; the seven daughters of the Priest going about to water their fathers sheep, were repelled by the shepherds, but assisted by Moses, and this was an occasion that Moses was entertained by Revel their father, and he gave him Zipporah his daughter to wife, by whom he had a son whom he called Gershom.

Here was a singular Providence, for the comfort of Moses being now solitary and destitute of all worldly comforts for his zeal for God and his people: for it was not chance, but God's hand that brought him hither at this time, and wrought further for him for his benefit. Here again he also shown his Heroicall spirit in succouring distressed Virgins after the manner of those Worthies of old, celebrated by the Poets and other Writers, as Hercules, Theseus, &c. Touching the father of these Virgines, he is called a Priest, or, as the word also signifieth, a Prince: but forsomuch as his daughters were put to this toil of keeping sheep, and contending with shepherds, I think with Calvin, that he was not a Prince but a Priest, so likewise the Septuagint tender the word, and Philo and Josephus affirm him to be a Priest, yet the Chaldee Paraphrast calleth him Prince, and Artapanus cited by Eusebius King of Arabia. But if he were only a Priest, being the chief, he was a man of great account. If it be demanded, whether he were a Priest of the true God, or of Idols? I find, that two Rabbins have been of contrary opinions; Ibn-Ezra saith, that he was a Priest of the true God, proving it from his saying, Exod. 18. Blessed be the Lord, who hath delivered you out of the hands of the Egyptians, [Quest.] and he offered sacrifices to God. But David Chimhi saith, that he was now an Idolatrous Priest, but converted, when he heard of the wonders done by the Lord in bringing his people out of Egypt, because he saith, Now I know, that the Lord is above all gods, as if now first he began to know and acknowledge this. Calvin is for the first, and upon the same ground, and because if he had been an idolatrous Priest, Moses would not so readily have married his daughter. It is rather to be thought therefore, that this people coming of Abraham, were not so far degenerated, but that they had still some knowledge of the true God, and worshipped him, although their worship was haply joined, as in all places in those times, with many corruptions. And for that speech of Jethro, Now I know, &c. it argueth no more, but that he was more confirmed in faith touching God's almighty power.

For the name of this Priest, here it is Revel or Reguel, as in the Hebrew, Exod. 18. Jethro. Judge. 4. 11. Hobab. Whereupon some have held him to be trinomious, or of three names, Jethro signifying, adding, because he added one point unto the Law, Chap. 18. of appointing Captains over thousands, hundreds and fifties; and Hobab, loving, because he loved the Law of the Lord, being converted unto it; and at the first his name was Reguel, and hereunto they add a fourth, Kenite, Judge. 4 16. But Hobab is plainly said to be his son, and so the brother in law, and not the father in law of Moses, although Judge. 4. 11. may seem to speak to the contrary. But whereas it is there said, The children of Hobab, the father in law of Moses, it is to be understood, the son of the father in law of Moses: Josephus saith, that his proper name was Raguel, and his cognomen Jethro, the Septuagint render him Jethro in this place.

Touching his son, whom he calleth Gershom, because saith he, I have been a stranger in a strange Land: Moses had not one Gershom only by Zipporah, but another called Eliezer, Exod. 18. yet of one only mention is here made, although the Septuagint are bold, and the vulgar Latin following them to put them both down here. It is not to be thought, that he had this son presently after his marriage, but many years after, because he returning again to Egypt the 40 years set his two sons and their Mother upon an asse, neither had he yet circumcised one of them, so that we may gather, that the first was born to him many years after his coming into Madian. For the reason yielded of the name Gershom, Moses would doubtless by giving his child this name put himself in mind, that he must not always dwell in Madian, but long after the promised Land, and Heaven, of which that was a type, and that in Madian: and so in this world wheresoever, he was but a stranger, as is spoken of him, Heb. 11. and his son also might hereby be put in mind of the same. This name then was used, as a prop to support his faith, and as a monument to declare it, and how that he believed a time would come, when he or his should have a share in Canaan for a continuing possession. For the question, whether this were the wife of Moses called an Ethiopian, Numb. 12? It is answered [Quest.] by some, that she was the Kings daughter of Ethiopia, said before by Josephus to have been taken to wife by Moses, when he warred in that Country. But because Philo, who wrote of the life of Moses before Josephus, saith nothing of that Marriage, it may well be thought to have been a fiction, and that he never had any such wife, or if he had, she being left in that Country, and never coming to him after, cannot be the woman meant, Numb. 12. Others therefore answer better, that Zipporah said here to be of Madian, is the same that is said there to be an Ethiopian. Thus Augustine, who saith that the Midianites were anciently called Ethiopians, as we may gather 2. Chron. 14. 10, 13. because the Ethiopians, whom Asa is said to have overcome, and to have taken their Cities, may be noted to have had the same Cities with the Midianites, which argueth, that they were all one people. So likewise Theodoret saith that Zipporah was an Ethiopian, for she was of Saba a City of Ethiopia, belonging to the Queen of Ethiopia, and he rejecteth that of Josephus as fabulous, and another thing related by Apollinarius as more fabulous, that Moses besides Zipporah took him an Ethiopian woman, in a figure of Christ his taking a Church of the Gentiles, black through Idolatries and sins, as an Ethiopian. Jerome also saith, that Cush and Madian were one and the same, one being added to express the other. Haback. 3. 7. I saw the tents of Cushan, or Ethiopia in afflicttion, the Curtaines of the Land of Midian did tremble; for thou must, saith he, understand the Ethiopians and Midianites to be the same. There were two Countries called by the name of Ethiopia, one Western far off from Egypt, and the other Eastern near unto it, since called Arabia: so Strabo and Pliny; and here dwelt the Ishmaelites, Midianites and Amalekites, who because they came all of Abraham, are sometimes called by this one name Ethiopians or Arabians. Eusebius saith, that Zipporah was the Daughter of Reguel the son of Adam, the son of Gersam, the son of Abraham by Ketura, and so the fourth from Abraham, but the names do not agree.

And in process of time the King of Egypt died, and the children of Israel sighed by reason of the bondage, &c. In the Hebrew it is, In those many days the King of Egypt died, that is, in the 40 years of Moses his living in the Land of Madian. In the days of the King, called Orus, towards the end of his Reign, Moses fled into Madian, after whom succeeded Acengeres, and reigned twelve years, and then Achorus nine years, and lastly, Chenchres sixteen, who was the King, that perished in the Red-sea: so Simlerus out of other ancient Writers. If this were so, not that King alone was now dead, but the second and the third after him also, and the fourth now reigned. In the changes of Kings there was no change to the better of the state of the children of Israel, unless in respect of their children, who were not put to death, as before. They were still oppressed with heavy burdens, under the weight of which they are now said to cry and to mourn, not that they cried not before, but because persisting till now in their sighings and laments, the Lord began to provide for their deliverance: For which cause he is said now to have heard them, and to have remembered his covenant, and to have had respect unto them, not that he at any time forgot his covenant, but because he is then said to remember, when he doth according to the same: so Calvin and Simlerus, &c.

Some think, saith Simlerus, that they were only affected with so great grief out of a sense of their bodily miseries, but not out of true penitency. It cannot indeed be denied, but that grievous oppressions of any send forth loud and prevailing cries up to heaven, and the just Judge of the whole world is moved hereby to take revenge upon oppressors, and to deliver the oppressed crying unto him, for this redoundeth greatly to his glory, to right the causes [Note.] of those that suffer wrong. But there is great reason that we should think more charitably of God's people, and that their oppressions were a means to work true repentance in them, and that in penitency they now cried unto the Lord, and pleaded his covenant with Abraham, Isaac and Jacob, and so were heard and delivered. But it was a strange thing that Moses, the Deliverer, should be left in a strange Country so long, even to his old age, and then be sent and not before. What hope or expectation in man's reason could now have been of comfort and help by him? but he that bringeth light out of darkness, taketh his time now, when the Hebrews plainly saw, that by none other means they could have succor, but by the Lord's reaching out his helping hand in a miraculous manner, that we all might learn, not to trust to any worldly means, or to seek thereunto, but only to God.

For the Allegory of Moses his coming into Madian, as he sat by a Well, and drove the shepherds away, watering the flocks of Reguels daughters; so Christ coming by his Apostles amongst the Gentiles, when he had left the Jews, drove away the Philosophers and idolatrous Priests, and gave refreshing by his grace to all that believed in him, beginning with baptizing them with water at Rivers and Fountaines, and thus it cometh to pass that he hath a wife amongst them, which is his Church, of whom he begetteth Gershom a stranger, because all the children of his Church acknowledge themselves to be pilgrims and strangers here. After this, as the King of Egypt dieth, so the Devil with his kingdom is destroyed, and the faithful mourn and lament for their sins, from all which God is ready pressed to send them a timely deliverance. To this effect almost Rabanus.

CHAP. III.

ANd Moses kept the sheep of Jethro, his father in law, and led them behind the will dernesse, and came to Horeb, the Mount of God. Moses had hitherto led a shepherds life, and still continueth the same, being now aged, and in this course he must needs endure much hardship by heat and cold, and watchings day and night, yet he patiently persisted in it now 40 years, although his beginning had been in Courtly pleasures and Princely glory. An example to be looked at by those that are fallen from riches to poverty to work patience in them. By this pastoral life he is initiated to be a Pastor of God's people, as David was; for what is a Prince, but a Pastor, and what else is his duty, [Note.] but the duty of a Pastor, to care for the good and welfare of his people? But why doth he now lead his sheep behind the wilderness to this Mountain? [Quest.] Some say, both that he might be more safe, and lie hid there from his enemies, and more remote from the company of the idolatrous Midianites, and that he might more quietly meditate, and pray for the afflicted people, for by prayer a secret place is to be sought. But Josephus simply, because this was a grassie place, wherein he might best feed his sheep, the warmth there causing the grass to spring the sooner, and it was the Spring-time, when he thus brought them thither. And this is rather to be held; Moses going, as his calling required, with his sheep, where the best grass was, came unawares to him by a singular Providence to the Mount of God: thus God hath his ends in human actions, when they think not thereupon, for his own glory and the special [Note.] good of his people. Mount Horeb is called the Mount of God by anticipation, because for God's appearing and giving the Law there, it had that name afterwards, it is the same that Mount Sinai, called Horeb on the West, Sinai on the East part, Horeb for the heat, and Sindi for the bushes growing there It was three days journey from Egypt, for which cause Moses desired Pharaoh to let the people go three days journey into the wilderness to do sacrifice. One saith, that from Midian to Horeb are 64 miles, and that it was distant from Jerusalem 420 miles, and yet that it was in Madian, the chief City whereof to which Moses belonged, being 160 miles from Jerusalem, which relation cannot be true, because contradictory in itself.

And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and was not consumed. Here were two things seen by Moses, a flame of fire, and the Angel appearing in it, A most beautiful form, saith Philo, not like to any visible thing, a plainly most divine image, shining with most clear light, that a man might think it to be the image of God. He which is said here to be the Angel of God, is by Calvin and Simlerus held, not to be an Angel properly so called, but the Son of God, showing himself in this likeness, who by Malachi is called the Angel of the Testament, by Isaiah, the Angel of great Counsel, and by Zacharias, a Prince amongst the Angels, becaue Moses afterwards wisheth to Joseph the blessing of the Angels, that appeared to him in the Bush, and Saint Paul plainly saith, that whereas this Angel went before the children of Israel, it was Christ, that followed them, and led them; and lastly, because he setteth himself forth, as Jehovah, having his being of himself, and giving being to all other things, which no meet Angel would have done. Thus also all ours. And well may Christ the Son of God, be called the Angel of the Lord, because he was sent of the Father, as the word Angelus signifieth, although not now, according to that sending in the flesh, for which specially he hath this name, yet to show before by his appearing at certain times to the holy Fathers by that likeness wherein he was seen as by a praeludium to his future incarnation, and coming in a true human body. And of this opinion also was Theodoret, who saith, The speeches used by this Angel, I am the God of Abraham, Isaac, and Jacob: and again, I am that I am, do show, that the Angel which appeared, was God. But he is called an Angel, that we might know him not to be God the Father, for whose Angel could he be? but the only Son of God, who by Isaiah is called the Angel of great Counsel. And as in calling him an Angel he would show him not to be any of the ministering Angels, but the person of the only begotten, so he doth again publish his nature and power, in telling, that he said, I am the God of Abraham, &c. for this doth declare his divine substance and show his eternity. Saint Augustine speaketh doubtingly of it whether it were the Lord in the Angel or the Lord himself, who is called the Angel of great Counsel, Christ being hereby understood, but in another place, he saith plainly, Is an Angel the God of Abraham, &c? therefore our Savior himself may rightly be understood. And again, the Father cannot be understood, but either the Son, or the Holy Ghost, yet we read not of the Holy Ghost called an Angel in any place, but of the Son most evidently in the Prophet, that he is the Angel of great Counsel. Justine Martyr also saith, that in this and other apparitions of the Old Testament not God the Father, or the Holy Ghost, but the Son appeared, so likewise Tertul. lib. 2 contra Marcion. Hilarius lib. 4. de Trinit. Ambrose. lib. 1 de side. Chrysost. in Act. 7. All which I have noted before, Gen. 32. v. 24. Qu. 1 And on the other side, who have held him to be an Angel, and upon what reason, and to whether of these I most incline.

But what might be the cause of the Lord's appearing by his Angel in this manner? Ferus summeth up divers reasons together, saying, that he with appeared, was not the Lord, but an Angel, this being a difference betwixt the [Quest.] Old Testament and the New, that the Old was given by an Angel, this by the Son of God, yet because this Angel represented God, he is called Jehovah, and God. The Angel of the Lord appeared now in a bush in flaming fire, because thus the state of the children of Israel was most aptly figured out, who were as a bush in the fiery flame of affliction, yet forsomuch as they should now be delivered, and were not by afflictions consumed, but wonderfully multiplied, the flame consumeth not the bush, but this was by the miraculous power of God, because the fire would otherwise soon have burnt up the bush, and it was by the same power, that the Israelites not able to bear such oppressions were preserved in the midst of them, for although an Oak may stand in the midst of a flame, yet a vile and weak bush cannot, but by miracle. And because fire is so raging, that nothing can stand before it, but it burneth down most strong buildings, his appearing in a flame shown, that Pharaoh, and all his armed Troups should be destroyed by him. The bush indeed, in which this flame was, was not consumed, to show, that herein God is unlike to material fire, that burneth and consumeth things nearest to it, but not things further off, for the Lord contrariwise hurteth not those in whom he is, but the wicked who are far from him, as Egyptians, he surely destroyeth. And the Jews, saith he, will give this apparition to be so made, because in fire, or in a bush no Image can be made, lest afterwards coming to that place they should by idolatry corrupt themselves. Philo, who hath the first of these reasons, addeth this also as another: a bush, although it be weak, yet is thorny and woundeth with touching, therefore by this Bush was signified, that the present infirmity of the Jews should be turned into great power, and that they by many and grievous plagues should wound, as with pricking thorns, the Egyptians greatly, of whom they were then vexed. The former reason is also embraced by Theodoret, Calvin, Simlerus and all others. And Calvin particularly saith, that this vision for signification was not unlike to that, Gen. 15 where a burning Lamp was seen in the midst of a dark caliginous furnace, signifying, that God would not suffer his people to be extinguished in the midst of the darkness of their oppressions in Egypt. And as the Hebrews, so the Church of God in all times under persecution is as a bush comprehended by a flame, but not consumed. This is also applied by Gregory to the Law given to the Hebrews, and to Christ, who came of them. For the Law is called fiery, Deut, 33. 2. but consumeth not sins, which be as thorns. And the Deity being as a fiery flame in the man Christ, who was for his outward vileness and sufferings as a bush compassed with thorns, consumed him not. Bernard applieth this to the Virgin Mary set forth by a woman clothed with the Sun, showing the coming of the glorious Spirit upon her, and yet able to subsist. Some to a regenerate man, in whom is the flame of concupiscence, but not unto his consumption, but only for his exercise. Lastly, Isidore, saith, As Moses saw the Lord in a representing the Church, so in the Church only may a man come to see the Lord to his comfort, and not out of it by any means. Touching fire, by which God is called, as he is here set forth by it; Dionysius observeth many ways a similitude betwixt God and it. Fire is felt by all things, and is in them, but yet not mixed with them, overcometh all things, maketh those things, that it layeth hold upon, to serve it self, reneweth with the vital heat all things, in lighteneth them, and hath the force of discerning all things, is agil, swift, tendeth upward, and can by no power be made to tend downward; if it be neglected, seemeth not to be; but being stirred up, it forthwith breaketh out into a shining flame, and being imparted to all things, is never yet diminished, all which may be applied unto God.

And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. It is a question, whether Moses being moved by some divine instinct turned to see this, or as a Philosopher, the better to discern the natural cause hereof? For it is no rare matter in some places to see flaming fires, as in Lycia and in Iseland, where there is much Bytuminous and Sulphurous matter, and in Italy near Naples now that I am writing this Febr. 10. Anno 1631. it is reported, that a very great Mountain hath most terribly burned ever since, Jan. 6. sending forth by the violence of the flame stones and ashes, and flakes of fire in incredible quantities an incredible compass about to the destroying of many people and cattle near unto it, and the fiering of houses. And •• Iseland they say, that there are Fountaines of fire, which dry up waters, and yet burn not stubble. It is not therefore improbable, but Mosos a learned man in all kind of learning, whilst he was in Egypt, and having increased greatly his knowledge by study and meditation in the 40 years of his leading a solitary Shepherds life in Madian, would upon any new accident desire to come with his skill to the contemplation of it, for the further improving of his learning. For of his spending his time in the study of Philosophy and virtue in these 40 years, that he might be the more enabled for any function, Philo speaketh. But both Ferus, Calvin and others hold that Moses was now carried by a divine instinct, it being put into his mind, that this vision was offered unto him of God, and did portend some great matter.

Then God called unto him out of the midst of the bush, saying, Moses, Moses, &c. God maketh not a dumb show, but as in all other visions, so in this he speaketh to his servant, and he doubleth his call, to move him to the more attention, and biddeth him put off his shoes, forbidding him to approach thither, because the ground, that he stood upon was holy ground, to strike into him the greater reverence in hearkening to that which the Lord should say: thus Calvin. And he did not only, saith, Simlerus, by calling him twice by his name, stir him up to attention, but also comfort him, showing this his good will towards him, for when a King calleth his Subject by his name, he showeth hereby his good will towards him, as Saul when he was well pleased with David, said, Is this thy voice, my son David? but at another time being offended, he spake of him by none other name but this, The son of Jesse., And it is noted of Scipio, that he studied to call his Subjects everyone by his proper name, to show his good will towards them, and Cyrus likewise did speak to each of his Soldiers by name. The Hebrews say, that to confirm Moses the more, the Lord used a voice like to Amram, as in speaking to Samuel like Eli, but this is vain. For the prohibiting of Moses to come near, it seemeth hereby, that there was some human curiosity at this time in him mixed with divine contemplation: for as God's command is for humble drawing near unto him in faith, so his prohibition is against human curiosity and temerity in searching into the things of his Majesty, as we may also see, in that bounds were afterwards set in giving the Law to keep the people from coming too near. In forbidding him then to come near we are taught not rashly or without due reverence to approach unto God; we must take heed unto our feet when we enter into God's house, and be more ready to hear, then to offer the sacrifice of fools. But why doth he bid him put off his shoes? Ans. [Quest.] Besides the general reason of reverence brought before, Theodoret yieldeth this, hereby he would teach Moses before, how the Priests should serve him in the Temple, or Tabernacle, that is, doing sacrifice with their bare feet, for thus, say the Jews, the Priests were wont to minister in the Temple. He also nameth other reasons of others, as 1 To signify, that he should put off worldly cares adhering to this mortal life, which shoes do most aptly represent, seeing they are made of the skins of dead beasts. 2 That by putting off his shoes he might sanctify that ground; but this is contrary to the Text, wherein the ground is affirmed to be holy, and therefore he must put them off.

Ambrose saith, that hereby the Lord would teach him to put away the fear of death, in executing that office to which he would now call him, and whereby he was to flee out of Egypt before, as he put off his shoes made of skins of dead beasts, so he should put away the fear of death. The same Ambrose also in another place, and Cyprian yield this as a reason, that by this ceremony he might show, that he came not to the Bush representing the Church, the Spouse of Christ as the Bridegroom, but gave place herein unto Christ, because the putting off of the shoe amongst the Jews, was a sign of yielding a man's right in the relict of his nearest Kinsman to another, Deut. 25. Ruth. 4. Simlerus applieth this otherwise to the abnegation of a man's self, and yielding from the right of the old man, and because shoes are made of the skins of the dead, to the putting off of the dead works of the flesh. The main reason next unto that of reverence, and acknowledging his own unworthiness before the Lord, seemeth to me to be one not hitherto touched, viz. that by this symbol we might learn to put away all filthiness, that we may be fit to stand before the Lord, who is most holy, because the holiness of the place is spoken of, and shoes have dirt and filthiness commonly about them, whereby the place trodden upon may be defiled, but this also is in Simlerus. The other of putting away worldly cares, and the dead works of the flesh may well come under this, because these do defile, or, as Ferus hath it, to put away the imitation of those that are dead in sin. The affections are feet of the mind, if then they be upon sin or upon the world, when we approach to God, our shoes are not put off, the place is polluted, or if we come trusting to our own righteousness with the proud Pharisee, or to a naked faith, as Ferus speaketh. As for that application of Theodoret to the Priests ministering with naked feet in the Tabernacle, haply that custom was rather in time taken up upon superstition through a fond imitation of this of Moses, and afterwards of Joshua, who was bidden to do the like, and not by divine institution, because in all the Laws of Moses there was no precept for it. And from hence it is likely that Pythagoras commanded his, saying, Do sacrifice with bare feet, and pray so, and the Romans, as Tertullian reporteth, sacrificed being bare-footed, and thus it is reported, that the Lacedemonians were wont to pray, and the Mohammedans come to their holy assemblies at this day bare-footed. The Papals also place great Religion in going to holy places bare-footed, taxing us, because we reject this so ancient a custom used to show reverence. But we look to precepts, and herein finding that the reverence [Note.] commanded outwardly standeth in being uncovered our heads, and humbly kneeling, use this reverence only, rejecting the other as being personally enjoined, and at some particular times only. And as for being bare-footed, let this be in putting off worldly thoughts and sins, which only pollute, as hath been said.

But how is it said; the ground that thou standest upon is holy? Ans. This was only in respect of God's appearing there, and whilst he sanctified this place to descend upon it to give the Law there. Whence we may gather, that places set apart for God's people to stand before him, to learn his will, and to pray unto him, are holy places, and there we ought to be with all reverence. Thus the place, where God appeared to Jacob, came to have the name of Bethel, that is, the House of God, which is holy, and the Temple at Jerusalem was holy. But the time being expired of doing sacred duties there, the Lord shown, that it was no longer to be counted the holy place to assemble in, by demolishing it down to the ground, as he had before pronounced, that not at Jerusalem, nor upon Mount Gerizim God should now be worshipped, but in every place in spirit and truth. The going for religions sake to Bethel, after that it was polluted, is condemned by Hosea, who counted it now holy no longer. More of the holiness of places, see in my Exposition upon John 4. 21.

And he said, I am the God of thy father, of Abraham, Isaac and Jacob, and Moses hid his face, &c. If it be demanded here, whom he meaneth by father? [Quest. 1] Some answer, saith Simlerus, that Abraham is meant, and some Amram: I think, that the word father belongeth to the three here nominated, as if he had said, of thy father Abraham, thy father Isaac, and thy father Jacob. If it [Quest. 2] be further demanded, why God entituleth himself by these three more then by any other? It is commonly answered, because to every of them he had anciently promised to give the land of Canaan, and hereby Moses might know that he was mindful of his Covenant, & with the more assurance by faith expect the accomplishment of this promise now. If it be demanded, why God is [Quest. 3] named three times here; the God of Abraham, the God of Isaac, and the God of Jacob? I answer, partly to intimate the mystery of the Trinity, and partly the special Providence of God, appearing over each of these in their times, and the excellency of everyone of them for some singular grace in him; as of Abraham, for faith and obedience; of Isaac, for purity of mind and innocence; and of Jacob for patience and constancy, that we might imitate them herein, and so have God for our God. Whereas Moses is said to cover his face, Elijah did the like, 1 King. 19. 13. and another time when the Lord would pass by Moses with his glory, he said, that he would cover him with his hand, and after take it away, that he might see his back-parts, but his glory he might not see. And as men, so Angels cover their faces before the Lord's glory with their wings. And this is a Symbol of reverence, the glory of God being hereby shown to be so great, that no creature is able with open face to look upon it. And to this height of ambition is the great Turk come, that as if he were a God, every man that cometh before him, must also be with his face covered. Under the New Testament the man is appointed in praying and prophesying to be uncovered, and the woman only to be covered, whereby is signified, that all things were covered under the Old Testament, and as it were hidden, but revealed under the New, so that now we may with open face behold the glory of the Lord.

And the Lord said, I have surely seen the affliction of my people in Egypt, and have heard their cry, &c. In the Hebrew it is, By seeing I have seen; which is so spoken to show the certainty. He nameth their cry, because oppression and blood-shed, whereby they suffered, are crying sins.

And he saith, He came down to deliver them, &c. not that he descendeth or ascendeth, but then he is said to descend, as also against the men of Babel, & of Sodom, when he doth actually either succor his or execute judgments upon the wicked. And as he saith, that he came to deliver them out of the hands of the Egyptians, so he saith, that he came to bring them up into a large and good Country, flowing with milk and honey, To the place of the Canaanites, Hittites, Amorites, Perizites, Hivites and Jebusites. It may be [Quest.] demanded here, how the land of Canaan could be called a large Country, and how it could be spoken of as so fertile, and what these people were, that did now inhabit it? For the largeness thereof, it was but 160 miles in length, where it was longest, viz. from Dan to Beersheba, and 46 miles in breadth, as Jerome saith, and therefore it is here called large, only in comparison of the land of Goshen, in which the Israelites now dwelt, and because that afterwards being more increased in the days of David they were further enlarged by the addition of other Kingdoms to theirs. For the fertility, much is spoken also in other places, as, Deut. 8. Deut. 32. Deut. 11. Levite. 26. and Lev. 25. God promiseth, that the land should bring corn enough in one year for three years, that they might keep the seventh year a Sabbath. When the spies who were sent to search the land, returned, they certified Moses, that it was indeed a land flowing with milk and honey, and in token of the great fruitfulness, they brought a cluster of grapes upon a staff between two. And the same is reported by Aristaeus, who brought the Septuagint to Ptolemy to translate the Bible: for he saith, that this Country was full of olive-trees, and all kind of corn and pulse, and that it abounded with Vines and honey, and most fruitful pastures, and innumerable Cattle. Hecataeus Abderita also saith, that there were three hundred thousand acres of the best and most fruitful grounds. Josephus so highly extolleth it for fruitfulness, that he years he shall not err, that shall call it a divine tract, because the best things do plentifully grow there, and the dearest, neither can any Country almost in all the world compare with it in other fruits, it doth so multiply whatsoever is sown there. Brocardus likewise, who spent ten years in that Country 300 years agone, saith, that corn doth wonderfully increase there upon their ground, although not so well tilled, and without the help of dunging, and there are abundance of all manner of most rare fruits, and specially of the apples of Paradise, which, he saith, grow after the manner of clusters of grapes, 100 on a cluster, of the bigness of an hens egg, of a most delicate taste, and sweet as honey, and in conclusion he saith, there are all the good things of the World, that a man may truly say, it is a Country flowing with milk and honey. Yet Strabo on the contrary side, that the Jews easily obtained Jerusalem, as for which none would greatly contend, for it is rocky, containing a Region about for the space of sixty furlongs barren and dry. And Jerome saith, that Jerusalem was the worst part of all that Province, being rugged with rocky mountains, and dry, using rain-water, which is preserved in Cisterns, instead of that of springs, which is rare. And travellers, at this day report the like, that for the space of 15 miles about Jerusalem, the ground is almost barren, not yielding so much as a tree, or scarce a shrub: but of old certainly it was most fruitful, otherwise▪ the Lord could not have spoken so of it, neither could so great a multitude have been maintained within so narrow bounds, never being forced by their increase to seek habitations in other Countries▪ it slowed then with milk by reason of the cattle, yielding plenty of milk, and with honey, which was, as Josephus saith, there not only, as in other places, but also there were Palms in abundance, which being pressed, yielded very much honey, and that not much inferior to the best. But since, and as it seemeth, even since the time of Brocardus, that fruitful land hath been turned into barrenness, being much changed before in Jerome's days, so that he could write no better commendations of it. As for the inhabitants, they are here but six sorts, in other places seven, in some but three, and in some ten, the reason hereof see before, Gen. 10 14.

Here the same is repeated again of his seeing the oppressions of the Israelites, that Moses be the more assured, that he took their miseries to heart, and would now provide for a redress.

Come therefore, and I will send thee to Pharaoh, to bring forth my people, &c. He could, saith Ferus, have done it himself, but he will use means, yet see what weak means he chooseth, a simple shepherd, and no man of power, so likewise afterwards he sendeth Fisher-men Apostles to bring his people out of spiritual miseries, that he alone might have all the glory. He biddeth Moses come, that is, with his mind, being therein set to do, as he commanded, and had given encouragement to him to do by his promise of delivering them.

And Moses said, Who am I, that I should go to Pharaoh, &c?

As Moses, so Jeremiah and Jsaiah afterwards sought to be excused from the Prophetical office, to which they were called, the one alleging that he was a child and the other that he was of polluted lips, and unto these we may add Jonah, and Ammanius when he should have been made a Pesbyter, is said to have cut off one of his ears, that so for the want of a member he might be thought unfit, and when it was said, that perfection not of the parts of the body so much, but of the mind was required in a Minister, he threatened, if they urged him any further to cut out his tongue also. So hardly have some been drawn to be Leaders to God's people in this kind. But two things certainly wrought with Moses. 1 The remembrace of the Egyptians hatred against him for killing one of them, 2 The ingratitude of his own countrymen, rejecting him, when he had before offered himself for a Deliverer unto them. He doth then here only plead his own unfitness, and there was certainly now a great weakness of faith in him, till he was further confirmed, which wrought with his other considerations to make him unwilling to go about this matter. Yet in all humility appeared, and a due weighing of the greatness of the office to be a Leader, for the censuring of those who [Note.] looking at nothing but the dignity and the benefit of Prelacies, are far from refusing them, for they contrariwise without any pondering of their unworthiness thrust themselves with all forwardness into them: and yet if to be a Leader in temporal things be so great a burden, it is so much more in spiritual, when as if any die in their sins, and be not admonished, their blood shall be required at their Leaders hands.

And he said, I will certainly be with thee, &c. The Lord to encourage Moses against his fears, promiseth to be with him; and to confirm his faith, giveth him a sign, that the people should after their coming out of Egypt, worship him in that Mountain, which when it was come to pass, as other like signs to Saul and Hezekiah of things to come, availed not a little to confirm him touching the Divine Providence in all things, happening from this time till then. The Hebrews refer these words, Thus shall be a token that I have sent thee, to the present burning of the bush and not consuming it: but both Ferus, Calvin and others reject this, and embrace the former, as being indeed the true sense.

And Moses said unto God, When I shall come to the children of Israel, and say unto them, &c. and they shall say to me, What is his name? what shall I answer? Then God answered, I am that I am, say thus to the children of Israel, I am hath sent me to you.

Some think that Moses asked God's name, as being through his corrupt education in Egypt altogether ignorant of God: but this is certainly false, for he is commended before this to have had faith in God. Some think that he inquired thus out of curiosity, but neither is that true, for it stood him in hand to be well informed to speak and prove, that God appeared unto him, or else he should in all likelihood return again without doing any good upon the children of Israel. The drift of his question then is, by what means he might persuade them, that God had appeared unto him, and would deliver them. He inquired not so much, saith Calvin, after a name consisting of words and syllables, as after a note of difference. Error, saith Ferus, had made many gods, and therefore he desired to know, how he might persuade them, that he came in the name of the only true God. But others, by what means he would deliver them, whether by inward motions and inspirations, turning Pharaohs heart, or by outward judgments: I rest in the other, & the answer also maketh for it, & Moses his further enlarging of his question, Chap. 4. 1. Touching the Answer of the Lord, I am that I am, in Hebrew 〈 in non-Latin alphabet 〉 , I will be that I will be in the Future tense, but the future, say the Hebrew Talmudists, containeth all differences of time, present, past and to come, and therefore it is rightly used to show God's eternity comprehending all times. And because the future is often used amongst the Hebrews for the present, it is rightly translated, I am, as also by the Septuagint, 〈 in non-Latin alphabet 〉 . Thus also Philo rendereth it, saying, that the meaning is, no name agreeth to me properly, to whom alone it belongeth to be. And the being or essence, by which God here calleth himself, saith Dionysius, is rightly spoken of when his name is asked, because it is more ancient then all other participations, as life and wisdom, &c. and from this have all other principles their being. Justine Martyr likewise saith, that God called not himself by any proper name, but by a Participle, ill ens, to put a difference betwixt himself and all false gods, which are called gods indeed, but are not, whereas he is. Gregory Nazianzen saith, I am that I am, as much as I was, am and will be; or more rightly, I always am, was and shall be, being proper to the creatures: for he comprehendeth all that which is in himself, neither having beginning nor ending, being a certain immense and boundless Sea of essence. Augustine also saith, In the nature of God there shall not be anything, but what now is, neither hath there been anything which still is not, but only that which is eternity it self; wherefore let men, saith he, hope in thee which know this thy name, I am that I am, and let them not hope in things that by the volubility of time flow away, having nothing but shall be, and hath been: because that which shall be; in them, when it is come, is by and by past, being expected, till it cometh, with desire, and lost, when it is come, with grief. And why, saith Jerome, doth God take unto himself the name of essence as his proper name? because he hath his essence of himself, and all other things have their essence of him. And are not Angels, and Heaven and earth and men, &c. saith Gregory, that of God it is said, I am? Certainly they all are; but it is one thing to be, and another principally to be, one thing to be mutably, and another immutably. God only is the first being, and is immutable, all other things are of him, being made out of nothing, and would soon again return to nothing, if he did not uphold them. Tho Aquinas saith, that this name (I am) is the most proper name of God in three respects. 1 For the signification, which is not of any form, but of himself. 2 For the universality, other names are less common, or else do determine him by adding something according to reason. 3 This signifieth one in present, such as God is, whose essence knoweth not either past or to come. Others, that go upon the future, I will be, expound it, as having reference to the help which he would give to the children of Israel, as if he had said; I will be a Deliverer to them, as R. Solomon; or as if the latter word were an exposition of the former, I will be, because I will be forever without end, as other Hebrews. But most follow the former reading (I am) understanding it, as implying God to have his being of himself, to be eternal and immutable, and to give being to all other things, so that they cannot be said to be, but of and through him, and are subject continually to mutations, that which is now in a moment of time being such, as that for it is, we must say it was, and shall be only, if God will, so likewise Revel. 1. S. and Heb. 13. 8.

And God said again to Moses, Say thus to the children of Israel, The Lord God of your Fathers, of Abraham, Isaac and Jacob, &c. In Hebrew Jehovah Elchei. The name Jehovah is also taken from essence, noting Eternity, and the force, from which all things are, of which he is the cause essicienter, formaliter and sinaliter, as the Schoolmen speak. Many names of God are found in the holy Scriptures, as Jerome noteth, out of the Hebrews. 1 El. strong. 2 Elohe. 3 Elohim. 4 Sabbath, the Lord of Hosts. 5 Elion, excelsus. 6 Adonai, the Lord. 7 Shaddai, omnipotent. 8 Jah. 9 Ehejeh 10 this name Jehovah, in Hebrew 〈 in non-Latin alphabet 〉 , all three from one radix 〈 in non-Latin alphabet 〉 to be. The last name is called by the Hebrews Nomen Tetragrammaton & ineffabile, a four lettered name, and unspeakable. And the reason, why it is unspeakable, is, because it is uncertain, with what points these 4 Letters are to be supplied. And to make it the more probable, that to pronounce this name aright as a great secret, they render the next words, this is my name forever, by these, this my name is secret or hidden, affirming that the word 〈 in non-Latin alphabet 〉 being written without vau signifieth not ever, but hidden: but when the Messiah cometh, he will reveal the right pronouncing of it. Then the Lord shall be King over all the earth, as Zacharias speaketh, and there shall be one Lord, and his name shall be one, viz. this one name rightly pronounced, which (they say) none ever could do, since Simeon, who pronounced it taking Jesus in his Arms. For he was the last that pronounced it, and since none know the right pronunciation thereof. But when the Messiah cometh, it shall be known, according to that of the Prophet, Then shall my people know my name, wherefore in lib. Sanhedrin it is said, Whoso shall dare to pronounce this name, shall have no part in the life to come; and it was forbidden altogether to be pronounced out of the Temple, and there when it occurred, Adonai was read instead thereof. Now it cannot be denied indeed, but that by the confession of the most learned in the Hebrew tongue, it is uncertain, how this name should be pronounced, the pronouncing of it by Jehovah being new and unheard of in former ages: Thus Genebrardus. The name Jovah or Jehovah is neither amongst Christians nor Jews a name of the Lord, and cannot come from any other, but Jove. We Christians have not heard by the Apostles, or by any of the ancient Fathers, that God was ever so called, although Dionysius, Jerome, Theodoret, Rabanus and Joachim Abba • have written whole books of the names of God, both in Greek and Latin. And the Jews deny, that they have amongst them any such name, and detest this appellation, as a profanation thereof. For if this were the name, say they, all our Ancestors certainly should not have been ignorant of it, Rabbi Moses Egyptius, Joseph, and Albo, Jacob, Moses the Author of the Maiemonius, Abraham, Ibn-Ezra, Lyranus, Burgensis, Ritius, and Felix, who were converted from Judaism to Christianity, and have written professedly of this Nomen Tetragrammaton, and of all other the names of God. Wherefore he inveigheth against this name, in the words of Origen, saying, that it is a most detestable error of the Gentiles, to give God a new, uncertain, strange and unused name, yea he addeth, that he thinketh the spirit of Varro is called from Hell again, who thought Jove to be the God of the Jews, to the overthrowing of the truth of God: thus he.

Our late Writers, who are for Jehovah, do not think that it cometh from Jove, but rather that the Heathen hearing of this, as the name of the true God, called their chief God so, from Jehovah Jove. But according to this it must be granted, that anciently it was thus pronounced, whereas Antiquity hath given us no light into this pronunciation. Irenaeus pronounceth it Jaoth; Isidore, Jodiod, as if it were to be sounded by Yod doubled; Macrobius, Iac; and Clemens Alex. saith, This mystical name consisting of 4 letters may be called, Iao, which is, and which is to come. Theodoret saith, that the name of four Letters is called by the Samaritans Javae; by the Hebrews. Yah. But although it may beknown, how this name is to be pronounced, yet Moses certainly was taught to pronounce it, when he was bidden to go and say thus to the children of Israel, and therefore the next words cannot be read; This is my name in secret, but forever, as we read it, which also further appeareth by the words added for the explication of this, and my memorial from generation to generation. And the word 〈 in non-Latin alphabet 〉 is used also in other places without van in this sense, but as with van it signifieth eternity, so without it, saith Jerome, it is put for a time that shall be determined, yet both ways it is translated (in seculum) forever. The radix of 〈 in non-Latin alphabet 〉 seculum is 〈 in non-Latin alphabet 〉 to hide, and therefore is the word coming hence rendered forever, because the end of the time hereby signified is hidden and cannot be seen into, and for this cause not only eternity is hereby set forth, but a long durance, the end of the time whereof is to man unknown,. The Hebrews, as is most probable, out of a superstition so seldom pronounced this name, that at length the right pronunciation was forgotten, especially in the captivity of Babylon, at what time their whole language was much corrupted; yet it is rightly called uneffable, because the thing set forth hereby cannot according to the essence be sufficiently uttered, and because God and the things of God are not lightly, and commonly to be spoken of, but with great care and reverence. It is also an incommunicable name, because when as the name Elohim is communicated to Angels and to Judges, this is not spoken but only of the Lord, and of Christ, hereby appearing to be one essence. The Hebrews hold, that this name doth mystically set forth the whole Trinity. 〈 in non-Latin alphabet 〉 principium, the Father, 〈 in non-Latin alphabet 〉 vivere, the Son, and 〈 in non-Latin alphabet 〉 a Conjunction copulative, the Holy Ghost, and 〈 in non-Latin alphabet 〉 is twice, but 〈 in non-Latin alphabet 〉 once, because the Son hath a double relation, to the Father, as begotten, and to the Holy Ghost, as proceeding from him, together with the Father. In ancient Hebrew books, for this name, three Jods are set down, with Camets under, all enclosed in a Circle, the 3 Jods setting forth the 3 persons, Camets the divine nature common to each one, and the Circle their Unity. Others find the Trinity here otherwise, which I spare to set down. Now if in this name the Trinity be set forth, there is some verity in that which they hold touching the Messiah, that he shall teach his people this name, for so hath Christ done, as Joh. 1. 18. it is spoken of him, when he so clearly taught the Trinity, saying Go teach all Nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. And they say, that whoso knoweth rightly this name, may do anything, work Miracles, cast out Devils, &c. and therefore Jesus knowing it did such wonders, and if so, then by their own grounds it is plain, that he is the true Messiah. This name is also by superstitious persons held to have virtue to repress and to call forth Devils, and to cure diseases, for which cause it is much used by enchanters, but that is a foul abuse.

The Letters of this name engraven in Gold in the high Priests miter, when he came forth to meet Alexander the Great, struck such reverence into the King, that he fell down and adored it. And being asked by Permenion, why he so reverenced that Priest, when he was reverenced of all men? he answered that he reverenced not him, but God, whose high Priest he was. To conclude, [Quest.] if it be demanded, why God set himself forth by this name singularly? I answer. 1 Because it signifying essence doth most fitly set forth him, that hath his essence of himself. 2 That giveth essence to all other things. 3 That giveth being to his promises, as he did now in the time of Moses, but not of Abraham, for which cause he saith, that he was not known to him & to the other Fathers by this name. 4 Because he is eternal, 〈 in non-Latin alphabet 〉 aptly being put for fuit, 〈 in non-Latin alphabet 〉 for erit, and 〈 in non-Latin alphabet 〉 for est. 5 Because he is immutable. But how saith he [Quest.] touching this name, the God of Abraham, &c. this is my name forever; for now this name ceaseth, he being called the God and Father of our Lord Jesus Christ? Ans. To this Calvin saith, that the Covenant made with Abraham was in Christ performed, and therefore his name is not by this blotted out, but rather renewed, and therefore Abraham's name ceaseth not under the Gospel, but he is still under Christ the Father of the faithful. God still goeth under this name, to show that his Saints departed are still living, as Christ argueth. If the name Ehejeb, or 〈 in non-Latin alphabet 〉 should seem strange to the children of Israel, to hear of the God of Abraham, &c. would not, but his promises to them would thus come into their minds to hope the more, that they should now be delivered.

Go gather together the Elders of Israel, and say unto them, The God of your Fathers hath appeared unto me, &c. The Elders of the people were not all the old men amongst them, but the Princes of the Tribes, who were by Pharaoh set over the rest to exact their works upon them, as we may see, Chap. 5. 14, &c. where they are said to be beaten, because the people had not done their tasks imposed upon them. These must be called together, and not all the people, who being so numerous, could not without confusion have been gathered together, and spoken unto by Moses, and from them the rest were to hear this message, that there being a consent amongst them, Pharaoh might afterwards be spoken to. Their Princes, saith Ferus, must first be dealt withal, who excelling the rest in power and wisdom, and knowing the promises of God made to their fathers, were more docible, and if they were won, the common sort being led by them in all likelihood, would the rather be drawn on also. For the common people led by force, not by reason, would otherwise haply have rejected this motion coming from one man, although it tended to their good. Princes and Governors and chief men then knowing that the [Note.] people are apt to be led by their examples, should give them good examples in all things, and not evil.

The words, which Moses was commanded to use unto them, are, I have surely remembered, &c. alluding to those of Jacob, The Lord will be with you, and bring you back into the land of your fathers, and of Joseph, God will visit you, and make you to ascend, &c. that recounting God's ancient promises, they might the rather believe and obey. For when they should hear these two words 〈 in non-Latin alphabet 〉 being; and 〈 in non-Latin alphabet 〉 visiting, say the Hebrews, they might know the time to be now come. The words following, Verse 17. are the same that were used to Moses before, and therefore the sense may be sought there.

And when they shall hearken to thy voice, thou and the Elders of Israel shall go in to the King of Egypt, and say unto him, The Lord God of the Hebrews hath met us, now therefore let us I pray thee go three days journey in the Wilderness to sacrifice to the Lord our God. The Lord could have by his power brought them out, no leave being asked of the King, but because he is for good order and obedience to Kings, he directeth them thus to do. And Pharaoh refusing to yield, there would be just cause of bringing judgments upon him to his destruction. And he biddeth them say, The Lord hath met us, intimating that this motion came of the Lord, and was not a motion of their own, but came unexpectedly unto them out of his great mercy. He putteth none other reasons into their mouths, as that they being but as sojourners there, he did them wrong thus to enthrall them, and to murder their children, but only this, that the Lord commanded them this service, and if any Lord upon earth should withstand his will, he should show himself worthy to be deprived of all Lordship and Empire for rebelling against the great Lord of all. But how are three days going out to sacrifice only [Quest.] spoken of, when the intent was, that they should go altogether away, never to return again? Answ. This was all that God would have at this time revealed unto Pharaoh, reserving the further manifestation of his good pleasure, till afterwards. We are not bound to discover all our intentions to our enemies, the liberty of a few days is only to be propounded unto him, that his obstinacy in not yielding in so small a matter, might appear to be the greater, and the more worthy of severe punishment, especially the people, to whom this was denied, being such, as that they ought always to have been free to go at their pleasure. But how can it be said that they went to [Quest.] sacrifice, when as Stephen saith, that they offered no sacrifice to God in 40 years, out of Amos 5. 25? Answ. They did sacrifice, when Jethro came to Moses, and when the Tabernacle was set up, as is expressly related, and probably at many other times, see my Exposition, Act. 7. 41. but their neglect of this duty, is inveighed against by Amos, his meaning being, that within a while, all the sacrifices which they offered, were made to idols, and not to the true God, and therefore are said not to have been done to him.

And I know, that the King of Egypt will not suffer you to go, but with a strong hand. This is foretold, lest when they should come to Pharaoh, and be stiffly denied, they should be altogether discouraged: for now they were armed to bear the repulse, it being no more then according to the divine Prediction they might expect. But why would the Lord have them go to Pharaoh to entreat that which they should not obtain? Answ. For the greater glory of [Quest.] God, when afterwards that should be justly extorted from him which he unjustly denied, being so courteously entreated. These words, but or unless with a strong hand, are in the Hebrew 〈 in non-Latin alphabet 〉 even not with a strong hand, whereupon divers expound them diversely; some referring them to the Hebrews, as if it had been said, He will haply let some of you go, but not with all your bands, which are as a strong hand; some to the Egyptians, thus, He will not let you go by his strong power, for hereby he will think to hold you; some to the Lord thus, He will not let you go, no not when I shall send my plagues upon him: for he suffered them not to depart for all the nine former plagues, till the last was sent, which, according to this Exposition, must be meant in Verse 20 here following, but there it is, I will smite Egypt with all my wonders, and afterwards he will let you go: and therefore the best is to expound it by this word, unless or without, so Simlerus. Tremellius rendereth it, ne quidem manu forti, and Fagius likewise, and to this do I rather incline, and the next words may aptly be expounded, as agreeing to it, being thus taken, Therefore I will smite Egypt with all my wonders; that is, not only with those, that he shall not be moved by, but bringing still judgments upon Egypt, till that by the last he shall be compelled to let you go, who would not yield for the former. And thus understood, they might be more confirmed, when God should come with a strong hand in many plagues, and yet he should obstinately deny leave unto them to depart, whereas otherwise, a strong hand being used in these plagues, and yet not prevailing, they might haply have doubted of the event.

And I will give this people favor in the sight of the Egyptians, and it shall come to pass, when ye go away, that ye shall not go empty. 22 Every woman shall ask of her neighbor, &c. vessels of silver and gold, &c. This is added for encouragement, that with the more alacrity they might go about this business, God that hath all hearts in his hands, saith, that he will turn the hearts of the Egyptians so, as that whereas now they hated the Hebrews, they should be loving and beneficent towards them, and send them laden away with great riches. And this may be a great comfort to us, and a Bulwark against the fear of most fell and powerful enemies, when God will, he can tame and