Commentary on Genesis and Exodus, Book 2 · Chapter 2

Commentary on Genesis and Exodus · Book 2 · Chapter 2

p. 13CHAP. II.

1. The method and parts of the Chapter.

IN this Chapter is set forth the condition of the instrument, which God prepared for the deliverance of the people, to verse 23. and of the people which were to be delivered. For the first, Moses is set forth first in his infancie, where is shewed his nativitie, vers. 1, 2. his conservation by the naturall care of his mother, v. 3. and sister, v. 4. and the supernaturall instinct of Pharaohs daughter, who taketh up the childe, v. 6. then his education to vers. 10. Secondly in his mans estate, where his publike actions are described, both in shewing himselfe a Judge in being revenged of the Egyptian, and a mediatour betweene his brethren, to vers. 16. and his private comming to Midian, vers. 20. and his mariage there, both with the occasion thereof, his cohabiting with Revel, and the introduction thereunto, his kindnesse shewed to his daughters, to vers. 21. and the fruit of his mariage, the birth of his sonne. For the second, there is declared the complaint of the Israelites for their bondage, vers. 23. the mercifull inclination of God, vers. 24▪ and fatherly condescention unto them, vers. 25.

p. 142. The divers readings.

V.I.Vers. 3. Tooke for him an arke of bulrushes. Iu. A.P.B.L. rather than of reed. S. of papyr, that is, of that kinde of stuffe, whereof they made papyr, the word is goma, another word is used in the end of the verse for reed.

G.I.Vers. 14. Speakest thou this to kill me? Iu. A. better than thinkest thou to kill me. G. or intendest. B. or wilt thou kill me? L.S. the word is Amar to speake.

I.C.Vers. 15. And Pharaoh heard of this matter, G.I.A.P. rather than heard of it. B. or heard this speech. L.V. or this word. S. Dabar signifieth both, the first rather, for Moses speech offended not, but his act.

I.Vers. 16. The Prince of Midiam had seven daughters. I. C. rather than the Priest. G. B. cum cater. Cohen signifieth both, and it seemeth he was both Prince and Priest, as they used to be in those dayes.

L.c.Vers. 17. Drove them away. I. that is, the servants which attended upon Revels daughters: for it is put in the masculine gender; better than to read it in the feminine, as V.L.I.A.P.

L.S.c.Vers. 18. When they came to Revel their father. I.G.B. cum c…ter. not Iethro. L.

I.A.P.Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar, transposing it out of the 18. chapter: but no such thing is in the Hebrew.

Vers. 23. It came to passe after these dayes, I.A.P.S. rather than in processe of time, G. B. or when many dayes were past. V. the sense rather than the words: dayes are here put for yeeres, for this was 4…. yeeres after.

3. The explanation of doubtfull questions.

QUEST. I. Of Amram Moses father.

Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi, who lived 137. yeeres, Exod. 6.20. he was borne, as Eusebius writeth, 14. yeeres before the death of Ioseph, that is, 55. yeeres after Iacobs going downe into Egypt: who saith he begat Moses at 77. yeeres: Perer. Moses yet maketh no mention of his parents names, lest he should seeme to boast of his parentage: Ferus. 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite, who was in the dayes of Ieroboam, that is above sixe hundred yeeres, for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres: adde unto these 77. yeeres of Amrams age, when he begat Moses: and 80. yeeres, the age of Moses, at the returne of Israel out of Egypt, so we shall have above 600. yeeres, whereas the Scripture testifieth that he lived but 137. yeeres. 3. But that which Ioseph reporteth is more probable, that this Amram being a faithfull man praying unto God for his people, had a vision, wherein hee was bid to bee of good comfort, and that the childe whose life was sought should be his sonne, who should be preserved from the Egyptians rage, and be the deliverer of his people, Ioseph. lib. 2. cap. 5. but seeing the Scripture maketh no mention, we may bee at choise whether we will receive this report.

QUEST. II. Why it is said he went and tooke.

NOw it is said he went; not that he went to any other place or Citie, for seeing his wife was of the same familie of Levi, it is like that they did dwell not farre asunder. 2. Neither it is understood of his returning to his wife, from whom he had sequestred himselfe to fasting and prayer, as Ferus: for this text evidently speaketh of his first taking of her to wife. 3. But hereby is shewed his advised purpose and determination in taking her to wife; as also some notable thing insinuated to follow, as it is said that Ruben went and lay with his fathers concubine, Gen. 25. Simler.

QUEST. III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram.

TOoke to wife a daughter of Levi. This was Iocebed, 1. who was not the daughter of Amrams uncle, and so cosine Germane to Amram, as the Septuagint & Latine translator, to whom consent Lyranus, Montanus, Cajetanus, Pererius with others: for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne, as Ierem. 32.12. Hanan…el is called Ieremies uncles sonne, yet the word sonne may be supplied, as before vers. 8. he is called his uncles sonne: yet seeing the Scripture evidently saith, that Iocebed was borne unto Levi, Numb. 26.59. it is without controversie, that she was Levies daughter, sister to Rahath, and Aunt to Amram, being his fathers sister, Exod. 6.20. 2. But yet the Hebrewes are farre wide, that would have Iocebed borne about that time that Iacob went downe into Egypt, for then she should have beene about 135. yeeres old, elder by fortie yeers than Sarah, when she bore Isaack; and if Moses birth had beene so miraculous, the Scripture would not have concealed it: ex Perer. And the Scripture beside saith, that she was borne to Levi in Egypt, Numb. 26.59. 3. Neither was this Iocebed another of the same name beside the daughter of Levi, as some thinke, seeing that the she is said to be Dodatho, his, that is Amrams, Aunt, Exod. 6.20. 4. The sounder opinion then is, that this Iocebed was the naturall and proper daughter of Levi, the Scripture so testifying▪ and of this opinion are, Vatablus, Paguine, Iunius, with the Chalde Paraphrast, and Simlerus with others. Thostatus conjectureth well, that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death, who lived 127 yeeres, being 10. yeeres younger than Abraham; and Iacob at 107. begat Benjamin. And it is not unlike, but that Iocebed at 68. yeeres might beare Moses; in those dayes women might continue child-bearing till then: but howsoever this computation be counted, yet it is evident out of Scripture that Iocebed was daughter unto Levi, and therefore all disputation to the contrarie is needlesse.

p. 15QUEST. IV. Why such mariages were tolerated in those daies.

NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly, Levit. 19. yet it need not seeme strange that then such mariages were in use, even among the faithfull: 1. Because as Thostatus saith, it was ante legem datam, before any law was published. As Abraham married his brothers daughter, Iacob married two sisters. 2. The paucitie and the fewnesse of the righteous seed is to be considered, and the confusion of those times which made those things to be tolerated: Iun. Annot. 3. They had a desire to match in their owne kindred, as Abraham, Isaack and Iacob did, and by that meanes they joyned often mariage in neere degrees of kindred, Simlerus.

QUEST. V. When Amram married his wife.

COncerning the time, when this man of Levi tooke his wife, though it be mentioned after Pharaohs cruell edict, yet it was done before: 1. Because Aaron was elder than Moses by three yeeres, Exod. 7.7. and Miriam Moses sister elder than he; for she was of discretion to watch what should become of the babe: the conservation therefore of these children sheweth that this cruell edict tooke no place then. 2. Neither is it likely that it continued long after Moses birth: for if all the male children had beene cut off after Moses birth, who was 80. yeeres old when Israel came out of Egypt, then there should have beene few or none under that age that went out: and although by some secret provision some infants might have escaped, yet considering the strait and diligent search, which was made, as the Hebrewes thinke every three moneths, such a multitude in all likelihood could not have beene preserved, as went out of Egypt:Pharaohs edict against the children continued not long. therefore it is not unprobable that Iosephus writeth, that an Egyptian Priest told Pharaoh that about that time a child should be borne, which should bee the ruine of him, and his Kingdome, and that Pharaoh thereupon did especially at that time give charge to destroy the infants, to meet with that childe, as Herod did cause to bee put to death all the children in Bethlem, and the coasts thereof, from two yeere old and under, Matth. 2.16. thinking also among the rest to surprise that holy babe. 3. Now it may seeme strange that Amram would take a wife in this miserable time, not being ignorant that they should beget children to be bondslaves; but hee being a faithfull man, and beleeving verily that the Lord would remember his people, to bring them into the promised land, doth therefore take the married estate upon him, both for mutuall comfort in those heavie times, and to increase the people of God, Simler.

QUEST. VI. Of the time of Moses birth, compared with the times before, and the times after.

Vers. 1. ANd the woman conceived and bare a sonne. 1. Moses is borne the seventh from Abraham, another Enoch (who was the seventh from Adam, Iud. 14.) buried also of God; another Noah, who was saved also in the Arke, and preached to the world 120. yeeres, for so long Moses lived. …. For the time of Moses birth. First to compare it with the yeeres which went before, and the notable accidents therein; it was from the beginning of the world 2430. yeeres, not 2370. onelyonly, as Pererius: and from Noahs floud 714. from the birth of Abraham 425. after the going downe of Isaack into Egypt 135. and from the beginning of the Egyptian servitude 7. yeeres. The truth of this computation may appeare by gathering the summes of yeeres together. From the beginning of the world to the floud are yeeres 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius: for hee reckoneth Abraham to be borne at the 70. yeere of Terah, whereas hee was begotten 60. yeeres after, at the 130. yeere of his father, being 75. yeeres old, when Terah died at 105. as it is evident by comparing Gen. 11.32. and 12.4. From the first promise made to Abraham to the giving of the Law in Mount Sinai, S. Paul counteth 430. yeeres: from the going downe of Isaack into Egypt, untill the returne of Israel thence, are 215. yeeres: and Moses was borne 80. yeeres before their going out of Egypt. 3. The time of Moses birth thus agreeth with the computation of the yeeres following. Moses was borne 80. yeeres before the going of the Israelites out of Egypt, Exod. 7.7. & 120. yeeres before their entrance into Canaan, Deut. 34. before the reigne of David 517. yeeres; before the building of Salomons Temple 560. yeeres: for from the going out of the Israelites untill the fourth yeere of Salomon, when the Temple was built, are counted 480. yeeres, 1 King. 6.1. to which adde 80. yeeres of the life of Moses: before the captivitie of Babylon 990. yeeres, for from the building of Salomons Temple untill the captivitie, are yeeres 430. which put unto the aforesaid summe 560. maketh 990. And before their returne out of the captivitie of Babylon, which was 70. yeeres after, 1060. yeeres: before the comming of the Messias 1620. as Pererius: Pererius deceived in the computation of 120. yeeres.but with others more truly not above 1500. Concent. Pererius to justifie his computation maketh his account by the Greekes Olympiades. Christ was borne in the last yeere of the 194. Olympiade, that is, from the beginning of the Olympiades 776. yeeres. And the Olympiades begun about the 8. yeere of Ahaz King of Judah; about 280. yeeres from the building of Salomons Temple. But seeing the computation of yeeres unto the Messiah is expressed in Scripture, there is no need to take any direction from forren Chronicles.. So then whereas before the summe of yeeres from the building of the Temple unto the captivitie, meaning, the last captivitie of all under Zedekiah, was said to be 430. from this must be abated 20. yeeres from the third yeere of Iehoiakim, when the first captivitie begun, Dan. 1.1. and there the 70. yeeres captivitie tooke beginning, so we have 480. yeeres: unto this number must be added Daniels 70. weekes unto the death of the Messiah, which make 490. yeeres: and thirtie and odde yeeres must bee substracted (the space betweene the birth and the death of the Messiah) so we shall have about 940. yeeres from the building of the Temple to the birth of the Messiah: unto which adde 560. yeeres from Moses p. 16birth to Salomons Temple, so the whole summe of yeeres from Moses birth untill Christs, will bee 1500. as it is said before, 120. lesse than Pererius by his Olympiades accounteth. 4. To compare Moses time with forren accidents: Moses was borne before the beginning of the Olympiades 840. yeeres, which began in the 8. yeere of Ahaz, …useb l…b. 10. de …. Evang. … ult. The time of Moses birth compared with forren stories.and after Ogyges floud 180. yeeres: for Eusebius out of Iulius Africa…us sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades. Moses birth was 430. yeeres before the Trojane warre, which was 407. yeeres before the beginning of the Olympiades, and Moses was borne before the building of Rome 865. yeeres, for Rome was founded in the beginning of the 7. Olympiade, that is, the 25. yeere after they begun: ex Perer.

QUEST. VII. Of the antiquitie of Moses, who is found to be the most ancient of all writers, either sacred or prophane.

COncerning then the antiquitie of Moses, it is evident that hee is the first and most ancient of all either sacred or prophane writers: 1. The prophesie of Enoch, mentioned in the Epistle of Iude, is not from a more ancient writer than Moses: which was either kept by certaine or undoubted tradition, or else was framed by the Doctors of Iudah, from the short speeches which Moses hath of Enoch. The booke of the Lords warres, Siho…s victorie, Numb. 21. was after the Law, and it was some rehearsall of the battels, which the Lord fought for Israel, made much about the time: but being not now extant, it is without compasse of this question. 2. For prophane authors and writers Moses farre exceedeth them all, as it may be thus shewed: 1. The Greeke Chronicles have nothing more ancient than the times of I…ich… and Phoroneus, the first Kings of the Argives, when Ogyges floud happened; as witnesseth Dionys. Halicarness. and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquitie of Greece, goeth not beyond Phoroneus and Niobe. About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jewes: but, as is before shewed, he could not be above 180. yeeres after Ogyges floud. 2. From this floud unto the time of Cecrops the first Athenian King. Athens lay desert almost two hundred yeeres, and long after Cecrops were Deucalions floud, Phaetons ▪ burning, Cadmus, that builded Thebes, Esculapius, Thesius, Hercules: so that Moses being before Cecrops ▪ is found to be farre more ancient than any of these. 3. Moses is elder than Homer the most ancient Greeke writer, as Iosephus sheweth, lib. 1. cont. Appion. who was long after the Trojan warre; Plinie thinketh 250. yeeres, after Solinus 270. Cyrillus 160. Herodotus three hundred yeeres: but it is certaine that he… was at the least one hundred yeeres after. But Moses was borne 430. yeeres before the battell of Troy, as is before shewed: so that he is farre elder than the seven wise men of the Grecians, and then Pythagor… ▪ Heraclitus, Hippocrates, Democritus, Anaxagoras, Socrates, Plato with the rest, who were many yeeres after Homer. Appion the Grammarian that wrote against the Jewes of two grosse erro….4. Hence then appeareth that notable error of Appion the Grammarian, in Tiberius Caesars time, who would have Moses bring the Israelites out of Egypt in the first yeere of the seventh Olympiade, at what time the Tyrians built Carthage in Africa. For it is evident that Carthage was built about the time of the Trojan battell: for Aeneas went from thence to Dido the founder of Carthage, as Virgil. testifieth: and Iosephus writing against the said Appion, sheweth, that from Hiram King of Tyre, in whose time the Temple was built, unto Pigmalion and Dido, were 155. yeeres, and to the beginning of the Olympiades in the 8. yeere of Ahaz reigne, were 280. yeeres: so that by this account Carthage was built 140. yeeres before the count of the Olympiades began. Appion then is found to be in a double error▪ for both Moses was divers hundred yeeres before the building of Carthage, and Carthage was built long before the computation of the Olympiades: ex Perer.

QUEST. VIII. Whether the name of Moses were knowne unto the Gentiles before Christ.

NOw then it is evident, 1. that Moses name was knowne unto the ancient writers of the Gentiles, as Saconiatho that Phenicean Antiquarie, and Berosus Chaldeus, Ptolomeus, and Manetho, Egyptian Chronographers; and among the Grecians Artapanus, Polemo, Eupolemus, doe make honourable mention of Moses: Likewise Troyus Pompeius cited by Iustin. Martyr. lib. 36. and Diodorus Siculus: Num… nius Pythagoricus calleth Plato the Attik or Athenian Moses. 2. But yet sparing mention is made of Moses among the Ethnik writers, because they held his writings to bee sacred and divine, and so not to bee prophaned and made common; as Demetrius Phalerius the keeper of the great Library of Alexandria said unto Ptolomeus Philadelphus, alleaging at the same time the examples of Theopompus, the Historiographer, and Theodectes the tragicall Poet, that when they attempted to transpose some things out of Moses bookes, the one into his story, the other into his tragedie, the first was perplexed in minde, the other smitten with blindnesse, till they perceived their error and desisted: Aristeas. 3. Origen then is deceived, who thinketh that till after Christ the name of Moses was not heard of among the Gentiles … Homil. 2. in Cant. Pererius.

QUEST. IX. How Moses is said to be a proper child, and by whom he was hid.

Vers. 2. WHen she saw that he was faire and goodly, she hid him. 1. Both the parents did their part i… hiding him, Heb. 11.13. but the mother was the chiefe, either in regard of her motherly affection, or for that the advice came first from her. 2. Iosephus writeth that Amram had a speciall revelation & vision concerning this child, that he should be delivered from this danger, and be himselfe a deliverer of his people. But seeing these parents of Moses are commended for their faith, which must bee grounded upon the word of God, it is likely that they builded rather upon the promises made to their Fathers, than any speciall revelations. 3. The child was goodly to see to, that is, a certaine divine comelinesse appeared in him, not onelyonly propernesse of body, as Stephen sheweth, Act. 7. and the Apostle, Heb. 11.23. this act p. 17of theirs then principally proceeded of faith, which was so much the more increased by the object of this goodly child, in whom they saw such signes of grace, as that they doubted not, but that God would take the protection of him: Siml…r.

QUEST. X. The Arke wherein Moses was put, whereof it was made, and where placed.

Vers. 3. SHe tooke an Arke of bulrushes. The word here used is Tebath, which is given also to Noahs Arke and the Arke of the Tabernacle: The Septuag. retaine the same word Thibis, without any other interpretation; but it is like, through the error of some Scribes, that Thibin was put for foreign, as the edition Complutense readeth: but Origen is here deceived, that thinketh Thibis to bee a coffin made of wicker, or of the barkes of trees, Hom. 2. in Exod. it signifieth nothing but an Arke for the frame; the matter whereof it was made, is beside expressed: 2. which some thinke was of Reed: Vatab. Genevens. othes of Bulrushes: Iun. Pag, Mont. which is most like; or of the tree Papyrus, as Iosephus, whereof they made the paper (which word is used to this day, though our paper be now made of linnen) it was a light matter that might easily be supported in the waters: and both to fasten the stuffe the better, and to keepe out the water, they daubd it with slime and pitch: Simler. as Noah pitched his great Arke to hold out the waters. 3. This Arke for the bignesse, Iosephus thinketh was no greater than could well containe the child: but Iosephus is deceived that they put this Arke or coffin into the middest of the floud, for the text is evident that they put it amongst the flagges or reedes, that it should not so easily flote upon the waters, and to be the better defended from the winde: Pererius.

QUEST. XI. Whether Moses parents did well in exposing him.

BUt here the question will be moved, whether Moses parents did well in exposing the infant thus to apparent danger, seeing nature hath given unto bruite beasts a naturall instinct rather to adventure their lives for their young ones, than to leave and forsake them. These reasons then may bee yeelded in defence of this their fact: 1. That if they had kept their childe at home, then they had most certainly exposed not onelyonly him to danger, who could not be hid, partly from the diligent inquisition of Pharaoh, partly from the notice of the Egyptians, among whom they dwelled, Iunius: but also his parents by all likelyhood should have perished: therefore in that they doe thus expose the infant, they doe deliver him from a certaine danger, leaving him to an uncertaine: Perer. 2. Beside, they use all carefull meanes to provide for the childe, in pitching the Arke, in laying it in a safe place, Perer. from whence the mother might take it by stealth and suckle it at her pleasure, Simler. Beside, they appointed his sister to bee his keeper, to se… what should become of the infant. 3. Further, though there be no certaintie either of the revelation shewed to Amram that the childe should be preserved, as Iosephus writeth, or of that excuse of the Hebrewes, that Miriam being a Prophetesse gave direction what they should doe; yet seeing this act of theirs proceeded of faith in God, as the Apostle sheweth Heb. 11. it is not to be doubted, but that herein they were directed by the instinct of the spirit, and that they did it not in griefe and despaire, as Philo seemeth to affirme, that they wished they had exposed their childe so soone as he was borne, seeing they could no longer keepe him.

QUEST. XII. Of the education of Moses, and his adoption to be Pharaohs daughters son.

Vers. 5. WHen she saw the Arke among the bulrushes, she sent her maid to fet it, &c. The Chalde Paraphrast readeth here, that she put forth her arme to take it: for the word amah signifieth both a Cubite, but then it is with dagesh and a maid, then it is without dagesh, amah, not ammah as here; and therefore Aben Ezra refuseth the Chalde reading. Beside, Pharaohs daughter comming downe to wash her, it is not like she was among the flagges, where the Arke was, which had beene an unfit place to wash in. Simler. 2. By Gods providence Moses owne mother became the childs nurse: Iosephus writeth by this occasion, because when diverse Egyptian women were brought, the child refused to sucke of them, and would not take the breasts of any but of his mother: but the true occasion is here expressed, that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women. 3. Pharaohs daughter adopted him to be her owne sonne, not as Philo thinketh, faining her selfe to be with child, and making Pharaoh beleeve that is was her owne;Philo lib. 1. de vita Moses. neither yet did the propernesse of the child onelyonly allure Pharaoh to consent that his daughter should nourish him as her son, especially if it were true as Iosephus writeth,Ioseph. lib. 2. Antiq. cap. …. that while Pharaoh played with the child he tooke off his Diadem and Crowne, which the Egyptian Priest that foretold of his birth, did interpret to bee ominous to the Kingdome, and therefore gave counsell the child should be slaine; but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence, who so wrought that the child should be brought up even among his enemies.

QUEST. XIII. Whence Moses had his learning, of the Egyptians onelyonly, or of the Grecians also.

AS Pharaohs daughter adopted Moses for her sonne, so (as S. Stephen witnesseth) he was learned in all the wisdome of the Egyptians, & being counted a Princes sonne, had no doubt a Princely education. 1. But here Philo is deceived, who beside the arts and science which hee learned of the Egyptians, as Arithmetick, Geometrie, and the Hieroglyphikes, that is, their hid and secret and Enigmaticall doctrine, saith, he was taught of the Chaldes Astronomie, and Philosophy of the Grecians: for beside that Stephen onelyonly maketh mention of his Egyptian learning, it is certaine that there was no profession of Philosophy p. 18or of learning among the Grecians, before the seven wise men, before whose time Moses was borne almost a thousand yeeres, Perer. And Moses was about Inachus time, long after whom in the eleventh generation, Cadmus found out the Greeke letters, after whom flourished Amphion, Orpheus, Museus, Linus: Euseb. lib. 9. de praep…rat. Evangel. cap. ult.Simler. 2. Neither is it probable which Artapanus an ancient writer affirmeth, that beside many other benefits which Moses brought to the Egyptians, hee taught them the use of letters, and therefore was honoured of them under the name of Mercurius: for seeing Moses received his learning from the Egyptians, it is likely they had also the knowledge of letters.

Clemens Alexandrinus lib. 1. …ib. de civitate Dei 18. cap. 59.3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupol…mus, that Moses taught the Israelites the knowledge of the letters: for beside that Augustine thinketh that the Hebrew tongue was continued from Heber, and preserved in the family of the fathers together with the letters, long before the giving of the Law, grounding his opinion upon that place, Deut. 29.10. where the Septuagint read foreign,Whether Moses found out the use of letters. that Moses appointed Scribes and instructors of the letters: Iosephus also writeth that the Hebrew letters were in use before the floud, and that they of Seths posteritie having learned of Adam ▪ that the world should be twice destroyed, once by water, and the second time by fire, did make two pillars, the one of brick, the other of stone, and did therein grave the principles of the artes and sciences, that those profitable inventions should not be lost, that if the waters dissolved the bricke, yet the other pillar of stone might continue, which Iosephus saith, was to be seene in his time in Syria, Ioseph. lib. 1. Antiq. Ex Perer.

QUEST. XIV. What kinde of learning Moses received of the Egyptians.

FUrther, it will bee inquired what manner of learning it was which Moses learned of the Egyptian. 1. Such profitable arts, as were professed among the Egyptians, as Arithmeticke, Geometrie, Astronomy, Moses was instructed in, as being fit to prepare him for that publike administration, wherein hee should be employed. 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes, which by certaine outward symboles and Emblemes did set forth divers mysticall, morall & politike principles, which kind of doctrine was not knowne to the vulgar sort; herein Iustinus Martyr thinketh that Moses was trayned up, having the knowledge onelyonly thereof, not the use, which was vaine, frivolous & superstitious: Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten, and some onelyonly and not other to be sacrificed, as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus: as Pythagoras had also his Enigmaticall precepts,…risteus in his historie of the 72. translations. Ignem gladio ne fodias; Do not gall the fire with a sword; that is, provoke not an angry man: C… non comedendum; The heart is not to be eaten, that is, griefe is not to be nourished in the minde: Hir…ndinem in domum non esse recipiendam: Not to receive a swallow (that is, a brabler) into the house, and such like: that Moses used many such legall helpes in prescribing of his legall rites and ceremonies, it is not to be thought, seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount, Exod. 25.40.

QUEST. XV. Whence the Egyptians received their learning.

BUt if further it be demanded, from whence the Egyptians received their varietie of learning. 1. Neither is the opinion of Iamblicus probable, that Mercurius, called Trismegistus, (because hee was a great Philosopher, a great King, and a great Priest) was the author of the Egyptian learning, whom he… alleageth, certaine antient authors testifying, to have written of the wisdome of the Egyptians, 35535. bookes: for this Mercurius the nephew, as is supposed, of the other Mercurius, whose grandfather by the mothers side Atlas was, in whose time Moses was borne, as Aug. lib. 8. de civ. Dei cap. 8. being after Moses, could not be the inventor of the Egyptian skill, which Moses long before learned. 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth; for his abode and continuance was not long in Egypt, and so he wanted time there to lay the foundation of so many artes.Lib. 18. de civ. Dei cap. 40. 3. Augustine yeeldeth to the opinion of Varro, that Isis the daughter of Inachus first delivered to the Egyptians the grounds of these artes, who yet is more likely to have beene the inventor of husbandrie and other such profitable trades, than of the mysticall arts and sciences. 4. Therefore the more probable opinion is, that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians, it is not to be doubted, but that by Iacobs comming downe, but especially Iosephs long time of government, their knowledge was much increased, the scripture bearing witnesse hereunto, Psalm. 105.21. He made him Lord over his house, to teach his Senators wisdome: and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome, which that superstitious people might with their gentilismes and superstitions intermingled, change and alter. And for the truth hereof that the Egyptians learned many things of the Hebrewes, this may serve as an evidence, that in Herodotus, Diodorus Siculus, and other waiting of the ancient Egyptians many things are found, having some conformity with the doctrine, law and usages of the Hebrewes, ex Pererio.

QUEST. XVI. Why it pleased God that Moses should be instructed in the Egyptian learning.

NOw it pleased God, that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up, that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto. So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome. p. 19Though it pleased God to use the ordinary meanes for Moses instruction, yet he alwayes doth not so, and especially in the new Testament the Apostles were extraordinarily inspired, being in humane learning altogether unexpert, for there was more abundance of spirit and grace in the new Testament under Christ, than in the old under the Law, Simler. 2. Beside, Moses by this meanes became famous and got himselfe great authoritie among the Egyptians, that there might be greater respect had unto his message afterward, and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions, both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth, ex Perer.

QUEST. XVII. Why Moses had this name given him.

Vers. 10. SHe called his name Moses. 1. Concerning the imposition of the name of Moses, neither is the opinion of Philo and Clemens Alexandrinus probable, that it is an Egyptian name derived of (Mos) which signifieth water; and Iosephus will have it compounded of Mos water, and Ises saved; for the etymon of the name is not from the water, but because he was drawne and taken out, as the reason is here expressed. 2. Neither yet is it like that Moses was in the Egyptian language, called Mueves, as Iun. out of Diod…r. Siculus, or Movion, as Pererius out of Aben Ezra, being of the same signification which Moses is in Hebrew, that is, drawne out; for then it is like the Egyptian name would have beene expressed as Iosephs is, Gen. 41.45. and Daniels Chalde name, Dan. 4.5. 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses, as Eugubinus, Lippom. Thostatus: for seeing the Hebrewes were an abomination to the Egyptian…, it may be thought also, that they abhorred their names. 4. Therefore I rather incline to thinke with Simlerus and Osiander, that this word whereof Moses is derived, is Massah to draw out; as it is taken Psal. 18.17. Thou hast drawne me out of the waters, might be common both to the Hebrewes and to the Egyptians, as some words are common to divers languages, both alike in sound and signification; or it might be translated or transposed out of the Egyptian tongue into the Hebrew. 5. But as for other names that Moses should be called by, as at his circumcision Ioachim, which signifieth established, and afterward Melchi, my King, as Clemens Alexandrinus writeth, wee reject them, as having no ground in Scripture, seeing hee is perpetually called by the name of Moses, which name was by Gods providence imposed, wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt, and to lead them through the red sea, and so indeed historically to draw them out of the waters.

QUEST. XVIII. Of Moses visiting his brethren.

Vers. 11. ANd in those daies when Moses was growne, hee went forth to his brethren. 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old, for then as S. Steph…n sheweth, Act. 7. he began to visit his brethren, like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old, Pellican. 2. Iosephus writeth how in this time he warred against the Ethiopians, and while he besieged Saba, the King of Ethiopia his daughter fell in love with him, and was married to him, whom the author of historia scholast. saith was Zipporah. But the Scripture sheweth that she was the daughter of the Prince of Midian, Perer. 3. He was now growne not onelyonly in stature of body, but in the grace and gifts of the spirit, Pellican. And as it seemeth having neglected, and forgotten his brethren hitherto, being now especially stirred up & called of God, he goeth to visit his brethren; he did it not onelyonly of a naturall instinct, as Hilary seemeth to write. 4. And this the Apostle sheweth to have beene an excellent worke of faith: For 1. he refuseth to be called Pharaohs daughters sonne: He renounceth his courtly life and he pleasures of Egypt. 3. He preferreth the afflictions of Gods people before the pleasures of Egypt. 4. He looketh unto the reward, Heb. 11. Ferus. But if it be asked, why Ioseph did not so likewise to leave the court, as Moses did, I answere, first that some thinke that Ioseph did in his old age leave Pharaohs court,Why … the … and I … not. and went and dwelt with his brethren in the land of Goshen; beside, the case betweene Ioseph and Moses is farre divers, for in Iosephs time Pharaoh was a friend to Israel, now an enemy; then the people were in happy case, now the state is miserable; Iosephs calling was to be a feeder of Israel in Egypt, Moses to bring them out of Egypt, Simler.

QUEST. XIX. Whether it were lawfull for Moses to kill the Egyptian.

Vers. 12. WHen he saw no man hee slew the Egyptian. Concerning the fact of Moses in killing the Egyptian, we are farre off from accusing, or blaming the same, which was at the first the opinion of Augustine, who thus writeth against Faustus. Consulta aeterna lege reperio, non debuisse hominem à Mose, qui nullam ordinariam potestatem habebat, quamvis improbium oc…idi: I finde in the eternall law, that Moses having no ordinary power, ought not to have killed no not a wicked man. But afterward he rejected this opinion, qu…st. 2. in Exod. O…cumenius also upon Iude bringeth in the Devill contending with Michael the Archangell, that Moses was not worthy of buriall, because he unjustly killed the Egyptian. But S. Stephen defendeth this fact of Moses as being a proofe of his calling from God, Acts 7.25. 2. Some of the Hebrewes thinke, that the Hebrew here smitten of the Egyptian, was the husband of one Salomith, with whom the Egyptian committed adultery, and had by her that blasphemer that was put to death, Levit. 24. and therefore he was justly killed of Moses: but these are meere conjectures. 3. Some other Hebrewes thinke, that Moses killed not the Egyptian with the sword, but by the word of his mouth, as Peter killed Ananias▪ Act. 5. but then Moses needed not to have beene so circumspect, and to p. 20have buried him privily in the sand, Simler. 4. Cajetane defendeth this fact, because this Egyptian was one of the cruell taskmasters, that oppressed the Hebrewes, and therefore it was lawfull to kill him: but if Moses had beene a private man, it had not beene lawfull, no not to kill an enemie in this case. 5. Paulus Burgensis upon this place is of opinion, that Moses might doe this in charitie, to deliver his brethren, and to relieve the oppressed, though he had not a singular inspiriation, or publike calling to doe it: & so Ambrose seemeth to thinke, lib. 1. de officiis, cap. 36. And the Scripture seemeth to warrant it: Deliver them that are drawne to death, Prov. 24.11. But though it be an act of charitie to deliver, and to rescue, yet it is an inordinate charitie, to kill one to deliver another. 6. Wherefore the best defence is, that Moses was inspired of God, and had his authoritie from him, to doe the office of a Judge betweene the Hebrew and the Egyptian; which is affirmed by Saint Stephen, He thought that his brethren would have understood, that God by his hand should give them deliverance, Act. 7.25. And this is the resolution of Augustine, quast. 2. in Exod. Thostatus, Th…. secund. secund. q. 61. artic. ult.Lyranus and Thomas Aquin. Unto this may be added, that Moses being the reputed sonne of Pharaohs daughter, was a publike person, and so of great authoritie: Iun. in Analys. It may be also that all the circumstances of this fact are not expressed: as that the Egyptian did so assault the Hebrew, as that the one could not be rescued without killing of the other, or Moses might kill him in his owne defence, the Egyptian running upon him, when hee offered to rescue the Hebrew: Perer. But the best defence is, that Moses was hereunto extraordinarily stirred up of God: which extraordinarie motions are not now of us to be imitated or to be drawne into example, Ferus.

QUEST. XX. Why Moses though warranted from God, yet useth great secrecie and circumspection in this businesse.

Vers. 12. ANd he looked round about, and when hee saw no man, &c. It will be objected, if Moses had authoritie and a calling from God to kill the Egyptian, why did hee it secretly? To this may be answered, that although Moses was to himselfe assured of his calling, yet was it not knowne either to the Hebrewes or Egyptians; and therefore his calling being yet secret and hid, it was fit that his acts should be secret: otherwise his publicke acts, his calling being yet secret, would have beene as much offensive and called in question, as if hee had had no such calling: Iun. in Analys. So Ehud killed Egl… privately in his secret chamber, Iudg. 3. and Gedeon, being not yet pulikely knowne and taken to be appointed of God to deliver his people, did pull downe the altar of Baal by night, Iudg. 6.27. Herein th…n Moses sheweth his godly discretion that he might proceed by order.

QUEST. XXI. How Moses is said to feare, seeing the Apostle denieth that he feared the King, Heb. 11.26.

Vers. 14. THen Moses feared and said, &c. Yet the Apostle saith, he feared not the fiercenesse of the King, Heb. 11.26. To reconcile Moses and the Apostle: 1. We approve not Theodorets exposition, that Moses is said not to feare, in respect of the cause of his flight, the killing of the Egyptian, which fact he feared not; as not repenting him hereof: but this interpretation seemeth somewhat hard: and the Apostle sheweth that he feared not the King, no not when he left Egypt: therein then consisted the vacuity of his feare, not in respect of the fact. 2. Chrysostome expoundeth his not fearing of his so leaving Egypt, that yet he feared not to returne againe thither: but Moses was strengthened and incouraged of God to returne afterward: the vision which he saw 40. yeeres after, did not take away his first feare. 3. Theophylact understandeth it of the degree of his feare: hee did not so feare the King, as that he fled a farre off, but went to Midian a Countrie adjoyning, not fearing that the King would pursue him thither: But the Apostle exempteth him, not onelyonly from some degree, but from all feare. 4. Some referre his feare unto the affliction, and persecution, that by this meanes was like to be increased: so hee feared not for himselfe, but for the people, Pellican: but Moses speaketh of his owne feare, upon the which he fled: his fleeing was a meanes to deliver himselfe from the danger, and not the people. 5. Other say, that he feared not so much the King as hee feared to offend God, lest if he had offered himselfe to the danger and not made an escape, he should have tempted him by presuming: Osiander. But the text sheweth that hee was afraid of Pharaoh and fled from him. 6. Others confesse that Moses shewed his infirmitie of feare, but it was covered by faith and so not imputed: Genevens. But the Apostle denieth that he feared at all. 7. Some doe expound it not of Moses first leaving of Egypt, when indeed he feared the King, but of his second departure, when he brought out the people thence, for then hee feared not Pharaohs anger at all, as is evident, cap. 10.29. Lyranus, Thostatus, Pererius, Iun. And this exposition doth very well resolve this doubt. 8. Unto this also may be added, that if wee understand it of his first departure, Moses fled not for any feare in respect of himselfe, but lest that his calling by this meanes should be hindred, and he withdraweth himselfe not so much of feare, as to reserve himselfe for a better opportunitie: Simler. Nor yet doth he feare as distrusting his calling, but because hee lost this opportunitie: Iun. And the reason of his feare is expressed in the text: Then Moses feared and said, certainly this thing is knowne. Hee feared lest he should be hindred in this businesse of the deliverance of the people. Thomas also to the same effect saith, that there are two things to be considered in feare, unum vituperabile, one to be dispraysed, when for feare any evill is committed, or any good omitted, and this was not in Moses; another that is Laudabile, praise worthie, si quis salva fide refugiat peri…ulum instans: If one not violating his faith, doth shun the instant danger: unlesse we will say, that Christ, when he escaped out of their hands, that sought to stone him, did it of feare, Luke 4. But I rather preferre the 7. exposition, before touched.

p. 21QUEST. XXII. Why Moses sufferings are called by the Apostle the rebukes of Christ.

BUt seeing so oft mention hath beene made of that place to the Hebrewes, it shall not be amisse briefly to shew the meaning of those other words of the Apostle, vers. 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt: 1. We refuse here the exposition of Lyranus, that he calleth the rebukes of Moses the rebukes of Christ, because by faith foreseeing what Christ should suffer, hee by Christs example was confirmed to endure the like: for in this sense they are Moses rebukes rather than Christs. 2. Neither are they called Christs rebukes, because they were such as Christ commendeth: Blessed are they that suffer persecution for righteousnesse sake, Matt. 5. 3. or for that Christ was to come of that people, and therefore their rebukes are counted the rebukes of Christ: Cajetan. 4. or because Moses was a figure of Christ, and suffered the like rebukes: because that as Moses left the Court, and palace of Pharaoh, to be partaker of the afflictions of his people, so Christ descending from heaven tooke upon him our infirmities: Oecumenius, Theophylact. 5. But they are called Christs rebukes, because he suffereth in his members, and accounteth their afflictions as his owne: in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake, which is the Church, Col. 1.24.

QUEST. 23. Why Pharaoh sought to slay Moses.

Vers. 15. PHaraoh heard of this matter, and sought to slay Moses. The causes why Pharaoh sought Moses life, Iosephus alleageth to be these three: 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians. 2. They feared him, as like to be one, that aspired to great matters, and might seeke some innovation and change in Egypt. 3. The Egyptian Priests did prophesie of him, that he was like to prove very dangerous to Egypt. By these meanes the King was incensed against him. But I rather approve that which Philo writeth, that Pharaoh was not so much moved against Moses, for the death of one Egyptian, as for that by this he perceived, that Moses was a friend and favourer of the Hebrewes, whom he accounted his enemies, and an enemie to the Egyptians his subjects and friends: Philo lib. 1. de vita Mosis.

QUEST XXIV. The causes why Moses lived in exile and banishment 40. yeares.

Vers. 15. THerefore Moses fled. Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham, and that tenne yeeres onelyonly remained of the affliction of the people, which was to continue 400. yeeres in one place and other, Genes. 15.13. Moses thought to prevent the time, there being but tenne yeeres to come: and therefore God punished his presumption with fortie yeeres exile. But this cannot stand with the Apostles testimonie of Moses, that by faith he forsooke Egypt: if it were a worke of faith, how could it be a punishment for his presumption? Therefore the causes of Moses flight and exile are better touched by Ferus: 1. That the people should not depend upon man, but trust in God for their deliverance. 2. That Moses might be weaned altogether from the pleasures of Egypt, and delicate life in Pharaohs Court. 3. That he might be taught, that the deliverance of Israel should not be by sword or strength, but by the spirit of God. 4. To punish the peoples ingratitude, for not more thankfully accepting of this benefit, that God had stirred them up a deliverer: for not onelyonly this Hebrew whom Moses rebuked, rejected his calling, but generally all the people made light of it, as S. Stephen sheweth, Act. 7.25.

QUEST. XXV. Of Midian what countrie it was, and where situate.

Vers. 15. ANd dwelt in the land of Midian. 1. This was the chiefe Citie of the Midianites, so called of Midian, one of the sonnes of Keturah by Abraham: it was situate in Arabia upon the red sea, as Iosephus. 2. Hierome saith there were two Cities of this name,Hierom. de … Hebraic. one on the South part of Arabia by the red sea; the other by Arnon, and Arcopolis, the ruines whereof were to be seene in his time. 3. The whole Countrie was called Arabia, where the Midianites, Amalekites, Israelites dwelt together: Philo. And these Arabians were called Petrei, of their metropolis or chiefe Citie Petra: Borrh. 4. This Midian was not farre from Mount Sinai, for thereabout did Moses keepe his father in lawes sheepe, Exod. 3. and thither came Iethro with Moses wife and children: and S. Paul placeth Sinai in Arabia, Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication, Numb. 25. These Midianites oppressed Israel seven yeeres, of whom Gideon slew 135000. Iud. 8.

QUEST. XXVI. Rehuel, Iethro, Hobab, whether the same.

Vers. 18. ANd when they came to Rehuel their father, &c. This Rehuel was not the same with Iethro, as the Septuagint and Latine translator here read, Iethro, and as Hierome thinketh, they were two names of the same man. 2. Neither had he foure names, Iethro, Rehuel, Hobab, Keni, as Thostatus, Hierom contra Heluidium.Lyranus: for Hobab was the sonne of Rehuel, Numb. 10.29. and hee was called Keni of his nation and countrey, because he was a Kenite, Numb. 24.21. Iunius. 3 Pererius also is deceived, thinking that Hobab was not Moses father in law, but his wives brother, and his father in lawes sonne: because (saith he) Moses father in law departed from them at Mount Sinai, Exod. 18. but Hobab staied with them still, and was their guide in the wildernesse, Numb. 10.31. But Pererius herein erreth also: for these two stories of Iethro and Hobab. Exod. 18. and Numb. 10. must be joyned together: they were both one man,Pererius deceived. and hee tooke his leave of Moses, as it is shewed Exod. 18. but he returned againe unto them, before they departed from Sinai, to be their guide, as Moses requested, Numb. 10. and it is like he brought his kindred and family with him, because the Kenites are read afterward to have cohabited with Israel, Iudg. 1.16.4. Wherefore Rehuel was grandfather unto Moses wife▪ called also their father, after the manner of the Hebrewes. p. 22Iethro and Hobab are the same, for they are both said to be the father in law of Moses, Exodus 18. and Num. 10.29. and Hobab and Iethro was the sonne of Rehuel: ibid. Iun.

QUEST. XXVII. Whether Rehuel were Prince and Priest of Midian.

Vers. 16. ANd the Prince of Midian, &c. The Hebrew word is Cohen which signifieth both Prince and Priest, and one that is preferred or exalted in any office or authoritie, as Davids sonnes are called cohanim, chiefe rulers, or men of authoritie, 2 Sam. 8.18. Priests they were not, being not of the tribe of Levi, …but of Iudah. 1. Yet it is not like that he was King of Arabia, as Eusebius alleageth out of Artapanus an ancient writer: for it was not seemely for a Princes daughter to keepe their fathers sheepe; neither is it like, if he had beene a King, that the other shepherds would have offered such vio… unto them: Simlerus. 2. Iosephus, Philo, the Septuagint doe hold him to have beene a Priest: the … P…aphrase readeth, Prince. It is like he was both a Prince, and a Priest, as Melchisedeck King of S…lem was: and as after the captivitie of Babylon the same were both Princes and Priests in Judea: Perer. and of old time the Priesthood went with the birthright; Borrh.

QUEST. XXVIII. Whether Rehuel were an idolatrous Priest, or a Priest of the true God.

COncerning this Iethro his profession. 1. I neither thinke this Iethro was an Idolatrous Priest before he came to Moses, Exod. 18. and then first converted, as David Kimhi, to whom Pererius consenteth: for it is not like that Moses would have married an Idolaters daughter, Simler. at the least Moses had not continued with him so long even 40. yeeres for nought, and his father in law an Idolater still. 2. Neither is it probable that Iethro from the beginning was a Priest and a worshipper of the true God, seeing he was the Priest of the Midianites, that were Idolaters: as Aben Ezra. 3. Therefore it is most probable, that first some seeds of true religion, and of the knowledge of God were preserved among the Midianites even from Adam: yet intermingled with the superstitions of the heathen: Borrh. but by Moses abode and continuance with Iethro wee are to thinke that he was more established in the knowledge of the true God: and was most of all confirmed, when he came to Moses: Exod. 18. where indeed he professeth himselfe a true worshipper and Priest unto the high God, offering sacrifice unto him, Iun.

QUEST. XXIX. Why Zipporah is called an Aethiopisse, Numb. 12.1.

Vers. 21. WHo gave unto Moses Zipporah his daughter. 1. This Zipporah here a Midianitish woman, is also the same which is called the Cushite or Aethiopisse, Numb. 12. 1. for that is but a fable of Iosephus ▪ that Moses married the King of Ethiopias daughter: which Philo writing of purpose the Historie of Moses life, maketh no mention of, being before Iosephus: and Moses is found to have had no more children, than those which he had by Zipporah, which is a probable conjecture, that he had no more wives. 2. She is then called an Aethiopisse, not of the contrary, because she was faire, as the Chalde readeth, or by way of contempt, because the people of that countrie are noted for their deformitie: but there were two countries called Aethiopia, the one was the occidentall toward the West beyond Egypt, the other was the Orientall toward the East bordering upon the red sea, which the Arabians inhabite: Perer. And in Hebrew she is called a Cushite, and Aethiopia is named Cush, because the posteritie of Cush inhabited both the West Aethiopia and the East which is Arabia. The Midianites then were called Cushites, not because they came of Cush, Gen. 10. but because they inhabited in that countrie: Iun. And that Midian also is called Cush, or Aethiopia, it is evident, Habac. 3.7. For iniquitie I saw the tents of Cushan, and the curtaines of the land of Midian did tremble: Perer. ex Hierom.

QUEST. XXX. At what time Moses sonnes were borne unto him.

Vers. 22. SHe bare a sonne whose name she called Gershom, &c. 1. This child was borne unto Moses not long before his returne into Egypt out of Midian, where Moses stayed 40. yeeres, and likewise his other sonne Eleazer: because they were but little ones both, when Moses tooke his journie into Egypt, for he put them upon an Asse, as not able to travell a foot, and the one of them was not circumcised, whose circumcision though it might be deferred some dayes, yet many yeeres it is not like that Moses would put it off, Perer. 2. The Latine following the Septuagint, doe make here mention also of the bir…h of Eleazer, with the reason of the imposition of his name: but that is not in the Hebrew, being transposed hither out of the 18. of Exodus.

QUEST. XXXI. To whom the right of imposing names upon the children belongeth.

Vers. 22. WHose name he called, &c. 1. Names are found sometime to have beene imposed by the mother, as Leah giveth the name unto Ruben, Shemeon, Iudah, Gen. 29.32.33. 2. Sometime the father, to whom that right especially belonged, nameth his sonne, as Ioseph, Gen. 41.51. 3. Sometime both the parents devise the name, as Evah is said to call her sonne borne in Abels stead, Sheth, Gen. 4.25. And Adam also is said to have given that name, Gen. 5.3. 4. Sometimes names are imposed by a generall consent of friends, as Gen. 25.25. They called his name Esau. 5. And sometime also a name is taken up by common use, as Gen. 25.30. he, that is, every one (as Iun. well readeth) called his name Edom: But the right and authoritie of imposing names belongeth unto the father: as Rachel called her sonne Benoni ▪ but Iacob Benjamin, Gen. 35. And when Iohn was circumcised they would have named him Zacharie, but his father overruled the matter and ratified the other name, Luk. 1.

p. 23QUEST. XXXII. Whence the name of Gershom is derived.

GErsh…m. 1. For the derivation of this name, the first part thereof is taken from the word Ger, which signifieth a stranger, as it followeth in this place: for, saith he, I have beene a stranger in a strange la…: For the other part, Iun. thinketh it commeth of the word which signifieth to cast out, or expell, which is garash: but that cannot well stand with the other in this composition, unlesse the same syllable should be repeated; and beside, … with cholem should be superfluous: therefore Piscator frameth it rather of Sha…a…, which signifieth to be desolate: Some derive it of Sham, there, because hee was a stranger there: but because the word Shem, name, is used immediatly before, he called Shemo, his name, Gersh…m, it is most like that the word is compounded of Ger and shem, that is, a stranger, his name. 2. Some thinke that he calleth it a strange land not in respect of Egypt, where they were onelyonly sojourners, but of Canaan: Simler. But seeing Moses was borne in Egypt, and there he had his education, and there were his parents, it is more like that he hath respect unto that place: being expulsed and exiled thence into a strange land: Iun. 3. There was also another Gersh…m beside, the sonne of Levi called also Gersh…, 1 Chron. 6.1. & 15.

QUEST. XXXIII. What Pharaoh it was that died while Moses was in Midian.

Vers. 23. SO it was after many dayes that the King of Egypt died. 1. Some thinke that this King was not Pharaoh, from whom Moses fled, but an other, and that this was the fourth change during his exile: Or…s reigned 38. yeeres, in whose latter yeeres Moses fled, then after him succeeded Acenger…s 12. yeeres: th…n Ach…rus 9. yeeres; then C…n…hres 16. yeeres, who perished in the red sea. Simler: 2. But it is more probable, that this Pharaoh, that now died, was that King from whom Moses escaped: both for that the Israelites now at the change of the King cried unto God, hoping to finde some alteration, as men commonly doe looke for better times at the change of the Prince: Pellican. As also so much may be gathered by that which the Lord saith to Moses: goe returne to Egypt, for they are all dead which went about to kill thee: that is, both Pharaoh, and all those that sought to revenge the Egyptians bloud whom Moses slew. Iun. Iosephus also thinketh that this was the same Pharaoh, from whom Moses fled unto Midian, lib. 2. cap. 5.

QUEST. XXXIV. Whether the cry of the Israelites proceeded from true repentance.

Vers. 23. ANd the children of Israel sighed for the bondage, and cried. 1. Some thinke that this crie of the Israelites proceeded not from any true repentance, but from their present miserie and bondage: And God heard their crie of his fatherlie pitic and clemencie, as he often heareth the complaints of those which are worthily punished, so the Lord had respect to Ahabs sackcloth and semblance of sorrow. 2. But it is rather to bee thought, that the afflictions of the Israelites had brought them to the knowledge of their sinne, and specially of their Idolatrie, which is mentioned by the Prophet Ezechi. 20.8. And thus being humbled with fight of their sinnes, for the which they were worthily chastised, they make their complaint unto God: Iun. Simler. And this may appeare by their effectuall prayers, which went up to heaven, as proceeding from great contrition of heart and humilitie. Ferus. Wherefore Moses also maketh further mention, Num. 20.16. shewing that at the instant & humble suite of the Israelites, the Lord sent his Angell to deliver them. Iun. This crie therefore of the Israelites in Egypt seemeth to be unlike unto that which they made when the Egyptians pursued them, they are said to crie unto God in one verse, and to murmur in the next, Exod. 14.10.11.

4. Places of doctrine.

1. Doct. Of the divine providence.

Vers. 3. SHe tooke for him an Arke. In Moses wonderfull preservation, we have a notable example of the divine providence: which sheweth that all things in the world are governed, ordered, and disposed according to the will of God: the hiding of Moses three moneths, his putting into a close Arke▪ the finding of it by Pharaohs daughter, the instinct which she had, to bring him up for her owne sonne, by which meanes Moses came to be instructed in the Egyptian learning; doe all excellently set forth the fatherly care of God toward his, in their birth, education, preservation, as our Saviour also saith, even all the haires of your head are numbred, Matth. 10.30. Piscator.

2. Doct. Lawfull meanes to be used.

THey …bed it with s…ime and pitch. Although they chiefly commended the childe by a sure faith to Gods providence, yet they refuse no meanes to provide for the childs safetie, like as Noah pitched his Arke within and without: which teacheth us, that we should so depend upon Gods providence, as that we presume not, but carefully use the meanes which God hath appointed, Pellican.

3. Doct. Difference of punishment according to the diversitie of sinne.

Vers. 13. HE said unto him that smote his brother, Wherefore s…itest thou thy fellow? Moses wisdome and discretion herein appeareth, that killed the Egyptian, & reproveth onelyonly the Hebrew: so they which sinne maliciously are more severely to bee punished, than they which offend of ignorance and infirmitie, Ferus.

p. 244. Doct. That it is lawfull to flee in time of persecution.

Vers. 15. MOses fled from Pharaoh. This sheweth that it is lawfull for on… to flie in the time of persecution, specially when his person is sought: so Iacob fled from Esau. David from Saul, Paul escaped out of Damascus, B…rrh.

5. Places of controversie.

1. Cont. The mariage of the aunt and nephew against the law of nature.

Vers. 1. A Man of Levi tooke a daughter of Levi. That is, Amram tooke to wife Iochebed his fathers sister, as is before shewed, quest. 3. The Canonists upon these and such other examples of neere mariages doe inferre, that by the law of nature no degrees are forbidden, but betweene father and daugter, mother and sonne onelyonly: because in other neere degrees even mariages were in use among the Patriarkes. Contr. 1. It appeareth that these mariages, as to take the Aunt to wife, or uncle to husband, to marrie two sisters, and such like, were even against the law of nature, seeing they are named among the abominations and pollutions of the Cananites, Levit. 18.27. who transgressed nor here in against any positive or judiciall law, but against the law of nature▪ 2. This further is made manifest, in that the Romanes by the light of nature, and some other nations did prohibite such neere mariages and conjunctions. 3. And the fathers acts and examples doe not therefore conclude that the prohibition of such mariages was not morall & naturall: for it cannot be denied, but in their owne opinion Lots incest with his daughters was unnaturall: the law of nature in many things was then obscured, which afterward by the positive lawes was explained, Simler. in cap. 6. Exod.

2. Cont. That the mariage of ministers is lawfull.

Vers. 16. ANd the Priest of Median had seven daughters. R…h…el himselfe was a Priest, and so was the son Iethro, who offered sacrifices unto God, Exod. 16. So that even among the Gentiles, the Priests were married, and the sonnes succeeded the parents in their Priestly function. As in the primitive Church we read of Polycrates, who in an Epistle to Victor writeth, that seven of his auncestors had beene Bishops of Ephesus before him, and he himselfe was the eighth. The Apostles also were married: and S. Paul also sheweth that he might have taken this libertie as well as the rest, 1 Cor. 9.5. and he alloweth every man to have his wife, 1 Cor. 7.2.

3. Cont. Of the authoritie of parents in the mariage of their children.

Vers. 22. WHo gave unto Moses Zipporah his daughter. Here that ancient right of the fathers, in disposing and giving their children in mariage is confirmed: Piscatur. So Abraham provided a wife for Isaack, Rebeckah is given by her parents, they onelyonly aske her consent, Gen. 24. It was in the fathers power to ratifie or disanull the vow and promise made by the daughter, Numb. 30. This maketh against the practice of the Canonists and Romanists, that ascribe very little to the consent of parents in marriage, and they allow that a mans sonne or daughter may against the minde of the parents, be pulled into a Cloister and professe Monkerie.

4. Cont. Of the perfection of the Hebrew originall.

NOw whereas after the 22. verse the Septuagint and the Latine translator doe insert a whole verse of the birth of Eleazar, with the reason of the imposition of his name: all which is not in the Hebrew in this place, but is transposed hither from the 18. chap. of Exodus, vers. 4. Bellarmine would therefore make us beleeve, that herein the Latine text is perfecter than the Hebrew, because mention is made onelyonly of one of Moses sonnes, whereas he had two, lib. 2. de va. Dei, cap. 2.

Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another, that therefore the Hebrew text is defective: as S. Marke making mention of one blind man, chap. 10.46. and S. Luke likewise, chap. 18.36. (whereas S. Matthew speaketh of two blind men, chap. 20.29.) are not therefore defective: So neither is the Hebrew here thought to be wanting, expressing onelyonly one of Moses sons, seeing the other is supplied, chap. 18.2. And if the Septuagint is to be justified here, then let them be borne out also for adding five more of Iosephs posteritie, Machor, Gilead of Manasseh, and Su…am, and Taam, and Edom of Ephraim, Genes. 46. which are not mentioned in the Hebrew, as not then borne, but borrowed from the 26. of Numb. and 1 Chron. 7. Likewise Exod. 6.19. the Latine and Septuagint put unto Moses and Aaron Miriam, which is not in the Hebrew; this rather sheweth great boldnesse … th…se translators, to adde that which the spirit of God passeth over in silence.

5. Cont. Prayers are not meritorious.

Vers. 24. THen God heard their m…ne, and God remembred his covenant. The Israelites prayers are heard, not for any worthinesse or merit of their sorrow, but the Lord for his promise sake, the foundation whereof is Christ, heareth their complaint, and hath respect unto them: Simler, Borrh. And that our prayers are not meritorious, but heard in merciemercy, Salomon sheweth, Then hea…s thou in heaven, and be mercifull to the sinne of thy people: 1 King. 8.24.

p. 256. Places of morall use.

1. Mor. Rich and great men should have compassion on the necessities of their poore brethren.

Vers. 11. HE went forth to his brethren to looke on their burdens. Moses though himselfe lived in all ease and courtly pleasure, yet could not so content himselfe, but goeth to visit his afflicted brethren, and is touched in compassion towards them, as Queene Hester also was moved with pity toward her people: which teacheth us, that rich and mighty men, that are in high and wealthy place, should submit themselves to take knowledge of the necessities and wants of their poore brethren: therefore the Prophet reproveth the rich men of Israel, that dranke wine in bowles, and lived at ease, but no man was sory for the affliction of Ioseph. Ferus.

2. Mor. Friendly admonition is not to be despised.

Vers. 14. WHo made thee a man of authoritie? Moses here for his friendly admonition is recompensed with scornefull and disdainfull words: which is the property of naturall and carnall men, to repay them with evill, which carefully watch over them by wholesome admonitions for the good of their soule. Simler. But the Wise man saith, The eare that hearkeneth to the correction of life, shall lodge among the wise, but he that refuseth instruction despiseth his owne soule.

3. Mor. Godly names to be given unto children.

Vers. 22. WHose name he called Gershom. Moses giveth unto his sonne a name that might put both himselfe, and his sonne also, when he came to yeeres of discretion, in minde of their state and condition, that they were but pilgrimes and strangers here. So did the Fathers use to give names unto their children of good signification and godly edifying: that fond use therefore is to bee reproved among Christians, that give names unto their children borrowed and taken from the Gentiles, and such as have no good signification, or which they understand not. Pellican.

4. Mor. Patience is necessarie in prayer.

Vers. 24. THen God heard their mone. Yet it was forty yeeres before the Lord sent them deliverance: we must not then thinke, that our prayers are neglected of God, if presently we see not the effect thereof: but we must waite the Lords leisure, and expect with patience, till it bee his pleasure to performe our prayers and grant our requests▪ Ferus. S. Paul prayed thrice, that is often, that the pricke of the flesh the messenger of Satan might be taken from him, yet was it not, but the Lord gave him his sufficient grace with patience and strength to endure that combat: 2. Cor. 12.

5. Mor. In affliction we must flie unto prayer.

ANd in that the people cried unto God in this their distresse, they rebelled not, nor sought to deliver themselves, by their owne arme or strength: it teacheth us that in all our afflictions wee should depend upon God and betake our selves unto prayer: Pellic. as Saint Iames saith, If any be afflicted let him pray: Iam. 5.13.