Commentary on the Old Testament Volume 1

CHAP. IV.

THen Moses excused himself, saying, They would not believe, that the Lord had appeared unto him, whereupon he was bidden to cast his rod down upon the ground, and it was turned into a serpent. The Hebrews say, that Moses sinned here in saying, that the people would not believe him, and therefore he was punished with terrors before his rod turned into a serpent, and with a leprous hand. But these are vain imaginations. Moses knowing how stiff they were, and having some experience hereof, when before he offered himself for a Deliverer unto them, but was rejected, could not but be doubtful of their believing him, and therefore desires to be further instructed, how to make them believe. The Septuagint therefore by Paraphrase render the words thus, If they will not believe nor hear me, what shall I say unto them? as if he had said, What sign shall I do in their sight, that they may believe? And this seemeth indeed to be the end of his speech, because he had hitherto only been taught, in what words to speak unto them, but no present power was yet conferred unto him, to show his calling, which, as I said before, was a thing that he desired to be satisfied in, when he asked the Lord his Name, and having not hitherto obtained it; now he moveth again for it, and hath power to show signs given unto him. First, his rod or staff, for so the word 〈 in non-Latin alphabet 〉 here used, signifieth, is turned into a serpent, when he had cast it upon the ground. It was doubtless a shepherds staff, which he used in keeping his sheep, and this is chosen by God for the thing, about which he would now show his power, as most apt for the present purpose. Hereby saith R. Abraham Ibn-Ezra, is Pharaoh set forth, who at the first entering of the Hebrews in Egypt, was as a rod, easy to be handled, but afterwards as a serpent, for which cause he is by the Prophet called a great Serpent or Dragon. And again, at the time of their going out he was as a rod gentle and harmless. Lyranus saith, that hereby the state of the children of Israel was set forth, who at the first under Joseph had dominion, signified by a rod, but afterwards were cast down, and hated, as a Serpent; but finally, at their going out of Egypt returned to their power and authority again, when Moses took up this Rod at his coming to the Israelites: thus also Ferus, who saith moreover, that hereby was signified the horror of God's judgments, till they be brought, none fear them; but being brought, the very best are made to tremble; but being removed again, all fear is taken away. Calvin and Simlerus say, that Moses was set forth by this staff: for he in himself, being but a shepherd, obscure and living in exile, was no more to Pharaoh to move him, then a staff in a shepherds hand; but going to him at the command of the Lord, he became as the staff at his command cast upon the ground, a terrible Serpent to him, he should not need any other arms to terrefie Pharaoh, but going naked with this staff by a divine virtue he should be made to fear before him. But in that being laid hold upon by Moses again, it is turned into a staff, it was signified, that the same which should be terrible to Pharaoh should be a support and comfort to Moses, and to Israel. And this I take to be the best, as most agreeable to the present purpose. For the Allegory, to which this is also turned. Rabanus will have this rod a figure of Christ, who being cast upon the ground by his incarnation and passions, the Jews fled from him, as abhorring to acknowledge him to be their Savior, but they shall take hold of his tail as it were, when in the last times they shall be turned to the faith, and then shall he come again in power to judge the world, of which the rod is a sign. Isidore saith, that he was made like a serpent, when being crucified, his Disciples fled from him, but rising again he became again what he was before, &c.

Augustine will have Christ crucified set forth, and by his death, subduing the Devil that he cannot hold the people of the Lord anymore in bondage, as Pharaoh could not hold the Israelites, &c. I think it better here to follow no Allegory but for the present purpose, unless we shall with Ferus make one in general of all these signs thus. Moses beginning with all signs of terror, figured out the Law given by him, which is to terror, but these being turned again, and all terror taken away, the Gospel is full of consolation if it be demanded, whether this were a true serpent or only in appearance? I [Quest.] answer with Calvin, that it was by God's almighty power made a true substantial serpent, and this was proved afterwards, when the rod of Moses thus turned devoured the rods of the enchanters of Egypt. Note here, how man differeth from himself, being left to his own weakness, or strengthened [Note.] by God's grace; being left, he feareth and fleeth; being strengthened, he feareth nothing.

Then God said unto him, Put thy hand into thy bosom: and he did so: and having plucked it out, it was leprous, as white as snow, &c. Hereby, saith Lyranus, was set forth the state of the people, when he should first take them into his Patronage, they should be more afflicted, but afterwards they were healed, and wholly delivered. Thus also Ferus, because God bade Moses to carry them in his bosom, but being taken as it were into his bosom, they became more abominable to the Egyptians, as the Leprosy, as they complained, Thou hast made us to stink before the Egyptians; and as the Leprosy cannot be cured by any but by God, so by God's power alone they were made more gracious; and as a man can easily put his hand into his bosom, so easily could God alter their case, when they were so hated.

Calvin, and after him Simlerus touch both the former signification of Ferus, and moreover, bring another, viz. that Moses was set forth by the hand made leprous, because he had been a long time separated, and shut up in Madian, like a leprous person, but now he was restored again to his former dignity.

After these two signs, in case they should not for them believe, a third is given, Thou shalt take of the waters of the river, and pour them upon the dry land, and they shall be turned into blood Because by two or three witnesses everything is confirmed, here is a third sign added, touching which Josephus writeth, that fetching water from some near place, he poured it down there, and it was turned into blood: but Philo more agreeably to the truth, saith, that this was not done till he came into Egypt. By this sign, saith Lyranus, was signified, that God would now be revenged upon that bloody sin of drowning Infants by destroying the Egyptians. And like unto this is that of Ferus, the shedding of the blood of their first-born for the casting of the Hebrews Infants into the River was signified by this turning of the water of the River into blood. The turning of the River-water into blood, might serve to remember the Egyptians of their bloody sin committed in those waters, and that now the time of revenge was therefore at hand, and it was a Praeludium of their perishing in the Red-sea. This sign of taking water out of the River, and turning it into blood, was done before the Elders of Israel, but the water in the River was turned into blood before Pharaoh, and continued so seven days to the great annoyance of him and his people, wherein there was a representation of that, which happeneth by a singular providence about murdered corpses, the murderer coming near, they bleed: so the Infants here drowned bleed as it were, and with their blood coming out and crying for revenge, change the waters into a bloody color.

And Moses said (O my Lord) I am not eloquent, neither heretofore, nor since thou hast spoken to thy servant, but I am slow of speech, and of a slow tongue.

In the Hebrew, for eloquent is (a man of words) and so the Chaldee Paraphrast and Aquila also render it; it is a Phrase in that language to set forth eloquence, as Josephs Brethren were called men of cattle, and Noah a man of the earth, that is, an Husbandman, as they were Shepherds; for the next words, neither heretofore, in Hebrew, neither yesterday nor the third day, that is, the day before that, and so it is rendered by all both Greek and Latin Expositors. But the meaning is the same: for these words are commonly used for all the time going before, or for a long time before, so Jacob saith, that Laban's countenance was not towards him, as yesterday and the day before, that is, as in times past, and Exod. 21. If an Ox had used to push yesterday, or the day before in the same sense, and it is spoken of a man not hating his Neighbor before, Deut. 19. Only in one place, two or three days before only are meant hereby, as when David told the High Priest, that they had contained themselves from women, two or three days, using these very words. Whereupon some will have the meaning here to be, that Moses being astonished with God's glory, since his beginning to talk with him, which they hence gather was 3 days one after another, was thus disabled to use his tongue. For, saith Rupertus, Hereby it is plain, that Moses his conference with the Lord continued to the third day, since which time, he found, that although before he was eloquent, yet now in this divine business he seemed a child unto himself, and unable to speak before men, so likewise Philo and Origen and Gregory illustrating the same by Jeremiah complaining of his inability in like manner. So that according to these, Moses was not naturally defective in eloquence, but since his communing with God: and for this that of Stephen, Act. 7. 22. may seem to make, where he calleth him, A man mighty in word and deed. But the Septuagint, which held Moses naturally to be of a stuttering and stammering tongue, answer, that he might notwithstanding be mighty 〈 in non-Latin alphabet 〉 , that is, in the speech, which is the invention and ratiocination of the mind. But whatsoever is or can be said for Moses his defect in eloquence growing now upon him, the Text maketh plainly against it, wherein the time, since the Lord's speaking to him is disjoined from that set forth by yesterday and the other day; as if Moses should have said, I have not only wanted eloquence heretofore, but even since thou hast spoken unto me, I have not found this fault amended. And if he had been taken with a want of words at this time only, there would have been no need of one to be joined unto him to play the Orator, but he being gone from this astonishing presence might have been able to do it himself; Wherefore Calvin is for a natural defect this way in him, & Pererius also. Some say, that being formerly eloquent, he now having led a Shepherds life so long, had lost that faculty; some, that he meant his inability for want of use to speak in the Egyptian tongue to Pharaoh; and the Hebrews say, that when in his childhood he had cast Pharaohs Crown to the ground, of which I spake before out of Josephus, Pharaohs Daughter excused the fact, saying, that the child did it out of simplicity: then a wizard of the Kings would needs have his wit proved by holding an hot coal to his mouth, which he did, and the child put his tongue to the coal, whereby it was burnt, and thus he was ever after hindered in his speech. But leaving all these as imaginations, I rest in that, which hath been said. The last words slow of speech, are Cavad, heavy or slow, he wanted words readily to express his mind, or labored in pronouncing them. And such an Instrument did God choose for [Note.] his own greater glory: and this doth Moses write of himself, laying open his imperfections, and backwardness in obeying God's calling in humility, whereby we must also learn to lay open and confess our own faults, that they may be forgiven unto us out of God's mercy.

But the Lord answered him, Who hath given the mouth to man, or made dumb or deaf, &c. Have not I the Lord? Now therefore go, and I will be with thy mouth, &c.

The Hebrews in rendering a reason, why the Lord speaketh of his making dumb and deaf and blind as well as giving a mouth to speak, say, that these things were spoken in alluding to his operations past about Moses, because when he had slain the Egyptian that wronged the Hebrew, and was by Pharaoh therefore committed to the Goaler, the Goaler was immediately smitten with blindness, and so Moses had opportunity to escape from him, and the King seeing him when he fled, was stricken dumb, so that he could not speak nor make any sign to have him apprehended again. But whether this be true or no is uncertain, but it is certain, that God can thus in judgment smite whom it pleaseth him, as he did the Sodomites with blindness. If it be demanded, why God did not heal his imperfection, but only promised to be with his mouth? I answer, that this was more, then to make [Quest.] him most eloquent, because thus he should be sure of good success, whereas eloquence separated from wisdom (that is, unless God giveth wisdom to move those that are spoken to, to good) doth more hurt to the Commonwealth then good, as Cicero speaketh. Again, when Moses having no good utterance by speaking should prevail, the power of God should be more magnified; and lastly, there would be the better use of Aaron joined unto him, one not having all gifts, but one some, and another others, the communion of the members of the Church being the better preserved by this distribution of gifts.

And he said, I pray the (O Lord) send by the hand of him, whom thou wilt send.

Rupertus expoundeth this request of Moses, as meant of the Messiah, as if he had said, Send him, whom thou didst promise by our Father Jacob to send to deliver thy people, when he said, The Scepter shall not depart from Judah, till Shiloh cometh, that is, mittendus, the man to be sent. And whereas the Lord was angry with Moses for speaking thus, he saith, that this was either because it was not for Moses to take upon him to set down the time, when the Messiah should be sent, which the Lord had reserved to himself, or he was so angry, that he would not vouchsafe him an answer touching that matter, but urged him now to go: thus also Justine Martyr, Tertullian, Cyprian, Eusebius, and Basil Others disliking this, because God was wroth, and answereth nothing touching the Messiah, as he would have done, if that had been the drift of Moses his speech, say that his meaning is, as if he had said, Lord, send by any other more fit, whom thou pleasest: Thus Calvin, and Tostatus and Cajetan. Others say, that Moses foresaw by the Spirit, that not he but another, viz. Joshua should bring the people into the Land of Canaan, and therefore he prayeth, that God would now send him also: thus R. Solomon. Others, that Aaron was famous amongst the Hebrews before this for prophesying: for Ezekiel saith, that God spake to them, before they came out of Egypt to put away their abominations, and not to serve the Idols of Egypt, and this they say, was by none other, but Aaron his Prophet then. And it seemeth to be so, because God spake to Aaron, to come and meet Moses, v. 27. as if it were a thing usual with him so to do. And therefore, he hearing of the authority of Aaron amongst the people, being also his elder Brother, desireth that he might rather be sent: thus some of the Hebrews. The words will bear any of these constructions, but Calvin readeth them, by the hand, by which thou wilt send; the Chaldee Paraphrast, send now by the hand of him, who is worthy to be sent. In the Hebrew, word for word it is, Send now, or I pray thee, by the hand thou shalt send; an eclipticall speech, which must be supplied with (which) or (of him which) and according to this latter we render it, following Pagninus. Touching Joshua, it is a mere imagination, that he had any Revelation, so that he should mean him. That touching Aaron, or of one at large, may indifferently be received. But because so ancient and famous Writers follow the first, and nothing of force can be brought against it, but much for it, I chiefly embrace that Thus also Simlerus, who saith, as making it the common exposition of our Church, Ours expound it of Christ, neither is it anything strange, that Moses should now desire, that the Messiah might be sent, who in all straits was desired by the faithful, as by Jacob, saying, I expect thy salvation (O Lord) when by the spirit he foresaw a dangerous time, and spake of it. If it be objected, that Moses knew, that the Messiah should not yet come, because the Scepter must first depart from Judah, and he himself [Object.] spake after this of a Prophet like unto himself, whom the Lord should raise up unto them; It is easily answered, that Moses, as all other Prophets was enlightened by degrees, and therefore now might be ignorant of that, and the knowledge which he then had of the Messiah was but obscure and not so punctual, as to be able yet to distinguish the times particularly. For God's being angry with him objected also before and answered; it may further be said, that he was angry for his seeking to withdraw himself from the office enjoined him, not respecting so much now, what was said of him, that was to be sent. These words, by the hand, are an Hebraism, it being meant by that Instrument, or man, &c. And the anger of the Lord was kindled against Moses, & he said, Do not I know thy brother Aaron, the Levite, that he can speak well? & behold, he cometh forth to meet thee, &c. These words, that he can speak well, are rendered by Calvin, Loquendo loquuturus est; and by Simlerus, Loquendo loquutus est; & it is both in the Hebrew and the Septuagint, by speaking he shall speak; but the Septuagint have it, 〈 in non-Latin alphabet 〉 , he shall speak for thee: the meaning is, he can certainly speak well, and hath not that defect in speaking, which thou objectest, and therefore I will join him unto thee. In that the anger of the Lord was now kindled against Moses, the like to which hath not been said: for any reluctance made hitherto, some hold, that he sinned by seeking to put off the office, to which he was called, to another; but others that he did not sin, because he desired that another might be sent more worthy, only out of humility, and not that he utterly refused to obey his calling. Simlerus is for the first, that he was not without fault, because God would not otherwise have been angry with him, & Calvin saith, that he obstinately denied now, & therefore God would not spare him any longer. The Hebrews also hold, that he sinned greatly by diffidence & distrust, & therefore for a punishment he was not suffered to enter into the land of Canaan; & Rab. Solomon saith, that he was for this deprived of the Priestly office, which should also otherwise have been conferred upon him as well as the Regal. Some also, saith Simlerus, hold that he was punished by the Angel that met him in the Inn afterwards, and would have killed him; and some, that his punishment was the continuance of his impediment in his speech, which haply should otherwise have been taken away. But I rather hold with Calvin, that the Lord's sharp reproving of him was his only punishment; for it is not a light, but a great punishment to a man for the Lord to be angry with him and in wrath to reprove him. Touching the Angels meeting him to kill him, and his being not permitted to enter into Canaan, there be other reasons yielded. And it is but an imagination, that he should otherwise have been High Priest also, because this office belonged to the first-born, as his right, & therefore to Aaron rather, who was his elder Brother. Only it may be, that he thus was prevented of the healing of his imperfection in speaking, because the Lord had promised to be with his mouth and to put words into it, whereas now he propoundeth to use another mouth to speak by. For the other opinion is Gregory, Basil & Jerome, &c. Gregory saith, that Moses in humility refuseth the glory of being made so great a Governor. There was a great difference betwixt him & Paul. For he hearing by Agabus that which might have discouraged him from going to Jerusalem, with great resolution answered, I am ready, not only to be bound, but to die at Jerusalem for the name of the Lord, but Moses, that he might not go into Egypt complaineth of his tongue. But the case is divers, Authority was propounded to Moses, Crosses to Paul. And so Paul is carried with a ready mind to adversity, but Moses even when God bade him, would have declined the glory of this power: he, God appointing him to hard things, studied to endure greater; but this man striveth by Prayer against this Prefectureship over the Hebrews; Wherefore by the inviolate virtue of both these Leaders going before us we are instructed, if we would truly endeavor to carry the palm of obedience, to go a warfare in prosperity▪ being set a work only by command, but in adversity even out of devotion. Basil comparing Moses and Isaiah together, saith, that he deferred, and desired, that he might not go to Pharaoh and to this people, because he knew the proud, stout and inexorable heart of Pharaoh, and the stubborn wit, unstable mind, and stiff neck of the Hebrews, of which also he spake, Exod. 32, and desired therefore the coming of the Lord, who only could save and forgive sins; but Isaiah moved by other considerations offered himself to be sent. And Jerome saith, that he heard it of a certain Hebrew, his Master, who once disputed this question, that Moses was to be praised herein for his humility and meekness, as thinking himself unworthy this ministry, and therefore was of God made greater: but Isaiah trusting not to his own merit, but to God's mercy, after that he heard from the Seraphim, that he was purged from all sin, offered himself in the zeal of faith. Whereas God's anger against Moses for this his refusal is objected, as arguing it to be sinful; it is answered, that he was not angry with him, as with sinners, but as one friend with another, or a Father with his child, by the show of such anger teaching them only, what they would have them do, and thus inducing them to do it: so Pererius; or as Cajetan hath it, the Lord was but a little angry after the manner of a man being moved with a sudden passion, because it is not said, he was angry but furor ejus iratus est, as if one should say of a man, accensa est cholera ejus intimating, not that he was angry purposely, but his choler was moved for the time; yet, Cajetan and Tostatus also think that he sinned venially, & lightly. I do not think with those Hebrews, that it was a great sin, because there was no punishment inflicted upon him therefore, but a sin of weakness, which is incident to the best, against which although God's anger be stirred, yet out of his infinite mercy, he is soon pacified again upon their repentance. But a sin I cannot but hold it to have been, because the Lord was provoked to wroth hereby, and for the name of venial, it was certainly none otherwise such, but as all the sins of God's servants, for which upon their repentance they have pardon. That Moses soon repented, appeareth by his yielding forthwith after this to do what the Lord enjoined him. Neither do the distinctions & similitudes brought prove it no sin, because one friend is not moved to choler against another, but for his fault, nor a father against his child whom he dearly loveth. As for the divers imaginations of divers touching his punishment, they are vain, since that when a man offendeth, but persisteth not in sinning, God useth only to chastise it, if it be but a disobedience begun, with reproof, hereby turning his servants, that are out into the right way again. If it be demanded, whether Aaron should have been joined w ^th him if he had not thus provoked the Lord, or whether this were yielded upon his pleading of his [Quest.] inability to speak? Calvin answereth well, that there is nothing done, but was decreed by the Lord from everlasting, yet he appointeth also the intervening of means, whereupon this or that is done, and so it was in this case, God meant before to join Aaron with Moses, but he taketh this occasion of his backwardness with a kind of indignation to join Aaron unto him, that he might have part of that honor with him, who by backsliding had fallen from a degree of his dignity. And he calleth him the Levite, to show the Tribe, which he had chosen, according to Malachi, and that his purpose of advancing that Tribe was not changed for the disobedience of Moses, who was of that Tribe. Behold, he cometh forth to meet thee, &c. Here the forwardness of Aaron is opposed to the backwardness of Moses, as if he had said, to stimulate him the more, He is come forth with all cheerfulness a long journey into the wilderness to fetch thee forth about this business, so soon as I called him, but thou being commanded framest excuse after excuse, and standest astonished through diffidence not being yet made, after so great confirmations to stir one foot as yet, and he cometh forth with this cheerfulness, to be but thy second, although he be thy elder brother, the envy of thy preference not hindering him, but thou being promoted to be chief art grieved at the office enjoined thee. Thus God partly by fearing Moses with his anger thrusteth him forth, and partly by offering one so near a companion unto him, allureth him, and by giving another sign of Aaron's coming out to meet him confirmeth him.

Thus shalt therefore speak unto him, and put words in his mouth, &c. And he shall be for a month unto thee, and thou shalt be instead of God unto him. The phrase of being as a God unto him, setteth forth nothing else, but that he should teach and guide him, and be a Prince unto him, and therefore the word 〈 in non-Latin alphabet 〉 is often communicated to Princes and Judges in the holy Scriptures, and the Chaldee Paraphrast rendereth it accordingly, Thou shalt be a Prince or Master unto him. It is weak, which the Arians infer hereupon, that as Moses was a God to Aaron, so Christ was God, but not otherwise: for he is not only called God, as a Prince, but in all things is partaker of the divine glory, and by him the World was made. Verse 17. And thou shalt take this rod in thy hand, and therewith do signs: Why must he take that rod? Ans. Because God commonly will have outward means used to work miracles, although there be nothing of worth in them, that it may appear, that his servants using these means did them, and so be believed. And a shepherds staff is taken to confound proud Pharaoh, when it should prevail against his scepter. The Hebrews feign, that this rod grew in Jethro his garden, and that none could pluck it up, till Moses came, who did it easily, and used it in keeping his sheep, striking terror hereby into wild beasts, and fraying them away. And that it was square, having the four letters of God's name engraven in the four sides thereof. Artapanus saith, that this staff was had in great honor amongst the Egyptians afterwards, a staff in the remembrance of it being kept and worshipped in the Temple of Isis: for they think Isis to be that earth, which smitten with the staff, brought forth so many prodigies. See Euseb. lib. 9. de praeparat. Evang. cap. ult.

And Moses returned to Jethro his father in law, and said unto him, Let me go I pray thee to my brethren in Egypt, and see whether they be yet alive, &c. It is a marvel that Moses telleth not Jethro of his vision to incline him the rather to be willing, but pretendeth another common reason. But it is to be thought, that he concealed his Vision, as which would seem incredible to Jethro, and make him haply think Moses a vain man, as being carried by fantasies. And therefore he dealeth thus only with his father in law, and forsomuch as upon this motive, Jethro is willing that he should depart with his daughter, it seemeth that Moses was in good credit with him, so that he suspected not any fraud, as lurking under this pretence. So Calvin. But whether was it not a fault in him to use this delay, for when one being called by Christ offered only to go first and bid those of his house farewell, he was forbidden to make this delay, and threatenened therefore. And Jacob omitting to go to Laban, went immediately into Canaan when he was bidden? Some Ancients have hereupon thought Moses worthy of blame, but he did herein no more then he was bound by the band of nature to do. Indeed when parents or friends stand in the way, and may be an hindrance to the obeying of God's calling, they are to be pretermitted, because God is first and chiefly to be obeyed, but when both obedience may be yielded to God, and respect shown to friends, both are to be done. The law of crucifying our affections, serveth not to take away natural affection, but to moderate and govern it. Thus Simlerus.

And the Lord said to Moses in Madian, Return into Egypt, for all those men are dead that sought thy life.

Some think, that this was spoken before, and placed here out of order, as Calvin; but Ferus better, and after him Simlerus, that this was a new apparition for his further confirmation and encouragement; for God appeared often to Moses, and therefore there is no need to imagine an Hysteron Proteron [Note.] to be here. When a man beginneth to obey God, he shall have comfort upon comfort.

And Moses took his wife and his sons, and set them upon an Ass, and returned into Egypt, and the rod of God in his hand.

The Lord did not bid Moses to carry his wife and children with him, but being bound by the Law of marriage so to do, he thought it his duty to have them with him, and that this would be no hindrance unto him to the execution of his office, as Saint Paul speaketh of leading about a sister a wife. He took them with him, saith Ferus, that they might see the marvels of the Lord, and so be brought to know and fear him, and that they might be joined to the people of God. And thus all men should bring their families, where [Note.] they may hear the Word of God, and learn to fear him. Whereas he is said [Quest.] to set them upon an Ass: it may be doubted, how one Ass could carry them all? It is answered, either that they were very young, or by an Ass is meant each of them upon an Ass, but I think rather that they were little ones. Here was a poor going out for one, that should be a Prince with only one Ass and a staff, for which he might have been contemned, but his glory stood in the staff of God, which he carried with him. Outward splendor [Note.] doth not honor God's Messengers, but God's Ordinance, his power and presence with them. We read before but of one son that Moses had, but here of sons, and who this other son was, see Exod. 18. 4. he was called Eliezer, because God, said he, hath been mine help. Wherefore he was now born unto him also, although no mention be made of him till then. Touching the rod, called the Rod of God, and by the Septuagint 〈 in non-Latin alphabet 〉 : it was so called, because God did work wonders thereby, and God appointed him to take it him, as if he had brought it and given it him.

Then God charged Moses to do all the wonders, which he had given him power to do, before Pharaoh: but he saith, that he would harden his heart Calvin, and after him Simlerus and Cajetan gather from hence, that God appointed Moses, even in Madian to do all the wonders which he did afterwards in Egypt, because he saith, all the wonders, and he foretelleth the obduration of Pharaoh, that Moses seeing it, might not be discouraged, as thinking, that he should never prevail with him, whom so many signs would not how to God's Will. For God's hardening of any man's heart, see Rom. 9.

And thou shalt say to Pharaoh, Thus saith the Lord, Israel is my first-born son▪ I command thee to let my son go, That he may serve me, and if thou refuse to let him go, I will kill thy son, thy first-born. That the request of Moses to Pharach might not seem unjust, in that he should desire, that Pharaohs subjects might go from under his dominion, the Lord intituleth them his son, and by consequence free from being servants to any man, and he addeth, My first-born; having respect unto the Gentiles, out of whom he would take to himself a Church afterwards. But a general rule cannot be drawn from hence, that the sons of God by adoption and grace ought not by any to be kept as servants any longer, for it was a singular privilege of the Israelites only, whom the Lord by express words was pleased thus to grace: so Calvin. To serve Pharaoh still, saith Simlerus, and to become a peculiar people of God, enjoying his promises in possessing the land of Canaan, and serving him there, were contrary, and therefore living in Egypt, and serving Pharaoh bein an hindrance from serving God, thus must cease, and they must go out free. Again, Israel is not only called the first-born of God in respect of the Gentiles, which should afterwards be taken into the adoption, but in respect of creation, whereby all people are God's sons, but Israel for his singular privileges, as his first-born son. In that he threateneth to slay Pharaohs firstborn, it appeareth, as was said before, that God told Moses of all the signs that he would do, before he came into Egypt, because this was the last. He speaketh only of his first-born, to terrify him the more: a punishment like to his sin is threatened: for killing Israel God's first-born, his first-born shall be killed. Or by first-born, saith Ferus, may be understood everything most precious, as if he had said, I will destroy all thy most precious things, but this is somewhat forced.

And it came to pass, that in the way the Lord met him in the Inn, and sought to kill him; And Zipporah took a sharp, stone, and cut off the fore-skin of her son, and cast it at his feet, saying, A bloody husband art thou to me, &c. It is not agreed amongst Expositors here, whom the Lord sought to kill: for some hold, that it was the child, as Augustine, who saith, that it may be doubted whether Moses be meant, of whom it may seem to be spoken, as being over that company: or the child, who was by and by succoured by his mother, circumcising him, this offering to kill him being to take revenge upon him for being uncircumcised, as was threatened in the law of circumcision. Yet if any man will have it understood of Moses, I will not greatly contend. And Tertullian saith, the son of Moses had been strangled by the Angel, had not Zipporah cut away his fore-skin with a stone. The interlinear gloss referreth it either to Moses, or to his son. But the Hebrews and most Expositors refer it to Moses. For it must needs be spoken of him that God had appeared to before, and not of the child of whom if it had been meant, he should have been named. And indeed the fault was altogether in Moses, and therefore he and not the child was now in danger. And this may be thought to be the reason, why not Moses, but Zipporah circumcised the child, because he being terrefied through the danger of present death threatened unto him, could not do it, wherefore she to deliver him with all speed did it. But in what manner was he endangered? R. Solomon feigneth, that an Angel appearing [Quest.] like an huge Dragon, devoured Moses unto that part of the body which was circumcised, whereby his wife gathering, that this was, because the circumcision of the child had been neglected, she presently circumcised him, and so Moses was delivered. But to let pass such fables, most of the Hebrews think, that he was smitten with a mortal disease, and it being conceived, that this was because he had not circumcised his son, she did it, he through weakness being unable at that time, but giving her this charge. Theodoret and Diodorus say, that an Angel appeared unto Moses, threatening to kill him with a sword in his hand, as afterwards to Balaam. But Calvin arguing those of presumption, that determine, how the Lord would have killed him, saith that it sufficeth to know, that he was so terrefied, as that he was in danger of death, so likewise Tremel. and this is safest But what [Quest.] was the cause of this sudden change of the Lord towards him? Saint Augustine saith, that some think Moses to have been thus endangered, because it displeased the Lord that he should take his wife and children with him, as an hindrance to the execution of the office, to which he was called. And therefore upon this he sent them back again, until his coming out of Egypt, when they were by Jethro again brought unto him, so likewise, Eusebius Emissenus and Eusebius Caesar▪ who say also, that his bringing of his wife & children into Egypt might make the Hebrews suspect, that he did not make account indeed, that he should bring them out, because then he would have left them behind him, till that they should have come to Mount Horeb, which was near to Madian. Theodoret and Diodorus yield this as the reason, that by terrefying him he might make him the less to fear Pharaoh, the fear of a greater, expelling the fear of a lesser out of him. But that neither of these was the reason is plain from the Text, whereby it plainly appeareth, that it was because his son was uncircumcised. It is to be thought indeed, that he took this occasion, as Augustine and Theodoret note, to send her back with her children to her Father, because he having haste of his way could not tarry, till the son now circumcised was fit for travel again: so that it is most probable, that they having tarried a while at that Inn returned home again, from whence they were afterwards brought unto him being in the wilderness. Thus God was offended with Moses, because he had not circumcised his Son at this time which is also held by R. David Chimhi, and Lyranus, I sidore, Rupertus, Calvin, &c. And Tertullian saith, that God was therefore so severe, that others hearing of this touching their Governors Son might be moved with more reverence towards this sign, and at his instruction receive it. He that met Moses, and would have slain him, is said to be the Lord, but in the Chaldee Paraphrast, and the Greek Translation it is, the Angel of the Lord, an Angel personally, and the Lord representatively. But what was the reason, that the Lord was now so infest against Moses for not circumcising his son? Ferus defending his former neglect saith, that this [Quest.] sin was not imputed to him whilst he was amongst the Gentiles, and in another man's house and hindered by his Wife, and haply it was not thought necessary, because one Parent only was an Hebrew, but now Moses being at his own liberty, and about to carry his sons amongst God's people to be joined with them, the Lord cometh fiercely upon him to kill him for not circumcising them. First, that his Wife seeing it might learn to fear God, and hereafter hasten to circumcision. 2 That Parents might know, that they shall answer for their children's sins committed through their default. 3 That we might know, that the uncircumcised through their not acceptable to God, although coming of holy Parents. 4 Because it would have been a great scandal to the Israelites, if Moses had carried his sons to them uncircumcised. 5 To show, that disobedience shall be punished even in the Elect, and if God be so severe against his Saints sinning, where shall the wicked appear? 6 To show his severity against Prelates and Rulers, if they sin. 7 To try Moses his constancy in obedience, and whether he would not being so hardly dealt withal be discouraged from going on.

Simlerus saith, that some think, God was angry, because for his Wives sake and his children he tarried too long in the Inn, but he rejecteth it, as it is worthy. But how is it, that mention before being made of sons, now [Quest.] Zipporah is said to have circumcised her son? did she circumcise but one, or both, and it not, when was the other circumcised? Cajetan, and some others hold that they were both hitherto uncircumcised; but it is said, that Zipporah circumcised her son, the singular number being put for the plural by an Enallage of the number, and Ferus seemeth to have been of the same mind, because she called her Husband for this a bloody Husband to her, as if it had been a new thing to her, to which she had never been used before. But others think, that one of them was circumcised before, and the other not, and these are again divided amongst themselves; some, as Calvin saith, holding that the eldest was left uncircumcised, because Moses being a stranger in Madian would not so soon by the circumcising of him, discover his Religion: but he is for the youngest, because Moses was long in that Country, before he had any child, and when he had one, having circumcised him, his Wife and her friends did so abhor from this bloody ceremony, that to the end he might have peace amongst them, he did forbear to circumcise the other: thus also Simlerus. Again, others holding also, that they younger only remained uncircumcised, do some of them yield this reason, that Zipporah kept one of them from being circumcised, because as Moses had one, after the manner of his Country circumcised, so she would have one after the manner of her. Country uncircumcised: so Hugo de Sancto Victore. But some, that the reason, why the younger Son remained uncircumcised was this, viz. because he was but newly borne, when Moses was warned to go into Egypt, and the Lord hastening his journey, although the eight day was come, upon which he ought to have been circumcised, yet he would not stay to do it; lest it should be an occasion of delay unto him; So Lyranus and Tostatus, and the Hebrews, and divers others. But this last is well confuted by Calvin, because it is not probable, that Moses would have taken a woman with him in that case, so soon after her deliverance, and a child so young and tender, and in the case of being upon travel, the experience of the whole Congregation afterwards shown, that it was a lawful reason to forbear circumcising, as making fore and unable to travel: for which, as one cause, there was no circumcising all the time that the children of Israel wandered in the Wilderness, even 40 years, and the best Expositors agree: yet neither can I assent to Calvin or the rest, that hold that one of his sons was circumcised before: from whence may we learn this? and if nowhere, it is a mere conjecture. The first therefore doth most arride me, that neither of them was before this circumcised, but now Zipporah circumcised them both. And the reason why a son only is spoken of, may be, because the birth only of one son was before related, having respect unto which, as if no notice were hither to taken of the other son by the Historian, he saith, she circumcised her senne; but forsomuch as there were two, the other is left to be understood by the Reader to have been circumcised at the same time also.

Why Moses did not circumcise now, but his wife, we may gather from that which hath been already said. And in that this neglect of Moses was so severely [Note.] animadverted against, if he did it for quietness sake, as is most probable, or in what respect soever, we may learn, to how great danger he standeth exposed, that neglecteth the Sacraments which be of divine institution. The tool wherewith Zipporah circumcised, is said to be a sharp stone, in Hebrew 〈 in non-Latin alphabet 〉 , which word, the Hebrews say, is a word of doubtful signification, and may be expounded a stone, a flint, or a Sword, or Rasor, and therefore both here, and Jos. 5. they render it by this word Rasor, and the Jews circumcise with a Rasor at this day. Tremellius also rendereth it Cultrum acutum, a sharp knife, saying, that they, who render it, a sharp stone, were deceived by the ambiguity of the word, because it is so taken, Ezech. 3. 9. but for a sharp knife, Jos. 5. 2. and Psalm. 89. 44. and reason showeth that it was a knife, because if they had a knife amongst them, as it is not to be doubted, but that, it had been a vain leaving the knife to go about seeking a stone fit for the purpose. Indeed if God, when he instituted circumcision, had appointed a stone for the Instrument, it had been necessary to use it, but seeing it is left to the discretion of the Circumciser to use what tool he pleaseth, there is no reason to think, that a stone rather then a knife was now used, except the word did necessarily imply so much. Jos. 5. 2. The same word is used with another signifying a Sword or a Knife, and is rendered in our new Translation, sharp knives, 〈 in non-Latin alphabet 〉 the plural, of 〈 in non-Latin alphabet 〉 being translated sharp: It cometh of 〈 in non-Latin alphabet 〉 to straiten, or of 〈 in non-Latin alphabet 〉 to strengthen, whence 〈 in non-Latin alphabet 〉 a rock or a stone which is strong, or a sharp cutting thing, the strength whereof lierh in cutting. Wherefore it may as well be rendered here, she took a sharp, or the edge, and no more. What this sharp thing was, being left to be understood, as a stone, and it agreeing more with reason that a knife should be meant then a sharp stone. I cannot but think, that Tremellius hath most aptly translated it so. Yet both the Septuagint, the Chaldee Paraphrast, and all other Translations have a sharp stone. And hereby Augustine being led, and Bernard, and the Master of the Sentences have taught, that Circumcision was made always of old with a sharp stone, to figure out Christ the Corner-stone, in whom true Circumcision is attained. But others more indifferently, that Circumcision was made either with a stone, or a knife or Rasor, as Justin Martyr, Hugo de Sancto Victore, Th. Aquinas, Tostatus, &c. If it be demanded, whether a woman's circumcising be justifiable, and if so, whether her baptizing in the case of danger? It is answered, that here was a necessity, Moses being, as is likely, through astonishment in that case, that he could not now do it, neither indeed did the Lord appoint who should circumcise, when he first instituted Circumcision, and therefore if a woman did it, [Quest.] here was nothing done against precept. But to baptize they that preach the Word are appointed, and therefore what need soever there be, it is not warrantable for a woman to do it: thus also Epiphanius contra Cataphryges, and the Council of Carthage forbiddeth any lay-person to baptize in any case, and Augustine doubteth, whether it be a venial sin, if a lay-person baptizeth any. Touching the next words, she cast it at his feet, the vulgar Latin readeth them, she touched his feet, but neither agreeable to the Hebrew, nor to any other Expositor. For the Septuagint have it, She fell at his feet, the Chaldee Paraphrast, She offered it before him; the Targum Hierosol. She applied it to his feet; so likewise Simlerus. Tremellius, She moved it to his feet, and Calvin. She cast it at his feet, and thus the word 〈 in non-Latin alphabet 〉 most properly signifieth. But at whose feet she cast it, and why, is much controverted, Some say, at the Angels feet, to pacisie him; according to the Chaldee Paraphrast, She offered it before him, saying, For the blood of this Circumcision let my husband be granted to us; and the Targum Hierosolym. She applied it before the feet of the destroying Angel, saying, My hasband would have circumcised him, but my father would out suffer him, now therefore be favorable to the sin of my husband for the blood of this Circumcision. Some, to the feet of the child; and some, of Moses, which is most genuine, as the following words do declare: for she did it in wrath, as being compelled by shedding the blood of her children to redeem his life. Some following the Septuagint, She cast her self at his feet, hold nothing else to be meant here, but her humbling of her self at the feet of the Angel to pacisie him. And some, that she fell at the feet of her husband, desiring, that she might return home again; so greatly was she terrefied with this vision. But the words following being to her husband in anger, show that here was no falling down to the Angel or to him, but a casting of the fore-skin at him as a man that casteth the thing at him in indignation, which he will needs have and can be held no longer from him.

For the words used by her, Thou art a bloody husband to me. R. David Chimhi, holding, according to one opinion before recited, that by his feet, the childes feet were meant, to which the blood ran down, or the fore-skin was cast down, will have these words also spoken to him: because amongst the Hebrews as the husband, so the child newly circumcised was called by the word Chasan, here used, which signifieth sponsus: so likewise R. Abraham Zepharadi, who saith, that she spake thus to the child flatteringly; but Rabanus and others better apply them to Moses, and then the meaning must be, I may truly call thee a bloody husband, because I have been compelled to redeem thy life with shedding the blood of my son.

So he let him go. This by Lyranus is applied to Zipporah, dismissing her husband hereupon and departing home to her father again. By Paulus Burgensi to Moses, as if it had been said, he dismissed his son into the land of Madian. But the true meaning is, the Angel let Moses go and did not kill him, as before he was about to do. Thus Augustine and Ferus, &c. and the Septuagint make it plain rendering it thus, The Angel went from him. It is indeed most probable, that Zipporah hereupon was sent back again for a time by Moses to her father, being afterwards by him brought again unto him with her children, but that she put him away upon this occasion, and departed, it being a foul fault, seeing the Scripture doth not charge her herewith, is by no means to be thought: so Simlerus. And it is to be noted, that the Verb here used is masculine, and that these words were again used after this, Thou art a bloody husband to me: whence it is plain, that they were not spoken of her. For the mystery of this, Gregory Nyssenus saith, that Moses taking a wife a Gentile, and having a son by her, that remained uncircumcised, figured out the Christian Doctor tainted with Philosophical opinions, which must forthwith be rejected, or else they will turn to his destruction. The ordinary gloss maketh Zipporah a figure of the Church of the Gentiles, which cutteth away from her children old heathen errors, by preaching the Rock Christ. Ferus saith, that the departing of Zipporah figured out the absence of the Gentiles, when Christ wrought all his wonders, as she was away, when Moses wrought his; but afterwards were brought unto him, as Zipporah with her children to Moses. And as by blood Moses his life was saved, so are we saved by the blood of the Son of God. Rabanus following the Septuagint's translation, in which it is, The blood of my son stood: Instead of these words, Thou art a bloody husband to me, hath another Allegory, which because it is upon a strange foundation, I omit.

The best is the moral; we that are God's messengers, must not only be [Note.] circumcised in heart ourselves, but labor that our people and domestics may be such also, or else we shall incur the danger of death. After this Aaron is brought to meet Moses in the desert, in the Mount of God, and he kissed him, and Moses told all these things unto him. And they went on and gathered together the Elders of Israel, and when Aaron had spoken unto them the words of the Lord, and the signs had been shown, they believed and bowed themselves and worshipped.

Moses being spoken to and confirmed by signs, was yet unwilling to go whither the Lord bade him: but Aaron forthwith obeyeth, seeing no sign, and not knowing yet to what end his going out tended, but only that he should see his brother Moses, who he might well think in this long time of absence had been dead, yet notwithstanding Moses is made the chief, the cheerful and forward and elder is allotted to a place inferior, and the unwilling and slow to obey to a Superior, as it pleaseth God, one man is preferred before another, not for his own desert, but only of grace, which is [Note.] thus the more magnified. There is an excellent harmony betwixt these two brethren at their meeting, the one in love kissing the other, Moses representing [Note.] the Magistracy, and Aaron the Ministry; for in like manner betwixt these two there should be all good concord, and then the people will bow themthemselves, and worship the Lord, whereas by their differences they are much hindered. Aaron as Minister to Moses both speaketh and doth the signs, and the people believed, that is, this part of them, the Elders gathered now together, they being called the people Synecdochically, the part for the whole. But here was no settled faith, as appeareth by the sequel, neither do all that believe, believe with a true and lively faith, and out of this worship the [Note.] Lord, but the seed springing to this only superficially in their hearts, and vanishing again in persecution.

CHAP. V.

AFterwards came Moses and Aaron, and spake to Pharaoh, Thus saith the Lord

God Israel, Let my people go, that they may hold a feast unto me in the wilderness. When Moses was at the first appointed to go to Pharaoh, he was bidden [Quest.] to go together with the Elders of Israel, why then did he not so, but with Aaron only, as is here said? The Hebrews answer, that the Elders were afraid to go with him, and therefore were afterwards kept from being with him in the Mount, when God talked there with him: but this is a vain imagination, because Aaron was not permitted to be present at that Colloquy, neither Tostatus saith, that the command of taking with him the Elders was before the joining of Aaron to him, but he being now joined, that command held no longer.

Lyranus saith, that the Elders went with them, although it be not expressed, as appeareth, in that Pharaoh rejecting their motion saith to them, as if they had together with Moses made that motion, Verse 17. Ye are idle, therefore ye say, Let us go and sacrifice to the Lord. 18 Go now therefore and work, &c. But Moses and Aaron only are spoken of as the chief, and as they that moved for the rest. To this also inclineth Simlerus. But the argument brought by Lyranus is of no force to prove it, because Pharaoh might haply speak so to the Elders, although they had not been with him before to desire that liberty, for he might mean, when Moses and Aaron desired it, for them and by their consent that they desired it. Yet the words used before by the Lord, Chap. 3. 18. make for this: for as he saith, they should believe, so he saith also, that Moses and the Elders with him should go, and therefore as they did the first, so it is probable that they did the last also, though it be not expressed, because the Lord said, they should do so, and his Word falls not to the ground. And that the joining of Aaron was a supersedeas to the going of the Elders with him, is but a conjecture. If it be held that they went alone, the Elders refusing to go with them, it was through fear; thus also Ferus. For they might indeed well be afraid seeing they could not but imagine that the message would be most unpleasing to the King, to have his works cease, to be in danger of losing so many servants, and to hear his gods in effect vilified, as if it were not as good serving them, as the God of the Hebrews. And therefore they might well expect some hard measure from the King enraged for coming upon such a message, and fear keep away. And this serveth to set forth the magnanimity of Moses and Aaron the more, in that no fear of the Tyrants wrath could keep them from executing the office to which they were called. But it is to be noted, that they went not treacherously to kill the [Note.] Tyrant, neither did they stir up the people to tumultuate, but went fairly to him for leave to depart: against the practice of the Jesuits and their Instruments, and of Popes and Papals, who if a King be an enemy to their Roman Catholic Religion, will have him made away by any means, and stir up his own Subjects against him.

To held a Feast, and to do sacrifice a day, or two, or three together is all one; why this only is spoken of, and their going quite away concealed, see before, Chap. 4. 18.

And Pharaoh said, Who is the Lord, that I should hearken to his voice to let Israel go? I know not the Lord, &c. It may seem strange, that any King should be ignorant of God, it being a principle in nature, that there is a God, as also appeareth in Heathen men of all Countries, who worship some God. Wherefore Pharaoh moveth not this question, as who should say, Is there any God? but partly making a mock of the new name, of which he had never heard before, and partly out of a doting conceit, that there was none other God superior to the gods of Egypt, that he should need to stand in fear of him, and partly out of pride, to which he was grown by his great wealth and power, as Nebuchadnezzar afterwards, he asked, Who is the Lord? what Lord is there, that I should be moved by his authority, when as my power and dominion is so great? For thus it is prayed, Prov. 30. Give me not riches, lest being full, I deny thee, and say, Who is the Lord? Thus Sennacherib prospering wonderfully, asked, saying, Who is the Lord, that he should deliver out of my hand?

And they said, The God of the Hebrews hath appeared unto us, let us therefore go, we pray thee three days journey into the Desert to sacrifice, lest he fall upon us with pestilence or with the sword. If it be doubted, how they could move only for [Quest.] three days, when as they came not to the place, where they sacrificed, viz. to Horeb in less then three months? It is answered, that Pharaoh not yielding, no not for so little a time, might be the more justly condemned, as most rebellious against the Lord. They make mention of judgments, which they might fear, if they went not to sacrifice, because it was commonly received, that by sacrificing the anger of the gods was averted: but withal Pharaoh might hence gather, that if the Hebrews should be in danger for not going to sacrifice, he must needs be in danger much more for not permitting them to go. The words spoken by them here related are very few; but they are all which the Lord first appointed Moses to speak, with an addition of danger that might hang over their heads for not going. Josephus saith, that they spake in many more words, commemorating also the benefits done to Egypt by Joseph; and Simlerus thinketh that they did more largely relate the Vision.

And Pharaoh said, Why do ye Moses and Aaron make the people to cease from their works? 5 Behold, there is much people in the land, and ye make them cease from their works. It is a marvel, that Pharaoh did not in rage for this attempt presently to slay them, or commit them to ward, being so bloody a Tyrant: but God by his special Providence, as by a shield defended them. Artapanus, saith Eusebius, telleth, that Moses was immediately put in prison, but in the night the keepers were smitten with death, and the prison-doors being broken open, he went to the Court, and to the Kings chamber, whereas the King being astonished, he asked, What was his God's name, and Moses having told it him, he was by and by dumb, but Moses restored him again, this with more like fabulous stuff is uttered by that Author, which I spare to repeat, because if any such thing had been done, doubtless Moses that wrote of lesser things, would not have concealed it. Pharaoh challengeth Moses and Aaron [Note.] as enemies to the Common-wealth, aggravating their fault by this, that they were the occasion of idleness, not to a few, but to very many people; and thus to have their actions mis-interpreted, is the lot of God's servants. Some yet, as Simlerus noteth, take these words of much people being in the land, as spoken to their last words, lest he come upon us with plague or the sword, as if he had said, I care not though a destruction be made amongst you, for there are so many, that I shall have enough of them still, but the other is more genuine.

And Pharaoh the same day commanded the Task-masters and Governors over the people, saying, Ye shall not give straw to the people to make brick, as heretofore, but let them go and gather straw, &c. The use of straw, as Lyranus saith, was to mix with the mass of which the brick was made, to make them to hold the better together, and the more durable. But what the common use is, is known to everyone, viz partly to lay next the ground for the brick to lie upon, partly to cover the brick newly made from the heat of the Sun, and the nipping of frosts, and partly where other fuel was wanting to burn them. So that the Hebrews labor was now greatly increased, they having as much [Note.] imposed upon them before, as they could do. When God is about to deliver them, their servitude and misery is augmented, and the malice of their enemies is more stirred up against them. Wherefore let not us despair, when our miseries are most increased, but hope rather that they are near to an end. Towards the end of his Reign the Devil rageth most, knowing that his time is but short, and the beginnings of grace through his Tyranny are most pressed with troubles in the mind. By straw or chaff which is light, saith Bernard, may aptly be set forth, evil cogitations coming lightly into the mind, because as this is soon set on fire, and soon extinguished, so evil cogitations through our corruption quickly grow into a flame in our minds, but being by grace resisted they are soon extinguished again: but if they burn still, brick is burnt as it were hereby, and hardened to endure, that is, if they be cherished, and come into act and custom, they are as a wall of hard brick hardly to be demolished again. Saint Augustine saith, that it hath two contrary qualities, one to keep snow cool being covered therewith, the other with the heat to ripen Apples: so carnal pleasure keepeth the spirit cool towards any good, but ripeneth evil thoughts and desires unto vice. Pharaohs denying them straw now, which he had formerly given them, setteth forth, how a man beginning to come out from the Devils dominion is not permitted to be at quiet anymore, as formerly, according to that, When the strong man armed keepeth the house, all things are in quiet. Bernard. Serm. 18 de conversione Qnotidianis discimus experimentis, eos, qui converti ad Deum deliberant, tentari acriùs, & graviùs urgeri in operibus luti & laterum, qui Aegyptum egredi, & Pharaonis imperium effugere moliuntur. Greg. lib. 29. Moral. c. 14. Cùm divina lux in mentes humanas spargitur, mox ab occulto adversario contra fulgentem mentem tentamenta succrescunt, &c. When Pharaoh had given this charge to the Task-masters, they presently deny straw to the people, but yet charge them to do their task, whereupon they were scattered all over Egypt to gather stubble instead of straw, &c. The Taskmasters were Egyptians set over these workmen by the King, and under them were other Officers of the Hebrews, the King politically disposing of it so, because by them all the people of their own Nation fit for labor might best be found out and employed. And yet these together with the other declare the Kings will unto the people, and urge them to do it; there is not one found who is not a Sycophant to the King, that would speak against the injustice and impossibility of this command. As it is a common thing in all [Note.] Princes Courts, everyone is ready through flattery to execute their commands upon others, how unjust soever, as afterwards the Elders of Naboth's City were for Jezebel. This hard charge was given doubtless, not that they meant, that they should always do thus, but to make them expel Moses and Aaron, and to be altogether averse from their motion, that so they might never have a thought in their minds of going out of the Land, and he might always reap the benefit of their labor, as of his mancipated slaves.

Their tasks not being done, the Officers are beaten, and challenged for it. Hereupon they complain to Pharaoh, and he said, Ye are idle, ye are idle, therefore ye say, Let us go and sacrifice to our God, go therefore now and work, for no straw shall be given you, &c. Here the Officers smart for their former humouring of the King, they that were so forward to press the Kings command, are beaten for all. They lay the fault upon the Kings own people, that is, the Taskmasters, for not giving straw, but this helpeth them not. Some refer those words, The fault is in thine own people, v. 16. to the Hebrews, as if they had said, It is unjustly dealt with thy people, but the first is best. Some also refer these words, v. 19. to the people, they saw that they were in a bad case; and some, they saw, that is, they looked ill or terribly upon the people, as they had been terribly looked upon and dealt withal, being ready to do the like unto them. I think, the meaning is nothing else, but that they now considering their own case with their Country-men, as making all one body, saw that they were in a miserable case, which made them look sorrowfully and grieved; and thus Ferus expoundeth it. Here was doubtless insulting and mocking them and their God now on the Egyptians, enough to make them stagger in their faith, they being now in a worse case then ever, and yet now deliverance was even at their doors

Then they met Moses and Aaron, and said unto them, The Lord look upon you and judge: because ye have made our savor to stink before Pharaoh, &c

They lay a great fault upon the holy servants of God, in whom there was none, and who a little before were received by them with all joy; whereby we may see the instability of the people, and of how little faith they commonly are, as appeareth, when ever they are tried. Moses had proved by [Note.] signs, that he came from the Lord, but because they have not present deliverance, they impute cozenage unto him, and cast away all hope, being affected only and possessed altogether in their minds with the present sense of miseries. Ye have made our savor to stink, and have put a sword in their hands to kill us, are Hebraisms, to show that they were by their means abhorred by the Egyptians, and now occasion was given them utterly to destroy them. Moses and Aaron are now in an hard case, for that people's sake the King was highly offended with them, and here the people fall upon them also. This [Note.] is oft the reward of God's faithful Ministers executing their office faithfully, which is enjoined them by God.

Then Moses eturned to the Lord and said, Why hast thou (O Lord) so evil entreated this people? why hast thou sent me? for sin e the time that I came to Pharaoh, thou hast afflicted thy people, and hast not delivered them.

Calvin expoundeth Moses his return to God of his defection and falling from his office, as if being affected with tediousness, he went to crave a dismission. And he blameth him for expostulating with the Lord, and imputing all this evil done by Pharaoh to the Hebrews unto him, yet he correcteth himself and saith, He came grievingly with the complaints of the people, and spake not out of his own sense, yet his bitterness is not altogether excusable, because he repenteth him of his calling, and is moved with indignation, that a matter was committed to him without all success: Thus Calvin. There was no reason indeed, why Moses, things succeeding no better at the first, should take it so heinously, because the Lord had told him, that he would harden Pharaohs heart. But haply he thought, that the case of the Hebrews should have been somewhat amended at his first coming, as Simlerus hath it, yet he saith, that he was too much terrefied, and darkened in his understanding by the people's bitter complaint. Contrariwise. Saint Augustine saith, These were not the words of contumacy and of indignation, but of inquiry and prayer, as appeareth by that which the Lord answered, for he did not hereupon argue his infidelity, but opened unto him [Quest.] what he meant to do, and this is best, and Ferus commendeth Moses herein, as fleeing to prayer. But why doth he call Pharaohs ill entreating of the people the Lord's ill entreating of them? Ans. Because the Lord's sending of him to Pharaoh was the first cause hereof, & yet of every affliction he is to be looked at as the Author, whosoever is the Instrument. He expostulates with God, • ut rather by admiring then arguing, as Ferus saith.

CHAP. VI.

ANd the Lord said unto Moses, Now thou shalt see, what I will do to Pharaoh, with a strong hand he shall let them go, &c.

In saying, that he should see, the Lord secretly reproveth his haste, letting him to understand, that this deliverance was not to be wrought presently, but in time, that the mighty power of the Lord might be the more conspicuous to all the World: for he would work so, as that Pharaoh should not only be willing with their departure, but urge it, as a thing most desirable to him, and beneficial, the same also was foretold, Exod. • . 19. but now iterated again for their greater confirmation; of so weak faith are we, that we need [Note.] to have the same promises iterated again and again

And God said, I appeared to Abraham, Isaac and Jacob, by the name of God Almighty, but by my name 〈 in non-Latin alphabet 〉 I was not known to them. I have also established my covenant with them, to give them the Land of Canaan.

For the name 〈 in non-Latin alphabet 〉 God Almighty, some, saith Calvin, derive it from 〈 in non-Latin alphabet 〉 a waster, formidable and dreadful, others from 〈 in non-Latin alphabet 〉 signifying a Dugge, and some from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which is sufficient, and thus the all-sufficiency of God, and how he floweth with all good things, shall be set forth. It is taken both ways in the Holy Scriptures, sometimes for a terrible waster, as Esa. 13. 9. and Job 23. it is said 〈 in non-Latin alphabet 〉 terrefied me. But when he comforted Abraham, speaking of himself by this name, he respected not so much his power to spoil, as to exercise perfect beneficence. So that in saying, he was known to them by the name of 〈 in non-Latin alphabet 〉 ; it is, as if he had said, he shown, what power he had to defend them, and to fill them with his benefits. Oleaster embraceth both, saying, that he shown himself as a fountain of good, from whom benefits did abundantly flow, as milk from a Dugge, and as a terrible waster able to take other men's goods from them, and to give them to them, as Laban's to Jacob, and the Philistines to Isaac. For the translation (God Almighty) he dissalloweth, but without reason, seeing to say of God that he is a mighty waster, what is it but to say he is Almighty, seeing his might is infinite? But how saith he, by my name Jehovah 〈 in non-Latin alphabet 〉 I was not known to them? Ans. The meaning is not, that this name was never heard of before by them: for to [Quest.] Abraham he saith, I am 〈 in non-Latin alphabet 〉 , and again he thus nameth himself, Chap. 18 and the use of this name was frequent with Abraham. Gen. 12. 13. ch. 24. and he called Mount Moriah 〈 in non-Latin alphabet 〉 . Some therefore hold, that his meaning here is nothing else, but that howsoever he made liberal promises to them of great good, yet he did not actually perform them, for then only is he known by his name 〈 in non-Latin alphabet 〉 when he performeth what he promised, as he was now about to do. Some, that he gave not the power to work miracles, as to Moses. Some, that he did not reveal himself to them so clearly and distinctly, as to Moses, but that their knowledge of him was more dark and obscure, this being the order which the Lord hath observed by little and little to reveal himself unto his servants. Some, that although they had the name consisting of these letters revealed unto them, yet they had not the knowledge of the true radix thereof, and that hereby the eternal being of God was set forth, as was revealed to Moses, when he told him, that his name was (I am) at the first. Lastly, Oleaster deriving this name, not from 〈 in non-Latin alphabet 〉 to be, as all others do, but from 〈 in non-Latin alphabet 〉 to waste or to destroy, holdeth, that the meaning is, he was not known a waster or destroyer of Nations for their sakes to them, but now he should be known to be such to Moses and to that people in the destroying of the Egyptians and divers Nations more. I do hold both with them, who think that God manifested himself more clearly now then in times past, and that hereby he meant that now he would give being to his promises, which hitherto he had not done. And this comparison is entered into for the greater reproof of the Hebrews; if their Fathers not having so clear light, living long before the time, and no miracles to confirm their faith, yet certainly believed, and joyed in believing, how much might they be ashamed, when they had more means of confirmation, and deliverance was even now at their doors, to be unbelieving and uncomfortable, For the new invention of 〈 in non-Latin alphabet 〉 to come of 〈 in non-Latin alphabet 〉 , I can by no means assent unto it, because the Lord himself laid a ground before to find out the true radix of this name, in saying 〈 in non-Latin alphabet 〉 .

For the words following even to verse 9. there is nothing in them, but a commemoration of his Covenant, of his pitying them in their miseries, and a repetition in more words of his promise now to deliver them and to bring them into the Land of Canaan, that they might be his peculiar people, and know what he now spake of, viz. that he was the Lord, whom no power could withstand, and therefore the Exposition may be sought before. Only Verse 8. where we render it, of which I sware, in Hebrew it is, Touching which I lifted up mine hand. The Ceremony used by man in swearing being put for the thing per Anthropopatheian.

The main end of all God's favors towards us, is that we may be his people [Note.] forever, and serve him, and know him better, and more confidently believe in him.

And Moses spake so to the children of Israel, but they hearkened not unto him for anguish of spirit and cruel bondage. Moses having been anew encouraged, goeth joyfully to the people, but they regard not what he saith, partly vexation of mind, and partly of body, hindering them from giving any ear. Here was a new temptation offered again to Moses: for seeing the people so ungratefully rejected what he came to speak unto them from the Lord, he might fear that their neglect would now make the Lord to revoke his promise of delivering them. Thus Christ was also rejected by the Jews, but he ceased not to come and speak again and again unto them: Neither must it seem strange to God's Ministers, if at any time they be likewise dealt withal, neither ought they therefore to give over their office of preaching unto them, but preach still to the stupid, and such as at the first turn away their ears.

Then the Lord spake to Moses, saying, Go and speak to Pharaoh, &c. And Moses said before the Lord, Behold, the children of Israel hear me not, and how then shall Pharaoh hear me, who am of uncircumcised lips? Moses being plunged again by the averseness of the people, so that he might think his Legatship now at an end, is here again anew instituted into it. For his pleading that he was of uncircumcised lips; the Chaldee Paraphrast hath it, as before, when he spake of the impediment in his speech, I am slow of speech; the Septuagint, I am of a weak voice: Whereupon Augustine inquireth, whether as this was an impediment to him to speak to many people, so it could be an impediment in his speaking to one only, Pharaoh? and saith, Haply he might not be suffered to come near unto him, but must stand afar off to speak to his Majesty. But the speech, as all consent, is Metaphoricall; as he that is uncircumcised hath some defiling thing that is not cut away, so the uncircumcised in heart or in tongue, or lips, is one that hath some vice, defect or impediment, from which he is not purged or healed. He meaneth then, that he was still without that ability to speak which was requisite before a mighty King. Simlerus thinketh, that he said thus, because he was now bidden again alone to go to Pharaoh: but that this was not so, is plain from the next words, Verse 13. and 26. It was therefore spoken rather by way of excuse, as before, Moses being w •• ry now of this business, and therefore willing to understand the Lord, as if he had bidden him to go alone and speak, that he might again excuse himself by his tongue: for which cause the Lord expressly appointeth Aaron again to be his mouth, as he had done before, Chap. 7. 1. Moses, a [Note.] man in great favor with God, and of great perfections, yet laboreth with one little imperfection which God could easily have taken from him, but would not, to show, that they sometimes, upon whom great things are bestowed, yet are defective in little, that it might appear, that no man can in this life be altogether perfect and wanting nothing, to pull down the pride of the most dignified, as Pererius himself noteth contrary to the common Tenet of the Church of Rome, that a man may be perfect even in this life.

The Law, saith Ferus, and that not unaptly is figured out by Moses: in that as he speaking to the Hebrews in bondage, they would not hear him; so carnal men being under the grievous bondage of sin, do neither hear nor regard the Law taught unto them, they are so stupefied hereby. Again, as the Law speaketh good things, but hath an impediment, because it speaketh by figures and shadows darkly and not plainly; so Moses had an impediment in his speech.

And the Lord spake to Moses and Aaron, and gave them a command to the children of Israel, and to Pharaoh, &c. This is added by way of capitulation, to put a period here to the relation hitherto continued of the Lord's speaking and appointing Moses and Aaron again and again to speak to the Hebrews and to Pharaoh, and to bring them out, and therefore Calvin rendereth it, The Lord had spoken to Moses and Aaron; and this capitulation is made here, because he was now to pass to the Genealogies of Moses and Aaron, and of the children of Israel, who were at this time to be delivered, as followeth.

These are the heads of the house of their Fathers. The sons of Reuben, Hanoch, Pallu, Hezron, Carmi, &c. Because many and great things were done by Moses and Aaron, which should afterwards be related, their Genealogy is here set down, as Calvin hath it, that it might appear, that they came of Abraham, contrary to the reports of some who have written otherwise. And because they came of Levi, the third son of Jacob, the children of his two elder brethren Reuben and Simeon are first set down, v. 14, 15. and then in his order the Genealogy of Levi. Although Moses was now raised to the highest dignity, yet in humility being to write his own Genealogy, he would first touch the children of the elder brethren. And it is to be noted, that he goeth [Note.] no further here, but to these three, who were in times past most hardly censured by their father, to show, that although their wickedness was great, yet they were not cut off from having their Tribes, as well as the rest. And his purpose being to declare more fully, who Moses and Aaron were from their original, and not to draw the lines of all the Tribes here, having come to their Tribe, he cutteth off his genealogicall discourse, reserving the rest to be spoken of afterwards in a more fit place, and nameth no more as heads of their fathers houses in speaking of Reuben and Simeon, then those that came into Egypt with them, as we may see, Gen. 46. But coming to Levi, of whom Moses came, he saith more largely, These are the names of the sons of Levi, Gerson, Cohath, Merari; and the years of the life of Levi were 137. The sons of Gershom, Libni, and Simei, &c. v. 18, 19. The age of Levi is here set down singularly, and then of Cohath his son, and Amram his son, of whom Moses came, because this Tribe was now singularly preferred, that the reckoning of years might be made hereby, as the chief. Levi then being elder then Joseph about four years was about 43 when he came into Egypt with his father Jacob, wherefore when he had attained to 137, the people had been in Egypt 94 years, and Cohath his son being one of them that came then into Egypt with Jacob also, although he were but a year old at that time, living 133, made up in his life-time but 39 years more, and Amram who lived 137, but begat Moses, Anno 77 of his age, but born 14 years before Josephs death, according to Eusebius but 71 years more which being added together make only 204, and then Moses his time 60 years, whilst his father lived, being deducted, only 20 years more of his life are to be added, and then the whole is 224, or otherwise reckoned, as I have shown upon Gal. 3. 17. (214,) and upon Gen. 15. 15. (215,) where also the computations of these years are examined.

And Amram took Jochebed his fathers sister to wife, &c. What is to be thought touching this marriage, see before, Exod. 2. 1.

And Aaron took Elishaba the daughter of Aminadab, the sister of Naasson to wife, &c. The marriage of Aaron with the Tribe of Judah is set down, to show the joining together of the Priestly and Kingly family, so Jehoiada the High Priest married afterwards the sister of Joash the King, and Zachariah the Priest had Elizabeth to Wife, who was Kins-woman to the Virgin Mary, who was of the linage of David. For the Tribe of Levi having none inheritance, when the land of Canaan was divided, was not tied from marrying into other Tribes, as they were, that their inheritances might not be confounded together, but kept distinct from generation to generation.

This is that Aaron and Moses, &c. Here in many words the persons and office committed to these two are described after a view given of their Genealogy. And these things are inculcated, to set forth the grace of God the more in delivering the children of Israel by two such mean persons. For what were they to do this so great a work, especially Moses laboring with such an impediment in his speech, as is again commemorated, Verse 30? And what were they to govern and lead so numerous a people? Moses therefore in making these repetitions, would have them doubtless to look up to God, as the Author of all good unto them, and wholly devote themselves to his service: to this effect Calvin.

CHAP. VII.

ANd the Lord said to Moses, Behold, I have made thee a God to Pharaoh, & Aaron thy brother shall be thy Prophet. A like speech is used before, Exod. 4. 16. He shall be a mouth to thee, and thou shalt be a God to him, speaking of Aaron, for Aaron was his Prophet, none otherwise, but because as a Prophet hath that revealed to him; which he is to speak from the Lord, so from Moses was revealed to Aaron what he should say, as is shown, Verse 2. which is added, as an Exposition of this. But as he was there made Aaron's God for Revelations, so here he is made Pharaohs God for the confounding of him and his forces, because as by God who alone hath power over Kings without all force of arms, so he should have power over Pharaoh. And this is aptly spoken here, as answering to the plea of Moses, fearing that he should do no good with Pharaoh in this matter, because he would not hear or be moved by him being of uncircumcised lips: for what could better be opposed against that, then this, I have made thee Pharaohs God? as if he had said, thou shalt not need to fear him as thy Superior, for I will instruct and furnish thee with greater power then he hath, so that he shall not be able to withstand thee anymore then a mortal man is able to stand against the eternal God. To this effect Ferus. O thou of little faith, what doest thou fear? Who is more powerful the King or God? Let him then be as great a King as he can, yet [Note.] thou shalt be greater, for I have made thee a God unto him, he shall not be able to hurt thee, but thou him, and therefore he may fear thee, and not thou him, whereby we may see the preferment of humility in Moses, seeing that he humbling himself as vile and unworthy was thus graced by the Lord. Excellently Rupertus; Because thou art the meekest amongst men, and judgest thyself unworthy to speak to Pharaoh, and thus casteth thyself down to the dust, behold, I will lift thee up above the height of the Clouds, and make thee a God, not which he may humbly adore, but which he shall servilely fear.

But I will harden Pharaohs heart, and will multiply my signs and wonders in Egypt, &c. Of all this passage, Verse 3, 4, 5. see before, Chap. 3. 20. Chap. 4. 21. Chap. 6. 1. Only here it is moreover added, The Egyptians shall know that I am the Lord. Before he had said, the Hebrews should know, that he was the Lord their God, Chap. 6. 7. they should know it by being more confirmed in their weak faith to their comfort, but the Egyptians should know it, when as madly having striven against his will, they should find to their smart, that they had not fought against men but against God, and experimentally know, that there is no power against the Power of God, being at the point of utter perdition, and hereby escaping, but then being plunged into it. And so shall all Atheists and Reprobates know one day, that the Lord is God, against whose will they have hardened their hearts, to their greater horror.

And Moses and Aaron did as the Lord commanded them. As hitherto Moses had been slow and backward, so now the Lord having put life and courage into him, he failed not afterwards in everything to execute his command, wherein he doth arrogate nothing to himself, but ascribeth all to God, from whom it was that they did anything, and all that they did was but obeying his commands, the whole device and work of deliverance was from God alone.

And Moses was fourscore years old, &c. In the Hebrew, it is the son of 80 years by an Hebraism. The age of them both is set down to show under what aged and worn out Leaders God brought forth his people, that his power might be the more magnified, as whereby alone, and not by any arm of flesh this was done.

Then God bade Moses, that Aaron should cast down his rod before Pharaoh, that it might be turned into a serpent, which be did, and the enchanters of Egypt being called by Pharaoh, did likewise, but Aaron's rod devoured their rods, and so he was hardened against hearkening to them. The Lord knew, that Pharaoh would ask a sign, and therefore he biddeth, when he did ask to show this sign, which had been done in other places twice before. We read not, that he did ask any, but it is to be conceived, that this is passed over, as taken for granted by reason of the words of the Lord used before. Haply Pharaoh thought by demanding a sign to put them to silence, but that he might be the more justly condemned, for not believing, when at his own request a sign was shown, the Lord ordered it thus, that when he asked, a sign should be given. For the mystery in this sign, see before where it was first done. The Enchanters are called wise-men, Sorcerers and Magicians, in Hebrew the first word is 〈 in non-Latin alphabet 〉 wise-men, whether in divine, civil or artificial things, the second word 〈 in non-Latin alphabet 〉 which cometh of 〈 in non-Latin alphabet 〉 , to deceive the sight, so that a Sorcerer is one, that maketh things to appear to the eye in another form: the third word is 〈 in non-Latin alphabet 〉 , turned by some Genethliaci, Arioli; by others, Necromantici. Rab. Levi saith, They are those that by the use of natural things do wonders, or seem to do wonders, whilst their subtlety is not perceived. R. Saadias deriveth the word from Cor and Athum, a hole and secret, because they did shut some man up in a secret place, and so when they inquired touching anything he made answer, and other standers by were deluded, and sometime they would shut one thus up in a Sepulcher. That whereby they are said to have done the like, is 〈 in non-Latin alphabet 〉 , this Ibn-Ezra deriveth from Lahut fire, or the blade of a sword, and turneth in the brightness of Arms, for Sorcerers used not only words, but certain sacred things in their incantations. Others turn it, Inchantments; the Chaldee Paraphrast, susurrations. Some will have the versatile agitation of Sorcerers, which is as Gladius versatilis, whereby they show by a slight, one thing for another, set forth hereby. Thus Simlerus. Josephus saith, that these Magicians, for so was their common name, were Priest,s, who were such for the opinion of wisdom amongst the Egyptians, as the Brachmans amongst the Indians, the Gymnosophists amongst the Ethiopians, the Philosophers amongst the Grecians, and Prophets amongst the Jews. They are said by the Chaldee Paraphrast to have done the like by their susurrations, because as the word turned magi, signifieth secret, so the words sung by them were uttered whisperingly, that the standers by knew not what they said. For the manner of Phardohs proceeding in calling for them, Josephus saith moreover, that the King seeing Moses his Rod turned into a Serpent, called him a wicked run away of Egypt, that having in times past learned the Art Magic there, came now so confidently to deceive him thereby. And he said, that he had Priests also, who could show the same signs. But Moses nothing moved hereby, saith, I am not ignorant of the arts of Egypt: but what I do, is so much more excellent then theirs, by how much divine things excel human, and now I will show, that what I do is from God, and no deceit; whereupon his rod went to theirs, one after another, and devoured everyone of them.

Who these Magicians were by name is not here set down, but by Saint Paul they are said to be Jannes and Jambres. These two, saith Numenius, were so powerful in their art, that they alone were thought the only men that could resist Moses. Palladius saith, that they were Brethren, and that for the excellency of their skill, they were in greatest authority in Egypt, and that they made them a Sepulcher in a Garden, a most pleasant place, with great cost, and laid up much Treasure there, which was afterwards kept by Devils. It hath been an ancient opinion, that Zoroastres, otherwise called Cam, was the first inventor of this wicked art. Cassianus saith, that Adam first received the knowledge of the stars and of sublunarie things from God, all delivered the same to Sheth, which he and his posterity kept undefiled, till their mingling in Marriages with Cain's issue, using that skill only in the woship of God, and for the common good. But this mixture being once made, it was derived by the instinct of the Devil to profane & hurtful things, & maleficious Arts and Sorceries and Magical superstitions were out of it instituted. And as we have by old tradition, Cham was infected with this depraved skill, and therefore before the coming of the flood, he took care to preserve it, and engraved it in plates of Iron placed upon Pillars of Stone and Brick, thus transmitting it to posterity. He is said to have been born laughing.

What wonderful things may be done by Art Magic, I will not stand here to dispute, in many the sight is only deluded, but often-times, as the Devil can by his skill and power being an Angel, wonderful things are by these his Instruments by his help done indeed. For there is admirable virtue lying hid in certain Waters, Juices, Gems, Stones, Wood and living creatures, yea and in men's bodies, of incredible operations. And these, wherein they lie hid, how to be compounded, and at what times are known to the Devil, and he can carry them unseen of men, whither he will with wonderful celerity. Any thing then that may be done by natural means, although we are ignorant how he can do, but no miracle, which is altogether supernatural. See my Expos. Math. 24. 24. August. ibid. Touching the wonders [Quest.] done here by the Enchanters of Egypt, both in turning their Rods into Serpents, and water into blood, &c. If it be demanded, whether the sight were only deceived, or these transmutations were truly made? Some hold that they were no true mutations, but only a delusion of the sight: as Josephus who saith, that the Serpents of the Magicians crept after the manner of true Serpents, but indeed they were delusions, so likewise Justine Martyr responsione ad quaest. Orthodoxorum qu. 26. and Tertullian, Greg. Nyssen, Rupertus, &c. But others hold, that as the Rod of Moses was truly turned into a Serpent, and water was by him truly turned into blood, &c. so the mutations made by them were true, as Theodoret, Augustine, Thomas Aquinas, Lyranus, Tostatus, &c. and some holding, that these were true Serpents, yet seek another way out of their coming thither, viz. the Rods being invisibly taken away, and the Serpents brought suddenly by the Devil in the room of them. But then there was no true change, as these learned Writers maintain. I hold with them, that are for a true change. 1 Because as it is said of Moses his rod, that [Reason 1] it was turned into a Serpent, so it is said of theirs, whereas if a show of a change only had been made, some touch would have been given thereof. 2 [ 2] Because the Devil would now doubtless use his uttermost power against Moses, and therefore if he could produce by any means true Serpents, he would not make shows only, lest being detected in his fraud by Moses, his Instruments should have been confounded. 3 Because when Moses had turned the dust into lice, they could not make any true change here, but an end [ 3] was put now to their Magicall power, whereas if in the other things the sight only had been deceived by them, they could have done it in that also. Or if they had brought the Serpents suddenly thither from some other place, they could also have done the like for lice. But how could a rod by any Diabolical [Quest.] power in so short a time be turned into a Serpent? Ans. By bringing such Agents and Patients together, as were fit to produce it, which although we know not, yet they are very well known to the Devil, for he can tell out of what Serpents are produced, and with wonderful celerity effect such a production. And time he had to bring such matter to the Enchanters rods whilst Pharaoh was sending for them and they coming, and to make it ready for this production. If it be demanded, why the Lord would [Quest.] permit the Devil to do such wonders? I answer, he permitteth this oftentimes to try the faithful, and that the Reprobate might by such strong delusions be carried away from the truth, which they never loved. If Pharaoh had not been blinded with malice, as well as by his enchanters gestes, he might easily have perceived God to have been with Moses, in that his rod devoured the rods of the Enchanters, and that neither he nor his could stand against that God, in whose name Moses came unto him, in that they were now overcome in their own profession, but especially when they could not produce lice, but acknowledged that to be the finger of God.

Theodoret yieldeth another reason of God's permitting these enchanters to do such wonders, viz. to punish Pharaoh the more by their water turned into blood, and frogs, and hereby he plainly differenced Moses from them against the calumny of such, as say that Moses was a Magician, because he both brought plagues and took them away, and produced lice out of the dust, which they could not do. So likewise, saith Chrysostom, None can say, that the Apostles were Impostours or Sorcerers, because they withstood Simon Magus, and other such kind of men, as Moses did the enchanters of Egypt, and they were confounded before them.

Then Moses is bidden to go to Pharaoh in the morning, when he came out to the River, that is, to Nile; and again to require leave for the people to go, and if he yet denied, to smite the River with his rod, which he did, and the water was turned into blood, and so was the water in all Ponds and Vessels, and it stank, and the fish died. Then the enchanters being called for, do the like, and Pharaohs heart is hardened, and this plague lasted seven days.

Hitherto the Lord had dealt with Pharaoh without doing any hurt unto his land, but now he beginneth to show signs for his punishment. The plagues wherewith he smote him were ten, neither more nor fewer, because this is a full number, and when afterwards he gave ten Commandments to his people, they might remember these ten plagues, and so considering how full the Lord was of plagues for such as offended him, more carefully flee all offenses against them. As the sins of the Egyptians, saith Philo, were come to the full, so that animadversion of God against them was every way full and perfect. And it is worth the nothing, to show the fullness of their punishment, that they were punished by all the Elements: the earth, when the dust of the earth was turned into lice; the water, when that became blood; the air, when the wind brought Catterpillers upon all their land; and the fire, when a hail was sent mingled with fire. They were also punished in all their senses, their seeing by the three days darkness, their tasting and smelling by the water turned into blood which stank, and was most distasteful, their feeling by the lice and sore ulcers, and their hearing by terrible Thunder-claps. They were plagued by God, by men, Moses, and Aaron, by Angels and by all creatures, with which wickedness hath been at any time punished, Frogs, Grass-hoppers, Catterpillers, Hail, and unto outward judgments was added inward terror of the mind. And they sustained loss in every kind, in their corn, fruit, cattle, fish, children, gold silver, and household-stuff, and finally, they lost their lives in the Red-sea. Of these plagues it is spoken again, Psal. 78. v. 43. and Psal. 105. 26. But there they are said to have been done in the land of Ham, and in the field of Zoan, but Egypt is called the land of Ham, because Misraim a son of Ham possessed it, and gave the name unto it, and Zoan was the Metropolitan City, the seat of the King, and therefore it is singularly named, because first and chiefly smitten, and from thence the plagues went all over Egypt, only the land of Goshen, where the Hebrews dwelt excepted: for by their being excepted, Chap. 8. &c. it is plain, that their land was not smitten at all, but at the fourth plague they begin first to be expressly excepted, because then the enchanters of Egypt did no more the like. Aug. Quest. 26. in Exod. If it be demanded, whether the Egyptians dwelling together with the Hebrews in Goshen were not free also from these plagues? I answer, from some of them they must needs be free, yea from most, but only those, whereby men's persons were smitten, as the biles and lice, and the slaughter of the first-born, and haply the hail and fire killing men and cattle abroad. Saint August. Quest. 44. in Exod. saith, that they were smitten with none other plague but the last in their first-born, but Tostatus, because they alike hated the Hebrews, that they suffered by all these plagues as other Egyptians did. I see no reason to hold with either of them, but as hath been already said. For the reason brought by Tostatus, from their hatred against the Hebrews, the cause expressed of God's smiting that land now, was not that, but Pharaohs refusing to let God's people go. The Hebrews in their greater Chronology, say, that these plagues lasted twelve months from the beginning to the end of them, some distances coming between one and another, and this is followed by Genebrardus in Psal. 104. How long time they lasted we cannot certainly say by the sacred History: for hereby, if one followed immediately after another, they were all finished in 28 days, as will easily appear to him that computeth the times. If it be demanded, why God was so long in bringing plagues upon the Egyptians, [Quest.] when as he could suddenly have destroyed them all by one plague? I answer, partly for his mercy, because he would give them time to repent, and partly that his destroying of this mighty and flourishing Nation might be the more remarkable to the greater glory of his power, and for a warning to other wicked Nations to repent for first judgments, lest going on in sin, judgment be brought upon judgment to their utter destruction also. And hitherto of the plagues of Egypt in general. Touching this first plague, The Lord, saith Philo, did first punish the Egyptians in the River Nile, because they gloried greatly therein, as being the cause of all fertility to their Country, and therefore gave divine honor unto it, and there celebrated many Ceremonies of impiety both about the worship of their God Apis and of Crocodiles, as Pliny and Solinus write. They greatly gloried, saith Theodoret, in the River Nile, accounting it as God, because it was to their land, as the Clouds of heaven: for which cause God first punished them herein, and because they had drowned the Hebrews children therein, whose blood did now as it were appear, and call for revenge. This plague of turning water into blood, saith Philo, was a means to kill up so many men, that perished with thirst and with the stink of the dead fish, that the living were scarcely sufficient to bury the dead. And Josephus saith, that if any tasted of the water now, he was taken with a sharp pain, but to the Hebrews it was pleasant and good, as before. I cannot think with Philo, that so many men died of this plague, for then it would have been recorded by Moses himself, and the Egyptians would then have been ready to urge them to depart, as when their first-born were slain. Moreover, it is said, that they digged for water to drink during this time, v. 24. The River Nile now turned into blood, saith Philo, was blood as far as from Ethiopia to the Sea, that is, from the rising thereof unto the end: but we have no warrant for this here, neither is it probable, because the Lord would punish the Egyptians only, and not other Nations also. The consideration of this River flowing out of Ethiopia through Egypt, maketh the miracle the more manifold and wonderful, in that the change into blood must needs so be yielded to have been not at once only, but all these seven days still, as any water came down, it was continually turned into blood. The perishing of the fish hereby was a grievous loss to the Country, because they lived much hereupon. But the greatest [Quest.] question here is how the Magicians are said to do likewise, considering that all waters being turned into blood, there was none left for them to turn also? To this divers answers are invented by divers. Saint Augustine hath two, one that the enchanters did not this, till after the seven days ended; and the other, that they might have water fetched from Goshen, where the Hebrews dwelt. He also saith, that the sweet waters only being turned, the Sea-water which was not far off might soon be fetched for the Magicians to try their skill upon, and this answer hath Theodoret also. Justin Martyr hath a fourth answer, viz. that the water turned by the Magicians might be that in pits digged now by the Egyptians to drink. It may suffice to answer any of these ways, but I do specially approve of that of water brought out of Goshen, or from the Sea, if they had tarried till the end of seven days, or till the Egyptians had been forced by digging to seek water for their need, Moses had had too long a time to triumph over them. Others have devised other answers, but most improbable, as the Hebrews, who think that the River-water only was turned into blood; and some others, who think that although it be said, all ponds and Vessels having water were turned, yet here and there one might escape; and Cajetan, who thinketh that there might be water in brazen, and gold, and silver Vessels not turned; and Tostatus and Lyranus, who think that the Devil might suddenly bring them water invisibly; and others lastly, that think they might by their Art Magic turn some water again to that it was before, and then make it blood. But this is the most improbable of all, that they should have power to alter God's Works. And if the Devil had brought them water, as men's eyes were held when it was brought, so they would doubtless have thought that their eyes were only deceived in the change. For the three former solutions, they are either directly against the text, or by consequence. Some think, that all the waters even in Goshen also were turned into blood, but being drawn and used by the Hebrews, they were sweet, and distasteful to the Egyptians only, as may be gathered out of the saying of Josephus before, and if we receive this, and it is most consonant to the History, telling that all the waters in Egypt were turned into blood, not excepting that part which was called Goshen, then it must be held that the water turned by the Magicians was brought from the Sea.

For the time that this plague lasted, it is said to be seven days, yet Eusebius expounding these seven days of the time passing between this plague and the next, will have the continuance of this but one day: but so the plague had been very small, and their thirst could not have been so great in so short a time. How this plague ceased it is not said, but Philo saith, that Moses was sought unto by the Egyptians; Josephus, that Pharaoh when he saw that there would otherwise be none end of his people's miseries, gave the Hebrews leave to go and sacrifice, and so it ceased, but immediately he hardened himself again, and would not suffer them to go. Tostatus saith, that it continued till another plague was sent, and then ceased, and this is most probable, because if it had been done, as Philo or Josephus say, Moses would have remembered it here as well as afterwards in speaking of other plagues, and showing how they ceased. Or it may be thought, that God not purposing to destroy the Egyptians by this first plague, when it had rained a sufficient time, ceased it again, purposing shortly to bring another. For the mystery of this first plague, it is by Augustine, and after him by Ferus applied to the sin against the first Commandment, as the other are to the rest, the ten to the sins against the ten Commandments. For this first, as all things were made out of the water, so all things are made of God, rightly therefore typified by the water, and water turned into blood setteth forth carnal men darkened in their understanding, as touching the knowledge of God, and so transferring his glory to carnal and corruptible things. Thus Augustine and Ferus saith, As it is an horrible thing to see water turned into blood, so it is horrible to see God turned into an image much more, and his glory thus transferred to creatures. And hereby is shown, that to those that thus debase God all things are turned to blood, that is, to destruction, as all things turn to good to those that love God, as Saint Paul teacheth, Rom 8. 28.

CHAP. VIII.

HEre the Lord appointeth Moses to go again to demand leave of Pharaoh for the people to go, and to threaten a plague of frogs, if he denied, that should come into his house and bed-chamber and bed, &c.

This plague of frogs croaking and crawling about in all places, saith Theodoret, was a fit punishment to put them in mind of their sin in stopping their ears in times past against the pitiful cries of the Hebrews children, when they drowned them: for children go upon all four like unto Frogs. And it is to be noted, that here again their punishment cometh from the waters, whereby they had sinned most heinously, as was shown before, for he sa • th, the River shall swarm with Frogs, the Hebrew word is 〈 in non-Latin alphabet 〉 signifying to multiply after the manner of fishes and creeping things most abundantly. Now it is commonly known, that Egypt lying low by a great River, and many ditches of water derived therefrom being in every place, abounded always with Frogs, insomuch as that they worshipped the bird called Ibis, as a God, for devouring of the Frogs, that so much annoyed their Country. But ordinarily they were brought forth by degrees, and kept about watery places only, the abundance of them not being so great, as to fill men's houses also: but now by God's power they are suddenly thus multiplied, and come out of their bounds into all places. If this shall seem to have been no great judgment, Varro telleth of the Attariots in India, that they were compelled by Frogs to leave their Country, and to seek another, and some people likewise about Peonia and Dardania, and a certain City in France, saith he, was forsaken by the Inhabitants because of Frogs, and a people called Abderitae, were driven from their houses by Frogs and Mice. God in causing Frogs now to come so abundantly out of the River shown, that he had hitherto by his providence restrained them from so greatly annoying Egypt, and the Egyptians could not but be much vexed to see themselves overcome by so contemptible a creature: thus Calvin. The Hebrews say, that the frogs did not only go into their houses, but into their bodies by their mouths, when they were asleep, but this is fabulous. Philo and Josephus say, that they could go no whither, but Frogs were still in their way, and the waters did so abound with them, that they were infected with a filthy slime coming from them, and with their croaking ceased not night or day to molest them, neither could they make ready anything to eat, but Frogs were seen in it, so that the annoyance by them was intolerable. If it be demanded, how the Magicians could do the like, seeing all places were already full of frogs? August. qu. 23 in Ex. answereth, that they might bring some in Goshen.

Then Pharaoh called Moses and Aaron, and said, Pray the Lord to take away the Frogs from me, and my people, and I will let the people go that they may sacrifice, &c. By this speech of Pharaoh speaking of himself and his people, the Egyptians, it appeareth, that this plague was upon the Egyptians only, and not upon the Hebrews. As Pharaoh here is affected with God's [Note.] judgments for the present, and humbleth himself, but being delivered, returneth to his vomit again: so do all Hypocrites, and this showeth an Hypocriticall penitentiary like Pharaoh, and such the Israelites are shown by the Psalmist afterwards to have been also. If it be demanded, why Pharaoh did [Quest.] not crave as well that the first plague might be removed? It is answered, that it was not so grievous, because thereby they were not so punished, but that they could use some means to be supplied with water, as by digging, and the richer sort had wine to drink, but by this of frogs they were so punished, as that they could by no means help themselves, and the Magicians, that brought frogs also in some places, had no power to help them by taking them away in any.

And Moses said, Glory over me, and say, when I shall pray for thee and for thy servants, &c. v. 10. And he said, To morrow, &c.

Pharaoh had hitherto gloried in his own power, and in his Magicians, now seeing his glorying in them was vain, Moses biddeth him to glory in him; for when at his command Moses should pray, and Frogs should be taken away, he might well glory, that he had such a man in his Kingdom, as by whose prayers he might be delivered from this great judgment: so that in this speech there is a secret Antithesis to his glorying in his Magicians, and bearing himself proudly upon his power, as if he had been able to contend with God. To glory in Moses then is, to glory in his Patronage, and to count it a great happiness that he did interpose himself by Prayer to reconcile the Lord again unto him, and hereby it was not derogated from God's glory, but Pharaohs pride was abated, and God was glorified, whilst he acknowledged no means available to save him and his people, but God's mercy, and therefore sought the prayer of his servant unto him. Thus Calvin, who also saith, that some expound it of an honor done to Pharaoh by Moses, in that he biddeth him; appoint the time; and some, that Pharaoh should safely glory, when the Frogs were taken away, but he rejecteth the one, and is not satisfied in the other. But the words seem plainly to put us upon this Exposition, Take this honor over me to command, and appoint me the time to pray. The Chaldee Paraphrast rendereth it, Take power, Tremellius saith, that both he yielded in these words, this honor and power to Pharaoh to set the time, and withal touched Pharaoh by the way, who had hitherto gloried in his Magicians. Neither was this a presumption in Moses to offer the taking away of this plague, when he should appoint, for he knew that he had this power given him of God, and was herein moved by the secret instinct of God's Spirit, that Pharaoh might know, that as the bringing of these Frogs was merely by a divine power, not tied to any observation of time, so should the taking of them away be also, and thus be left without all excuse. And he saith, that they should remain in the River only, that is, in and about it, as in times past. If it be demanded, why Pharaoh appointed the day following, [Quest.] and not the present? Calvin answereth that they are deceived, who think these words, tomorrow, have reference to the removal of this judgment, for hereby is appointed the time, when he would let the people go to do sacrifice, and he appointeth it (tomorrow) that he might gain time. But all others, that I have seen, expound it of the time of removing this plague, yielding this, as a reason of his delay, that he might see, whether Moses wrought by enchantment or no, because if he did, he thought it might cease before the next day of it self. For the Magicians used to look at certain Constellations, whereby they knew the time of the determination of evils, and haply he might think, that Moses by such skill saw the time of the cessation of this to be at hand, and therefore so confidently offered to intercede for the removal of it. According to the time set by Pharaoh, the Frogs at the prayer of Moses are taken away, being killed in every place, and their very great abundance appeareth in this, that they were gathered upon heaps: in the Hebrew to express it the more, it upon heaps, heaps, and they stank, to show, that they were Frogs indeed, but Pharaoh again hardened his heart, and would not let them go. If any man shall ask, why the Egyptians would not kill up these poor creatures themselves? I Answ. They multiplied so incessantly, that it was impossible: so it is commonly known, that the Bishop of Mogucne was followed by Mice into the midst of the Rhine, and eaten up in a Tower there called to this day therefore the Tower of Mice. See also two other like Examples, Jam. 5. D. 4. By these Frogs Augustine understandeth mystically Philosophers and Heretics, who teach vainly touching God and Jesus Christ, being good for nothing, but to fill men's ears everywhere with an horrid noise, as the Frogs did all parts of Egypt; & so this plague setteth forth the sin against the third commandment, forbidding the taking of God's name in vain. Ferus also following the same Allegory saith, Because, God having given us our tongues to bless him withal, we contrariwise speak vanity, he hath punished us with Heretics, Arius, Pelagius, &c. filling our Ears with vain disputes and clamours, like Frogs. Rupertus applieth it to vain and prattling Poets. Gregor. Nyssenus to voluptuous persons and dissolute livers, who talk filthily and offensively. Frogs may well resemble Heretics, for by Frogs such are also set forth, Rev. 16. 13. Then Moses and Aaron are commanded to turn the Dust into Lice, which the Magicians attempting to do, were not able, but confessed it to be the finger of God. And Pharaohs heart was hardened.

Hitherto have been plagues with warning before given, but now without; because the same thing had been hitherto demanded with a threatening added in vain. The former plagues were by the water; this is by the earth, wherein the Egyptians had further sinned against the Hebrews by compelling them to make Brick out of the earth. The word 〈 in non-Latin alphabet 〉 Chinnim, translated (Lice) signifieth a most pestilent kind of lice, as Fagius saith, or both lice and other like animalcula, gnats, fleas, noisome worms, and asyli. Philo saith, they were very little creatures, which crept about the skin, entered into the ears and nostrils, causing an hurtful & troublesome itch in all parts, and were greatly offensive to the eyes. Josephus calleth them lice. The Septuagint render it 〈 in non-Latin alphabet 〉 , and after them the vulgar Latin, Sciniphes, which seemeth to be taken from the Hebrew, as which could not be sufficiently expressed by any one word in another language: the Chaldee, (Calmeta) Origen hath it Sciniphes, saying, that it was a certain little creature flying in the air, being so small, that it can scarce be seen, but it boareth the body, where it lighteth with a most sharp sting. Some think it a creature never seen before, but made now to punish the Egyptians, and that it cannot be a louce, because that is bred of man's body, but this of the dust of the earth. But who can say, that God cannot bring lice out of the dust, when it pleaseth him? Let the Reader follow which Exposition liketh him best. If they were lice or what little contemptible creature soever, they were sufficient being sent of God to destroy Pharaoh, as lice ate up Herod, Act. 12. and the other Herod, that slew the infants, and Sylla.

But why could not the Enchanters produce lice as well as frogs? Rupertus [Quest.] saith, that they did produce them, but because they did not bite as well as the lice produced by Moses, they were discovered to have hitherto deceived the sight only, and not to have done anything in truth, as Moses had done. But something here said is contrary to the text, for although it be said, That they did likewise with their enchantments to bring forth lice, yet it is added, but they could not; Wherefore no more is to be understood by the first words, but that they endeavored to do likewise, but were not able. Indeed, if they had done nothing truly before but made shows only, this may be a good reason why they could not now do so anymore, because the lice were felt in their biting. But it hath been already shown, that it is most probable, that they did the other things truly, and therefore this reason cannot hold. The Hebrews say that the Devil cannot produce any living thing less then a grain of Barley, and therefore although he could cause frogs, yet he could not cause lice. But this is a mere imagination, for by this reason he should afterwards have made Catterpillers and Grassehoppers, which were greater, whereas he could after this do nothing more. Some say, that their Inchantments were not fitted to bring forth such an effect, but this is unlikely, seeing the Devil is present by pact at their incantations to do for them anything which they desire without limitation, if God restreineth not his power. The best reason is that of Calvin, Simlerus, and others, that God now began to restrein the Devils power, and he restrained it in the least things for their greater confusion.

Saint Augustine inquiting the reason, saith, None can be yielded, unless haply the mystery of the Trinity be hereby set forth, because this was the third plague, and that no worldly wisdom can search into this, might be hereby set forth. The Heathen Philosophers knew somewhat touching God, but they could not attain to any but a little obscure knowledge of the Trinity, as the Magicians when they came to the third plague, could do nothing herein, and this may be a mystical reason hereof. The Magicians having tried their skill, in vain confess, and tell Pharaoh that this was the finger of God, that is, done by a divine power, as the Phrase is afterwards used in the Gospel, and elegantly the finger is named, to show that the least power of God is incomparable by any other power whatsoever, and is sufficient to do most mighty acts. Pharaoh hardening himself after this, bewrayeth his intolerable malice, and all his resistance afterwards was a plain fighting against God, there being no color of being deceived. If it be doubted, how they were brought to speak thus? It is most probable, saith Calvin, that they were sharply reproved and much urged by Pharaoh, because they did not this; wherefore in excuse of themselves, they say, This is the finger of God. By the Divine Power the finger of God here is expounded, by the Hebrews generally, the Greek Expositor, Tostatus, Cajetan, and also Rupertus; although Rupertus embraceth withal another Exposition, understanding by the finger of God, the Spirit of God, because the finger of God spoken of, Luc. 11. as whereby Christ cast out Devils, is in other words set forth, Math. 12. to be the Spirit of God. And excellently is the Spirit of God set forth by the finger of God. 1 Because he proceedeth from the Father, as a finger from the hand. 2 As there be many fingers of an hand, so many be the operations of the Holy Ghost. 3 As the left hand hath as many fingers as the right, so there is no less need of grace patiently to bear adversities, then moderately to use prosperity: but he saith, that Caiaphas like the Magi said herein, they knew not what they meant, only to speak of the power of God, but unwittingly they were guided so by God, that they spake of his holy Spirit. And of the Spirit Augustine also understandeth it, and Jerome in Math. 12. and other Fathers. But I embrace the Exposition before delivered. If it be demanded, how the Magicians confessing the true God here, could be brought afterwards again to withstand Moses, (for that they did is intimated, Chap. 9. 11?) I answer, This confession was sudden like a flash of lightening, extorted at this time from them, but the remembrance of God's power soon vanishing out of their minds again, they were put on afresh to resist Moses, as Pharaoh having spoken of praying to the Lord one day, had the next day forgotten him again. Lyranus thinketh, that they meant not God when they spake so, but the Prince of Devils, by whom they made Pharaoh believe, that Moses wrought, for Devils are wont by their followers to be called gods: but this is improbable, because although Devils be so called, any one is never so called without addition. God enlightened them at this time for his own glory, that they might acknowledge his power, but this light ceasing again, they persisted in their Diabolical course.

Mystically by these molesting animalcula, that will not suffer men to be quiet, is the sin against the fourth Commandment (which is for the rest) set forth. The contentious then, and turbulent, and railers, and sowers of discord are typified hereby, because their heart is disquieted, and body also by divers passions, as these disquieted men's bodies. For the Commandment prescribeth rest in the mind, and peace and quiet of the body from worldly distractions, and because the Sabbaths of the Lord, saith Ferus, are neglected, and we will not be so free to attend then upon God's service, as we should, we are justly punished, as with Sciniphes, with much disquiet and vexation in our labors upon other days.

Before the next plague, which was of swarms of flies, Moses is sent again to Pharaoh, coming out to the Rivers side, to speak to him to let the people go, and to threaten this plague, which is accordingly brought, and he humbleth himself so far, as to offer to let them sacrifice in that land, and this being not accepted of, to let them go out to do sacrifice, but he desireth to be prayed for, which Moses granteth, admonishing him not to deal deceitfully anymore, and so this plague ceaseth, but Pharaoh is still hardened.

And here is express mention made of the difference that should be betwixt the Hebrews and Egyptians, as had not been hitherto, although it must be understood as hath been before said. But here it is at length expressed, because Pharaoh haply had not hitherto taken notice thereof. And it is to be noted, that Moses is bidden to go meet Pharaoh coming out to the water, that in an open place, as in a public Theatre, all things might be done in the view of many, and int • the Court Moses might not now come, and no mention is made of any rod to be used here, so that it is sometimes used and sometime not, nor any other thing, to show, that God can work by means and without means at his pleasure. Thus Calvin. And it is to be thought, that Pharaoh went every morning out to the River to worship it, because, as hath been said before, the River was worshipped for a god amongst the Egyptians: so Simlerus, who also speaking of the swarms of flies rendereth them by none other word, then the Hebrew word Arof, saying, that the word signifieth properly a mixture, and by the word Eraf, coming hereof, the mixed multitude that went out of Egypt with the Hebrews are afterwards set forth. In the Greek Translation it is rendered 〈 in non-Latin alphabet 〉 , Muscam Caninam, or 〈 in non-Latin alphabet 〉 omne genus Muscarum, as it is in the vulgar Latin. Some think that hereby wild beasts of all sorts are set forth, as Lions, Bears, Wolves, &c. But this cannot be, because they came into their houses, and if there had been a mixed multitude of such creatures, they would soon have destroyed them all. R. Solomon thinketh, that they were venomous creatures; some, that they were Serpents and Scorpions. But most hold them to have been insecta animalcula of divers sorts, as Flies, Hornets, Wasps, &c. and therefore Calvin readeth it, examen insectorum, so also Vatàblus. Tremellius rendereth it, Colluviem animalium, the word in Hebrew is 〈 in non-Latin alphabet 〉 , a mixture Philo following the first recited Translation of the Septuagint 〈 in non-Latin alphabet 〉 , saith, that it was the boldest of all creatures, most wisely thus called by those, that had most skill in names, from 〈 in non-Latin alphabet 〉 a Dog, and 〈 in non-Latin alphabet 〉 a Fly, the one exceeding all birds in rashness, and the other all four-footed beasts: for they come upon any creature without fear, and cannot be made to depart again, till they be satisfied with flesh and blood, they stick so fast to the skin, but now were they the more troublesome, because sent, as a judgment.

By which description it seemeth, that he thought them to be such flies, as we call Horse-flies. But Jerome preferreth rather the other reading 〈 in non-Latin alphabet 〉 , all kind of flies, yet Origen, August. Theodoret, and the rest of the ancient Fathers follow the other reading, which because it was in the days of Philo, who lived in Christ's time, may well be thought to be most incorrupt. Josephus saith, they were little beasts, the like to which were never seen till that day, whereby many were destroyed, and diseases were bred by their poison, neither could men by reason of them till their ground. Aquila rendereth it 〈 in non-Latin alphabet 〉 Cajetan thinketh, that they were no flies, but little field-creatures, which came and filled and ate up the Land. But he is herein against all Writers, because all agree, that they were flies, except two or three Rabbin's. And whereas he saith, they filled and ate up the Land, he is contrary to the Text, saying, that they came into and filled men's houses. They were then certainly a mixed company of all sorts of flies, annoying and troubling men only, but not killing, as Josephus hath it. And this plague of flies was much like to that of Cinnim before, but that these did fly about men's houses, and so came and stung and troubled them exceedingly, those by creeping upon their bodies. Of the annoyance of flies read Pliny, who saith that the Elei worship the god Meiagron because of the flies, wherewith they are annoyed, bringing the pestilence, and when they sacrifice to him, they perish the same day, whereupon that god was called by this name, as the hunter and destroyer of flies. Verse 23. I will put a division between my people and thine. The word is 〈 in non-Latin alphabet 〉 redemption, I will put redemption between my people and thine, the meaning being all one, and therefore the Septuagint render it so, 〈 in non-Latin alphabet 〉 . Simlerus, I will put a division of redemption. Verse 26. It is not meet so to do, because we should sacrifice the abomination of the Egyptians our God, &c. The Chaldee Paraphrast rendereth these words thus, We should take the beast, which the Egyptians worship, and can we do this and they not stone us? For because of the beasts, which the Egyptians worshipped, as Oxen and Sheep, but the Hebrews killed in sacrificing this was spoken; everything, which is made a God, being their abomination, who make it such. See before Gen. 43. As the life of the just, saith Augustine, is an abomination to the wicked, so the sacrifices of the Hebrews to the Egyptians. Rupertus saith, that their Faith, Justice, Piety and other virtues are meant by their sacrifices, which were an abomination to the Egyptians, but this is merely Allegorical.

For the Allegory of these flies, divers bring divers: but that of Ferus is best; For having said, that this plague answered well to the divers sorts of oppressions, whereby the Egyptians had oppressed the Hebrews, here being divers sorts of flies brought to afflict them; he addeth, This plague rightly answereth to the sin against the fifth commandment: for children dishonoring their Parents are like the fly that corrupteth a Box of precious Ointment, they being so a disgrace to their Fathers house; and as flies suck out the blood, so do these children their Fathers temporal estate; and as flies they soon perish and are cut off therefore, it being a grace of God towards such as honor Parents to grant them a long life; and whilst they live, they are commonly punished in their kind with children like flies, that are disobedient unto, and vex and consume them. Augustine saith, they are like the Dog, whereof and of a fly this creature was composed. Isidore maketh these flies a type of those that are of dog-like conditions. Origen of the Cynics, and Gregory of carnal and worldly cogitations disquieting the mind incessantly.

CHAP. IX.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. X.

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XI.

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

These words together with those v. 2, 3. come in by a Parenthesis, as containing the reason of Moses his confidence, when Pharaoh charged him not to see his face anymore, the Lord had said thus unto him, and therefore Calvin and Simlerus read it so, he spake thus not now, but long ago, and Moses knew by the Spirit, that only this plague was now to come before their deliverance. Of Pharaohs driving them out the Lord spake, Chap. 6. 1. of the favor that they should have from the Egyptians, Chap. 3. 21. and of God's destroying their first-borne, Chap 4. 23. That then which is said, Verse 4. About midnight will I go out into the midst of Egypt.