Of the Head Cornerstone

were not to behardly censured by any, if he were thoroughly offended at it. For albeit God had indeed determined on that which they sought for: yet, both they when they had better means, did seek to achieve it inordinately; and God himself could otherwise have brought it to pass, and nothing needed that inordinate course of theirs. If in such displeasure he now sent him away so barely, and yet not altogether in the way of revenge, to that inordinate dealing of theirs, but in some part of just punishment of it: as it were no more, then they both deserved, so may we gather, that in all such inordinate dealing of ours, we may well expect a seourge, even of the best men that are, and most ready to yield to God's holy ordinance when once they know it (as we see that he then did, for that he would in no wise varry) and though the ordinance of God himself were for the thing that so we sought, but inordinatelie. If it did come down from above, that might it do, either by some good mind in the parties: or else, immediately from God himself. The good mind that I conceive might be in the parties, was, if so they rested on the providence of God, that either Isaac and Rebecca did thereupon in such sort send him away; or Jacob himself did thereupon take that course that he did: which if they did, whethersoeuer of them it was that should do it, there is no question, but that very commendably they might so do. And as therein they did notably humble themselves: so were they thereby as much exalted afterward for it. If it came immediately from God himself, therein also have we a notable Document, not to be grieved when God doth offer to abase us, when as we may see, that in his secret purpose (as the event doth show, when it cometh) there is so notable exaltation to ensue thereupon. That God was now also very gracious unto him, he gave sufficient proof thereof, both near unto the beginning of this his journey: and near unto the ende of it again. Neere to the beginning of it, it was, that God appeared unto him at Bethel, where the first night he took up his lodging. At which time, Jacob was fain to take up his lodging in the fields (not being able to reach the City which was before him) and when he was fain to make the hard stones (laid to such purpose, or couched together, so well as he could) to be his bolster or stay for his head, and in that his distress called on God, as it seemeth, by that which followed. God thereupon, even that very night in so comfortable manner appeared unto him, as that thereby both in visible demonstration, and in plain terms besides, he gave him to understand, that not only for that journey he would be with him, both going and coming, and bring him safe to his journeys ende, and home again: but [ L] also would give him that land where then he lodged, make his seed to break forth to the East, West, North, and South; and that in it all the Kindreds of the Earth should be blessed. Which also was so comfortably done, and so far affected Jacob himself, that not only he acknowledged that there was in that place a more special presence of God then he was aware of; and thereupon termed it the house of the Mighty God, and the Gate of Heaven: but also even then presently raised up a memorial of it, of the stones whereon he had rested, and after a sort consecrated them thereunto; and bound himself likewise in respect of those great promises of God to him then made, that the Lord in the mean season giving him what to eat, and wherewithal to be clothed, bringing him home in peace to his Fathers, then he should be his GOD, and that place should then be unto him the house of God, or that he would worship there, and that he would truly give him a Tith of all he should bestow upon him. In which it shall not be amiss, more specially to note some-thing as touching that apparition of God unto him: and then, how himself was affected at it. As touching that apparition of God unto him, by a ladder that from the earth reached up unto heaven, by which the Angels of GOD went up and down; as in particular it might assure Jacob for that his journey, GOD giving his Angels charge of him, both as he went forward, and as he should return again: so in general it may be very well a figure of Christ, GOD, and Man, coupling Heaven and Earth together, and reconciling God and Man: by whom also the graces of God descend unto us, and by whom only our Thankesgiuinges and Prayers, and our whole service of him besides, do from hence get up unto him. Neither did those present favors, nor promises of good things to come, any other way descend unto Jacob at a present, but only by Christ, ordained then in the secret purposes of God, though he came not till long after, in the Flesh: as also God himself doth afterward direct us, by him to derive whatsoever favors they are he bestoweth upon us. As touching Jacob, how he was affected at it, it is good to note, that as here he did show himself to have a good Faith towards God; so it appeareth in like sort, to be not a little clogged with his own infirmity. He did show himself here to have a good faith towards God, in that he did so readily acknowledge such a presence of God there, and yielded himself to be so well affected therewith, as then he was. That nevertheless it was not a little clogged with his own infirmity, appeareth likewise, in that he doth put over the matter so much as he doth, till he see the accomplishment of it so far as to that his journey appertained; and, having so great promises as he had, nevertheless doth so specially stand upon this his (so needful) bodily maintenance in the mean season. Neere to the end of his journey, which was about some three hundred miles or better (for all which space we hear of no farther comfort given him: and that which is given us by Christ already, is to serve us for all our Pilgrimage here) it pleased God again to give him another taste, that he did prosper this his journey unto him. But here where the Text saith, that he went, as our translations are, into the East-Country, and the original it self doth say, that he went into a Land of the Children of the East; and our Interpreters hereunto add for expositions [ M] sake (as in in other such places besides) that Haran was East from whence Jacob came; and yet in truth, it is rather North-East, and some-what more bending to the North, then to the East: Here it were good to note, once for all (as also for that place of Numbers 23: 7.) that in such places it seemeth, that the Coast of the world is taken by the Text more generally; namely, that all those Countries are counted the East in respect of those other two principal partes of the World, and not in respect of this one little Country more specially. That other taste that now God did give him towards the end of this his journey, was, that not only now he found himself to be come right to the place where he would be: but also, that there at the first he heard that his Uncle Laban (to whom he went) was well; and presently met with one of his Daughters there in the field, by occasion whereof himself also was fetched in by Laban himself. So it pleaseth God to ordain to his Children very often, even in the things of this World also, that having had in the way of his service some heavy beginning, they nevertheless find a comfortable ending. Being come now to the time of his being there, where he was (for the most part of his time) but in hard estate likewise, we are now to see the Story of it: but first, how he was at the first kindly received; then, how afterward he was ill entreated. For his first receiving it is clear, that he was very well used. For besides, that Laban did readily and gladly receive him, and when he heard by what occasion he was so driven thither, though he found him to be but in bare estate, yet he acknowledged him to be his near Kinsman: he had not been past a month with him, when himself began to break with him what Wages he should give him for his service, during the time of his abode with him (alleging withal, that though he were his Kinsman, yet was there no reason he should serve him for naught) and when he understood that he required Rachel his Daughter in marriage, he also did not deny her unto him. But now immediately after began his hard usage by his Uncle: and yet, on his p •• t towards God, not altogether undeserved neither. Yet was that no excuse unto Laban, who dealt indeed very hardly with him: first, in his marriage; then, in his Wages. In his marriage the hardness that towards him he used, may seem to be no more but one point of hard dealing only; but being better considered, so it appeareth, that there was another in it besides: one, that most readily showeth it self at the first; another, that dependeth thereon. That which most readily showeth it self at the first, is, that when he had covenanted with him for Rachel, he in her steed, unwitting to him, giveth Lea unto him: a matter that might more easily be done as the usage is said to be then, bringing them in to their Husbands both without light, and covering them with a veil besides; so far yielding unto the shamefastness of young Women, as loath belike thereby to teach them to be over-bold, or to put away shamefastness from them, or, as we say, to make ship-wrack of it. By which his doing, he did not only a manifest wrong to his [ N] Nephew: but also shown himself to make but over profaine an account of marriage, and from thence did a wrong unto the ordinance of God it self. That which depended thereon, was, that he drave Jacob thereby to a second marriage, because he had set his affection on Rachel before: who otherwise, it may be, at least for anything that he may be entented to know to the contrary, would have contented himself with one alone. As touching his Wages he shown himself at the first, to be a good upright man in all such cases: but afterward it proved not so indeed. He seemed to be an upright man in all such cases, for that himself first began to put Jacob in mind of bethinking himself what wages he would look to have for doing him service: granting, that albeit himself were Uncle unto him, yet was it no reaso that he should take his service of him for naught; and so advising him, to bethink himself what he should give him. So is it with diverse of us likewise, who in general do ever seem to mean every man his due at our hands: and in our own minds find not ofttimes that we have any other meaning; and yet when we come to particulars, then start we from the rule of equity clean, either altogether blinded, or else very partial when it toucheth our selves. That so it fell out with him also, notwithstanding this fair show of his at the first, doth plainly appear, first in deceiving him in that very party for whom he had covenanted his first seven years service, as we have already seen: & afterward, in his other Wages besides. Concerning which other wages of his, how hardly he dealt with him, we have not set down originally, but yet rehearsed by Jacob twice, and in such sort, as it seemeth he would not do it, unless it were true: and farther adding, that God himself did in effect acknowledge so much also. He repeated unto his Wives first, that their Father had much deceived him in his wages, and very often to his prejudice and loss (so far as in him lay) altered the same; and then told his Uncle himself, that he had oft changed his Wages, and, but that God did provide otherwise for him, he would have sent him away empty also: both which, were so privy to the dealing that passed betwixt them, that it is not likely that he would say otherwise to them, then the truth was indeed. That which he allegeth God himself to have acknowledged, resteth in these two pointes: one, that Laban dealt hardly with him; the other, that God himself brought it to pass, that Laban's flocks did still so breed, as was so much to Jacob's behoove. That this hard dealing was not altogether on his part towards God undeserved, it seemeth to be reasonable plain likewise by the means that he used to attain to the favors that God did promise him: both concerning his posterity to come; and his present estate then. Concerning his posterity to come, whereas God had promised him it should be so great, that in his seed all the Kindreds of the Earth should be blessed: he both hastened thereunto by taking that liberty to have many Wives (then indeed much used, but ever swerving from God's holy ordinance;) and besides that, seemed to have over slender regard of that holy seed, in imparting himself unto so many, on so small occasion as then he did. [ O] For he meant no marriage at all to Lea, at the first, though afterward he continued with her, and among others, by her had Judah: and Bilha first, and Zilpha afterward, were brought unto him in aemulation. Concerning his present estate, then it rested in two principal pointes: one, to attain to the wages, that for his service was covenanted with him: the other, his return home-ward again. To obtain the Wages which to him was promised, or rather to better it all that he could, he might seem to use inordinate ways, when he provided those speckled branches, and set his spotted Cattle before the others: and especially, that he used such policy about the best and strongest of his Vnckles goods. For his return home-ward he took his journey secretly on the sudden, not only unwitting unto his Uncle, under whom he had so special a charge: but also when he was about special business far distant from him. In all which things he had so plain and pregnant promises of God, and so good experience of his power to perform them, and of his great favor to him besides, that the less it would become any Child of God by such means to seek to attain his desire in anything whatsoever, the more unseemly was it in him, and shown his infirmity to be the greater, that in such sort he sought the accomplishment of them: a manifest pattern, that it was not any special good thing in him, for the which God was so favorable unto him, and so stood with him; but only of his own mere goodness towards him, and for that he had promised Abraham to use such favor to his posterity. And how truly might Balaam, even only in this respect say, that God saw no iniquity in Jacob, no transgression at all in Israel? So his bare estate being finished, and now the time being become, wherein he was much increased, the Story so lieth, that first it directeth us to consider of that his increasing: then, of his return thereupon. Concerning that his increase, we are to note, what it was: and whence it came. What it was, is set down unto us, not only generally: but more specially also. Generally it is said, that he did exceedingly increase. More especially we find that increase of his to be set down unto us, both in the people to him appertaining: and in his goods or substance besides. His people were, first such as were nearer unto him: then such as were somewhat farther off. Those that were nearer unto him, were Lea and Rachel; Zilpha and Bilha: and those Children those that now already he had begotten of them, which were eleauen Sons, and one Daughter. Those that were somewhat farther off, were all those his Servants, both Men and Women, that he had to attend his business, wherein he is said to have abounded also: and himself confesseth, that now he was grown into a couple of bands, or company enough to cast himself into a couple of reasonable battles if need should be; as also, the substance he had importeth, that his Seruauntes must needs be many. For (now to come to it) although it be not set down what it was: yet the present that he sent his Brother of that which presently came to hand, showeth that his substance therein was great: those being of so many several kinds, and all so plentiful in themselves. In his return we have set down, first the occasion of it: then, the manner. The [ P] occasion of it we may conceive to be, partly in himself: but plainly we find in to proceed of others. We may conceive it partly to be in himself, for that all men generally are desirous to return to their Country, and unto their natural friends (and so doth Laban, who may seem to know his mind therein, directly tell him:) especially, when they have attained to a better estate then before they had; and when themselves may so be free, whereas they were in service before. Those others were, both men beneath: and God above. The men were, first Laban's Sons: then Laban himself. His sons repined at Jacob's wealth, as having gotten it all from Laban their Father, and enriched himself by their Fathers loss. Laban himself also bare him not now the like countenance that he did before: and likeliest to proceed of that cause also. God also himself (ever ready to help in time of need, all such as he hath betaken himself unto) did now bid him return again to his own Country, and kindred: and withal promised, that himself would be with him. In the manner of his return, we are to consider, how he began it at the first: and how he prosecuted the same to the end. He began it so at the first, as might indeed yield him some commendation of wisdom among men: but would note him withal of great weakness in faith towards God. He might have commendation of wisdom among men, for that he did carry himself therein so cunningly as he did: both in taking so fit a time; and in using it so warily too. He took a fit time to his purpose, for that it was when his Uncle Laban was forth, about special business: and, three days journey off besides. He did warily use it, both in preparing the way to his purpose: and in taking the benefit of it when it was prepared. He prepared the way unto it, in that both he sent for Rachel and Lea to come unto him where he was in the fields: and in that he used such speech unto them as he did, when they were come. That he sent for them thither, rather then brake the matter unto them at home, was a great deal more fit for his purpose, both for security; and, if they should consent unto him, then to have then in readiness also. In his speech unto them he seemeth to endeavor to persuade them in these two things: first, that they had just occasion now to depart; then, that they had need so to do it, as that their Father might not hinder them neither, so near as might be. To persuade them that they had just occasion now to depart, he alledgeth; first, that of late their Father did not bear him the like countenance, now, that he was wont to do before (and that might boad, that he was half weary of their company now:) then also, that God had now been with him, & had willed him to depart thence unto his own country again. To persuade them, that they need so to depart, as that it were not to be left to their Fathers courtesy, whether he would hinder thē or not, first he layeth before them certain hard dealing of his before, so to put them in some fear of it at this time also: and then removeth a certain let out of the Way, that might otherwise be some hindrance unto them. To show their Fathers hard dealing to him before, he referreth himself to their own knowledge; first, whether himself had not to the uttermost of his power served their [ Q] Father: then, how hard their Father had dealt with him again. As touching the former of them, it is a clear thing in the judgment of all, that the good & faithful service of any, is well to be regarded of those that have the benefit of it. As touching the latter, he noteth two things in him: first that he mocked him, which was, as it seemeth, in not keeking covenant with him: the other, that ofttimes he changed his Wages, so to wring him ever to the worse. The let that might hinder them from this persuasion, was, that by some ill means of his he might so far have enriched himself of their Fathers substance. Concerning which, first he telleth them generally, that it was God's doing, and not his: namely, that God did not suffer him so to wring him to the worse, by so oft changing his wages, though himself would fain have done it; and that it was God, and not he, that so took away their Fathers substance, & bestowed the same on him. Then, more specially he acquainteth them with a special vision he had concerning that matter, and some what else concerning their present business then. Concerning that vision, that God himself on a time called on him by night, and bad him see, howe that at Ramming-time those that engendered, were all such or so marked, as was to him for his Wages allotted; and that himself did then see it to be so indeed: and withal told him the reason of it, which was for that Laban did deal so hardly with him. Concerning their present business, that he told him besides, that he was the same God Almighty that appeared unto him at Bethel, unto whom he erected a Monument, and made a vow: and now willed him, to get up, and to depart thence, and return home-wards again. By which speech of his, they were both so fully resolved, that themselves did acknowledge, that they had naught else to look for at the hands of their Father; that he had dealt unkindly with them, making sale of them to his own advantage: now therefore, that whereas God had given them that which they had, to the use of themselves, and of their children, it was no reason that he should use the same at his pleasure. So their conclusion is, that by their assent he should readily do whatsoever the Lord had appointed unto him. They being thus persuaded, and so a ready way being now made unto his return, he did as readily take the benefit of it. For presently he made away, taking his Wives and Children with him, and all the Cattle and goods that there he had gotten, and got not only over Euphrates the River, but even to Mount Galiad, (about three partes of five, of all the way that he had • o return, before that he could come to his Father) before that Laban did overtake him. For Laban hearing of it the third day after, and presently following with such forced as he was able to make, after seven d •••• travel, came thither also: Jacob having made a stand, and pitched his Tentes there before; there belike, to refresh himself and all his company, and his Cattle withal, after that their journey. In this sort to have begun his return, howe it may note him of weakness in faith before God, if now we would find, it shall be good to consider of this his doing: first, as if it had been [ R] but the common case of any; then, as it was more proper to him. If it had been the case of any, yet both Equity and Ciuility had required, that hired servants, and friends that had been of so near alliance, if a • any time their occasions required that they should depart, or otherwise were so disposed themselves: yet, they should do it in good manner so near as they could; servants taking their leave of their Masters, and friends not parting with any of their friends, • ut in civil and friendly manner. And though the case be such, that those masters or friends, have already sufficiently declared themselves, that they would not willingly part with such Servants or friends: yet is it ever to be hoped, that by goods means they may he entreated; especially, if their occasions be just, or but their own minds resolutely bent thereupon. As the case was more proper to him, he had taken his Masters Daughters and Servants in marriage: and had special promises of God besides. Having taken his Maysters Daughters and Servants in marriage, though himself (not being so near) had farther liberty: yet both his Wives and their Children did owe more duty, from the which he might not well exempt them. Having so good promises of God as he had, both before at his first setting out, and now again, when he was to return, howe much better and more seemly had it been for him, so confidently to have rested thereon, a • that in no wise he would depart, but in the best manner he could devise, to the glory of him that in all things stood so fast unto him, and for his own credit withal? Might not he have hoped, that God would much better have blessed any orderly and honorable dealing of his, then this his inordinate and base departure? His return being thus begun, now are we see, how he did prosecute the same to the end: first, how he dealt with two special impediments in the way: then, how he held on the course of his journey. Those two impediments that were in the way, were one of them this pursuit of his late Mast. his uncle Laban: the other of his brother Esau. This pursuit of Laban stood for a time in some contention betwixt thenselves: but ended at length with good agreement. While it stood in some contention betwixt themselves, each of them disburtheneth his grief to the other: Laban first; and Jacob after. Laban disburdened his stomach to Jacob not only in word but also in deed. When he doth it only by word, he then receiveth an answer from Jacob: where we are to consider, first what he layeth to Jacob's charge; then how Jacob doth give him his answer. That which he layeth to Jacob's charge, resteth in effest, in two principal points: one of them, much amplified also; the other (to speak of) but briefly touched. In that which is so carefully amplified, it is not amiss to mark, not only what it is: but also what may seem to be the reason, why he was so careful to amplyfie it. It was no more but this, that he stole away so secretly from him. That which may seem to be the reason, why he was so careful to amplyfie it, was, for that himself did know, that by the reason that so often before he had dealt so hardly with him, he had in that least advantage against him: as thereby having given him so just cause to doubt him, that now of necessity he must think less with him, that so he sought to clear himself of him. And experience doth often teach, that such is the manner of the Children of the world, in many of their dealings with the Children of God, readily to make Mountains of Mole-hills, when they are disposed to quarrel with them. In that which is but briefly touched, it is in like manner good to mark, not only what the same was: but also, what may seem to be the reason why he was so short therein. The charge it self was, that he had stolen away his gods too. That he was so short therein, it was, as to me it seemeth, not that himself made not great reckoning of them (for he made great search for them;) not for that he thought it would be but a scorue with Jacob, for him to show that he put any confidence in such (for Jacob himself doth show by yielding to death for him that had done it, that he also made not so light of such matters neither:) but only for that he thought himself therein to have the advantage against him, in as large manner as he could wish; and the same so plainly too, that it would be clear beyond the help of any excuse. For so also the Children of the world resemble running waters, making most noyce where they are the shallowest, and being the stillest, where, by their depths, they are most dangerous. The answer of Jacob to this his Vnkles charge, was 〈◊〉 , and plain: first showing the cause why he got away so secretly from him; then, yielding for the matter of theft, altogether as much as himself could desire. That so secretly he fled away from him, he could him the reason was, for that he feared that some way or other he would deal hardly with him: and, it might be, even by force take away his Daughters from him. As concerning that matter of theft, he craveth no sparing, but readily yieldeth that it be punnished with death, if it found with any of his: and further addeth, that he would not have him to spare, but to search through all his things, and if he found anything at all that was his, with good will to take it unto him again. That Laban, not only in word, but also in deed, dis burdened his stomach to Jacob, may appear plainly enough in this, that he made so great a search throughout the several Tents of everyone: not only of his own Daughters and maid-servants, with whom he might be the boulder (albeit that now, having given them in marriage, he had so far abandoned his Aucthority over them) but also of Jacob himself too, which, of the two, was much the harder. Now therefore Jacob, when his Uncle had made such search, and yet found nothing to charge him withal, hereupon began to disburthen his heart to him likewise: both as touching [ T] his former dealing with him before; and as touching that present dealing with him then also. As touching the former, it shall be good for us to mark, not only what it was that was said: but also, what we may gather thereof, in respect of the parties to whom it was spoken. That which was said, was in effect no more but this, that he had painfully and faithfully served him twenty years-long: and yet, that ever he dealt unkindly, and hardly with him. Being spoken, as it was, to Laban himself, and in the presence of his friends he brought with him, and of his own company besides (who by all likeli-hood knew for the most part of them, whether he spake truly or not) we are not to doubt, but that he spake the very truth: and then have we therein, both a good pattern of a good Servant in him; and withal how God is wont ofttimes to try them. A good pattern we have of a very good Servant, in that he dealt so well with his Master: when his Master notwithstanding dealt so ill with him. He dealt well with Master both in his faithfulness, and painfulness too. His faithfulness was such, that in twenty years space, he never so chaced either those flocks of sheep, or herds of Goats that he had under his hands, nor otherwise handled them either so hardly or so unskillfully, that at any time they cast their young: neither yet suffered his Master to have any loss in his stock, neither himself at any time taking any part of them; nor making his Master to bear what wild beasts or thieves had gotten, but himself making good unto him all such casualties whatsoever. His painfulness also was such (a good example for all Servants generally, and especially for so many of us as fear God in the Ministry) that he spared not to attend his charge for any distemperature of wether, neither for the burning heat of the day, nor for the cold frost in the night: and that himself brake his sleep so oft in that his business, that he brought himself to that case thereby, that he could not rest when fainest he would. How God is wont ofttimes to try good Seruaunts also, doth here likewise indifferent plainly appear: when as this man did so hardly deal with so good a servant, when as himself did sensibly feel that he was so much increased by him, and therefore was so loath to part with him; and when as he was his Uncle besides, and now his Father-in-Law likewise. But when God had tried him a while, he did plentifully reward him after: whereas on the other side, the world never so rewardeth those that serve it most, but that it depriveth them (for all their service) of much better things then it doth give them. As touching the latter, that without any sufficient cause he had thus hotly pursued him, & made such search: and even now, if God had not stood with him, he would surely have sent him empty away. Thus having both disburdened their minds each to other, then began they to fall to agreement: Laban first offering the same; and Jacob then joining with him therein. But seeing the motion came first from Laban, [ V] who notwithstanding, as it seemeth by his own words, was at that time the stronger in the field, it shall be good to consider, what may seem to have given the occasion, that he should first make this motion: then, what was the motion it self. The occasion may well seem to be, that the Lord met with him the night before, and did plainly show himself to take part with Jacob against him: which also himself in plain terms confesseth. A point of wisdom, which many in our age cannot yet learn: when they plainly see, the word of God to justify that profession which goeth under the name of the Gospel now, yet never regarding to come to agreement with those that profess it, and withal, stand to the maintenance of it; but still continuing enemies unto them. The motion that hereupon he made was for good neighbor-hood and friendship betwixt them: concerning which, first he showeth how he can now quiet himself towards Jacob for this his so privy getting away from him before: and then cometh forth with the motion it self. He showeth that now he can quiet himself towards him, because that his Wives being his Daughters and their Children, in effect, or in some manner, his likewise, and so all their substance, in that sense, much respecting him also: he could not now be any way avenged of him for that his disorderly departure, but that he must therewith also give a wound unto himself. In the motion it self we are to consider: first, of that which concerneth the substance of it: then of one other accident, that after a sort it self also belonged unto it, and immediately came in thereupon. In that which concerneth the substance of it, it shall be good to note; first, howe either of them dealt therein apart by themselves: then of that wherein they joined both together. For the former of which it is declared, that Laban first made the motion: then, that Jacob did readily accept of it. The motion as Laban made it, was, that there might be a covenant betwixt them, to put them in mind, from that time forward of good and friendly dealing betwixt them: wherein we are more specially to note, what good dealing it is that he doth more specially require; and in what sort he would have the same to be ratified betwixt them. The good dealing that he required, was in two principal pointes: one to be performed by Jacob only; the other to be performed by both. That which was to be performed by Jacob only, was, that he should take unto him none other Wives: but only rest contented with those that now already he had of Laban. That which was to be performed by them both, was, that neither of them should pass over that Hill to the hurt of the other. He would have the same ratified betwixt them, not only by the God of Abraham: but also by the God's of Nahor; yea, and by the God's of Terah too, the Father of them both. So it seemeth they are all alike with him (as well, as with such like, in this age of ours:) and yet can hardly think, that having them all, he hath any to spare, but [ W] rather that yet also he hath not enow. As touching Jacob, Laban had no sooner moved the matter, but that he by and by, was as ready to rear up a stone for a Monument of it: yea, and to will his company also to do the like, who accordingly quickly gathered and laid together an heap of stones meet for the purpose, That wherein they both joined together was in the covenant it self, and in the Monument of the same: both putting to their hands to the erecting of it, and both agreeing in the Name whereby it should after be called, and iumping together in the sense and meaning of it, saving that either of them used their own languge therein. That other accident, that (after a sort) it self also belonged unto it, and immediately after came in thereupon, was the kind dealing of each to other: Jacob feasting his Uncle and his company there; and Laban likewise the next morning, before his return, kindly taking his leave of them all. In that other impediment, which was of his Brother Esau, we are likewise to see, what the impediment it self was: and how he got himself cleared of that also. The impediment it self was, the fear that he had of his Brother Esau, which now as it seemeth, did arise unto him, partly, out of that old displeasure of his Brothers against him: and partly, out of a certain report that lately he heard. That old displeasure of his Brothers against him, was about his Birth-right and blessing; both which Jacob as we saw before, had gotten from him: and Esau again, though he made no great business for his Birth-right, yet when he saw he had beguiled him of his blessing also, then he was so grieved with him, that he purposed to slay him for it. A good pattern, what manner of Dregs they are, that sin is wont to leave behind it: plunging our hearts in some special fear, when fainest we would be freed from it. The report that then he lately heard which increased the same, was, that when himself had sent his Brother word of his return, and how God had blessed him in that his service abroad, he heard by those that he sent him, that his Brother met him with four hundred men. How he got himself cleared of this his fear, that now we may the better find, we are to note, that as there were (as it were) two branches of it; so did he likewise endeavor to clear himself in either of them: in the former, by so kind sending unto his Brother; in the latter, by diverse other good means besides. In such sending before to his Brother (giving him to understand where he had been all this time of his absence, and how God had blessed him) he did therein, as it is the manner of the dearest friends to do, acquainting one another with their estate as occasion is offered: and so witnesseth unto his Brother a loving and dutiful heart towards him; so the rather to procure the like in his Brother to him again. In those means that he used in the latter, that is, when his former fear was by that report of his Messengers confirmed and increased in him, we are first to see, what comfort he bad before against it: and yet notwithstanding, what means he used. The comfort that he had, was, first in those former [ X] promises of God: but thē also, in that late vision of Angels which there he had. Those former promises of God, were of great security to him, both when first he was entered into this journey, & when now he began to return again: of which also he had for the time good experience already: the vigor whereof ought yet to have been so strong in his heart, that he should not have been so much afraid. In that vision of Angels, which it pleased God then to vouchsafe him (for the Angels of God, as by the distance of the place it appeareth, did meet him, soon after that Laban went from him, as also in the Text it self it followeth immediately after) he might also gather, both that the Angels of God were nearer unto him then he was aware of: and that then especially they were made to appear unto him to some special comfort, and in token of God's protection; and therefore most likely, seeing that was now his greatest fear, that it was to strengthen him therein. The means that nevertheless be used, were diverse and good: wherein we are to consider, not only what they were; but also what success they had in the end. Seeking out what they were, there we find, that first his care was to save but only some part of that which he had; but yet, that by and by after, he advanced himself to the care of all. To save but only some part of that which he had, he presently upon that message being stricken with great fear, divided all that he had both people and stock, into two parts; to the end, that while Esau should fall on the one to destroy it, the other might scape in the mean season: a manifest token that yet he was weak, and did not put any great confidence in those notable promises that God had given him. That nevertheless he by and by after advanced himself to the care of all, it appeareth in that which presently followed: first seeking to God by Prayer; then coming down unto inferior means besides. In his prayer he acknowledgeth, that he is altogether unworthy of those favors, that God had already bestowed on him; whereas he went over that River Jordan at the first, but only with his staff in his hand, he now was grown so very great: but then, whereas it had pleased him before, to vouchsafe to be the God of his Fathers, Abraham and Isaac, (when as indeed he was the Lord over all) and now since he had been so favorable to him also, that not only for that present time, himself had willed him to return, and promised to be with him, but also for the time to come, had promised to make him a great people; it would therefore please him, to deliver him out of the hands of his Brother Esau, least that he in his wrath might happily put them all to the Sword. Having in this sort sought unto God, and then coming down to inferior means, we find those to be two: one, the presents that he sent before; [ Y] the other, a fit behavior besides. As touching the presents that he sent before, we have set down; first, what he did therein: then, what comfort immediately after he received thereon. That which he did therein, we find to be this, that the self-same night he took forth unto him two hundred She-Goats, and twenty He-Goats; two hundred Ewes, and twenty Rammes; thirty Milch-Camels, with their Coults; forty Kine, and ten Bullockes; She-Asses twenty, and ten Foales: and these he sent away before him, by several Messengers, and in several companies, with some reasonable distance betwixt them, to be all delivered to his Brother Esau, as a token and present from him. A present sufficient in it self, to witness that he was grown very great: and out of which Esau might likewise gather, that his Brother had a brotherly and a loving respect unto him. The comfort that he immediately after received thereon, was, that now passing over the River Iabok, and getting over the rest of his company and Cattle besides, and being alone, an Angel, in the likeness of Man, came and wrestled with him, to the end that himself might gather, that having stood in the hands of an Angel, or prevailed with God, he need not to doubt, but that he should also prevail with Men; and now withal gave him the name of Israel, thereby the better to confirm him therein: but yet he so touched one of his Sinnewes (partly to chastise his infirmity before, and for the time ensuing, to be a preservative to him against Pride, whereinto otherwise he might have fallen by this) that thereby he came halting away, and so continued all his life after. Which his posterity following, might better have applied to their edifying, by humbling themselves in the infirmity of that their Ancestor: then, in forbearing to eat of that Sinnew, in such beasts as they fed upon. The fit behavior that we speak of, was partly appointed by him to others: and partly performed by himself also. Those others to whom he appointed such behavior as the case now required, were first those Servants of his whom he sent before him with his present to his Brother: then also, his Wives and Children. That which he appointed to his Servants, was, to go in such order as he appointed, every company by it self, keeping a reasonable distance betwixt them: and, when they met with his Brother, to do all dutiful reverence unto him; and in their speeches to term him the Lord of Jacob, and Jacob his Servant. His Wives and Children he also directed unto their order: and by likelihood, directed them also to that dutiful reverence, that immediately after, when they came in Esau's presence, they yielded unto him. That which was by himself performed, was, that he also behaved himself most dutifully and lowly unto his Brother (notwithstanding those promises of security before: as many of us, on any part of such ground of security otherwise, would not) often bowing himself unto him before he came at him; and in all his speech with him, calling him Esau his Lord, and himself his Servant. A very good pattern, how we should humble our selves one to another when we have offended: even the Children of God that have the promises, to [ Z] the Children of the World that have them not. These good means of reconciliation being by Jacob used, now are we to see what success they had in the end: and first, at the very first meeting of them; then, in the residue of that small time that they were together. The first meeting of them was comfortable, for that so soon as they drew some-what near, Esau ran to meet his Brother, embraced and kissed him very kindly, and wept for joy: and beholding his Wives and Children, gently inquired of them also (and by likelihood yielded some courteous welcome to them likewise▪ according to the manner that in those partes was at that time used) as also of the presents which he had met, in courteous manner offering therein, not to be so chargeable unto him, yet, at his instance, gently accepting them in the end. In the residue of that small time that they were together, he offered to his Brother two other curtesies before he departed: one, that himself and all his company would go on with him, & clear the way before him; the other, when Jacob had desired him not so far to trouble himself, that yet he would appoint some of his company to attend him. Which when Jacob, but in dutiful manner refused also, then he returned home-ward again. So may Esau be a good pattern to us, not to maintain enmity still: especially when as in any good manner we are sought unto to be reconciled. These two impediments being removed, now are we to see, how he held on the rest of his journey, returning home-ward. Concerning which, although it be not certain in what time he finished the rest of his journey, yet it seemeth that he made no great hast to get home: but yet notwithstanding went on forward still, till in the end he attained unto it. That he made no great hast to get home, it appeareth both by building an house at Succoth, and by buying a parcel of Land at Shechem: and so may it be some instruction to us against that immoderate desire that Parents and Children sometimes have of being together, and of the idle visiting that friends do ofttimes make one of another; in the mean season omitting diverse more needful points of their duties: especially where as Jacob was, when now he came from his Uncle Laban, fourscore and seuenteen years old, and Isaac his Father one hundred fifty and seven. How notwithstanding he went on forward still, till he got home in the ende, we are to note, that for a time he held on the straight or direct way thither: but then was he turned a little aside. He held on the straight way thither, first to Succoth, near unto Jordan, but yet on the East-side of it: then to Shechem on this side Jordan, and a good way within, in the heart of the Land. At Succoth he built an house for himself to sojourn in for the time, and boothes for his Cattle: belike conceiving well of the place to such a purpose, and so giving it the name accordingly. To Shechem he came safe, himself and his; and there bought a parcel of ground, and worshipped God: but there did he find some [ A2] trouble now; first in a villainy done to his Daughter, then also, about the revenge of it by two of his Sons. As touching that villainy done to his Daughter, it is good to note, what may seem to be some occasion of it: & then, what was the villainy it self. It may seem to be some occasion of it, that her parents did suffer her, and herself would needs go forth into the Citty, to see the young Woemen of that Country: and then is it a good warning to us, that such as profess a care of religion, and of an honest and orderly carriage of themselves in all their ways, to take good heed, so near as they can, that they never come into the company of the looser sort: not, but that ofttimes it is done without hurt ensuing thereon, by the goodness and help of God; especially, when any way we have just cause so to do: but that, when as of lightness or vanity we do it, having no just cause unto it, we then step without the bounds of God's protection; and he ofttimes doth not let it escape vnpunnished. The villainy it self was, that she was deflowered; and that by one of the chiefest in all the Citty: and yet not otherwise, but that withal he did afterward very earnestly desire to have her in marriage. In the trouble that he found by occasion of the revenging of this villainy, we have set down; first, what was the revenge it self: then howe he was troubled at it. The revenge it self was, that Simeon and Leuie, the Bretherrn of Dinah, being very much grieved with it, and yet dissembling the same for a time, and in the mean season, seeking to frame an occasion that was offered, to serve their own cruel designs, within few days after getting all the men of the Citty within their danger, put thē all to the Sword, utterly spoiled the Citty besides, and took away their Sister with them. A very strange and fearful example, what wonderful great measure of wrath may in the Justice of God be due, even unto whole people's and Cities, for the offense and trespass of one: and that not done to any of their own, but to a stranger; and the fame much mittigated again (in the judgment of flesh and blood) by a special love to the party most wronged, and an earnest desire, in the noblest of them all, to have her in marriage. The trouble that Jacob found herein so far as himself did 〈◊〉 the same, was for the danger that now he found himself to be in: which was, that the odiousness of this strange and barbarous cruelty of theirs, would make all the people thereabout to gather themselves together, and utterly to destroy them all; which notwithstanding was little regarded, by the executioners of that fierce and strange revenge. Hitherto, keeping the readiest way, his journey still lying towards the South, and some-what inclining to the West, now by occasion he is turned aside, much towards the East: but then he thence goeth forward again. When now he is turned towards the East, we are first to consider the occasion of it: then the Story of that part of his journey. The occasion of it was, that God now did will him to go to Bethel, where God before appeared unto him, when he fled from the wrath of his Brother Esau: there to make his abode for a time; and there to erect an Altar unto him. Thus was God, in great mercy ready now to give him directions what to do, when he was in [ B 2] great perplexity, & doubted heavy things to be towards him. The Story of that part of his journey, divideth it self into two principal parts: first, their going thither; then what was done there. In their going thither, we are to note something concerning thenselves: & something concerning others. That which concerneth themselves, is, in how good manner they addressed themselves thither, both Jacob himself, & all his company so far as they went: wherein notwithstanding it may seem, that something was by them omitted. That yet nevertheless they did very well so far as they went, appeareth first in Jacob himself: then in his company. For Jacob himself gave commandment to all his company to put away from them all the strange God's they had among them; then also, to cleanse themselves, and to change their Rayment, or to put on their better or cleaner Apparrell: giving them withal to understand, that now they would go up to Bethel, there to Sacrifice to the mighty God, who had heard him in the day of his trouble, and was ever since with him in all his journey. His company likewise thereupon, forthwith delivered unto him not only all those their Idolles themselves: but also all their ear-rings beside, which (belike) they had used in some Rite or Ceremony of such God's as they served before. Which when Jacob had secretly buried, to abolish the memory of them, then setting in hand with their journey, they readily came to the place they desired: both he, and all his company with him. That which may seem to be omitted, was, that we read not of any repentance, sorrowing, and special cleansing; or else with-drawing of themselves to be enjoined to Simion and Levi, that presently before had done that great slaughter on the Shechemites, and had made such a spoil of all that they had. So that this must either be accounted by them no more then a just revenge for the villainy done unto Dinah: or else, had it also need to have been specially regarded when they went to worship God; being otherwise such a strange out-rage as it was, and so freshly bleeding as yet. That which concerneth others, was, that God did put such a fear into the hearts of all the people thereabout, that none of them made head after these to be avenged on them for the barbarous cruelty, as they might take it done to their Neighbors: another pregnant Testimony, that God seeth no iniquity in Jacob; no transgression in Israel. That which was done there, did most of it concern their present business: but one thing there was of another kind. That which concerned their present business, was first no more, then for the which he now came thither: but then, by occasion, some-what else besides. That for the which he now came thither, was no more in plain terms, but only to build an Altar unto the Lord, which also he did; but no doubt, implied withal, that both he and his company there worshipped also; and that the reason was, because God had so comfortably shown himself to him there, when he did flee from the wrath of his brother. In that which he did more as occasion was offered, we are to consider; first, what was the occasion that was given: then, what it was that he did [ C 2] besides. The occasion that then was given, was; that God did now again so comfortably appear unto him there: which also we find, both in the manner of his appearing unto him; and in those favors that at this present he did vouchsafe him. As touching the manner of his appearing now unto him; whereas it is after faide, that when he had done, be then ascended up from him, thereby we perceive, that he did not now appear unto him so high from him, as he did in that place before: but more familiarly and nearer unto him on the earth beneath. The favors that at this present he did vouchsafe him, were, in that little space at two several times delivered unto him. For first he blessed him: and confirmed unto him now again that new and more honorable name that before he gave him, which was, that thence-forth he should not only be called Jacob, but Israel also. Then again he told him, that he was the God almighty; and willed him to increase and multiply: giving him to understand, that much people should come of him, and, among them, even Kings too; and▪ as touching that land wherein he was, as before he had given it to Abraham and to Isaac, so did he confirm the self-same grant to him likewise, namely, that his seed should have it indeed. Which being said, then there he left him. That which hereupon Jacob did besides, did partly respect the time present: and partly also the time to come. For the time present, he reared up a monument hereof, of the stones there: and thereon made an offering besides. For the time to come, he honored the place with the Title or Name of The House of God. That one thing that was of another kind, was, that Deborah the Nursse of Rebecca (who, as it seemeth, having before returned to her Country again, for good will to her Nursse-child, was now coming back with this her Son Jacob to see her again) dying here, they buried her under an Oak there, & called that Tree the Oak of Lamentation. Concerning which, although there be no more said in the Text, yet because the name of that Tree doth directly lead us to this, that there they made some lamentation for her; it seemeth there were some special good parts in the woman; at least, some special kindness towards them. For she could not be but of very great age, Jacob himself being now almost an hundred year old, and, Rebecca his Mother about forty before she had him. But as this consideration of her age might in some respect give them reasonable contentment, not to take her death so heavily: so doth it the stronglyer lead us to gather, that seeing yet notwithstanding they did so lament it (and we read of no such lamentation for Rachel shortly after, whom notwithstanding he specially loved) both that there was some special cause why so they did; and that Jacob and his company, so far as in them was, did kindly and thankfully requite the same. Hence going on forward in his journey, we have mentioned of two places yet before he came home: the former of them, not far from Beethlem; the other, beyond the Tower of the [ D. 2] flock, which was near unto it also. In that which was not far from Bethlehem; Rachel traveled, and brought forth another son, whom her-self would have termed the Child of her sorrow (for she died of him) but his Father termed him dear unto him, and so was he called Benjamin. So Jacob buried Rachel there: and erected a Monument in memory of her. In that which was beyond the Tower afore▪said, Reuben his eldest Son committed that fault with his Fathers Concubine Billa, for the which he was afterward deprived of the right of elder-ship: & so had Jacob the end of his journey mingled with sorrow. Immediately after which (for anything we read of, that came betwixt) Jacob came to his Father to Hebron. But neither is the certain time known when it was; and sure we are, that some things that follow, were done before the death of Isaac, though here so closely the return of the one, and the death of the other, do join together.

10 The Story that doeth properly appertain to the time of Jacob, after that Isaac [ A] is now departed, is altogether in a manner, about their going down into Egypt: but yet, some few other things enterlaced withal. About their going down into Egypt, we have delivered unto us, first howe God provided for them there; then, how he brought them down unto it. The provision that God made for them there, was by the means of Joseph the youngest Son of Jacob but one, whom to that end he sent thither before: very much humbling him first; but then exalting him a great deal more. In the Story of his humiliation, we have first set down the occasion of it, then, the thing it self. The occasion of it was diverse: partly of God; partly of Men. Of God it was, that he had two such dreams, as did plainly▪ insinuate, that some way or other he was to be advanced above them all: one, that gathering together sheaves of Corn in the field, his sheaf stood upright, and all their sheaves came round about it, and did all bow themselves unto it: the other, that the Sun and the Moon, and eleauen Stars, did all bow them themselves unto him. So far as it was of Men, it partly came by Jacob, and Joseph himself: but chiefly; by those brethren of Joseph. It came partly by Jacob, because he loved Joseph more than the rest: partly also by Joseph himself, because he was wont to tell his • ather of such disorders as were noted in them; and himself did tell them how he had dreamed. But it came chiefly of them for that their own looseness made them so much to mislike his telling of them: and because they had in their hearts such envy against him, that neither could they like, that their Father did then bear more affection to him, than to the rest (insomuch that they could not speak peaceably unto him: an ordinary fruit, of that naughty root) nor to hear of those dreams, that seemed to boad such advancement to him. In the thing it self we are to note, what opportunity they had unto it: then, how themselves did work thereon. The opportunity that they had unto it, was, that Jacob sent him unto them where they were tending their Cattle and Sheep, very far from the place where then he lay, to see how they and their Cattle did, and to bring him word thereof. In their working [ B] on this opportunity we are to note, that first they intended great mischief against him: but then performed it, not altogether with such rigor as first they conceived. As touching that great mischief that at the first they intended against him, it is noted, that so soon as they saw him a good way off, they consulted among themselves of killing him out-right: so to see what his dreams would come unto. That they did not perform this evil meaning of theirs against him, altogether with that rigor that first they conceived, it was by the better advice of some of themselves: but yet notwithstanding, they afterward performed it badly enough. That better advice that was given by some of themselves, was given by Reuben first: then, by Judah. Reuben was the eldest of them, who before had committed very foul incest; as Judah also did a while after sin very foully: but now they saved the life of him, who afterward saved the lives of them all; besides, that of Judah, Christ also himself did afterward come. A good caveat to us that follow, that no way immoderately we altogether abandon the worst men of all: not knowing what good in time to come, it may please God to bring forth of them to our use. So Reuben first, perceiving them to be so deadly bent against him, disuaded them from that cruel fact; and admised them rather to put him into a dry pit there by: hoping by this means to deliver him out of their hands, and to bring him safe to his Father again; which advice of his was by and by followed. For so soon as he was come unto them, they stripped him of his upper-most garment, and put him into that dry pit that was by them, there to ende his woeful days: themselves nevertheless so little touched with any feeling thereof, that they presently after sat down to their meat, as if there were nothing therein to grieve them. Being so set (little regarding the anguish of their Brother now in the pit; or rather, for ought that he knew to the contrary, or they did mean him, even in his grave) they espy a sort of Merchaunts coming towards them, as their way did lie to go into Egypt, there doeth Judah now come forth with his advice also: namely, that it would be no benefit to them, thus to destroy their brother, though they kept their doings therein so close as they could. His advice therefore was, to take him forth of the pit again, and to sell him to those Merchants: as also they did, (but Reuben not being privy unto it, and much sorrowing for him) for twenty Siccles of silver (about two shillings and six-pence a piece, after the rate of Coyne with us) now to be a boud-slave forever; and there-withal dipping that upper garment of his in blood, they sent it to their Father as a token that his Son was like to be slain with some wild beast. Whereupon Jacob being so persuaded, did take it very heavily, & could not be comforted: as also his Father Isaac, grand-father to Joseph, is noted to have done; this bad part of those his Nephews being committed against their brother about a dozen years before Isaac's death [ C] A special •• aine unto them all, that seeing their Father, and their Grand-father too, •• those great years of theirs to take it so heavily: yet notwithstanding none of them all would at any time be & 〈…〉 the truth was in deed, so to yield them that miserable comfort that yet was last them. In the story of his exaltation we d • e find, that it was not presently done, but in good process of time: God 〈◊〉 giving him some comfort in that hard estate, that now his Brethren had cast 〈…〉 ; then, after that, exalting him also. His hard estate consisted in two principal branches: one, his servitude; the other, his imprisonment. To make his servitude more easy unto him, God so prospered him in the service of him to whom he was soul • , that his Master liked very well of him, & committed all that he had into his hands As touching his imprisonment we have noted unto us, first how it came: then, how God did help him therein also. It came by the false accusation of his Lady, or Mistress: who being her self desirous to have been naught with him, but refused by him, cried out upon him, and charged him to have offered that villainy unto her; and so, by the fond credulity of her husband withal, got him to be cast into prison for it. Wherein the likelier it had been, that by growing so great with his Mistress, he might soon have attained not only to his liberty, but also to great preferment besides: the better example hath he left unto all (and shortly after notably rewarded) ever to avoid all such bad compendious ways whatsoever. The help that God vouchsafed him here, was not only, as before, the Iailers favor: but also, that he endowed him with a special gift besides, whereby at length he was delivered. The favor of the Iailer was such towards him (for that he saw the Lord to be with him) that he also committed the whole charge unto him. That special gift besides wherewith it pleased God to endew him, was the interpretation of Dreams: and it pleased God at length to work his deliverance thereby, first by making it known to the King of Egypt that he had such a gift; then, by affording the use or benefit of it to him also, not only to his full contenment, but even to admiration withal. It was made known to the King of Egypt, that such a gift was in Joseph, by the relation of one of his principal Officers that did attend him namely, that both he and another fellow of his being then in prison, and each of them dreaming, so as themselves were troubled with it, he presently opened the same unto them; and that so it fell-out with them both, as he before had told them it should. Unto the King himself, was the use and benefit thereof afforded likewise, not only, as I said, [ D] to his full contentment, but even to admiration also, when as about two years after (all which time the Officer aforesaid had Joseph in very vnthākfull oblivion: belike, that he might be beholding to God alone) it pleased God by a couple of Dreams to trouble the heart of Pharaoh also. Now therefore the time being come that he was to be exalted, we are to note, what was the occasion of it: and how it pleased God thereby to do it. The occasion was, first those two dreams themselves that now Pharaoh had: then also, that himself was disquieted with them; and could get none that could show him the meaning of them. This occasion being given, now it pleased God so to work thereon, that Joseph was sent for, his prison-garments taken from him and others put-on, and so set before Pharaoh, to expound those his Dreams unto him. Unto whom when he had expounded them, namely, that those seven faier and well-liking Kine, and those seven ears of corn that were large and full, which first appeared, did betoken seven years very fruitful, which immediately after the Land should enjoy, and that those other seven lean Kine that devoured the fat, and that those other seven ears that were so thin, and likewise devoured the better, and yet neither of them both were (to see too) the better for it, did signify other seven years of dearth to follow the former, which should consume all the overplus of the others, and yet be little the better for it, also that the same should certainly and presently be done; and therewithal advised him what to do: the King by and by, conceiving well of his interpretation, and advise withal, and not thinking to find any other so meet as Joseph himself to preforme that charge, made him chief next under him in all his Kingdom, changed his name, and bestowed an honorable marriage on him, when he was now full thirty years old. Joseph likewise, according to the authority and trust to him committed, did very carefully gather together, and laid up in the Cities of Egypt, whatsoever might be spared of those plentiful years to have it in a readiness, against the time that need should require to bring it forth. But in those his doings, two things there are of special note: one, in what sort by this occasion he dealt withal the Land of Egypt; the other, howe favorable he was to certain of them. Dealing so as he did with the whole land of Egypt; first, getting up all their Money, then their Cattle, thirdly their lands and themselves too, to be the proper goods of Pharaoh the King, and utterly to extinguish all opinion of propriety in anything they had, translating them all from one Citty to another, and then ordaining the fifth part of their increase to be a perpetual rent or tribute unto the King for such lands as they had returned to them again; though, whether for the wisdom or equity of the devise, or for the dignity of his person, it be favorably interpreted of many: yet for my part, I cannot see, but that he inclined too much to the benefit of the King, and regarded the people too little; though yet notwithstanding the deciding of it might best [ E] be performed, by such as have the best in-sight into the whole. How favorable he was to certain of them, appeareth in this, that of all others their Lands were spared, and themselves specially respected by such order as the King had taken. But who these were, is a question with some now: the general opinion of most men being, that they were the Priests; some others of late, that they were certain Officers or Deputies of the Kings. The word indeed doth signify both: but not only the Egyptians especially, but all other Heathen people's also, much after the same manner did make special reckoning of their Priest-hoodes, and vouchsafed them great immunities above others; and not unlikely, but that the Kings special Officers were otherways provided for by the King himself. Again, such Officers were ever lightly but personal, and went not as Lands did, from the Father unto the Child; but to such as were thought the meetest for them: and then could there be no lands of such so like to be privileged as the Lands of the Priests; unless for such also there were a perpetual or standing maintenance set forth (which is not so likely) as for the Priest-hoode was wont to be. The only objection is, that it is not likely, that Joseph would be so careful for that Idolatrous Priest-hood of theirs. But that persuasion of his knowledge and zeal on that behalf is but presumed, without any warrant in the word for the same: and, if the Egyptians had that special regard to their Priest-hood, as the Stories do witness they had, he could not be in that authority and credit with them, unless he also did in all such special matters hold-on the self-same course with them. So that it seemeth as the judgment of the most part of the learned is, that they were the Priests, and not other Officers that so were spared: and to me besides, that whereas Junius joined with Tremellius in that translation, that note should seem rather to come from Junius, who diverse times showeth himself to be some-what out of temper in such matters; then from Tremellius, whom I do not otherwise find, but to be of the better judgment. But as the word doth signify both, so if they would have taken in these as well as the others, we would not much stick with them then: but if they will needs so unkindly exclude them altogether, then they give us occasion to examine their judgment; and as not able to abide the trial, to return it to them again. In his bringing of them down to this provision that before he made for them, we are to consider: first, howe they were occasioned unto it: then, how they were themselves brought down. Occasioned they were; first, by strict necessity, to seek to that Country for help: then, by it and other motives besides, much better then it, themselves to go thither, there to inhabit. Of strict necessity, they were occasioned to seek to that Country for help, twice: first, only for victuals; then, not only for them again, but now also to redeem one of their Brethren that lay in prison. In their first journey when they went down for victuals only, we are to note the occasion [ F] of it: and what success it was they had there. The occasion of it was, that there was so great a famine in all those Countries adjoining: and that they heard withal, that there was Corn to be had in Egypt. The success that they had there, was part of it good: but some part of it hard likewise. Good it was, that there they got Corn to relieve their family withal: and had all their money that they had paid for it, given them into their sacks back again with them, they knew not how. It was partly hard likewise, for that they were by so great a man as Joseph then was there, charged all to be spies, roughly for a time handled in word and deed: and one of them besides kept in prison as pledge, for a matter that hardly might be performed. In their second journey when they were to go and get their Brother to be delivered besides, we are to note, first how hardly the same was obtained of Jacob: then what success they had therein also. In that Jacob was so loath to let Benjamin go with them, until by extreme want he was driven unto it (by which they were for all that time hindered of this other journey) there is one thing to be noted very apparent: another also that may be doubted. That which is apparent; is, that he bare a special great love to Benjamin, when as the imprisonment of his other Son Simeon could not work so effectually with him, till he was by famine also urged unto it▪ an example of the great love that parents ofttimes do bear to their children; and a good inducement to all the Children of God, to assure themselves of far greater there by many degrees. That which may be doubted, is, that it may seem his faith towards God, was not now so strong, when as notwithstanding all those promises of God towards him, and many great proofs thereof besides, he yet doubteth such peril in sending Benjamin with his other Brethren. For the success thereof we are for part of it first to begin at the land of Canaan: then to go down into the Land of Egypt for the rest. That part of the success that we find in the land of Canaan, was altogether good: Namely, that first they got their Father to like of it, and to yield his consent thereunto; then that he sent them away in so good manner, both with a present of the best things the Country yielded, and well furnished with money also, with double to that they had before to make their provision, and with that which they found in the mouth of their sacks besides. That other part of it that we find in Egypt, was first but moderate: but soon after far exeeeding. That part of it that was moderate, did withal very comfortably incline unto good. For they had their brother at the first brought out of prison, and restored unto them again: and had very good, honorable and kind entertainment besides. That which soon after far exceeded, was first exceeding heavy and grievous unto them: but immediately after as joyful also. That which so far exceeded in heaviness and grief unto them was, that they [ G] were no sooner dismissed with their Corn out of the Citty, but that the chief Ruler of Joseph's house did hotly pursue them, and charged them to be very bad men, that notwithstanding their good usage, had now stolen away with them a principal piece of his Masters plate: and finding the same with one of them to the utter dismaying of them all (as indeed they were guiltless of it) brought them all back again into the Citty, there to abide such punishment and shame, as to such a fact was due. And that worse was, it light chiefly on him, on whom it might worst of them all: namely on Benjamin his Fathers darling; and with whom he was so loath to have parted. Joseph belike for the affection he bare him, was desirous to retain him longer with him; & great men stick not ofttimes, without any sufficient cause to charge their inferiors as themselves think good: but true and just dealing is ever the best; and in it we ever have means enow, to accomplish whatsoever is meet to be had. And Servants in such case are for the most part ready enough to do as their Masters prescribe unto them: as here we may see an example in this one, boldly charging them with Theft (because his Master had so commanded) whom him-self did certainly know to be clear of it. But while they were in this heavy pickle, then cometh in that, which as far exceeded in joy: most of all, and first from Joseph; but then also, in part from Pharaoh. As touching Joseph, he could no longer dissemble: will he, nill he, his affections now will needs break forth. He told them plainly who he was: his tears also plentifully witnessing his Brotherly and tender affection towards them. He bad them not be dismayed, that they sold him to be a bond-man, for that is was not they but God that in his providence thus sent him before them, to provide for thē against this time of famine, that so they might live and not die. He told them, that yet there were five years more thereof to come: willed them to hasten home to their father, to tell him of these things, and to entreat him to come over unto him, he and all his family to dwell there; that so doing he should be placed in the best part of all Egypt: and withal loaded them home with provision and Chariots, both for him-self and all his family. That which came from Pharaoh the King, was to the same end: him-self also desiring, that Jacob and all his family would come thither; and to that end, both offering unto him the best of the land of Egypt to dwell in when he should come, and in the mean season commanding Joseph to send him provision and Chariots to fetch him. How by this famine yet enduring, and by other good motives besides, Jacob and his company were occasioned to go down into Egypt there to dwell, will now soon appear: first, by relation of those his Sons when they returned; then by those things that now they brought with them. They told him that Joseph his Son was yet alive, and now the chief Lord in all Egypt under the King: and withal did the residue of their joyful message unto him. Himself also did see and behold the provision, presents, & Chariots that to that end were sent unto him. Which things, when he had heard [ H] and seen, though at the first he was astonied, and was ready to soound for joy that his son yet lived: yet soon after he came to himself; was a glad man that Joseph yet lived; and presently resolved to remove his dwelling, and now to go down to Egypt unto him. Being thus occasioned, and thereupon resolved now to take his journey thither, he cometh from Hebron first to Beersheba: and then into Egypt. In Beersheba, the first part of his journey, and about twenty miles towards Egypt, there we read, that himself sought unto God: and that God did comfortably appear unto him. He sought unto the Lord there, by offering unto him certain Sacrifices: which, it may seem, were, either of thankfulness, that Joseph his Son, was yet living; or to obtain the goodness of God towards him and his, in this his journey. God likewise appeared comfortably unto him, in that first telling him who he was, even that mighty God the God of his father, he then bad him not to fear that his going down into Egypt, for that there he would increase him to a mighty people, and himself go down and come up with him: also that Joseph that was supposed to be dead, should close up his eyes at his death. Thence proceeding in his journey towards Egypt, we have delivered unto us, how he finished his journey thither: and in what estate there he afterward lived. His journey thither may we account then to be finished, when as soon after his coming into the Country he had dove his duty first to the King, and then was dismissed of him to his own where he was to dwell. In which compass of time we have no more but these two: First, how he met with Joseph his Son; then how he came to the presence of the King. For the former it is noted, that going on his journey from Beersheba, he and all his company and possessions with him, threescore and six persons of lineal descent from him proceeding, (himself, Joseph and his two sons that were in Egypt already, making up the number of threescore and ten) coming belike some-what towards his journeys end, or when he saw the time to be meetest, sent Judah before unto Joseph, to advertise him of his coming, and to acquaint him with his journey. Whereuppon Joseph addressed himself to come and meet his Father Israel: and when he came so near that his Father might discern him to be the same indeed, he then made his father a glad man of him. For his coming into the Kings presence, Joseph would first go to advertise the King of his coming, and belike to know his pleasure withal: but first, he advised his brethren and all the company, if Pharaoh should ask them what trade of life they had used, plainly to acknowledge the truth indeed, that they had used none other but only to rear and tend Cattle; that so they might the rather have the land of Goshen for them to dwell in. For besides that the land it self was meet to such a purpose, it lay at an outside of Egypt, and next unto the land of Canaan: and so the meetest for [ I] them in those respects; especially, when as the Egyptians had withal a special dislike of that kind of life, and of those that used the same. They being thus admonished, Joseph took with him five of his Brethren, and went to the King, advertising him, that his Father and Brethren, and all their family, together with all their goods and Cattle, were now come thither, there to sojourn: themselves also then entreating, and the King condiscending thereunto, and giving charge that it might be effected, that they might have the land of Goshen wherein to sojourn. After which, he brought his Father also before Pharaoh, who shortly after (in respect of his age as it seemeth) dismissed him again, to repose himself to his own best ease: being at that time, as himself acknowledged to Pharaoh, one hundred and thirty years old. Their journey being in this soft finished, in what estate he there afterward lived, we have set down but generally: but withal some particulars more specially mentioned. Generally, we may conceive, that he lived in good case there, being so welcome to the King as he was, and having so able and so careful a man to provide for him there, as then his Son Joseph was: and it is plainly set down, both that they were placed in that good and fruitful corner of the land; and that Joseph's care and providing for them was, as if, like a Mother or Nurse, he should put the meat, as if they were children even into their mouths. Those particulars that are more specially set down, are such things as went a little before his death: and then how long he lived there. Those things that went a little before his death, were three: one, before that yet he sickned; other two, when now he was sick already. Before that yet he sickned, he called for his Son Joseph, and required him to swear (a sufficient Token to show, how earnestly he was bent to have the same performed indeed) that when God should call him, he should not bury him in Egypt, but where his elders were buried before: and when Joseph had given his Oath, that so he would, he thereupon worshipped, as having obtained a special good favor therein. Whereby it seemeth, that he did both profess his faith in those promises of God that his seed should inherit that land; and stir up his posterity also, not to fasten their affection to Egypt, but to have the promised Land in continual desire and expectation. When now he was sick already, he delivered many things, as in the way o • a blessing or prophetically, that should afterward be accomplished, or come to pass in those his children: and first, to Joseph, who purposely at that time came unto him; then, to all the others besides, whom to that end himself did call for. Unto Joseph he delivered, what God had promised concerning the Land of Canaan, to be the inheritance of his posterity; and then withal, took in those two Sons of his which then he had, into the estate and number of his own, as if they [ K] had been begotten by him: and when Joseph did then bring them unto his Father, that his Father might to that end lay his hands upon them, he did so also; but not in such order as Joseph had thought that he would, but preferring Ephraim the younger, before Manasseh the elder. In taking of whom into his number, it may seem, that there was respect had (if not by Jacob, yet by God himself, who directed the action) unto those sufferings of Joseph first; and to his good deserts after: it may be also, to the wrong done unto Rachel, when her Sister was preferred before her; and to make some supply, in that she was nothing • o fruitful as her Sister was. Unto all the rest of his Sons, he shown what was like to be the estate of their posterity for the time ensuing: and more specially which of them it was by whom the promised Seed should be derived; and that in his line there should be (till then) a tolerable estate and government, howsoever that others should ofttimes be plunged in great confusion. The time that he lived there, was seauenteene years: and so being now one hundred forty and seven years old, he died. Those few things that are besides interlaced withal, are but about Judah only, and but to such as in effect came only to thi • ; that he, by some occasion, dealing fraudulently with his daughter in Law Tamar, not yielding that marriage unto her, which by custom & usage of the Country then, and his own promise was due unto het, was so by Tamar circumvented, that at unawares he lay with her, taking her for an Harlot, and at that time begat of her, one of the Ancestors of Jesus Christ: a Story of no small reproach unto Judah, who being himself the only Son of Jacob, by whom the line of Christ was to be derived, did nevertheless so abuse himself (as he thought) with an Harlot; but of some special comfort to us, that he is like enough not to cast off such as repent them of their sin, and seek to his mercy, when as himself that could have otherwise provided, if so he would, nevertheless disdained not to descend of so contaminate Ancestors, as his Holiness had, not only of this, but of many others.

11 Joseph was brought into this Land, as we heard before when he was but young; and hitherto whatsoever Story we had of him, it all came within the time of his Father Jacob: since whose departure we have little remaining of him. But that which we have, we may as I take it, thus best distinguish: first, that we mark what things we have of him recorded; then also that we note, that one thing there is, that we read not of him. Those that are of him recorded, do partly respect others: and partly himself. Those others whom part of his doings do most respect, are, his Father deceased: and his Brethren remaining. As touching his Father deceased, both for the time present he imbawmed him, and mourned for him, as the manner of the Country was: and shortly after, when that solemnity was finished, obtaining [ B] leave first of the King, to go and bury him in the Land of Canaan, he very honourably performed the same. As touching his Brethren remaining, whereas they were now afraid, that their Father being gone, he would some way remember the wrong they had done him; and thereupon came to him in the name of their Father (as he having willed them so to do, while yet he lived) humbly desiring him to pardon all that bad dealing of theirs towards him: he on the other side, spake very comfortably unto them, both showing them to howe great good purpose God had done it; and promising on his part, to have that care of them and theirs, that therein they might see, that he retained no displeasure towards them. Himself it concerned, first that during his time among them, as himself had promised, so it seemeth by that which followed immediately after, for that they increased so fast as they did, that for his time he had a special regard to them indeed: then that when he waxed old, and saw that now he must shortly die, he also made the chief of his Family or Kindred to swear, that when God in time to come, should visit them, and have them thence unto the Country, that he had promised their Fathers to give them, then should they take his bones with them also. And so having long dwelt in good estate in the Land, having also seen his Children's Children, and being now of the age of one hundred and ten years, he also died: and as the manner of the Country was, his body was imbawmed; and yet not buried, but chested only. That one thing that I thought was good to note, that it is not mentioned of him, is, that now before his death, he did not offer to bless any of the people according to their Tribes, as his Father had done before: nor so much as his own Children neither. Abraham had certain special blessings to be derived to some part of his posterity; such I mean as should descend from Isaac: and of those some of them belonged to all that company; and one, but unto one portion of them. Those that belonged to all that company, were two: one, that they should be his peculiar people; the other, that they should inhabit the Land of Canaan. That which belonged but to one portion of them only, was, that of them should come the promised Seed. All which had Isaac likewise, to such as should descend from him by Jacob. Jacob had no such limitation, for the two former of them, from any of all his Sons descending of him; and therefore, though he had twelve in all, yet from that reckoning doth he exclude not one of them all: but for the other he had, and therefore did he as it were appropriate that (as by God he was directed) unto the Tribe of Judah only. Abraham therefore, being made acquainted with God's purpose therein, though we read not, that he used any set form of confirming or establishing [ C] those blessings to Isaac (which notwithstanding he might if he would:) yet he took such a course as tended thereunto, when he sent away Ishmael first, and afterward his other Children also with their portions; and left unto Isaac only, both all his substance to speak of; and there to sojourn. But Isaac was desirous (as well he might) to use some set manner to confirm those blessings to one of his Sons: but therein so fast bound with the Bias of the most usual or ordinary course, that therein he had gone clean wrong, had not God prevented him of his meaning therein, turning it aright to him that should heue it, though himself did never mean it unto him. Jacob also having many, & finding the two former to belong to thē all, seemeth secure of that matter: and therefore purposing, in some set manner also to bestow some blessing on them all, he doth no more but give them such admoniton or comfort, as in the Spirit of Prophecy (wherewith then he was endued) he thought to be most meetest for them. But then coming to the other, that doth he leave unto the Tribe of Judah only. After which time we do not read, that either Joseph or Judah (which notwithstanding were principal Men; and then much less is any such thing to be looked for of others that followed) did use any such set form of blessing: or directed their children to look for any such thing at their hands. Sauing that Moses, but not as their Father (for he was but one person of one of those twelve Tribes himself) but as endued with a principal Spirit, uttereth much like to the most of them, as Jacob had done before to them all. But afterward God directed the ministry that he then ordained, how in some set manner to bless the people. Now if the case so were, that they had any such custom among them, to direct their children to ask them blessing, whether the example of the former, or prescript of the latter had been more available, would then belike have been examined, and so for that matter have left us better light, then many of us (it seemeth) have light on as yet: whereby then also might better be seen, whether those many Christian Churches, that use it not, should not draw unto them that which doth use it; or that one, that only doth use it, doth therein lead the way any better, then those that do not.

CHAP. 6.

1 THese Fathers aforesaid, and so many as were of them descended, [ A] being yet free, now begin to grow into bondage. Concerning which, whereas it pleased God afterward to deliver them thence, we are first to consider of that their bondage: then, how it pleased God to deliver them from it. In that their bondage we are to consider in what sort they came into it: and then, what was their estate therein. In what sort they came into it, we are therefore the rather to consider, [ B] that so we may the better see, by what right it was that now they were in that estate: whether themselves had so deserved; or whether unjustly it was imposed upon them. If themselves had so deserved, then must it be, either by some fault of theirs: or else by their folly. That it was by no fault of theirs, whereby they had trespassed against the Egyptians, the matter is clear, for that they were another people, of another Country; such as never had any dealing with them, and were altogether unknown unto them: and so far, all manner of ways, from deserving ill at their hands, as that on the other side, by one of their company, they had deserved marvelous well. That it might be their folly, might of the two be rather conceived, for that themselves came down thither, there to inhabit, among a mightier people then they: and, that more is, much sundered from them, partly in their manner and Trade of living; but especially in their Religion. Nevertheless, in this also they are thorovghly cleared: partly by the Nature of their case; and partly by good warrant besides. In the Nature of their case we find; first, that they were driven thither by strict necessity: then, that they had a special friend there also besides. The warrant that otherwise they had, was partly from beneath: but chiefly from above. That which was but from beneath, was nevertheless the word of a Prince; then the which there is not lightly any security greater on earth: and yet was that farther strengthened besides, even by those great deserts of Joseph, both unto the whole Land of Egypt; and especially, to the Dignity and Coffers of the Princes themselves. That which was from above, was the authority of God himself; both encouraging the leader of them, not to fear to remove thither; and telling him withal, that himself would go down with him thither, and afterward bring him thence also again. So it remaineth, that it was unjustly imposed upon them: a sufficient pattern to show unto all, what courtesy the Children of GOD, whatsoever their deserts may be, may at any time look for at the hands of the World. What was their estate therein, that we may the better find, we have need to consider; first, what is was by the malice of Man: then, what it was by the goodness of God. What it was by the malice of Man, we are to gather out of the ill dealing that was used towards them: and out of the time that it continued. The ill dealing that was offered unto them, was, partly before there was motion made for their deliverance: and partly after. In that which was before, we are to consider, what it was: and, whereupon it was that so they were dealt with, what it was is plainly enough declared, both for the substance of it: and for the manner of their proceeding therein. The substance of it was, to diminish and lessen the people of Israel, whom now they saw to grow so fast upon them: and to obtain their purpose therein, not to spare any oppression or death it self, that themselves should think needful to such a purpose. Their manner of proceeding therein, was first such as might have some other pretence to shaddow their doing: then, such as bare none [ C] other face, but plainly shown it self what it was. That which might have some other pretence to shadow their doings, was, that their oppression of them with immoderate labor: wherein notwithstanding they might seem to have none other meaning, but only to have their own business done. That which bare none otherface, but plainly shown it self what it was, was that cruel course of theirs, to destroy their Men-Children so soon as they were borne: which nevertheless for a time walked more secret; but afterward shunned not the open light neither. It walked more secret, when under-hand they would have had the Mid-wives to have done it. It shunned not the open light, whē as God so wrought with those Midwiues, that they would not be the Instruments of so barbarous cruelty: taking order then, openly to do it howsoever. That whereupon they so dealt with them, rested on two principal branches: one, that they multiplied or grew so very fast; the other, that the Egyptians themselves began now to conceive some fear of them. That ill dealing that they had after that motion, was made for their deliverance, was no more but the exacting of much more of that servile labor of them then before, and that clean beyond all reason: and sharp punishment notwithstanding when they did it not, though far above their ability to do; nor anything holpen therein by Pharaoh when they complained thereof unto him. The time that this their misery continued, is not certainly known: but we have good Story of it, for above the space of fourscore years. For it was begun before Moses was borne: and himself was fourscore years old, when first it pleased God to set in hand with their deliverance by him. A good pattern to show, how needful a thing patience is for the Children of God: and that in the best of us all there is more evil then we are aware of. For if God do use ofttimes to put his Children to so great sufferings here, and for so long a time together, and none of us all may account our selves exempted from it, then need we all to be provided: and that cannot be, but only by some rare and special good patience. Again, because God is wise and gracious, and in his wisdom best knoweth what measure of such exercise we all do need, and in his goodness will not afflict us farther than for our good is needful for us: hence may we gather, that the evil that is in us (even in the best of us all) is marvelous great, when God findeth so great afflictions so needful for us. What it was by the goodness of God, we have it two principal pointes declared: one, while as yet he suffered not the Egyptians so far to execute their malice against them; the other, when he did let them loose unto it. He suffered them not to do it, when as he so wrought with those Grace-Women or Mid-Wives, that they would rather disobey the King (excuse it as they could) than commit so barbarous cruelty on filly Infants; and in that for so doing he blessed them for it, it showeth howe well it pleased him, that so they did. He did let them loose unto it, when as their malice now did so far obtain, that at their pleasure they might drown in their Rivers all [ D] the Men-Children of the Israelites, from time to time as they should be borne. But even then also did he show his goodness towards them, both in that he did nevertheless so much increase them: and besides, that in that their distress, he gave them the harts to seek his favor, and to bemoan their case unto him; and himself thereupon did in gracious manner consider upon them. A good assurance to us also, that it is of the special favor of God, if either he so uphold us, when any way we are assaulted: or give us an heart, in the time of our affliction, to seek unto God, and to entreat his favor towards us.

2 How it pleased God to deliver them from that their bondage, to the end that [ A] we may the better find, we are to consider; first, in what manner he wrought it: then, how in the end it was effected. In his manner of working it, we are also to note; first, how he provided the parties by whom he would do it: then, how he set in hand with the work it self. The parties were two, Moses and Aaron, Brethren: Moses being the younger, but the principal party in this business; Aaron being the elder, but not coming in to this, but by occasion. In Moses the cheese and principal party, we are to mark, first howe he did preserve him from death: then, how he did farther frame him unto the business that afterward he had to do for him. He preserved him from death, in that being at that time borne, when the Male-Children (by the Kings Commandment) were so busily sought out to be destroyed, he nevertheless gave the heart (at least) to one of his Parents, to endeavor to keep him so long as they could: and then himself provided otherwise for him. That which his Parents (or at least his Mother) did for him, was, that he was secretly kept within by them, for three months: and then laid forth in a Basket (provided for the purpose) in the side of a River, among the Flagges, Bul-rushes, or such like, growing there, leaving his Sister a good pretty distance off, to have an eye unto him. That which himself provided otherwise for him, was, that Pharaohs Daughter, coming that way by other occasion, should find the Child, and take it for her own: and so by her favor give it protection and safety from death; and yet notwithstanding (though unwitting to her) leave it with the Mother to be Nuiced for her. How he did farther frame him unto the business that afterward he had to do for him, we have set down briefly (and so far as is sufficient) in the word of God: but else-where also, in some few points, more specially. That which we have set down in the word of GOD, is part of it in the Original Story: and part again, in the recital of it after. In the original Story we have no more (that we may certainly gather thereon) but only that he was afterward brought to Pharaohs Daughter, and was as her Son: and that after it, in process of time, he was endued with a mind, desirous to see how his Brethren did under their burdens; and that he could not well abide, either any iuiury done unto them by the Egyptians, [ B] or disorderly dealing among themselves: but that after that, God did humble him a long time after, putting a fear into his heart, to get himself thence to save his life, which now was in danger for the Egyptian which he had slain: & thenceforward to become a Sheepheard to another in a strange land for a long time after. Both which were good praeparatiues unto that business: such an inclination unto his Brethren, the better to regard their hard estate when afterward he should be employed to help them therein; his humiliation, to be a needful check unto him, for attempting it with blood so inordinately before the time, and (as it seemeth) in confidence of the earthly credit and reckoning that then he was in, God meaning another course, and more to the advancement of his glory therein. In the recital of this Story after, by Saint Stephen in that his Apology, and by the Apostle to the Hebrews, we have further delivered unto us, both that he was some-what farther furnished: and the precise time of certain principal matters therein. His farther furniture is noted to be; first, that he had education in his youth, that being come to man's state, he was learned in all the wisdom of the Egyptians; and was mighty in word and deed: and that that going forth to visit his brethren, was not of an ordinary desire only, as wishing them well, but of a special zeal, refusing to be accounted the Son of Pharaohs Daughter, choosing rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, and esteeming the rebuke of Christ greater riches than the Treasures of Egypt, having respect unto the recompense that in saith he saw afterward to follow. Those principal matters in the Story, which have here their precise time annexed unto them, are two: one, his departure out of Egypt, at what time he is said to be forty years old; the other, how long he abode in service and keeping of Sheep, which is noted to be forty years more. That which else-where we have noted in some pointes more specialally, is no more but certain of that which Josephus noteth of him, not disagreeing from the Scripture it self: but farther explaining or opening the same. For first, as touching his education, he saith that it was as carefully and as thoroughly performed, as they were able: as like enough then, when he was most likely of all others besides, to succeed the King in his Kingdom, the Kings Daughter having already adopted him to be hers, and she having no Children of her own. Then, for his greatness besides, that the Ethiopians over-running the Land of Egypt, the Egyptians were directed, and themselves thought good to make him the General of their Army against them. Who being so appointed, and perceiving that the enemies suspected no danger from the Wilderness towards them, because it was full of Serpents and venomous Creatures, by a policy came that way upon them with all their forces at unawares, and so giving them a great overthrow there, and pursuing his victory into their own Country also, he so delivered the Egyptians from their tyranny, and set them free from them again. Whereby he became so great and famous among them, that the King himself having him in jealousy also, they accused him of that slaughter of the Egyptian, and meant so to have put him to death, but that he [ C] in time got from them before. And because the Apostle saith, that he preferred the rebuke of Christ, before the treasures of Egypt, it appeareth thereby, that some way or other he was in the way of good possibility or likehood rather, in time to come to enjoy those treasures, in the course that then he was in: and so are these Histories of him the more they make for this point, so much the more to be regarded of us; as opening unto us in particular, that which the Apostle doth set down but generally.

3. How he set in hand with the work it self of their deliverance, to the end [ A] that we may the better find, we are to note, first what passed betwixt God and Moses about that matter: then what passed betwixt those whom it pleased God to use in that business, and those with whom they were to deal therein. In that which passed betwixt God and Moses about that matter, we are to consider, first in what sort to that end he appeared unto him: then, how he dealt with him in the business it self. In that his appearing, we are in like sort to note, first what he did of himself: then, what he did farther, by such occasion as Moses gave him. Of himself he appeared, in a bush, all on fire; and yet nothing at all consumed: a very fit manner of appearing in respect of the business that then was in hand. For it may be probably thought, that Moses, if not at that present, yet very often was careful on behalf of the people, who now had been so long so hardly dealt with by the Egyptians: and God doth now so appear unto him about their deliverance, that even out of it Moses might gather, that although they were hardly dealt with; yet were they not thereby diminished. A Bush also is fuller of branches and twigges for the bigness of it, than most part of Trees are: and so, in that respect too, so much the f ••• er for such a purpose, because the children of Israel did so exceedingly multiply, as shortly after it did appear. In that which farther he did by such occasion as Moses gave him, we are first to mark what occasion it was that he did give him: then, what it was that he did thereupon. The occasion that Moses gave him, was, that he began to draw near, to see what the matter was: and it is both wisdom and duty for us all (when God doth represent them unto us) to have a good eye to all the works of God, and to see what we may gather to our own edifying out of the same. That which God did hereupon, rested in two principal points: first, directing him how to behave himself there; then giving unto him his reason why. He directed him, not to approach over near; and to put off the shoes from his seete: so stirring him up to a special reverence of that presence; and with the inward reverence of the heart, to join the outward usage withal. The reason that he gave him why, was, because the ground whereon he stood, was at that time holy, for that himself by his presence did sanctify it then; and to that end (and withal to make a way to that which followed) [ B] he told him that he was the God of his Father, the God of Abraham, the God of Isaac, and the God of Jacob: whereat Moses hiding his face, may teach us also, highly to reverence his presence in all our assemblies; and, if he hid his face from his countenance only, then that we should not curiously (or malapartly rather) search out his secrets. As touching the business it self for the which now he appeared unto him, it was to let him understand, that now he meant to set in hand with the deliverance of the people of Israel, and that he would use his service therein. Which he did no sooner impart unto Mrses, but that presently he shrunk from it (himself to be any dealer in it) all that he could. So that there was much business with him before that he could be persuaded to meddle with it. So are we to note, first how God did now impart his purpose unto him: then, with what difficulty Moses at length yielded unto it. The purpose of God, which now it pleased him to impart unto Moses rested in two principal points: one, that now he meant their deliverance; the other, that he would do it by Moses. As touching the former, first he telleth him, that he is not ignorant how ill they have been dealt with there: then, that now he is come down to help them; and to bring them thence, into a special good Land to dwell in. As touching the latter, he first repeateth the former member to him again: and then telleth him, that he resolved on him to do it. With what difficulty Moses at length yielded unto it, to the end that we may the better find, we are first to note, what business there was in the mean season: then, how he was in the end resolved. The business that was in the mean season, was that Moses alleged so many difficulties: and that the Lord was fain to satisfy him in everyone. So are we to see, what are the difficulties that he alledgeth: and how the Lord doth satisfy him in every of them. The difficulties that he alledgeth, were, one of them, as touching the whole matter generally; others, as touching certain considerations thereof more specially. As touching the whole matter generally, his difficulty was, that himself was no such person, as was any way meet to such a purpose. So that how ready soever, in flesh & blood, he was before to have taken vpō him the deliverance of the people, while he was in that ruffe in the Court (which it seemeth, by killing that Egyptian; reproving a wrong doer of his own people; & by the conceit that he had of himself, supposing his brethren would have known, that by his hands God would deliver thē, he could have been content, readily then to have taken in hand:) yet now when he hath his calling indeed, and the forwardness of flesh and blood is abated in him, he is in spirit (whereby he better seeth and weigheth the burden of it) very unwilling to meddle with it. As touching which difficulty of his, the satisfaction that [ C] the Lord doth give him for that matter, is, that first he telleth him that nevertheless he must pluck up his heart to do it; and addeth this reason, that himself will be with him: then, the better to confirm him in it, he telleth him farther, that that his manner of appearing unto him may be sufficient to resolve him in it; and that he should so assuredly deliver them thence, that he and the people should afterward worship him there, near to that Mountain. Those others that touched certain considerations thereof more specially do some of them respect the credit of his message with the Children of Israel: others seem rathers to respect the dignity of it with Pharaoh the King. Those that respect the credit of his message with the children of Israel are two: one, of a defect that he conceiveth, that the message it self was not clee • ed off as yet; the other, that he doubteth would after arise of their incredulity. That which he conceiveth, the message it self was not cleared of yet, was, that God not having told him his name yet, as he conceived, when he should come to the children of Israel with that message from the God of their Fathers, if they should ask him what his name was, himself could not as yet tell them: so now he asketh what in such case he should say unto them. So, in this his unwillingness to be thus employed, he doth not content himself with the name that God in his own hearing, did give unto himself before, when he said he was the God of Abraham, Isaac, and Jacob; not with that which Moses himself did attribute unto him immediately after, calling him the Lord: but now inquireth of some other name of God that should be more peculiar and proper unto him, whereas indeed neither of these could be attributed to any other but only to him. So now must he have, as the Proverb is, A joint in a Rush: or otherwise, a Rush it self shall be no Rush with him now. God nevertheless in this also will yield unto him. For first, he doth satisfy his desire therein: and then informeth him farther, as touching the message he had to do. He satisfieth his desire therein, in that he giveth himself another name: and yet not so, but that he continueth the others withal. That other name which now he giveth unto himself, is in the Hebrew Eheje: as ever being of himself; and of whom all others have their being for the time that they are. Those other names that he retaineth withal, are, The Lord; and that he is the God of Abraham, Isaac, and Jacob: adding farther withal, that this should be his Memoriall, or, as we say, his Style of Honor, forever. A wonderful goodness, that to be the God of so silly men, should have such a place in the honorable Style of so glorious a God. As touching the message that he had to do, his information is, first as touching the children of Israel: then, as touching the King of Egypt. As touching the children of Israel, how he [ D] must deal with them: and what effect the same should take with them. His dealing with them must be this, first he must go and gather the Elders of the people together: then, he must tell them, that the God of their Fathers hath appeared unto him, and said, that he had good regard unto them, and to the sufferings they had in Egypt; and therefore, that now he would bring them forth thence, and give them a very good land of their own. The effect that this should take with them, was, that they should well accept of that message, and gladly receive it. As touching the King, he and the Elders of Israel must go together unto him, and tell him, that now the God of their Fathers had appeared unto them, and commanded them to come forth a three days journey into the wilderness adjoining, and there to Sacrifice unto him; otherwise, that one way or other, they should be in danger to kindle his wrath against them: that therefore they desired him to vouchsafe them that favor, that with his good license so they might. What effect this should take with him, the Lord himself before hand doth tell them: namely, that he would not let them go, till he should be by the strong hand of God upon him, compelled unto it; yet in the end God would make them so gracious, or give them such favor with the Egyptians, that at their departure, requesting whatsoever precious things of them they would, the Egyptians should so readily bestow the same upon them, that thereby they should have with them (in a manner) even all the whole spoil of the Land of Egypt. That which he doubted, would after arise of their incredulity, was that when in this sort he should come unto them, nevertheless they would not believe him: nor that the Lord had appeared unto him. A marvelous matter, that he should yet put so manifest doubt in this, when as the Lord himself a little before, in plain terms had otherwise told him: and that the Lord did so quietly put up, that he was so directly crossed by him. The satisfaction that the Lord doth give him in this, is very great; furnishing him with three great signs and wonderful works, to testify unto them, that his vocation therein was (without question) of God indeed: whereof he gave him present experience for a couple of them: and assured him of the like certainty for the third besides. Those two, whereof he gave him present experience, were, one of his Staff, by casting it down presently to be turned into a Serpent, and by taking it up to be turned into his staff again: the other, by putting his hand into his bosom, to be taken out leprous; and then, putting it into his bosom again, and pulling it forth, to be as whole as it was before. That wherein he assured him of the like certainty, was, that if need should be, they not crediting the two former, then should he take up in the fight of them some water out of one of the Rivers, and pour it on the dry land, and it should be turned to blood. Those others that seem rather to respect the dignity of his message with [ E] Pharaoh the King, were other two: in the former of which, he nameth a special impediment in himself, whereby he is a great deal more unfit to be sent of any message, then that he may become such an office unto a King, and from so great a Majesty as his; in the other he doth not name anything in particular, but seemeth to stick on that point still. That which in the former he doth specially name, is the impedement of his speech: a thing indeed, in the common judgment of all, as unmeet for an Ambassador to be employed from one Prince to another, especially, if the Princes be great, as lightly any other is taken to be. The satisfaction that in this God doth give him, is, that he knew well enough of his impediment, and could have made him otherwise if he would, but that he would take him as he was, & himself would so be with him, as that he would sufficiently supply whatsoever want was in him thereby. A very good Caveat unto us all, to take heed that we never be over curious in such Servants of God as it pleaseth him at any time to send unto us; as to reject them, or to be offended in them, for some special impediment that in them we find: when as that mighty King of Egypt, must be content with stammering Moses; and that from the God of all glory, who of all others was able to have sent much better furnished if himself so would. In the other he nameth nothing, but seemeth to rest on that still: and so beseecheth GOD to make choice of some other more meet for his purpose, and more beseeming the worthy Honor of him that sendeth. At which his tergiuersation the Lord was now offended with him: and yet so beareth with his weakness therein, that he joineth Aaron his Brother in Commission with him, Aaron being of ready utterance; but so, as that he must first direct him what he should say, and that Aaron should then deliver it. In which one example, those that are discontented with such alike thing now among us (namely, that when in so many places the needful maintenance of the Ministry is so much with-drawn from it, that there is not sufficient remaining to maintain an able man in every of them, there be now, by the more able sort of the Ministry, certain Homilies or Sermons provided, by the meaner sort to be to the people delivered) might find wherewithal to content themselves: that provision of ours, having, in this, so pregnant an example for it, as need to be; and so much more pregnant, as that GOD did not then need, to use the help of a couple, for the labor of one in that, so much as the Church now doth need it, in this.

4 Those that it pleased God to use in that business, were, as now we see; Moses, [ A] and Aaron his Brother, and so now to find what it was that passed betwixt them and those with whom they dealt, we are to see; first, how these addressed themselves to that business: then, what passed betwixt them and those others. Howe these addressed themselves to their business, is declared unto us, first of either of them a part by themselves: then, of them both together. A part by themselves; first, it is shown how Moses addressed himself unto it: then, how the like was done by Aaron [ B] also. As touching Moses, being now in the Wilderness, and having there (as it seemeth) his family with him, he would first return to his Father in Law: and then, set forward thence into Egypt. So first addressing himself to go to his Father in Law, and so taking his Wife and Children with him, two special things did befall him by the way: one, that now again the Lord (assuring him first, that all those were dead that before sought his death) gave him special warning, both to do all those signs that he had willed him to do (but yet that himself would harden his heart, that he would not let them go:) and at length to tell him, that Israel was his first borne, and that for detaining of him, not suffering him to go to serve him, he would therefore destroy his first borne also: the other, that the Lord was offended with Moses, for that his Son was yet uncircumcised (and so it may seem there was not that care of Religion in Moses, that he ought to have had) especially when now he should go about this so special a service of God: and when he was thereupon circumcised, then was his wife so much offended with him, as that for that cause it seemeth he then left her behind him. In which mean time, God had willed Aaron to go meet his Brother Moses in the wilderness; which Aaron also accordingly did: and so Moses and Aaron met together on the way; and Moses imparted the matter unto him that now they both were to go about. So coming first to the Children of Israel as they were directed, and now to mark what passed betwixt Moses and Aaron on the one side, and them on the other; first, they found them in very good tempet: but afterward out of temper clean. When Moses and Aaron came first unto them, and did their message, and confirmed the same with the signs appointed, both they believed; and, for those great favors of God, worshipped also. Out of temper they were, when Moses and Aaron having been with Pharaoh, and he imposing more labor upon them, they made suite to have the same remitted, but yet obtained no favor therein, and were besides worse entreated than before. For then, first lighting on Moses and Aaron, being in their way, with open mouth they cried out upon them: and, when afterward they came unto them again from the Lord, to assure them of that which before was told them, and did now deliver the same more specially unto them, they nevertheless did not regard them, for the oppression and anguish that now they were in, by their grievous servitude now doubled upon them. And so it is the manner of us also, though at the first we be glad of deliverance offeted unto us: yet when persecution cometh withal, then to withdraw our selves again, and to storm against those by whom our deliverance was so attempted. Comming to Pharaoh the King, they have a great deal more business with him: nevertheless they give him not over, but follow on him still, until in the end they have obtained. But the business they have with him is diverse: the King first becoming more grievous unto the people thereby; then, [ C] but framing himself to hang off from the obedience that is required. In both which we are to note, in what sort Moses and Aaron on the one side, and he on the other, prosecute the course that they have in hand. In the former of these therefore, Moses and Aaron come unto him, and had as it were two encounters betwixt them. For first, they required, in the name of the Lord, the God of Israel, that he would let the people go, to hold feast unto him in that wilderness that was near unto them. To which the King answered, that he knew no such Lord at whose command he should let Israel go: and therefore neither would he let them go. Then they told him, that their God, the God of the Hebrews, had appeared unto them, and required, that they should go▪ three days journey into the wilderness, and Sacrifice unto him: and thereupon, did also beseech him, that he would give them leave so to do, least for neglecting the same, God did cast some punishment on them. Which when they had said, then did Pharaoh not only give an hard answer to them: but also took present order, for the farther straightning of all the people. His answer to them was, that the people were many; and therefore it was no wisdom to give them spare time from their labor: that themselves did ill, to put such things into their heads; and therefore himself commanded them now, to return to their burdens again. In the order that he presently took for the further straightning of all the people, we are to consider what it was; and how immooueable himself was to alter the same. To find out what it was, we are to note, what it was as it proceeded from him: then, what it was as it was executed on them. As it proceeded from him, the self same day he called for the Ouer-seers of the people, and first told them what he would have them to do: then, he showeth them, what was his meaning or purpose therein. That which he would have them to do, was, that they should see to it, that there were no more Straw given to the people: and yet that no part of their wonted task of • rick that they made, should, for it, be diminished unto them. His purpose and meaning he shown to be, because they would needs have leave to go and sacrifice to their God, he would now have those labors of theirs so increased upon them; for that he perceived they were but idle, and this would be a good ready way to make them little to regard such vain toys. A notable pattern of the children of the world, whether Princes or others, first how loath they are to let those that are under their charge, to have any good convenient liberty or time to serve the Lord: then, how they account the service of God to be but as a needless thing, in comparison of their other meaner affairs; and to be given thereunto, is but the fruit of a weak and an idle brain. Himself goeth some-what farther, giving (most wickedly) the very lie unto the manifest truth of God: accounting, that such as are Religious, do no more but pretend it, having no such meaning in them indeed, measuring others, belike, by themselves. And such are our worldlings too, in the inward secrecy of their hearts: but Pharaoh professed no regard of the Lord, and therefore was so much the more open hearted therein; ours profess both the knowledge and fear of God, and therefore are loath in such cases to say all that they think. As this his Commandment was forth-with executed on them, they [ D] were so pinched with the rigor of it, that the people of Israel were fain to disperse themselves over all the land of Egypt, to pluck up Stubble, where they could get it, to serve their turn instead of Straw: and yet notwithstanding were punished besides, for that they wre not able to do. How immovable himself was to alter the same, is evident enough, in that when they came and complained thereof to the King, he sent them away as they came, charging them to be idle, and nothing at all casing them in that unjust and grievous vexation they had.

5 When he did but frame himself to hang off from the obedience that was [ A] required, we are to see, first in what sort it was required by them: then, how it was denied by him. It was required by them, first but only by one sign that they did before him: but then after by the smart of punnishments cast upon him and his. When it was done by that one sign, we are to note, first what was done by Moses and Aaron: then, what was done by the King himself. As touching Moses and Aaron we are also to note, first how Moses, being somewhat discoraged, by that farther vexation of the people, and by their clamorousnesse against him and his brother thereupon, doth now some-what stagger, til he be by the Lord again confirmed. So it shall not be amiss, to mark how he is again (as it were) renewed: then, how he doth proceed in his business. To find how he is again renewed, we are to note, what it is whereon he complaineth: and how God doth satisfy him again. He complaineth first, that God, as it were, hath not done well to send him about it, when as the people have thereby since been in worse case for it; and yet himself hath nothing at all delivered them yet: then, when again the Lord would send him, that now again he objecteth that impediment in his speech;. and that Pharaoh thereupon will nothing regard him. To the former of these God doth tell him, that nevertheless, now he shall see, that he will give them a mighty deliverance: and then doth he more specially set forth the same above any work of might or power that yet he had done for their fathers before. For the latter of these, that he had already appointed him to be as Pharaohs God, and Aaron to be his Interpreter: and so yet would have him but acquaint Aaron withal, that he should say unto him; and that Aaron should deliver the same unto Pharaoh. Moses therefore being thus resolved, now both he and his brother do more readily take direction again of the Lord: and then proceed in their business it self. The direction that God gave them, was the same still that he gave before, and only repeated to them again: as, himself continuing the self-same course that before he was in, how much so-ever they would now hang back from the s • me. Th ••• proceeding w 〈…〉 in the sign that they gave him: and in that did Pharaoh 〈…〉 the obedience that was required. In the sign that he gave him 〈…〉 , first of this story it self: then, how it may • e 〈…〉 f ••• y it self, the 〈◊〉 that they gave him 〈…〉 [ B] their message 〈◊〉 him as the Lord 〈…〉 , and 〈…〉 reckoning of it 〈…〉 did before, Aaron 〈◊〉 the 〈…〉 Moses; 〈…〉 in the sight of them all, and it was turned 〈…〉 Serpent. That Pharaoh 〈…〉 stiffly hang off from the obedience that was required •• plain 〈…〉 he sought ••• Inchantors to do the like, so •• obs 〈…〉 the glory of the Mi •• cle 〈◊〉 was wrought before him: then especially, when Aaron's r • d devoured 〈…〉 so took back again (with a mighty hand) the glory to God; yet notwithstanding he remained disobedient still. That farther • pplycation is, that where •• when the Romish Magicians of these days do see, that, for the 〈◊〉 against 〈◊〉 , we bring both Scriptures and Fathers, they then, to the discredit of the Truth, 〈◊〉 to retain their followers still, do, after a sort, the like • oo, and so harden the h • rt • of their followers still: but then, on the other side, •• that Serpent of Moses devoured theirs, so those Scriptures and Fathers that are brought for the Truth, do quickly decipher and devour those that are pretended and forced against it. The punnishments, cast upon him and his, were many, but most of them, until he did dismiss them or let them go: and one after, when he would have taken them back again. Those that were cast upon him and his until he would dismiss them •• let them go, were all done by the Ministry of Moses and Aaron together • but some of them chiefly by the hand of Aaron; the residue, chiefly by Moses alone. Concerning which, it shall be good, first to note somewhat out of this order that God observed: then, to come to the story of those punnishments which by either of them was on the Egyptians inflicted. Out of this order that God observed, doing all those great works not only by Moses, but partly by Aaron also; and more specially using the hand of Aaron only in certain of them, we have a good Caveat against that backewardnesse that we find in many, to undertake the service of God: especially when the same is of some dfficulty, and seemeth to be over-great a burden for us to bear. For in such case we commonly shrink from it; or never lightly yield our obedience unto it, until we have, to our own contentment some help adjoined. So was it with Moses in the business that now we have in hand, as we saw before. God would have used his Ministry only therein: but he still hung off, till Aaron his elder Brother was put in Commission with him. Had he taken it upon him as the Lord did call him, there is no question, but that he should himself have been sufficient enough unto the burden, because the Lord promised, himself to be with him, and he is not wont to lay more on any than himself doth give them strength to bear: and so should he also have had the glory of it that God did mean him. But now hanging off so much as he did, so it came to pass, that not only Aaron was now joined in Commission [ C] with him: but also that by his hands chiefly, diverse of those great works were performed. Nevertheless when God had sufficiently s •• bbed Moses therein, and he withal did patiently take it, then did God afterward use the Ministry of Moses especially in all the residue.

6 So coming to the story of those punnishments that by their Ministry [ A] were cast on the Egyptians, the first three of them were done by the hand of Aaron chiefly: the others by Moses. In those that were done chiefly by Aaron, it seemeth that God would vouchsafe unto Pharaoh a very strong call by those three plagues, that by his Ministry especially he cast upon him: the two former of them, in some things agreeing together; the last, in those things varying from both. Those things wherein they agreed, are two: one, that Pharaoh was warned of them, before they were cast upon him; the other, that when they were so cast upon him, then were they crossed by those Sorcerers. In that Pharaoh was 〈…〉 they were ca •• upon ••• ; the other, that when they 〈…〉 . In that Pha •••• 〈…〉 of GOD: 〈…〉 strongly, •• that he 〈…〉 by 〈…〉 the 〈◊〉 before; and the 〈…〉 power there •• : I • that they 〈…〉 by 〈…〉 recompense unto 〈…〉 the truth of God obsc •• ed by them: But •• , in 〈…〉 ; so i • some other they untried also: the one of 〈…〉 ; but the other, making him somewhat 〈…〉 so 〈◊〉 regarded, we are to note; first, what it wa • ▪ 〈◊〉 , how it was 〈…〉 regarded. It was, that for the space of seven days all the 〈◊〉 of Egypt, 〈…〉 and standing, were •• once turned into blood, and all the F • sh therein 〈◊〉 : a good • inde of punishment, to put them in mind of that barbarous cruelty of theirs, in drowning so many Children of the Israelites in those their Rivers; turning so bloody now to themselves, whom they had made to be so bloody in others before. That it was but little regarded, it shall be good to consider, not only, that so it is said: but also, whereunto it is ascribed. It i • plainly s 〈…〉 , that his heart was so hardened, that nevertheless he returned home: and 〈…〉 little before he made no reckoning of another great work done before him, •• now did he make as little of this. It is ascribed unto the illusion of those Sorcerers, for that they also turned some Water into blood: such belike, •• they had taken out of some of those pits, that the Egyptians were fain to dignity, to supply their necessity in this want of their Rivers. But herein we are to consider farther, that he had fair odds in this also, if he had had the grace so to have taken it. For it was but their inchantmentes on the [ B] one side wherein he built; and those are ever known unto all, to be but a base kind of work, eve • unto those that seek unto them, and to the workers thereof themselves: and on the other side, they everywhere had a very evident and strong declaration, that the other was a work of a mighty power indeed, when as the Egyptians throughout the whole Land; were fain to dignity them pits for Water, to preserve themselves and their Cattle alive. Hereby therefore it may appear, that we are so corrupt by Nature; that we attribute more ofttimes to such base conceits as our selves do know to be but little worth: than unto those undoubted truths which our selves do see to be of undoubted credit. In that other that made Pharaoh somewhat to stoop, we are likewise to note; first, what it was: then, how far forth he stooped unto it. The plague it self, was that strange and wonderful number of Frogs that came out of their Rivers (so soon as Aaron had stricken one of them) which not only covered the face of the Earth: but also annoyed all the people in the Country, in their houses, and in all their Chambers, Vessels, and such like; and even in the Kings Palace likewise. How far forth Pharaoh stooped heereto, that we may the better find, we are to note, that first for the time after a sort he yielded: but then, shortly after, turned on it again. He so far yielded, that calling for Moses and Aaron, he both desired them to pray for him, that this strange scourge might be taken from him; and promised them withal, that now he would let them go to sacrifice to the Lord their God: and yet notwithstanding had those Sorcerers by their Incantations before the like in his presence. In his turning on it again we are to note, not only that so he did: but also, that he did it against a special good help that he had to stand better unto it. As touching the former, the Text is plain, that after he was eased a while of that plague, he quickly turned unto his former bad Bias again. The help that he had to stand better unto it, was, most of all in the manner that was used in taking of this aforesaid plague from him: but partly, in a sensible experiment that was left behind it, showing how noisome a thing it was, when it was upon them. The manner that was used in taking it from him, was, that Moses would needs have Pharaoh himself to appoint the time, when he would have him to pray unto God, to g •• the plague re 〈…〉 ; to the ende that •• e might know, there was no God like unto the Lord that God of 〈◊〉 and 〈…〉 appointed the next day, Mos •• ••• st promised th 〈…〉 it accordingly. The sensible experiment 〈◊〉 was 〈…〉 ▪ and pl •••• lie enough shown, howe noisome • thing it was when i • lay upon them, 〈…〉 there was stick a multitude of them, that when now they 〈◊〉 d •• d, they were fain to gather them to certain heaps: and then were they so gr 〈…〉 ; that the whole Land was annoyed with the 〈◊〉 of them. I • the 〈…〉 of those plagues, that it pleased God by the hands of Aaron, especially 〈…〉 upon them, we are to consider of it; first, as it was inflicted on them: 〈…〉 Pharaoh was affected at it. As it was inflicted •• thē, it did •• I said, something ••• ry [ C] from both the others: and so are we to consider what it was i • it self; & wherei • it varried from both the others. It was in self an exceeding great 〈…〉 of Lice, upon Man and Beast: then all the Dust of the Land being tur 〈…〉 that kind of filth. It varried from the other two, in two principal things▪ one, that now there was no warning before hand given unto Pharaoh of it; the other, that the Sorcerers were now to seek, not all of them able to 〈◊〉 be 〈…〉 among them; and so, their best skill very plainly 〈◊〉 herein. Howe 〈◊〉 was affected at it, we need not much doubt, he i • • uer so like to himself. For though now the Sorcerers themselves did plainly find, and so acknowledged •• Pharaoh himself, that it was the hand of God: yet notwithstanding he would not yield, but remained as afore, disobedient still. In those that were done by the hands of Moses; especially, it seemeth that it pleased God to vouchsafe him two other special and mighty callings, much like after the same manner: in either of them first given him warning twice; then, bringing • third upon him without any warning. In the former of these two callings, and in the first of those plagues that by the Ministry of Moses were cast upon him, he did for a time some-what relent: but not in the others. In that wherein he did something relent, we 〈◊〉 to consider; first, of the plague that was cast upon him: then, of his relenting themupon. In the plague that was cast upon him, we are also to note, first, how he was admonished of it: then, how he was accordingly stricken with it. That he might be admonished of it, the Lord willed Moses to get up betime, and to go unto Pharaoh, and in his name to require him to let his people go: otherwise, that the next day he would send in upon him and upon all the Land, an innumerable multitude of noisome and hurtful Creatures (the common translation calleth: them Flies) so that all the Land should be filled with them, and the Earth it self corrupted by them: yet that in the land of Goshen, where his people dwelt, there should be none: that so he might the better see that he was the Lord. Which fore-warning taking little place with him, the next day was that plague brought in upon them. His relenting was, that now calling for Moses and Aaron, first he was content, that they should go & sacrifice to the Lord in that Land of Egypt: but, when that was by Moses refused, then he yielded they should go and do it in the Wilderness; but, by the intercession of Moses, being eased of those noisome Creatures, then would he not perform his grant unto them. The two others were; first, a great murren of Beasts: then, strange and painful Biles and Blaines on Men and Beasts, in neither of which we find, that he relented anything at all: although that in the former of them, both he had a warning before, and afterward saw, that the Israelites again were not touched with it; and in the latter, that the Sorcerers themselves were not able to stand before Pharaoh, for those botches that themselves also had. In the latter of them the plagues were so strange and fearful, [ D] that in every of them he somewhat relented, less or more. In the former of those whereof he had warning before, which was of Rain, Hail, Thunder, and Lightning, in very strange and fearful manner, mingled together (insomuch, that the wise man saith, that those Creatures then, for certain of them, did forget their own Nature, or as we say, went clean out of kind) we are to note; first how earnestly he was moved to better advisement: then, how little pl ••• it took with him. He was earnestly admonished; first, for his person: then, for his Cattle 〈…〉 he had in the 〈◊〉 . For his own person, that if he would not 〈◊〉 himself, yet the Lord would cast so fearful plagues upon him, as should 〈…〉 even to the heart: and that he might have destroyed him before, when by that ••• ren he destroyed so many of their Cattle, but that the Lord reserved him to heavier judgments. For his Cattle and whatsoever else he hath in the •••• des, he is wa •• ed to get them in: and otherwise given to understand, that whatsoever should be left in the field, whether Man or Beast, it would by that 〈◊〉 of Hail be destroyed. How little place it took with him; we see most in himself: but partly, in diverse of his Servants. In himself, that although he now saw his own Land, and the things that were thereon to be much destroyed; with that strange and grievous storm; and the Land of Goshen untouched therewith: yet went his repentance no farther, but only to send for Moses and Aaron, and when they were come, to acknowledge that God was just, and he and his people Sinners, desiring now, that they would pray for him, and promising they should tarry no longer; and so, when he was once eased of it, then was he the same that he was before. In diverse of his Servants we see likewise, that although others of their Fellowes held on the same course with their Master; yet they were so far touched with it, that they fetched in their Servants and Cattle, to avoid the evil that was threatened: and yet, neither was the word so directly sent to them, as to him; neither did it so much import them as it did him, by many degrees, In the l ••• er, which was by those Gr • shoppers that so overwhelmed the face of the earth, and destroyed the most part of that which the storm had left them before, Pharaoh had a good & a strong call, not only by Moses and Aaron, but also by many of his own Servants and Subjects, who were earnestly in hand with him about the same also: and yet, when by their means Moses and Aaron were brought back unto him again, to have some farther talk of the matter, both then he brake with them in a very small matter; and afterward, when himself was fain to seek unto them to be eased of that scourge also, though he promised fair if he might obtain it, yet when he had sped, he went from it again. Now therefore, without any warning before given unto Pharaoh, the Lord biddeth Moses to address himself to the third of this cal, which was a thick and palpable darkness for three days together: yet only on the residue of the Land of Egypt, and nothing at all wheresoever the [ E] Israelites dwelt among them. Concerning which, we are first to see how far the same worketh with Pharaoh: then, to note some special things here in Moses besides. As touching Pharaoh, though he were so terrified with it, thet now he sendeth for Moses again about that matter: yet for a small trifle he breaketh with him now again also; and chargeth him besides, never to see his face anymore. As touching Moses, they are two principal matters, that are to be more specially noted in him: first, how little in one point he yielded to Pharaoh; then, how readily he joineth with him in another. That wherein he yieldeth so little unto him, was in Pharaohs demand to leave their Cattle behind them: and that so, both themselves and their Children might now go forth and worship the Lord as they desired: whereunto Moses would not yield, so much as to leave one hoof behind them. A point of constancy that hath of late been wanting much, with many of the greater sort of Ecclesiastical persons among us, when their just and needful livings have been so deeply called in question: which if they had had, it could not have been so ill which the estate of the Church among us as already it is, and like to be daily more and more. And as Moses was nothing the longer staide in Egypt, for that he would nothing yield herein: so it may be that ours have so much the more hastened the overthrow of themselves and others, as they have been ready to yield, what profane covetousness would not stick to demand. That other wherein so readily he joined with him, was, when he charged him to see his face no more: he presently telling him, that no more he would; and then by and by after opening unto him how it should be performed, but nothing at all to his contentment. Wherein Moses had a particular knowledge whereon he spoke; yet is there a general warrant for all true Ministers, if occasion be in such sort offered, then also to do the like: namely, if the great men of the world grow to that loathing of them, or unto that indignation against them, that they abandon them from their presence, then, to give them to understand, that soon they may have their desire therein, but to their confusion withal.

7. How in the end it was effected, we have delivered unto us, first, in that [ A] which the Lord did in that matter on their behalf; then, in that which was by themselves acknowledged. That which the Lord did in that matter on their behalf, was, first to make the Egyptians themselves to let them go: then, to free them out of another danger of them, that himself did afterward bring them into. That whereby he made the Egyptians themselves willingly to let them go, was, that sudden death of all the first borne of men, & of the first bred of their Catle, throughout the whole Land of Egypt, to come upon them that night ensuing; but yet, that all the children of Israel should be freed from it. Concerning which, we are to note, first in what sort it was denounced unto him: then, how it was accordingly performed. In the denouncing of it unto him, we are to note, that Moses doth so readily join with Pharaoh, not to see his face anymore, as Pharaoh then, in menacing manner, had forbidden unto him, that thereby it appeareth there was [ B] some special cause whereupon he did it. So are we first to examine, whereupon it may seem that he did it: then having that ground-work, in what sort he did it. That, whereupon it may seem that he did it, and the ground-work he had unto it, was, as it seemeth, that God had now made him privy what he would do: which was, that now he would so very speedily, and in such sort send them away, as that indeed it was not likely, that ever he should see his face again. For whereas it was now the fourteenth day of that month, when Pharaoh and Moses had this talk betwixt them, and in such sort parted (for now he said unto him, that the next night following should this plague be cast upon him) and it is plain by that which followeth, that God had made him privy unto it, before the tenth day of that present: hereby it is likely, that of that foreknowledge of his, he was now so ready so to join with him. So we have something to note as touching this thing it self: then, somewhat beside, of another thing concurring with it. As touching the thing it self, it is to be marked, that although Moses himself had a particular knowledge thereof: yet he imparted not so much unto Pharaoh. That himself had a very particular knowledge of it, it appeareth in this, that he was directed to have the people in such a readiness against that time, as that they had to make a quick dispatch that night even of their Supper. In that he did not impart the particulars of that his knowledge unto Pharaoh, but only the effect or substance of it (which notwithstanding he then did deliver very plainly unto him) and used (that we read of) no special persuasion or entreating of him, in time to see to it: we are to note, that in many of the judgments of God that are towards us, it may very well be, that we also have no more, but only a plain denouncing of them, and no entreaty nor persuasion at all to avoid them; no, not of the best Servants of God that are. That other thing that concurred withal, was, that the people were now also before hand directed, to ask of the Egyptians whatsoever precious things they had that they liked; that so their long service not yet considered, might now at the length be somewhat better rewarded: and were assured withal, that they should readily obtain what they desired. In the performance of it, we are to note, first how God provideth for the safety of his own people: then, how he poureth forth his wrath on the others. In that which was done for the safety of his own people we are to consider, what was therein appointed for themselves: and what for their children. That which was appointed for themselves, was for their safety then: wherein, we are to consider, what course was taken for the accomplishment of it; and how available it was unto them. The course that was taken for it, was, that now by this occasion he ordained and appointed unto them their other Sacrament, the Paschal Lamb: a figure of Christ, and sending us all, for all our safety, only to him. Wherein we are more specially to note, that whereas it might be of either kinds of their [ C] smaller Cattle, that is, either Lamb or Kid (for the word, with them, signifieth both) yet needs must it be without blemish: and then to be used as was appointed. In that it must be without blemish, we are given to understand, that it is only the most holy and mighty God, in whom there was any safety to be found; and that they could in no wise be holpen therein, by men nor Angels: all men being sinners by nature; and God finding some imperfection in his Angels also. The use of it that was to them appointed, was first, but only for the blood of it: but then, immediately after, for the Lamb or Kid it self. The blood thereof, was to be sprinkled on the posts of the doors of all the Israelites, and they that were within, must be safe thereby. And true it is, that the blood of Jesus Christ being sprinkled in our hearts by faith in him, we also are safe under that protection. The Lamb or Kid it self, that is, the flesh thereof must be not so idly gazed upon, or worshipped, but eaten: as we also must so feed on the flesh or man-hoode of our Lamb Jesus Christ. But herein are we more specially to consider, who they were that must eat thereof: and in what manner it must be eaten. As touching the parties we find, that both all are called unto it; and yet, that exceptions are taken to some. In that all are called unto it, and under pain to be rooted out or cut off from among the people, it is plain thereby, that God will not have the works of his wisdom at any time neglected by any of his (especially, not so special a work as this:) a thing that had need to be better regarded, of all our Recusants and Non-communicants; and of all godless persons besides. The exceptions that are taken, are, first of Foreigners: then of the Israelites also. Foreigners were not to be at all admitted unto it, till first they were circumcised and so become Israelites by profession with the rest. Neither do our Sacraments appertain unto any but only to those that are of the Faith, or profess themselves to be Christians. When exception is taken to the Israelites themselves, as to some of them exception is taken: so is there a remedy ministered unto them; and by that occasion, to others also. The exception that is taken, is unto those that are Legally unclean: a plain document to us also, that so long as we are in our uncleanness, not repenting us of our sin, or wonted corruption, in Religion or life, so long are we unmeet to come to the holy Communion. The remedy that is ministered unto them, and by that occasion to others also, is, that both those that were then unclean, and such as were in their journey, should both sorts of them (on pain aforesaid) take the self-same day of the next month ensuing. A plain and fearful conviction to those that so long absent themselves from the holy Communion, whatsoever pretence it may be they have to their own contentment. As touching the manner of it, we are first to consider of the preparation that was to go before: then, of dispatching the thing [ D] it self. The preparation that was to go before was partly of that which was to be eaten: and partly of those that were to eat it. That which was to be eaten, was chiefly the Lamb or Kid that now we speak of: but partly also, the bread that was to be used with it. The Lamb or Kid must not be sodden nor raw, but roasted with fire: and must be whole, in no wise parted to several houses; nor so much as one bone of him broken. And truly the Lamb of our redemption, Jesus Christ, was roasted indeed, being made the object of God's Justice and wrath for us: but is in no wise to be divided, but to be eaten in one house only, and others if they will to come unto him, and to make part of that Household the Church, but he to be divided to none other. As also that we may the better see, that it was he that was thus prefigured, it is plainly noted, that not a bone of him also might be broken. The bread that was to be used there-with, might not be such as was most commonly used with them, and to the most part of men the most toothsome, which was such as was leavened; but unleavened only, such as the most part little used, not so acceptable to most men's taste, and yet the daintier bread of the two: and this must be used all the week following. Even as we also coming to feed on our Pascal Jesus Christ, or professing him should not abide in our wonted mediocrity of zeal towards God, and regard of our ways among men, though that stand best with most men's liking; • t w • should press to be very singular in them both, a far better course by many degrees: even all the whole time of our feasting here in Jesus Christ. In those that were to eat it, we find, that being to go a journey, they were to be accordingly provided. Their journey was, presently to depart from the Lande of Egypt, and to go (by the Desert or Wilderness of Arabia) unto the Land that God promised to give them: as we also in like sort are, upon the eating of our Paschal Jesus Christ, to depart from all evil, and (by the Wilderness of this World) to hasten to our true Sanctification here, and to that most blessed estate which is already provided for us in the World to come. Their preparation was, most of it ho • e they should be furnished: but part of it also, with what speed it should be dispatched. The furniture also that to them was appointed, was most of it only for their better dispatch of the way: but part of it not only for it, but against the enemy too. That which was only for their better dispatch in the way, was, that their loins must be girded; and their shoes on their feet: as we also are to take in •• r affections unto the things of this Worlde; and to address our selves patiently to suffer, whatsoever cometh in the way of our calling. That which was not only for it, but against the Enemy too, was, that they should have their staves in their hands, whereby they might, both ease themselves so much the better in the way, and in some reasonable manner to be able hold off the Enemy also: as we in like sort by the Scriptures may both ease and comfort our selves, when we [ E] begin to faint or be weary; and very well repulse the enemy also. The speed that was to be used herein, was, that they must dispatch that meal of theirs in hast; so to be ready forth-with to be gone, so soon as opportunity thereto should be offered unto them: as we also should ever make a quick dispatch of all our bodily necessities; that so we also might be in a readiness to all opportunities, for better matters, the best that we can. The dispatching of the thing it self, or spending of it, was ordained to be such, that they might not have such respect to themselves therein, as Flesh and Blood is wont to usurp; whether to feed our own pleasures when we come to the daintier meats: or in a kind of thriftiness also to make store thereof. To prevent the former, there was order taken, that they should eat it with bitter or sower Hearbes: for the latter likewise, that they should leave naught till the morrow (but take in of their Neighbors to help to spend it, if their own Family were too little) so to prevent all miserable sparing in the worship of God. How available he made the same unto them, may sufficiently appear, not only for that the Lord so promised; and Moses accordingly delivered the same to the people: but also, for that the people are beforehand taught, so to acknowledge in the ages ensuing; and for that the Lord doth thereupon claim the first borne and bred of the Children of Israel to be his forever after. That which was appointed for their Children, was, that those their Parents should teach them the mystery and meaning of it: as a matter of special moment; and every year, at the time appointed, to be observed. We also should teach our Children the mystery and meaning of our Sacraments, as matters of rare and singular moment, and never to be neglected by any: a course that in these days were so much the more needful, at everywhere we find it too rife, that, for want thereof, notwithstanding that in our infancy (when we could not otherwise do) we all received the one, yet many of us do very much neglect, and others altogether refuse the other; a shreud probability, that if Baptizme were to be again received, those that make so light of the Communion now, would then make as light of Baptizme also. His own people being thus set in safety before, he presently thereupon so poured forth that wrath of his upon the Egyptians, that there was not an house, wherein there was not one dead: insomuch that they presently got up; cried out amaine; gave the Children of Israel leave to depart; hasted them forward; and gave them whatsoever they asked, to be rid of them now. The danger that the Lord himself did afterward bring them into, was partly, while yet they were in Egypt it self, but yet going out of it: and partly in the Red Sea when they left the Land of Egypt. While [ F] yet they were in it, whereas from Rameses where they were, they had a ready way betwixt two Seas (one, on their right hand, and another, on their left) lying East-ward from them, it pleased God, not to carry them that way, being the usual and readiest way, least if the people should be encountered with the Philistines that dwelt in those partes, they might so be discouraged (a good example to have regard to those that be weak: and a good warning withal to the Children of the World, that they do not rashly judge of the government that God useth ofttimes among his people; as the Egyptians and Pharaoh himself shortly after in this thing did:) but • ed them clean down farther into the Land towards the South, along by that Sea side, that on the right hand came in upon them, where they set forward, which now they altogether held on the left hand only. In this their passage, it pleased God to vouchsafe them two special favors: one, that he gave them the same extraordinary guide, by that Cloude and Pillar of Fire; the other, that when they were closed up (as it were) in the Iawes of death, having the Red Sea before them, mighty Rocks on the right hand and on the left, and their Enemies pursuing upon them hard behind, and so closing them up on every side, it pleased God now to open unto them miraculously a passage by Sea. Those in the Red Sea, were two others likewise: one, that he so lingered the Egyptians Charrets and Forces, that although they hasted after them to overtake them, yet they were never able to do it: the other, that in the ende he quite overthrew them there in the Sea. A comfortable pattern for these days also, that whereas that injurious usurpation of Rome, having of late under their bondage those that are the more reformed Churches now; and diverse there be that fear, seeing it doth so hotly pursue them still, it will one day get them under again: by this example (and by the course of Scripture besides) there is very good hope ministered unto us, that although they never so busily labor it still; yet notwithstanding they shall never have their desire therein, no more then Pharaoh obtained in this. That which themselves acknowledged, was, that upon this their deliverance, sorting themselves according to their Sexe (Moses himself leading the Men; and Mary his Sister, the Women) they altogether, with Songs, Timbrels, and Daunces, gave thanks unto God for those his mercies.

CHAP. 7.

1 IN what estate they afterward stood, to the ende that we may the [ A] better find, we are first to consider, to what a people now they are grown of whom we speak: then, what hath been that their estate. They were now grown to such a people, that they are noted to be about six hundred thousand men, besides their Children: they also not being wont in such cases, to reckon their Women. So that parting those four hundred and thirty years which are spoken of in diverse places of Scripture, into two equal partes, it is certain, that in the former of them, from the calling of Abraham, to the time that Jacob came [ B] into Egypt, the peculiar people of God were then (of lyneall descent) but threescore and ten; whereas now, but so much time more (just as it seemeth) hath multiplied those to above six hundred thousand: the former also being no way hindered of their growth; but these very much oppressed, and whom their hard Lord's endeavored (for a long time) clean to destroy. So the Bush indeed burned: but was not consumed. What that estate of theirs hath been, that we may the better find, we are to know, that long they were his peculiar and only people (to speak of) in all the World: and for most of that time, even all that whole people generally; but that afterward he reserved unto him but part of them only. While they were all his people generally, for a time he kept them here in this Wilderness, joining on the Red Sea, whereinto now he hath newly brought them: but afterward he gave them a Land to dwell in, and they accordingly did long enjoy it. In this Wilderness they were but a while as their necessary occasions did require: but yet long by their own default. While they were there on necessary occasions, it pleased the Lord now that he had brought them thither, and had them only under his government, otherwise to spend somewhat better than one year with them: but then, to lead them on towards the Land he had promised before to give them. In that time that before he spent with them, somewhat better than one whole year, the effect of all seemeth to be this, that he was disposed to teach them (and us by them) a couple of lessons: one, in all their necessities to seek unto him, and there to rest; the other, to be an orderly people. The sonner of these he teacheth them, by bringing them into certain wants: and then, himself supplying the same unto them. Those wants or necessities of theirs wherein he would have them so far to depend upon him (so far as these Stories do lead us to gather) were most of all as touching their sustenance: but partly the safety of their persons also against their enemies. As touching their sustenance, they came so provided out of Egypt, for a good part of it yet, that the first thing they wanted, was wherewithal to cool their thirst: but afterwards they found want of both the main parts of needful sustenance, both what to eat, and what to drink. When first they wanted to cool their thirst, we are first to consider, of that Story it self: then, of another thereon depending. In that Story it self we are to consider, how the Lord proved them for the time: and how soon after he helped them again. His trial of them was, that now they were three days in the Wilderness, and could find no Water; and then, at the length finding, it was so bitter that they could not drink of it. In the help that he gave them, we are to consider, that they so murmured against the Lord's doing herein, that they did nothing at all deserve to be holpen: but yet nevertheless that he did help them (showing Moses how to make those waters meet to be drunken) notwithstanding that they so ill deserved the same. That other which depended thereon, was, that hereuppon (to strengthen their weakness, it seemeth) the Lord did make a Covenant with them, that if they would indeed be careful to please [ C] him, they should ever find him a good and gracious God unto them. One Station or place there was where they pitched their Tentes, wherein we do not read of any such business; but rather that they were daintily provided for (or at least had some taste thereof) even in that Wilderness: but in both the next they quickly returned to their bent again: first for meat, then for Water. In that wherein they murmured for meat, we are to note how impatiently they did it: and yet, how graciously the Lord dealt with them therein. How impatiently they did it, it appeareth, in that it is said to be the fault of the whole Congregation: and that they wished rather to have died in Egypt, then to be under such a government there. How graciously notwithstanding the Lord dealt with them, appeareth likewise partly in that he doth not lay this their sin to their charge: and partly, in that he doth so readily relieve those their necessities. In that he doth not lay this their sin to their charge, needs must it be a work of great mercy, both because the sin was foul in it self: and for that they had before so great experience of his power and goodness towards them. He did also relieve those their necessities so readily, that the self-same evening he gave them abundance of Quails for that time to satisfy their desire: and the next morning a new kind of sustenance that should continue with them all the while they were in the Wilderness. In that he did so readily give them flesh to their desire, and that same so dainty, and such abundance of that kind, it did sufficiently show what he was able to do if he would: and so did leave unto them to gather, seeing they had so good experience of his goodness towards them besides, that in his whole government of them, he ever did that which in wisdom he knew to be meetest for them. Of the other we are to consider, first according to the letter: then according to another more secret sense that lieth therein. According to the letter we are to note; first, that God provideth for their necessities: then, in what manner he doth it. In that he provideth for their necessities, here in this Wilderness whether ••• brought them: we are to gather, th •• •• whatsoever Wilderness, discomfortable, hard, or bare estate that he shall at any time bring us unto, in that also will he provide for us, and will in no wise fail us therein. The manner of it doth rest partly on such things as God would do; and partly in such as should be done by them. Those things that God would do therein, were all concerning the giving of it: and first, that it was an extraordinary sustenance given from heaven: then, as touching the times wherein it was given, even every day, excepting the Sabbaoths. In that it was an extraordinary sustenance given from heaven, it showeth, that if the earth should fail to give convenient help to the Children of God, the heavens should rather make supply, than they should want: or that, if ordinary means at any time fail, yet are not the extraordinary thereby excluded. In that he gave it every day, it is a good token to all, that every day is blessed to [ D] our relief: and a warning withal, that we need not be careful for tomorrow, when we see that tomorrow also is cared for by him. In that he gave none on the Sabbath, a plain token it is, how loath he would be we should have anything to hinder us from those better exercises on the Sabbaoths: and if nny be so worldly minded, as otherwise to employ them to their own benefit, yet all things considered, or first and last being laid together, their labor therein doth not prosper, the Lord not being (as that day) disposed to give it. On their partes there were two things to be done: diligent gathering, the one; and orderly distributing the other. For their diligent gathering it was ordained, that all should gather: and so with us should none be idle, but everybody employed, one way or other, in honest and godly labor. And though some of us be not (by infirmity, or age, too old, or too young) so able as others: yet such of us also should ever be doing so well as we can; and never make that disability of ours in part, to be a protection of such idleness of ours in the whole. For their orderly distributing of it, it seemeth (as order also doth necessarily in such cases require) that every company was to bring that which they gathered unto certain common heaps for the time: and then, that thence should everyone have his allowance given him, which was about our pottle a day for everyone. So that although some could gather much more, and others nothing near unto it (as no doubt there were many of both sorts among them) yet must everyone have so much for his portion, though in gathering, he were not able to reach it: and none must have more (to the hurt of any: for otherwise, the elder and younger sort among them, needing not their whole allowance, such as needed more might that way be easily holpen) though in their special strength and agility they had gathered never so much. So likewise for us if God have blessed any of us so, that we have gathered and gotten together the things of this world in greater abundance than others have, we must take heed we think not, that we may have all the same to us and ours: but that we are God's Stewards therein to the use of others; and therefore, that so moderately we take out what our selves & ours do need, that others also may have their full allowance with us. Whereas notwithstanding it is the manner of the godless sort, to spend so largely on themselves and theirs, that thereby only many are very much straitened. The needier sort are not indeed to take it as they list themselves, where it is, as many (it seemeth) are persuaded they may: but those that have it should, as they are able, supply their want; or otherwise they make themselves answereable for whatsoever those others do need. For which cause, I mean, that they might be more willing so to distribute, it would not keep wholesome nor sound so much as from one day unto another: saving only where God's ordinance went withal, as for the Sabaoth, to be spent then; and for that which was reserved for posterity after to see. So the provision that God giveth us from year to year, [ E] hath but a time; and in that time is to be taken and spent: unless it please God to give some just occasion to keep it longer; and that the necessity of others do not call it forth sooner. That other more secret sense that lieth therein, is of that spiritual Manna, where-with it pleaseth him to feed all that be his, in the wilderness of the world: and first what it is that God doth give; then, what is our duty therein. The Manna that to this end he giveth, is only Jesus Christ and his word: and this Manna he giveth, chiefly on the Sabbaoths; but then also on the other festival days, and exempteth no time from it. Our duty also herein i • , partly in gathering: and partly in distributing of it. In gathering that we be diligent and industrious therein: not omitting any Holy-day (so nere as we may) or other good opportunity thereunto; but especially providing that nothing hinder us, but that on the Lord's Sabbaoths we wholly attend it. Having diligently gathered this Manna, then that we do not keep it in, least so it corrupt; but that carefully we distribute the same as need requireth: those that have any special charge to all such as are of their charge; and all others, one to another, by the link of Charity, or Neighbourly duty. In that wherein they murmured now for water again, we have else-where occasion given to consider some-what further of this, and of some other Stories already mentioned a little before: and so are first to consider, of this only, as it standeth here by it self; then as we are else-where occasioned, both of this and those others together. As it standeth by it self here, we are to consider, first of this their murmuring: then, how God notwithstanding did help them. Their murmuring is, that now they are all angry with Moses; and, as himself complaineth to God, even ready to stone him: as of his own mind, having brought them out thither (though the Text doth plainly say, that they came thither at the commandment of the Lord) to kill them, and their Children, and their Cattle with thirst. God notwithstanding, never chargeth them here, with this their sin (bearing with them belike, as not sufficiently instructed yet) but readily helpeth them in this need: giving them plenty of water out of an hard and dry rock (as Christ also, as unlikely to see to, in the judgment of flesh and blood, to such a purpose, as it unto this, being stricken by the hand of his Father, and by those that were thereunto ordained, hath yielded out, in most plentiful manner, the water of life to all believers) and that by the Ministry of Moses, with whom they were so offended now. As we are else-where occasioned to consider both of this and those others together, we may note, that the Apostle in such sort speaketh of the Cloud, and of the Sea, of their eating of Manna also, and of their drinking of this rock, as that out of the same we may gather two such things as in these our days do need to be observed: one, that seeing the Apostle there speaketh but of two Sacraments (and yet in the course of speech that then he was in, it had been to his purpose to have spoken of mo, if mo there had been) it appeareth thereby, that the [ F] Apostle knew no moe of that reckoning; the other, that if those Fathers could feed on Christ so sufficiently then, so many hundred years before he was come in the flesh, or had a body, then is it not so absolutely needful, as the latter church of Rome doth urge it, to conceive such a bodily receiving of him as they obtrude all Christendom over. As touching the safety of their persons against the enmity of others, by occasion that the Amalekites came forth against them in hostile manner, it pleased God so to deal in the overthrow of these their first enemies (since they came first out of Egypt) as might be a perpetual document to them all, forever after, how in such case to rely upon him. So are we herein to consider, first how it pleased God to give this document to them all: then of some hold that was taken of it. In that course whereby it pleased God to give them this document to them all, we are likewise to bethink our selves, first of this enmity of theirs against the Israelites: then, how they were dealt with for the same. In their enmity, first of their persons: then of their doings. As touching their persons, they were near of Kin to this people, being descended of Eliphaz, the Son of Esau, the Brother of Jacob, ancestor to this people: but of Hada his wife, an Hethite, and so one of the Canaanites appointed to destruction. So we also, in the profession of Christ, must look to have enemies, of those that in reason should be near friends unto us. Their dooinges were, that vnprouoked they came forth to fight with them: and smote the hindmost and feeble amongst them, when the army was faint and weary. How they were dealt with for the same, we have set down unto us, both for that present time: and for a time long after to come. For that present, first what ordinary forces were opposed against them: then, what extraordinary course was taken besides. The ordinary forces that were opposed against them, were twelve thousand of them appointed to the wars; Joshua being the leader of them. In the extraordinary course that was taken besides, we are to see what is was: and how, joined with the other, it prevailed. It was but this, that Moses with the staff of God in his hand, together with Aaron his Brother, and Hur who married Mary his sister, would all three (Old men) go up to the top of the hill: and there would Moses hold up that staff of the Lord's in his hand, as the Lord's Standerd, while Joshua with his forces, should encounter with the enemy beneath. At which time it was perceived, that while Moses held up that Standerd of the Lord, Israel prevailed, and when Moses being old and weary, did sometimes (to ease himself) let it down, then the Amalekites prevailed. For remedy whereof, Aaron and Hur took a Stone, and did set it under Moses for him to sit upon; and themselves stepped unto him, on either side one, and help up his hands till Eeuen: and so Joshua continually prevailed against the Amalekites, and bare away the victory of them. [ G] In that which was done for a time long after to come, we are to note, what it was that in this case was done: and how it may be farther derived. That which was in this case done, was, that now at this time God did determine, in time then to come, utterly to destroy that people from the face of the earth: and therefore willed him, both to set down the same in record; and besides to make Joshua (who was to govern next unto Moses) a living witness of that resolution. It may be well farther derived to all such like, that any time are grievous to the people of God: yet albeit God do spare them for the time, for causes best known to himself; yet do heavy judgments abide them, and in their time, will undoubtedly seize upon them. Though God gave this document to them all: yet read we not of any, but only of Moses, that took hold of it. But he both glorifieth God for the same: and assureth all men, that heavy things abide them for it. He glorifieth God therein, in that thereupon he buildeth an Altar: and dedicateth it, by name, to The Lord [the upholder or aduancer] of his Standerd. He assureth all men that heavy things abide them for it, in that he doth so peremptorily deliver unto us, that seeing the Amalekites had thus bent themselves to overthrow the Scepter of the Lord (in opposing themselves against those his peculiar people:) therefore the Lord himself would have mortal war with them forever, from generation to generation.

2. To frame the Israelites themselves to be an orderly people, first he establisheth [ A] a better form of civil government among them, than as yet they had before: then, he giveth them certain most holy precepts besides. He establisheth a better form of civil government among them than they had before, by the advise of Jethro Moses his Father in law: who coming to see him and bringing with him his wife and his Sons, whom he had left behind him when he went into Egypt, and hearing now what great things the Lord had done for them, himself also glorified God, and there did offer Sacrifice unto him. So are we now to note, first in what sort it pleased God to establish this government: then, some other things that are worth the marking withal. It pleased him to establish the same, first by a sound advise thereof given by Jethro: then, by a special readiness in Moses to follow the same. In the advice that Jethro gave, we are to note, first upon what occasion he did it: then, what was the advise it self. The occasion was, that seeing Moses (to so little purpose) to busy himself in deciding the causes of the people, and howe the people also were fain so long to attend the deciding of them, all of them coming through his only hands, he perceived this to be a very simple and troublesome course, and so thought good to admonish him of it. In giving his advise we may note, that to the end it might be the better received, first he maketh some way to that purpose: and then, bringeth in his advise it self. The way that he maketh unto it, is to show how defective the other was that Moses used: and that doth he, first by admiration, wondering that ever he would so do (as well he might;) then, by showing the great inconvenience, and [ B] the impossibility of it. In bringing in his advise it self; first he plainly showeth what himself thinketh best: then, in good manner he referreth the same to the approbation of God himself. That which himself thinketh best, doth first respect the greatest and weightiest causes: then, other matters of meaner importance. The weightiest causes would he have him to reserve to himself alone: but for those other matters of means importance, those would he have him to put off to others to be decided; but those men would he have to be well chosen to such a purpose. So that in them it is good more specially to consider, how many subordinate sortes he would have of them: and what manner of men he would have them to be. The subordinate sorts of them would he have to be four: some, over thousands; others, over hundreds; others, over fifties; and others, over tens. In those qualities or virtues that he would wish them to have, to whom this business should be committed, we may note great wisdom in him: having as it seemeth, regard first, to such good virtues as without which Men can never be enabled well to deal in such causes at all; then, to one other, without the which, were they for a time never so good, they might soon be quite corrupted. Those good virtues, without which Men can never be enabled well to deal in such causes at all, are, one of them general to sorts of all causes whatsoever: and two of them, it seemeth, more special, somewhat more specially respecting some sortes of causes. That which is general for all, is, that he would have them to be men of courage: such as would not be daunted, either with the high looks or vain terrors of the greater sort; nor yet with the difficulty of the business it self. Those which are more special, are two: one, fearing God; the other, given to deal truly, or (as the propriety of our speech is) uprightly indeed. By the former of which, both causes of Religion would thrive the better: and the Magistrate himself would be better preserved (how little soever sovereign authority did see unto him) from doing any ill. By the latter, matters of common equity and civil order should be well dispatched to the comfort of the good, and weakening of the ill: and the Magistrates themselves should so be found to govern indeed, as others would be thought that they also do. That one without which, they would soon degenerate, or be corrupted, were they never so good before, is the hatred of covetousness: which one virtue, where it is indeed, doth readily stop all the wonted passages to misrule and wrong; and layeth open, a marvelous direct and ready way unto all good order and right. In that he doth refer the same to the approbation of God, we are to note; first, that without question he doth it: but then withal, in what manner he doth it. In that he doth it, he doth it both dutifully, and wisely likewise: first, because God only is wise, and knoweth best what is meetest for everyone; then also, [ C] because it might be, that of purpose he would not (for the time) have any special government among them (as Christ for a time would have his Disciples to go forth without any provision, of such things as they were likely to need by the way) thereby the better to teach them, what he could do without means, and that they were still to depend on him, whether at any time it pleased him to use such ordinary means or not. In his manner of doing it, we may easily see, that that cometh in, but as it were by the way; and not as any main or principal part or point of his advise: which very well might be a strain of Flesh and Blood; and yet without question he might therein also have a very good meaning. It might be some strain of flesh and blood, for that it is the manner indeed of the Natural Man (yea, and of the Children of God too, so far forth as at any time they are swayed by their own nature) to make no such special reckoning, in civil policy of God's direction. Yet might he have a good meaning in it, for that God, not being the God of confusion, but of order and orderly dealing in all things, he might make no question, but that God had already so far commended the same unto us by instinct of Nature, as that no Religion or duty doth since require, that we should doubt whether it be his pleasure or not, that we should have order among us, until he be specially sought unto in it. In that special readiness that we find in Moses to follow the same, we are also to note, not only that he did it: but also in what manner he did it. That he did it, there is no question; the Text is plain: and it is the manner of all the godly-wise with good will to follow, in any of their ways, whatsoever better advice they find in any. As touching the manner, we do not find, that he inquired first of the Lord, whether he should do it or not. It may be implied; yea, and presumed too: but it is not specially noted. If he did it, then have we in him an example of special carefulness, even in the plainest matters that are, and such as apparently carry much greater good with them, yet to inquire of the Lord whether we should do them or not. If he did it not (which in such case might very well be) then doth his example therein lead us to this; that in such matters as God hath given by instinct of Nature, we are not to account our selves void of his direction, except it be particularly touched in his written word. Those other things that are worth the marking withal, are of two sortes: some appertaining to all; one other, but only to the learned. Those that appertain to all, are two: one, arising out of the whole generally; another, that doth more properly respect some special thing herein contained. That which ariseth out of the whole generally, is, that here at th • e time was found better direction in that Heathen Man; than in any of the people of God, or in Moses himself, that rare and special Servant of God: a good warning to us, that we [ D] despise none whatsoever they are; and that ever we keep with us that point of wisdom, in whomsoever it pleaseth God to offer any good unto us, not to neglect, much less to disdain, in such to take it. That which doth more properly respect some special thing therein contained, is, that here we may see, that in that Heathen Man there was more wisdom a great deal, to govern or set down good order in it, even for the people of God themselves, than at this time we find in all the people of God besides. What a pitiful thing was it, to see Moses, to so little purpose, from morning to night so to toil himself and the people of God, to decide such matters as fell out among them: or rather, what a wonder was it to consider, that as yet they had not espied, how cumbersome and defective that manner of proceeding was? But so do we see in these days also, by the Platformes that have been attempted by many, and yet are by some, that diverse of those that otherwise have in the Church of God special good gifts, yet, in matters of Church-government, do (in good truth) but puzzell about it. That one that appertaineth unto the learned, is, that diverse making Treatises of Religion and religious duties (such specially, as are somewhat out of temper, either by the former Romish Leaven, or by the late humor of innovation) do find no place for the Magistracy or Civil government, but only in the ende of those their Treatises: whereas God, to have that people of his an orderly people; first, establisheth civil government among them; and then giveth his Laws unto them. And true it is, both that civil government doth well prepare to some kind of obedience, against the time that the Law of God do come to require the same in more perfect manner; as the posting or squaring of Timber, and the scabling of stone goeth before any perfecter workemanshippe in either of them: and that whosoever they are that do not invre themselves to such inferior obedience first, they never lightly come to that more perfect obedience after.

3 When he is about to give them those other (and those most holy) precepts, we are to consider; first, how he dealeth with them before, about that matter: then, in what sort he dealeth with them in the thing it self. Concerning his dealing with them before about it, it shall be good to note something of it generally first: then afterward, to consider of it more specially. Generally we may note, that it was such, and so strange, and in such sort carried and prosecuted by GOD himself, that even by it only we may well perceive, that now, he was about some special matter: and so consequently, that those precepts (which we [ E] commonly call the Ten Commandments) are of very special importance, and of wonderful great moment unto us; and very far unworthy to be of so small and slender reckoning, as too too great experience teacheth, that with us they are. Comming to consider more specially of it; first, he will have a message from him done unto them: and see what answer they will give him: and then proceed farther with them, as occasion shall so be given him. In the message that first he will have done unto them, we are to consider; first, what the message was: then, what time it was sent unto them. In the message that he will now have done unto them, we may note two principal pointes: one, respecting the time past; the other, the time that was to come. That which respected the time past, was, what he had done for them already, in that their great and mighty deliverance out of Egypt: so the better to move them, to have good regard to that which would be now expected of them. That which respected the time to come, hath two principal branches: one, what God would have them to do unto him; the other, what recompense he would vouchsafe them for it. That which God would have them to do unto him, was, well to mark what he now would have them to do: and diligently to do the same. The recompense that he would vouchsafe them for it, is first set down (as it were) generally: then more specially. Generally, it was, that although all the Nations of the earth were is, yet they only should be his peculiar people: and so his chief treasure, or the most esteemed Jewel of all the World unto him. More specially, that they should be unto him a Kingdom of Priests: and an holy Nation. The time wherein this message was done unto them, hath a double respect: one, as it is more precisely taken; another, as it is taken more at large. As it is more precisely taken, it showeth some good reason, why Pentecost (one of their principal Feasts) should be appointed so near that time, as shortly after this, it was: this time being the beginning or first day of the third month, since they came out of Egypt; one month and a half, or seven and forty days now being spent already, since they did eat there Paschal there. As it is taken more at large, it is noted to be four hundred and thirty years, since God had first taken these and their elders to be his people: a manifest token, and plain demonstration, that they were not the people of God for their own righteousness or works (for as yet he never offered to set them a work, to speak of; not all the whole people generally, nor any of them but only their first Ancestors in some particulars only) but only by the free mercy and goodness of God. Whereby we are also taught to gather, that the love of God towards us, whereby he maketh us his by adoption and grace, is not like the love of one friend or Neighbor towards another; it being in respect of some friendship or neighbourhood had already or hoped for: but like unto the love of Parentes towards their Children, before that ever they see how they will prove; but then loving [ C] them more, if afterward they prove to their liking. The answer that they gave hereunto, was very good: namely, that whatsoever the Lord should appoint them to do, that would they do. That farther proceeding with them that hereupon the Lord used, is some part of it to give them to understand what he will shortly do: and some part again, to signify unto them, what he would have done in the mean season. That which he giveth them to understand he will shortly do, was, that he would come the third day thence, and, from the top of Sinas, in the sight and hearing of all the people, give unto them those precepts or Laws of his, which he would have them to observe and keep. That which he would hade done among them in the mean season, was part of it to be done by themselves: and part of it, by Moses for them. That which was to be done by themselves, was, to be ready against that day, in such manner as becomed them to be: whereof in particular God himself prescribeth some things; and Moses one other. Those which God doth in particular prescribe unto them, are, that in the mean season they sanctify themselves, and wash their clothes: the former of these directing them, in that mean time to stir up themselves to some special holiness (the want whereof in us is one of the greatest causes, why all this while we have so little profited in the word of God;) the latter of them, to come then, even outwardly also, in the most decent manner they can. That other that Moses (but most likely by God's appointment) delivereth unto them, was, that in the mean season they were not to come at their Wives: a branch of the former of those that God before required of them; and such as implieth a very good reason, why though marriage be ever lawful and honorable too, yet at sometimes it may be inhibited. That which Moses was to do for them, was to call upon them for this sanctification: and to set them bounds howe far they should come. Which sanctification was the same that was of them to be performed. In the bounds that were to be set them, and in the straight charge that was given them withal, that they should not presume to break within them, we may farther note, that as on the one side, we are of duty to go so far as the word doth lead us; so is it very offensive to God, to presume or press any farther: and this so much the rather, for that it was required, not only of the common or vulgar people; but even of the choice and chiefest of them. How he dealeth with them in the thing it self, being now to be seen, when the third day was come, we are to note, howe the Lord dealt with them, not only as it proceeded from the Lord towards them: but also, as afterward it found to work in them. As it proceeded from [ D] the Lord towards them, we are to make; first, what he did; then, what he said. That which he did, was in effect no more but this, that in fearful manner he appeared unto them: and we are therein to consider, both in what manner he appearen so fearfully unto them; and to what ende the same may seem to be done. The manner of it was, both to their sight: and to their hearing. To their sight, that cloud and darkness, lightnings or flashes of fire, and the Mountain burning and trembling exceedingly: to their hearing, a strong and fearful sound of the Trumpet and Thunders, and the most fearful voice of the Lord himself. The ende whereunto these things were done, way seem to be for two principal causes: whereof one is plain enough in it self; the other is not so easily perceived. That which is so plain in it self, is, thereby to humble them, that so they might the more fruitfully hear that which should be delivered unto them. That which is not so easily perceived, is notwithstanding plainly implied, and doth necessarily follow: namely, that if the giving of the Law at the first be so fearful, then will the sentence against unbelievers (and much more the execution of it) be much more fearful, and full of deadly horror inevitable; and therefore to be in time regarded.

4 In the thing it self, that is, in giving those precepts unto them, we may note, [ A] that in his own person first he dealeth with them: but that afterward, by occasion, he dealeth further with them most by Moses. In his own person while he dealeth with them; first, he useth a kind of Praeface or fore-speech: then, he giveth those precepts themselves. In his Praeface he giveth them to understand, that whereas he had now brought them out of the Land of Egypt, out of the House of bondage, he by good right may command them; and they of duty ought to obey him: a plain conclusion to us also, in both those points, having bestowed a greater deliverance on us in Jesus Christ, than was that of theirs out of Egypt. In those precepts or commandments themselves we may easily find, that in them we have the effect of all Religion or duty whetsoeuer: and first, who it is, to whom we are to yield all duty: then, what duty it is we owe unto him. Concerning the former, they do plainly tell us, that we must put by all Creatures in Heaven or Earth; and all conceits or opinions of our own or others: and give over our selves wholly to GOD alone. Concerning the latter, they deliver the same unto us; first, very briefly: then, more at large. Briefly they set it down to be, to have him to be our God: and to be our God, is to be all in all. More at large they devide this our duty, which originally is but one in it self, into two principal partes: whereof he taketh one to himself; the other, he assigneth over to our Neighbor, or to the society wherein we live. That which he taketh to himself, is, that we love him with all the powers that are in us; unto which appertain the three next Commandments; of which, the first of them doth teach us what kind of worship or service we must do unto him, as touching [ B] the effect and substance of it; the others do show us, in what manner it must be performed. For the effect or substance of it, this commandment doth not only show what it is: but also addeth a reason besides, wherefore we should use that, and none other worship to him. It showeth the effect or substance of it to be, not to worship him as our selves, or others think good: but only, as himself in his Word hath appointed. In the reason that he addeth thereto, he showeth his great wrath towards them that otherwise worship; and his greater mercy to those that are careful so to worship, & not to add any other mixture unto it: terming also the one sort of them haters of him; and not allowing any but the others, either to love him, or to keep his commandments. As touching the manner, there be two special branches required: one, required by the third commandment; the other, by the fourth. Both which also do not only require the duty it self: but likewise allege some reason for it. The duty that the third commandment requireth, is, that the worship or service we do unto God, be sincerely or truly done: without Hypocrisy or dissimulation. The reason that he giveth therefore, is, for that the Lord will not hold him guiltless, that in his worship beareth any outward appearance, otherwise than in wardly he meaneth indeed. The duty that the fourth requireth, is, that it be zealously or fervently done: not coldly, or but of course. To which ende it doth not only require, that we remember or have a special care to keep holy the Lord's Sabbaoths: but also showeth good reasons therefore. It requireth to keep the Sabbaoths holy, that so doing we may come to such holiness and zeal, as whereby we may zealously do, whatsoever worship or service it is we do unto God: which otherwise we can never do. The reasons are, two of conueniency: another, of utility. Of conueniency, because we have the other six days to our other affairs; and therein to serve our selves first: and because that God hath given us example therein; and, by mentioning the Creation of all things then, seemeth to point us to that duty, that we should take that time to enter into due consideration of those his works. Of utility it is, and beneficial to us if we can take it, that God hath left his blessing upon it. That which he assigneth over unto our Neighbor, or to the society wherein we live, is, that we love him as our selves; unto which appertain two principal duties: one, required by the fifth commandment; the other, by all the rest ensuing. In the fifth commandment, we have likewise not only the duty that is required: but also a reason to move us thereto. The duty is, that we so reverence each other, as that thereby we knit together in godly unity. The reason is, that so we may long enjoy the good estate that God [ C] doth here bestow upon us. In the residue we are to note, what is the duty that they require: and, how they would have us qualified, that so we may the better do it. The duty that they require, is, that we carefully uphold the good estate of every one. First, as touching his life, or good estate generally: then, then more specially; first, as he is coupled with another, that we leave unto him his Wedlocke undefiled: then, as he standeth by himself, that we also leave unto him his substance vndiminished, and his good name vnblemished. In that which teacheth us howe we ought to be qualified to such a purpose, we are to consider; first, what qualification it is, that hereby we are taught to have to such a purpose: then, of certain other accidents besides, that are found to haunt the Commandment it self. The qualification that hereby is required to such a purpose, is, that we so content our selves with our own estate for all earthly things, be it never so mean, that we never so much as in heart covet any better; that so we neither trouble nor prevent any other in his. Those other accidents that are found to haunt this Commandment besides, are two; one, that it is generally more easily expounded; the other, that it is otherwise by some divided. In that it is generally more easily expounded, we had need so much the more to take heed, that we be not therein deceived. In that it is by some divided, it is good to consider; first, that at no time such dividing of it could be warranted: then▪ that in these days it is not urged but only upon a naughty meaning. That such dividing of it could never be warranted, we may easily gather, first by the sense of the Commandment it self: then, by another recital of it. The sense of the Commandment it self (being taken at least, as it ought to be) is clearly but one: and then the Commandment cannot be two. That other recital of it setting that which is the former member here, the latter there, and contrariwise, that which is the latter here, the former there (and these two members being those that should in their judgment make two several Commandments) • o • ▪ plainly bar them to be at any time so bold as to resolve, whether of them should be the ninth, and whether the tenth: a thing though not absolutely needful; yet in diverse good respects very convenient. That in these days it is so urged, the reason is, for that themselves that so do, are maintainers of Images, and of godly honor to be given unto them: and for that cause ever lightly leave out the second Commandment (as included in the first) because it is so much against them; and then, to make up the number again (for they are plainly said to be ten) would gladly part the last into two. How naughty a meaning they have therein, may sufficiently appear, not only in this last Commandment, that they do so mangle or rent in two: but also in that other, that so they do not so much include in the first, as they do plainly exclude it from all the whole company [ D] of them. For what is it that herein they do so strive for, but only for the credit of their Images, and of the worship that they have taught us to do unto them? A thing, that, put the case it were not forbidden in the word of God (as very often, and plainly it is) yet is there none of themselves that do say, that it is therein required: and then, of no such importance with them neither, but that without hurt it might be omitted, but that their own credit might therein be something touched, for maintaining it so inexorably as they have; yet for this, must the last Commandment be so mangled: and the second clean excluded. In mangling the last, what other place of Scripture have they, or what one point of Divinity is there, that thereby they think the more to commend unto us, or to make more plain in it self? What else is it, but that by tearing it asunder, they hope to get some Clout thereby to cover their nakedness in the other? In excluding the second, they do in plain sight a double wrong: one, specially respecting our youth: the other, the whole Church of GOD generally. The wrong that therein they do to our youth, is, that in these their principles of Religion they leave the gap so open unto them unto Idolatry, by taking that Commandment away, our selves being so proane thereunto, as by Nature we are generally. That which they do to the whole Church of God generally, is, in that they defraud it of a very notable and needful point of Doctrine, by including the second Commandment in the first. For the first Commandment is plain and pregnant enough in it self, that we are to have none other God's but him alone: and little needeth that Images should be, to that ende, so specially mentioned there, which all men (in a manner) do know (even those that most esteem of them) to be no God's, but only representations, and means to derive the worship they mean to such as are represented by them. But an orderly kind of teaching it is, when first we are altogether directed to God alone; then also, to be taught, that we must worship him as himself hath appointed, and not with Images, fixions, conceits, or fancies of any brain of man, our own or others: a needful doctrine ever to stand in the Church of God; and the very true meaning of that Commandment. So that themselves must of necessity grant (on better advisement) that those Commandments must be two: or else, that in one, GOD hath couched or laid together two such main or principal pointes of duty (and those very diverse) as he hath not done in any other of the Commandments besides; but rather for our better understanding, (so to make it plainer to us) hath divided one [ E] point of duty (as in four of the last but one) into mo Commandments.

5. When afterward, dealing farther with them, by occasion he doth it most [ A] by Moses, we are first to consider of the occasion of it: then, of that farther dealing of his with them. The occasion was, for that the people being affrighted with that fearful manner of giving the Commandments, did now themselves desire, that God would no more speak unto them in that fearful voice of his, least they died, as not being able to bear it: but that he would deliver his mind unto Moses; & that themselves would be ready to do, whatsoever he by his direction, should deliver unto them. In this it pleased the Lord not only to grant their request unto them; but also to acknowledge, that therein he liked very well of them: wishing, that ever there were such a heart in them, to observe his Laws: though (for the most part) they should not have them delivered unto them by himself, but by some of his servants, and such as themselves it may be ofttimes, would little like off. And so may we assure our selves, that if we be careful to observe and keep the commandments of God, and that by the direction of those that he sendeth unto us, he liketh well of such obedience, & our selves may have good comfort in it: but on the other side, if we profess an obedience to God himself and his word, and yet make little reckoning of those that it pleaseth him to send us, though it may be we do of others, and would do of these two, but for some infirmity or want that in them we have (or think at least that we have) espied; yet neither do we please God, neither have we any sufficient ground as yet, where-on we may hope well of our selves. In that farther dealing that God had with them, we may note, that some part of it was, about this motion of theirs: the residue, about such other things as now he had to deliver unto them. About this motion of theirs no more but this, that now accordingly by Moses he dealeth with them; and so in fact confirmeth that order unto them: a good occasion for us to gather, first out of this place, how we may account the Lord will teach us; then, out of a warning of Christ himself, how wary notwithstanding we should be therein. The Lord, out of this place we may gather, hath now taken that order once for all, that now having condescended, at their request, to take that order by men to teach us: neither may we ever look that he will teach us now by Angels or Saints, apparitions, dreams, or such like; neither may we ever in the course of our ways, in such affairs as we have to do, neglect the direction that in them he reposeth for us. The warning that Christ giveth us, is to take heed, that nevertheless we be not by men deceived: telling us withal, that we need not if we take any heed, for that by their works or fruits we may easily know them; [ B] those works or fruits that there he speaketh of not being such as are required generally of all, as godliness of life, but such as are propper to them, as their Doctrine or teaching. As also it is not amiss to mark, that God hence-forward using the Ministry of Moses only, is such a thing, as afterward we find in Christ likewise. For as God here first gave the ten Commandments, which were the effect of all that should follow, and the Touch-stone whereby to try all other Doctrines whatsoever, only by himself, and used the Ministry of Moses in the rest: so Christ also came with the Gospel, and having delivered the same to the world once in his own person, doth ever after use the Ministry of others therein. Both which leave this lesson to us: ever to esteem (as we ought to do) of those that are sent; and yet withal still to have an eye to the pattern it self. About those things that God had now to deliver unto them, it is to be noted, that God called up Moses unto him twice, farther to inform him in particular about such matters as yet he had to deliver unto him, though in effect he had set down all, in the Commandments given before: and those were, first how the people should live together one towards another, or otherwise how their transgressions were to be punished, and are therefore called the Iud • cials; then, of certain principal matters appertaining to the outward worship of God, and so are part of those that are Ceremonial. In which it shall be to good purpose, that we first note some-what in this order of their delivery: then, that we do more specially consider of those things themselves. In this order of their delivery, no more but this, that seeing God doth first take order for their good carriage one towards another, before he take order for his own external worship, it may be to teach us to gather, that he needing our worshipping so little as he doth, accounteth it a matter of greater price with him, carefully to nourish love and good dealing, among our selves. In the former sort of those things themselves, we find, that Moses both acquainteth the people with those Laws; and got them withal (it may be partly, so the rather to establish, now at this his first dealing with them, since themselves desired that so it might be, the authority of his Ministry among them) actually to enter into a covenant to observe the same: and it may seem, that the giving of these two Tables of the Ten-commandments, which soon after were given, were to be a testification on God's part, that he also made that Covenant with them; both because it is called the Ark of Testimony, and because that here (immediately after the covenant is on their part made) God told Moses, that coming up unto him, he would deliver him those two Tables.

6. In the latter sort of those things themselves, we have but certain of those [ A] that are Ceremonial spoken of here: but by occasion of these, it shall be good, after that we have spoken of the chief of these, then to consider somewhat summarily [ B] of the chief of the others also. As touching the chief of these, namely the Sanctuary, and such things as thereunto appertained, we are to note, that as he was delivering his mind unto Moses for those matters, for a time his proceeding with them therein was broken-off: but that then he went forward with it again. Until the time it was broken off we are to consider, first what was done in the mean season: then, of that breaking-off that ensued. That which was done in the mean season, was, that he took order, first how the matter whereof it should be made, was to be gotten; then, in what manner it should be framed, both it and the things there-unto appertaining. To get in the manner whereof it should be made, the Lord called up Moses again, and willed him to speak to the people to bring him in a free-will offering, such as themselves could give of their own accord; and the same to be of such things as should be needful for the work, whereof some were of the richest things they had, and others again almost of the meanest; that so all sorts might give as they were able, or as their own hearts could afford. In what manner it should be framed, both it and the things thereunto appertaining, first he showeth generally: then, more specially. Generally, according as he should show him: even so to make the Tabernacle it self, and all things else thereunto appertaining. When he declareth the same more specially, the most of his speech is altogether of those things themselves: but part of it also of some others thereon depending, or belonging unto them. In that part of his speech that is altogether of those things themselves, it seemeth by diverse of them, that Moses did not deliver them altogether in that same order, in which he received them of God; but as his own memory did serve him: yet that he did it most faithfully notwithstanding; and left out nothing in the end, nor added anything of his own thereunto. And, it may be, that of purpose he left it to Moses so to do, to be some protection unto his servants, if at any time they or any of them shall by infirmity omit some things in their propper places, or not observe so perfect an order in their discourses, as some others do and commonly is expected they should. Sure it is, he doth not approve any confusion, nor alloweth of such as in his matters presumptuously deal beyond their skill, or with profane negligence or rashness, do audaciously dull the ears of their hearers, with those disorderly and very fruitless discourses of theirs; to no small discredit of the place they have taken; yea, & of the matter too that they have in hand. But yet in this kind, as in many other things besides of special moment, no doubt he yieldeth very special favor and gracious censure, to all those that he hath called thereto, and do unfeignedly seek him indeed, though otherwise in profounde or orderly proceeding, they be no way comparable to many others. But as touching [ C] those matters themselves, first he giveth order for the place: then, for some things to be done therein. Under the place we are to comprehend, not only the site & outward frame or form of it; but withal, such principal things as were therein; as God himself also beginneth with them, and then doth come to the out-ward building: and so are we first to begin with the Tabernacle it self; then, to come the Court thereunto appertaining. As touching the Tabernacle it self, and first, such principal things as should be within it, we are directed first to begin with that which should be in the in-most place or that which he called thc Most-holy: then, to come to those others that should be in the out-most, called the Holy, or the Tabernacle of the Congregation. That which should be in the in-most was the Ark, which he would have to be a plain Chest of Sittim, a kind of good and dureable wood, of the quantity of two cubits and an half (or an Ell) long, one cubit and an half broad, and one cubit and an half in depth or height, all over-laid, without and within, with beaten Gold: with two rings of gold on each side at the ends, and bars of the same dureable wood, covered over with gold (whereby to bear it) put through the rings, on each side one; and so to continue ever to be ready for the carriage of it: which Chest he ordained for those two Tables of st •• e, wherein the Ten-Commandments were to be written: and so he gave charge to Moses now, afterward to put them into it. A lid also would he have thereunto, but loose; of length and breadth meet for the chest it self, but all of beaten Gold: with two Cherubes, that is to say, Images of men (of the same) reared up at the ends thereof, at each end one, looking down towards the midst, and one towards another; with wings also, and so eatended one towards another, that meeting in the midst, they do as it were cover the lid betwixt them. From which place betwixt their wings (called thereon the Mercy-seat and Oracle) he also promiseth to speak unto them, and to give them answer as need should require. Of those others that should be in the out-most place, two of them are remembered here: and one of them a good while after. Those two that are remembered here, are the Table of Shew-bread: and the great standing Lamp or Candie stick. The Table would he have to be of the same Timber-work within, but over-laid with beaten gold; and but two cubits in length, one in breadth, and one and an half in height. This Table he would have to be with a border beneath, to keep it steady on the frame, and with a Crown above for ornaments sake: with rings also and bars, as in the other, for the more convenient carriage of it. The great standing Lamp or Candlestick would he have of beaten gold, to the quantity of one talent (with some things thereunto appertaining:) to spread forth in three several branches on either side, and so to be seven in all, fairly wrought, and a Lamp on the top of everyone. That which is remembered a good while after, is the Altar of Sweet Perfume, [ D] which was to be two cubits high, and one cubit square: of Timber-work within (as the Tabernacle before) but both it, and the horns, and the bars to be ouerlaide with beaten gold. with a crown or border of gold round about it; and to be placed in the midst next to the veil of the in-most place, and so, nearer unto it than either of the other before. As touching the Tabernacle it self, first he beginneth with the Couerings thereof above: and then cometh to the frame itself beneath. The Coueringes were one of them only for beauty: and the others for necessity. That which should be for beauty, he would have to be of fine linen twisted, and to be fair wrought with Cherubims of embroidered work of silk, Blew, Purple, and Scarlet: which should be of that number and measure (ten in all; and everyone of them two yards broad, and fourteen long) that being fastened one to another (first by fiues, then those two fiues joined together by blew silk Laces and Taches of gold) and cast cross over the frame, should cover it clean over, and hang down towards the earth about half the way round about, though some be of opinion, that at the East end, and on both the sides it should hang much lower. Those that were for necessity, were, as it seemeth, all the rest; namely, to bear off the weather: whereof one of them only is described of what proportion or quantity it should be; and the others, but only required. That which is described of what proportion or quantity it should be, is the