Commentary on Genesis and Exodus

QUEST. I. Why the Lord so often sent Moses and Aaron.

Vers. 1. THen Moses and Aaron went and said unto Pharaoh, &c. Whereas the Lord might at once have destroyed Pharaoh, and have delivered his people, yet it seemed best unto him by divers and sundry messages to deal with him: 1. That God's power might appear in showing his wonders. 2. That the Israelites might see the wonderful care which the Lord had of them. 3. To exercise their patience, being not delivered at the first. 4. And to leave Pharaoh without all excuse, Simler.

QUEST. II. Whether Moses and Aaron went in alone to Pharaoh.

COncerning the number of them that went to Pharaoh: 1. Neither is the conceit of the Hebrews to be received, that think, the Elders, who should have accompanied Moses and Aaron, forbeared of fear, and therefore they were not afterward suffered to go up into Mount Sinah with Moses : for neither did Aaron go up, and yet presented himself with Moses to Pharaoh. 2. Neither is it to be thought with Thostatus and Pererius, that the Elders went not in with Moses: for this had been directly against God's commandment, chap. 3.18. 3. Wherefore it is like that the Elders also went in, but Moses and Aaron only are named as the principal, as verse. 4. Pharaoh in saying, get ye to your burdens, speaketh not to Moses and Aaron only, but to the other Israelites with them: Junius, Simlerus.

QUEST. III. Whether Pharaoh were altogether ignorant of God.

Vers. 2. I Know not Jehovah. 1. Paulus Burgens. thinketh that Pharaoh so spake, because the name Jehovah was not known to him. But it is not like that Moses would use a strange name of God, which Pharaoh understood not. 2. Thostatus thinketh that he simply denied not God, but that he was Jehovah, that is, the ruler and governor of the world, that seeth and beholdeth all things. But this is too curious, and it seemeth that Pharaoh had no good opinion of the Godhead and divine power, 3. Therefore, whereas there is a twofold knowledge of God, the one natural by the creatures, the other spiritual by the word of God; the first only showeth that there is a God, the other teacheth who that God is, and how to be served; it is like that Pharaoh was not altogether void of the first, which he abused, detracting from the true God, and giving the divine honor unto filthy Idols, but the true God he was utterly ignorant of, Borrh. 4. So that beside his gross ignorance, he in pride of heart contemneth and despiseth the true God: Simler. He acknowledgeth the God of the Hebrews to be no God, and inferior to the Idols of Egypt: Perer. and of no such power to command him being King of Egypt: Pelican: and afterwards by plagues and judgments he is taught to confess and acknowledge God, Ferus. 5. And there are four causes that for the most part do bring men to deny God: either fear, as Peter denied Christ; or gross ignorance, as the wicked thinketh there is no God, Psal. 10.4. or corruption and wickedness of life, as the fool saith in his heart there is no God, Psal. 14.1. or abundance of prosperity, which maketh a carnal man think that he is sufficient of himself without God: and therefore the Prophet prayeth, that God would not give him too much, Lest I be full and deny thee, Prov. 30. 6. These three last did concur in Pharaoh, his ignorance, wicked life, and abundance of prosperity, Perer.

QUEST. IV. Why mention is only made of going three days journey.

Vers. 3. LEt us go three days journie into the desert, &c. 1. Some do mystically apply these three days journie as Augustine to the Trinity. Ferus understandeth it of the purging of our thoughts, words and works, Perer. Of the way of Christians by faith hope and charity. Borrhaim observeth the like number of three days, as chap. 19. when they are bid to sanctify themselves against the third day. Jonah was three days in the belly of the whale, Christ rose the third day. But such mystical applications are but men's witty devices. 2. Neither is the conjecture of the Hebrews sound, that whereas it was not three days only, but three months journey unto mount Horeb, where they sacrificed, as appeareth chap. 19. they say a day is taken here for a month: for thus Moses request should have been captious, and full of deceit. 3. Therefore Moses maketh mention only of three days journey, as the Lord commanded him, who knew that Pharaoh would not grant so small and reasonable a request, that his inhumanity might be made manifest, and so God's judgments to be just, Thostat. Lyranus. 4. And though God purposed that Israel should never return into Egypt again, yet it was not necessary, nor convenient, that all the Lord's counsel should be revealed to such a cruel Tyrant: and herein Moses told no untruth, but only prudently concealed some part as the Lord directed him, Simler.

QUEST V. What other things were said and done by Moses before Pharaoh.

COncerning other things said and done by Moses. 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits, which the Egyptians had received of him, as Josephus but rather he might make mention of Joseph's worthy acts done in Egypt. 2. Neither is any credit to be given to Artapanus report, alleged by Eusebius, how Moses caused fire to come out of the earth, that being committed to prison, his keepers were suddenly slain, and the gates opened of themselves, and he came into Pharaohs chamber without any let: and how certain Priests for deriding the name Jehovah, which Moses had written in a table, were sudenly stricken dead: it is like, if such memorable things had been done, Moses would not have omitted them, Perer. Therefore to know the sum of Moses acts, it sufficeth us to have recourse to the story here p • nned by himself.

QUEST. VI. In what sense Pharaoh saith they were much people.

Vers. 5. BEhold now much people is in the land, and would ye make them leave their burdens? 1. Some refer it to that which was said before, verse. 13. Moses gave this reason of his request, that the people might be dismissed to sacrifice to God, lest he come upon them with the pestilence: and so Pharaoh should answer, that although the pestilence came upon them, he could spare many of them, because they were a great multitude. 2. Some think that Pharaoh objecteth to them rebellion, that they being confident upon the strength and multitude of the people, did gather them together, and caused them to remit their works, intending some mutiny: Vatab. 3. Other do make this to be the sense, if the people having been kept under by sore labor, do so increase, how much more if they had their case? sic Pelican, Osiander, Latin. interpret. 4. But it is best read with an interrogation: Seeing they are much people, would you hinder them, and so their works should be intermitted, that were so profitable and of such advantage to Pharaoh? Iun. Simler. This sense is most fitting and agreeable to the text, as may appear by the scope thereof.

QUEST. VII. Why they used straw in making brick.

Vers. 7. YE shall give the people no more straw. 1. They used straw to make brick both to temper the clay therewith, that it might be firmer: Lyranus. as also to cover it, and keep it from parching and chapping by the sun, as also to burn the brick with: Simler. 2. There was great use of brick in Egypt, not only because they wanted stone, but for that the buildings made of brick were durable and continued long, as the wall that compassed Athens was made of brick, and Jupiter's temple: Plinl. ib. 35. cap. 14. The same author also reporteth from Epigenes, that there was brick work in Babylon of seven hundred years continuance, wherein the observation of the stars were graven: Perer. 3. As for the allegories which are here devised, as by the straw to understand evil thoughts, by the clay, corrupt doctrine, by Pharaoh, the devil, I omit them as human devices.

QUEST. VIII. Whether Moses sinned in expostulating thus with God.

Vers. 22. MOses returned unto the Lord and said, &c. 1. Some (as the Hebrews) do altogether blame Moses in expostulating thus with God, and lay upon him an imputation of a grievous sin, and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan. But if Moses herein had committed so great an offense, the Lord would not have vouchsafed him so gracious an answer. 2. Neither yet is Moses altogether to be excused, as some think, that he speaketh not out of his own sense, but in the people's: Augustine thinketh, that he uttered not verba indignationis, sed inquisitionis, & orationis, words of indignation, but of inquisition, as desirous to be further instructed. 3. But in that Moses was impatient of delay, and complaineth that the people were not yet delivered, whereas the Lord had before told Moses that Pharaoh would not let them go at the first, this showeth Moses forgetfulness, and herein his faith and infirmity strive together: Simler. Borrh.

QUEST. IX. How the Lord is said to afflict his people.

Vers. 22. WHy hast thou afflicted this people. 1. God is said to afflict his people not only because he suffered it to be done, for so (as Thostatus reasoneth) God might as well be said to lie, because he permitteth it to be done. 2. Neither only because the message, which the Lord sent by Moses to Pharaoh, was the occasion of this persecution, Perer. 3. But, beside that such evils as are punishments of sin, and not sin may be caused by the Lord, as the Prophet saith, Shall there be any evil in a city, and the Lord hath not done it? Amos 3.6. The Lord is said to afflict his people, as by whose providence their affliction was sent, and the Lord directeth the same to his glory, the good of his people, and the destruction of his enemies, Simler.

1. Doct. The beginning of our calling always most difficult.

Vers. 23. SInce I came to Pharaoh to speak in thy name, he hath vexed thy people, &c. This people being near unto their deliverance are more grievously vexed: so the beginning of a man's calling and turning to God is always most difficult, and Satan seeketh by all means to supplant them, that are departing from him: so it is said in Ecclesiasticus, chap. 2.1. My son, if thou wilt come into the service of God, prepare thy soul to temptation: Ferus, Pererius.

2. Doct. The preaching of the law discovereth and reviveth sin.

FUrther, in that by Moses preaching to Pharaoh, he was thereby more incensed, and his cruelty increased, we see what the preaching of the Law worketh without the Gospel, it reviveth sin, and discovereth that which before lay hid: as the Apostle saith: Sin took occasion by the commandment, and wrought in me all manner of concupiscence, Rom. 7.8. Ferus. not that the law is evil, or properly bringeth orth or causeth sin, but man's corrupt nature thereby taketh occasion, and rebelleth against the commandment, and so sin which before lay hid and secret, is made more manifest and beginneth to show it self: see Rom. 7.12.13.

1. Conf. Not Protestants but Papists and Romanists, the raysers of rebellion and plotters of treason.

Vers. 1. THen Moses and Aaron went and said to Pharaoh, &c. thus saith the Lord God of Israel. Pererius here upon giveth this note, that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion, but goeth in peaceable manner to the King: so far he collecteth well: then he proceedeth, and very untruly chargeth the Protestants, whom he blasphemously calleth Heretics, in this manner. Qui specioso quodam obtentu, nescio cujus libertatis & religions Evangelicae, omnia humana juxta{que} divina jura confundentes ac pervertentes rapinis incendiis{que}, ac caedibus sectam suam fundare, & propagare ac confirmare conati sunt: Who by a goodly pretence of (I know not what) liberty, and the religion of the Gospel, confounding and perverting all human and divine laws, endeavor by rapines, burning and slaughter to establish, propagate and confirm their sect. Perer. in cap. 5. dispute. What could be said or devised more maliciously against the profession of the Gospel? If one word only be changed, and for Evangelicae, put in Pontificiae: if for the religion of the Gospel he had said the Popish religion, nothing could be uttered more truly: For we call the heaven and earth to witness, that we are free from such imputations of rebellion, as the late days of the Marian persecution in England can plentifully testify, when many hundred Martyrs willingly laid down their lives, like meek lambes, and patiently committed their bodies to the fire, not inciting the people to any insurrection or stirring against their Prince. But the Romanists all the days of Queen Elizabeth, our late Sovereigne of blessed memory, took a quite contrary course: they would never suffer her to be at rest: but first attempted a rebellion in the North, after in Ireland, then procured the Spanish nation to enterprise a professed invasion; wherein the Lord shown himself our protector from heaven: not contented herewith, they hatched as cockatrice eggs many unnatural treasons against her sacred person: but the Lord preserved his anointed from their wicked conspiracies, and granted her, in despite of them all, to end her days in peace. Since which time their heads have been working, and have disquieted, and endangered the state, first by conspiracy of some Popish Priests, combined with some more noble in birth, than in any other condition, or part of true nobility. And of late by the desperate plot of some miscreant Gentlemen, Jebusited by that wicked seed and seminarie of Satan, they would have undermined the Parliament house, set the same on fire, and made an end at once, of his sacred Majesty, with all his honorable States and Peers: more cruel than Caligula, which wished that all the Senators of Rome had but one neck, that he might have stricken it off at once. Now let all men judge whether these be not the men rather which pervert all human and divine laws, which with fire and sword would make havoc of all; the very enemies of all piety and human society.

2. Conf. Against the Epicures that deny the divine providence.

Vers. 20. WHy hast thou afflicted this people, &c. This teacheth that afflictions and calamities which are sent upon the people, do proceed from God, and are governed by his providence, contrary to the wicked opinion of Epicures, who did not acknowledge any divine providence in the world, but ascribed all to fortune and chance: like to these, whom the Prophet speaketh against, Who were frosen in their dregs, and said in their heart, the Lord will neither do good nor evil, Zephan. 1.12.

1. Observ. The neglect of the service and worship of God procureth plagues.

Vers. 3. LEst he run upon us with the pestilence. The neglect then of the service of God procureth divers plagues, as here Moses feareth lest the people if they should not offer sacrifice and do service unto God, should be punished: Simler. So the Apostle affirmeth that the Corinthians were chastised, some with sickness, some with death, for irreverent receiving of the Lord's supper, 1 Cor. 10.30.

2. Observ. Many receive the Gospel joyfully at the first, but after fall away.

Vers. 21. THe Lord look upon you and judge. At the first this people when Moses brought them a joyful message of their deliverance, were glad and thankfully received that gladsome tidings, chap. 4.31. But now being more vexed and oppressed than before, and not seeing their present deliverance, they murmur against Moses : Such is the property of many in these days, that are content to receive the Gospel, as long as it bringeth ease and prosperity with it, but in time of adversity they fall away: Ferus ; whom our Savior compareth unto seed sown in stony ground, which as soon as it riseth, is parched away with the heat of the sun, Matth. 13.5.

3. Observ. The Gospel falsely challenged to be the cause of God's judgments.

Vers. 21. YE have put a sword into their hand to slay us. They lay the fault upon Moses and Aaron, and make them the cause of their trouble: So Ahab charged the Prophet Elias that he troubled Israel: Thus the heathen Idolaters accused the Christians, as the causes of the plagues and famines that were in the world; as blind superstitious people do now lay the like imputations upon the Gospel, whereas their superstition and Idolatry procureth God's judgments, Simler.

4. Observ. In the time of affliction we must fly unto God by prayer.

Vers. 22. MOses returned to the Lord, &c. By which example we are taught in all our afflictions and necessities, to have recourse unto God by prayer, as the Apostle prescribeth, If any man be afflicted, let him pray, I am. 5.13. So the Prophet saith, For my friendship they were my adversaries, but I gave myself unto prayer, Psal. 109.4.

5. Observ. Some things fall out in show contrary to God's promises in the beginning to try our faith.

Vers. 23. ANd yet thou hast not delivered thy people. The Lord after he hath made gracious promises to his servants, doth suffer some things contrary thereunto to fall out for the time; for the trial of their faith and patience: God promiseth unto Abraham to multiply his seed as the stars of heaven, and yet afterward bid him sacrifice his son, in whom the hope of his seed was: So God promised the Israelites prosperous success against Benjamin, yet at the first they were twice overcome: David was anointed King in Saul's place, yet he was persecuted of Saul, and driven from his country for a while: but at the length, the Lord made good to the full all his promises toward him, Perer.

QUEST. I. Of the divers names which are given unto God in Scripture.

Vers. 3. I Appeared, &c. by the name of almighty God. Jerome noteth that in the Scripture there are ten several names given unto God: 1. Eel, which signifieth strong. 2. Elohim. 3. Elohe, God, derived of the former word Eel, so called because he is mighty and powerful. 4. Sabaoth, or Tzebaoth, the God of Hosts. 5. Helion, high, as Gen. 14.22. he is called the most high. 6. Eheje, Exod. 3.11. so named of his being. 7. Adonai, Lord. 8. Shaddai, Genes. 17.1. omnipotent, all sufficient; which Aquila translateth strong, mighty. 9. Yah, which is contracted of Jehovah. 10. The last and tenth name is Jehovah.

QUEST. II. Of the divers kinds of names given unto God.

THe names which are given unto God are of four sorts: 1. Some are simply given unto God without respect to any other thing but himself, and either these names show his essence, as Jehovah, or the persons of the Trinity, as the Father, Son, Holy Ghost. 2. Other names have relation to the creature, so he is called the Creator, Lord, Governor, Preserver. 3. Some names include a negation, or absence of some imperfection incident to the creatures, so is God called immortal, immutable. 4. Some names are given from the properties which are essential in God, but accidental in others, as he is called just, wise, merciful, gracious, ex Perer.

QUEST. III. Of the excellency of the name Jehovah.

BUt of all names which are given unto God, none doth more fully express unto us what God is then the name Jehovah: first it is derived of hajah, which in piel doth not only signify to be, but to give being: which best agreeth unto God, not only for that he gave being and life unto all things, but giveth being to his promises, and graciously effecteth whatsoever he hath promised to his servants: Simler. 2. The Hebrews also observe, that the letters of this name of Jehovah, jod, he and van, are called literae flatus & quietis: The letters of breathing and of rest: whereby is signified, that God is the author of breath and life, and that in him only there is true rest to be found. 3. Some of the Rabbin's do in this name comprehend the Trinity, for Jehovah, they say, signifieth God begetting or giving essence, and if there be a God begetting, there must be also a God begotten: and because it is impossible, but that between the God begetting and the God begotten there should be a coeternal and consubstantial love, therefore in this name is insinuated the holy Spirit the God of love. 4. Hereupon some also think that our Savior alludeth to this name, when he thus saith in his prayer, Father I have manifested thy name unto the men, whom thou gavest me, John. 17.6. that is, he declared openly the doctrine of the Trinity, commanding his Disciples to baptize in the name of the Father, of the Son, and of the Holy Ghost: Ex Perer. 5. Beside, whereas some other names of God, as Adonai, Elohim, are communicable unto creatures, as to Angels and men; the name Jehovah is not communicated to any but given only unto God, Simler.

QUEST. IV. The name Jehovah understood of Christ.

SOme think that the name Jesus is derived of Jehovah, shin, being inserted only to signify the assumption of the human nature: but the Angel giveth another interpretation of the name Jesus, because Christ should save the people from their sins, Matth. 1. so that it is rather derived of Ieshuah, salvation, than of Jehovah: Simler. But howsoever it is for the derivation of this name, the signification doth most properly agree unto Christ, who is indeed God Jehovah: for so the Prophets speaking of Christ do call him Jehovah, as Ierem. 23.61. This is the name whereby they shall call him, Jehovah our righteousness. And as now the Lord calleth himself Jehovah, because of this powerful deliverance of the Israelites out of the bondage of Egypt: so Christ shown himself Jehovah in delivering of us from the spiritual thralldom of Satan, Borrh.

QUEST. V. Of the right pronunciation of the name Jehovah.

FUrther, there is some difference in the pronunciation of this word Jehovah, which is called tetragrammaton, because it consisteth of four letters, he, jod, vah, he, as 〈 in non-Latin alphabet 〉 in Greek, Deus in Latin have likewise four letters. Irenaeus doth seem to call it Iaoth: Isodor, iodiod: Diodorus Siculus saith that the name of the Jews God was Ia • : lib. 2. cap. 5. So also Macrobius lib. 1. Saturnal. cap. 18. Clemens Alexandrinus Iau: lib. 5. Stromat. Theodoret saith that the Samarites pronounce it Iava, the Hebrews Ia: quast. 15. in Exod. Perer. But the received pronunciation is Jehovah, as may appear by the abbreviation thereof used in Scripture, Yah; Exod. 15.2. Yah is my strength. Hence also it is probable that the Heathen derived the oblique cases of Jupiter, Iovis, Iovi: for from Jehovah, the word love seemeth to be contracted, which might make Varro also to think, Deum Iudaeorum esse Iovem, that Jove was the God of the Jews, as Augustine allegeth out of Varro.

QUEST. VI. Whether the name Jehovah be ineffable, that is, not to be pronounced.

BUt here will be moved a greater question, why this name Jehovah should be called 〈 in non-Latin alphabet 〉 , ineffable, not to be uttered, as the general custom of the Hebrews is at this day not to express it: 1. We refuse Genebrands opinion, who confidently affirmeth that the word Jehovah is neither Iudaicum, nor Christianum, neither a Jewish, nor a Christian word, neither received of the Fathers, nor of the Rabbin's, nor yet learned of Christ and his Apostles: to this it may be answered, that the Rabbin's followed herein the received use of the Hebrews: and whereas the Septuagint instead of Jehovah read 〈 in non-Latin alphabet 〉 , Lord, it is no marvel, if in the New Testament, therein they follow the translation of the Septuagint, being of so great authority. 2. Bellarmine, because Jerome for Jehovah readeth here Adonai, contendeth that it ought always to be so read: and that the points or pricks of this word Jehovah, are the same that are in Adonai: which moved Origen also in his Hexapla to read for Jehovah, Adonai. Contra. It is evident that Jehovah and Adonai are two divers words, and therefore not of one pronunciation, and sometime they concur together, as Gen. 15.8. Iehovi Adonai: will they here read the same word twice adonai, adonai? That the same pricks do serve divers words, is not strange nor unusual: and the Septuagint observe not this rule, for they read not Adonai, but 〈 in non-Latin alphabet 〉 . 3. A third opinion is, that the name Jehovah was of old and former times pronounced, but the right pronunciation thereof was lost in the Captivitie of Babylon, as likewise the purity of the Hebrew tongue; Perer. But this is a mere conjecture, and yet this being admitted, that some alteration of the tongue then happened, yet this showeth no more that this word Jehovah should not be pronounced, than other Hebrew words, but that only the manner of pronunciation is changed, which thing falleth out in all languages in continuance of time. 4. Others think, that Jehovah cannot be pronounced, because the letters, whereof it consisteth, make no perfect sound. 5. But the Hebrews generally of a superstitions conceit do forbear from reading or naming Jehovah, even in their Synagogues, in the lecture of the Law, thinking that holy name thereby to be profaned: and they would prove it by that place, Lev. 24. • 6. that he which nameth the name Jehovah should be stoned. Contr. 1. That the name Jehovah may safely be pronounced, it is evident by this place, because the Lord himself showeth a difference between his name Jehovah, and other names: which Moses could not have understood, if the Lord had not spoken it. Again, if it be not lawful to be pronounced, neither is it to be written: if the Hebrews do the one, why not the other? they themselves do allow that the high Priest may pronounce it in their solemn feasts in the Temple, when they deliver that public blessing, which is prescribed Numb. 6.24. Jehovah bless thee and keep thee: it is not therefore simply unlawful to utter that reverend name. 2. That place alleged serveth not their turn: for beside that the word nakab signifieth as well to pierce through, and consequently to curse, as to name: it is evident, that the Lord speaketh not of simple pronouncing the name of Jehovah, but of uttering it in contempt and disdain▪ as there in the next verse before the word Kalal is used, which signifieth to curse. 6. Wherefore the conclusion is this, that we grant the name Jehovah, not in respect of the letters, but of that which is thereby signified, the nature and essence of God, to be ineffable. Again, it may be so called in some sense, because this reverend name is not communicable to any creature. And thirdly, in that it is not to be profaned or unreverently used, and upon light occasion, but in grave and weighty matters: any of these wayese we confess the name Jehovah to be ineffable, but not in their sense, as though it were impiety at all to pronounce it, and that in the very reading of the Scripture we should forbear to name it, but to pronounce some other word instead thereof, Simler.

QUEST. VII. How the Lord was not known to Abraham, Isaac and Jacob by his name Jehovah.

Vers. 3. BBut by my name Jehovah was I not known unto them. 1. Some think that the Lord spake not at all unto Abraham, Isaac & Jacob, by the name Jehovah, but that Moses using that name in writing the story of Gen. spake according to his time: Osiander. But this cannot be admitted, for then whereas the Lord is brought in saying to Abraham, I am Jehovah, Genes. 15. if the Lord did not there give himself that name, then he should be made to speak otherwise than he did. And again, whereas Abraham giveth this name to the mountain, Jehovah ijreh, the Lord will see or provide: Moses should write an untruth, if that Abraham had not indeed so called it. 2. Some other think, that the meaning is, that God had not shown his power before in working of such wonders and miracles, as he did by the hand of Moses: Paulus Burgens. Rupertus. But beside that the Lord here saith, that he had shown himself unto them by his name Shaddai, that is, omnipotent, and so mighty in works: it is evident, that as great miracles were wrought before, as the taking up of Enoch, the drowning of the whole world, the burning of Sodom and Gomorrah with fire and brimstone, the turning of Lots wife into a pillar of salt. 3. Some think that by this speech is insinuated the great increase of the knowledge of God, which was more fully revealed to Moses, than to Abraham Isaac and Jacob, and afterward was greater in David, and so the nearer they came unto the times of the Messiah: and the Apostles excelled all that went before them in knowledge: sic Gregor. and Gl • ss. interlinear. But this seemeth not to be the proper meaning, for then it might as well be said to David, that his times compared with Moses, God was not known to Moses by his name Jehovah. 4. Others do thus interpret: that God had not to any of them declared the meaning of this name Jehovah, as he did to Moses, Exod. 3. where he calleth himself, Eheje, which a • , which is the sense of the name Jehovah, which signifieth the essence and being of God: and beside the Lord did more fully reveal his glory unto Moses, than unto any other Prophet, Numb. 12.8. He shall see the similitude of God: Lyranus. Cajetan. Thostatus. But if this were the meaning, then neither afterward unto the other Prophets should the Lord have been known by the name Jehovah, seeing Moses in respect of clear illumination hath the preeminence before all Prophets before or after. But that cannot be, seeing God was revealed unto other Prophets by that name. 5. Oleaster thus expoundeth: i. That whereas Shaddai may be derived either of shadad, which signifieth to spoil or pray upon, or of shad, which signifieth the • e • tes, and so consequently plenty: and Jehovah is taken either from the root Havah, to be, or rather of Hovah, which signifieth destruction, as Ezech. 7.26. God was known to the fathers both in giving them plentiful graces, and spoiling their enemies, to bestow on them, as he took from Laban, and gave unto Jacob: but now he began to be known by that name Jehovah, in destroying Pharaoh and the Egyptians, &c. But beside that Oleaster in deriving of the name Jehovah, dissenteth from all other; his collection is not generally true: for God had before shown his power in destroying the wicked and ungodly, as in the flood, and in the overthrow of Sodom and Gomorrah. 6. Wherefore the best interpretation is this, that whereas the name is taken often for the thing signified by the name, as Act. 1.15. The number of the names that were in • ne place were, &c. i. the number of men: and Rev. 3. I have a few names in Sardis: So here the name Jehovah is taken for God himself: Perer. Then whereas the fathers did believe in God as omnipotent and all sufficient, able to effect his promises, which they possessed only in hope, but saw them not fulfilled: Now the Lord will perform unto Israel, whatsoever he had promised to their fathers, in delivering them from their enemies, and giving the land, which he sware unto their fathers that he would give unto their seed: as the Lord himself saith unto Moses, verse. 7, 8. and thus will he be known by his name Jehovah, which signifieth being of himself: for so of God, in him, through him, and for him are all things; Iun. Simler.

QUEST. VIII. Why the genealogy of Reuben, Simeon and Levi is inserted.

Vers 14. THese be the heads of their fathers houses, &c. Moses setteth down the genealogy of certain tribes, that it might be known, for the more certainty of the story, of what stocks those two famous Prophets Moses and Aaron came, the Lord's Ambassadors to Pharaoh, and instruments of these great works and wonders wrought in Egypt, and of the deliverance of the people: Borrh. 2. And Moses setteth down the generation of Reuben and Simeon, which were the two elder, that he might orderly proceed to Levi, lest he might have been thought only to set down his own petigree: Simler. 3. And these three tribes are specially named, because they of all other were most hardly censured by Jacob Reuben for his incest, and the other two for their murder, lest they might have been thought utterly to have been rejected: Perer. 4. Moses most insisted upon the genealogy of Levi, because that tribe was afterward chosen for the dignity of the Priesthood, Simler.

QUEST. IX. How Reuben is said here to be the first borne.

Vers. 14. THe sons of Reuben the first borne. 1. He was the first borne by nature, but he lost the prerogative of the first borne by his incest: unto the which belonged a double preeminence, the one of a double part, which right was transferred to Joseph, of whom came two tribes; the other of dignity and authority over the rest of the brethren, which was conveyed to Judah: Perer. 2. Of Reuben and Simeon ; only those are rehearsed, that came down with Jacob unto Egypt, because Moses doth make haste to set down at large the offspring of Levi, descending even unto Phinehas, the son of Eleazar, the son of Aaron: Iun. 3. Some names are elsewhere otherwise termed, as he which is called Iemuel, is named in the Chronicles, Nemuel, and Sahar, Zerah. Ohad here named is there omitted, either because he died in Egypt, or else his posterity was extinct and ceased in the wilderness, Simler.

QUEST. X. Of the age of Levi.

Vers. 16. THe years of the life of Levi, were 137. Levi was elder than Joseph by four years: for he was the third son of Lea, borne in the third year of the second seven of Jacob's service, in the end whereof Joseph was borne; hence divers certain conclusions concerning the Chronology of the Scripture may be inferred. 1. That Levi was 43. year old, when he came down with Jacob into Egypt, for then was Joseph 39. 2. That Levi lived 23. years after the death of Joseph, who lived an 110. years, for Levi was 4. year elder than Joseph, and lived 137. 3. That Levi lived after he came into Egypt 94. years, unto the which if we add 43. years, which was his age before he went into Egypt, we shall have the whole life of Levi 137. years. 4. Levi died 121. years before the going of the Israelites out of Egypt: for all the time of their abode in Egypt was 215. whereof Levi lived 94. in Egypt, which sum being deducted from 215. the residue is 121. years. 5. It is gathered that Levi died before Moses birth 41. years, for Moses was 80. years old, when Israel was delivered out of Egypt, but Levi died 121. years before that, then it will follow that he died 41. years before Moses, ex Perer.

QUEST. XI. Of the age of Kohath.

Vers. 18. KOhath lived 133. years. 1. Thus read both the Latin, Septuagint, and Chaldee, agreeable to the Hebrew: So that Eugubinus is deceived that saith Kohath, according to the Septuagint, lived but 130. years. 2. Hence it is evident that Kohath died 2. year before Moses birth, and 82. years before the deliverance of Israel: for Kohath coming down with Levi into Egypt, may be supposed to be borne the same year: from whence to Moses birth are 135. years, unto which add 80. years of the life of Moses, and we have the whole sum of 215. years, the whole time of the Israelites being in Egypt. But he lived only 133. years: then he must be dead two years before Moses birth. 3. Hence Alexander Polyhistor is found to be in error, who holdeth, as Eusebius reporteth, Kohath to be but 40. year old, when Levi died, who was rather than 94. year old, but 43 year younger than his father, being borne the same year when Levi went down into Egypt.

QUEST. XII. Of the age of Amram.

Vers. 20. ANd Amram lived 137. years. If Amram were borne 14. years before Joseph died, and begat Moses in the 77. year of his age as Alexander Polyhistor in Eusebius accounteth: then it is evident that he died 21. years before the departing of Israel out of Egypt, and in the 60 year of Moses age, as may be thus gathered: Joseph lived after Jacob came down into Egypt 71. years, being then 39. and his whole age was 110. so Joseph died 144. years before the departure of Israel, for the foresaid numbers of 71. and 144. put together make the above said sum of 215. years: it will then follow, that Amram borne 14. years before Joseph's death, and living 137. years, died 121. years before the going forth of Israel, ex Perer.

QUEST. XIII. Why the sons of Korah and Aaron are set down.

Vers. 21. ALso the sons of Izhar. 1. Moses in the rest of Levi his posterity, descendeth but to the fourth degree, saving in Aaron and Korah, because of the one came famous Phinehas, and the sons of the other are expressed, because they died not in their fathers rebellion, Numb. 16.11: 2. Hebron or Chebron, his posterity is not set down, it may be he was obscure, and therefore not mentioned, Borrh. 3. The rest here also are expressed because elsewhere they are spoken of, for the manifestation of the history: as Nadab and Abihu, Levite. 10.1. Mishael and Elzaphan, Levite. 10.4. Eleazar, Numb. 20. and Ithamar, Exod. 38.21. Iun.

QUEST. XIV. Why Aaron took a wife of the tribe of Judah.

Vers. 23. ANd Aaron took Elishebah daughter of Aminadab▪ 1. These two, Aminadab and Nahashon his son, were Princes of Judah. 2. Thus Levi and Judah do match in marriage together, to signify the conjunction and affinity that should be between the regal and priestly office, Simler. 3. Hitherto the positive law of not confounding the tribes by marriage was not made: and yet afterward notwithstanding it was lawful for the Priests of Levi to take unto them wives of other tribes, for, because the Levites had no inheritance given them, by such marriages there could follow no inconvenience, by confusion of their inheritance. So Jehoiadah the high Priest married the King of Judah's sister, and Elizabeth wife to Zechariah the Priest was Cousin to Mary the blessed Virgin, of Judah, Simler.

QUEST. XV. How Moses without ostentation setteth forth his own commendation.

Vers. 27. THese are that Moses and Aaron, &c. 1. Some think that these words should be inserted by Ezra, who digested the Scriptures into order, because it seemeth not to stand with the modesty of Moses and Aaron to set forth such a commendation of himself. But no such supposition i • here necessary: for Moses here ascribeth nothing to himself, but only showeth how • hey were set apart of God, for this great work: neither is all kind of boasting unlawful, namely, such as is referred to the glory of God, as Saint Paul did say of himself, that he labored more than all the Apostles. 2. As Aaron i • in the former verse set before Moses, as having the preeminence of nature, because he was eldest: so here Moses is set before Aaron, as having the preeminence of grace, who was first called, and from whose mouth Aaron was to receive direction, and by whose hand Aaron was consecrated to the Priesthood, Pelican.

QUEST. XVI. In what sense Moses saith he was of uncircumcised lips.

Vers. 30. I Am of uncircumcised lips, and how should Pharaoh hear me? &c. 1. Whereas the Septuagint read, of a small voice▪ Augustine moveth this doubt, that Moses should be said to have so small a voice, as though Pharaoh only had not been able to hear them, qu • st. 7. in Exod. But this doubt ariseth upon ignorance of the original, for the true reading is, I am of uncircumcised lips. 2. As circumcision properly signifieth the cutting off that which is superfluous, in the body, and so consequently of any superfluity in any power or faculty: so uncircumcision signifieth the remaining of that superfluous part, either in any part or power of the body, or of the soul: so because Moses stammered in his speech, and so doubled many superfluous syllables, in that sense he saith his lips, that is, his words uttered by his lips were uncircumcised: Iun. But that which is uncircumcised is also taken for that which is polluted and defiled, as S. Stephen saith, Act. 7. that the Jews were of uncircumcised hearts and ears, Perer. But this is diligently to be marked, that God, notwithstanding Moses so oft complaineth of this natural defect and imperfection, yet would not take it from him, but giveth him the supply of his brother Aaron's eloquence, that Moses should not be sufficient of himself, Perer.

1. Doct. Knowledge still increased the nearer they approached to the time of the Messias.

Vers. 3. BVt by my name Jehovah was I not known. The Lord did more fully reveal himself to Moses than to Abraham: David saw more than Moses of Christ, as it is extant in the Psalms, and evident by the particular prophesies of the Messiah: Daniel saw more than David, describing the very time of the Messiahs coming: The Apostles saw more than the Prophets, which desired to see those things which they saw, and did not see them, Matth. 13. Thus we see that still in process of time knowledge increased, and more still was added unto it, and the nearer they came unto the time of the Messiah, the greater was the light: Gregor. homil. 16. super Ezekiel.

2. Doct. God performeth his promises for his own mercy and truths sake.

Vers. 4. AS I made my covenant with them. The only cause that moveth the Lord to be gracious to his people, is the remembrance of his covenant which proceeded from his love: there was nothing in this unthankful people to procure the love of God toward them: So the Apostle saith: Her • i • i • love, not that we loved God, but that he loved us, 1 John. 4.10. Piscat.

1. Conf. Of certain Heretics, that take exception to the authority of the book of the Canticles.

Vers. 3. I Appeared unto &c. by the name of almighty God. Certain Heretics (because God was known to Abraham by his name Shaddai, to Moses by his name Jehovah, and there is no book in Scripture beside the Canticles, wherein some of these names of God are not found) have impiously taken exception upon this reason against this book. Contra. True it is that in the Canticles, which are indicted to set forth the sweet spiritual love between Christ and his Church, the fearful and terrible names of God are omitted: instead of omnipotent, the Church calleth Christ her Spouse, peaceable and lovely: for Lord, her Spouse, her beloved: for Jehovah, that ineffable name, she compareth him to a bundle of Myrrh, and to an Ointment poured out: so Christ also giveth unto the Church amiable terms, as Sister, Spouse, the Dove and such like: and this is the cause why those fearful names are omitted in that books Perer. And for the same cause Christ in the Gospel setteth not forth God under the names of Ad • nai, Shaddai, Jehovah, as in the Law, but under the name of God, and our Father, because the Gospel bringeth peace and comfort, not fear and terror: sic Zeigler.

2. Conf. Of the Jews that attribute great force to the letters of the name Jehovah.

BVt by my name Jehovah was I not known. The Jews ascribe much unto this name, affirming that by the virtue thereof miracles may be wrought, and that Christ did thereby effect his great works: they attribute unto this name power to cast out devils, to adjure spirits, to heal diseases: and hereupon Magicians in their devilish invocations abuse the names of God, Elohim, Adonai, Jehovah.

Contra 1. Words have no virtue or property beside the signification. If by words pronounced anything be effected, it proceedeth of faith, not of the sound of the words: if any words of themselves wrought anything, most like the words of prayer; yet not the words, but the prayer of faith saveth▪ I am. 5.15. If it be answered, that the uttering of the name of Jehovah to such purposes is with faith, I reply that it cannot be, because faith is grounded upon the word: but they have no warrant out of the word, that the syllables of the name Jehovah have any such force. 2. Indeed in the name of Jehovah, that is, by faith in his name, many great works have been done, but not by virtue of the letters and syllables. As the seven sons of Sceva a Jew, by the bare name of Jesus could do nothing, Acts 19.14. but by faith in his name were miracles wrought, Act. 3.16. 3. Christ wrought miracles not by words and syllables, but because he was Jehovah, the Lord of life and power himself, he by his own power brought forth these wonderful works. 4. Josephus writeth that Alexander meeting Iadd • a the high Priest in his priestly garments, having the name of Jehovah in his forehead, did fall down at his feet and worshipped. But this was not done by virtue of those letters, but by the power of God: for being secretly asked of Permenion, why he, whom all men adored, fell down at the high Priests feet, answered: Non hunc se adorare, sed Deo cujus pontifex esset honorem illum habuisse: That he worshipped not him, but yielded that honor to God, whose Priest he was.

1. Observ. The greater light of the Gospel requireth greater faith.

Vers. 3. BVt by my name Jehovah was I not known. This then was a just rebuke unto the Israelites, that whereas their fathers being a great way from the fulfilling of the promises, and having not such manifest revelations and signs, as they now had by the Ministry of Moses, yet were more firm in faith than that present incredulous age, Simler. So shall it be a just rebuke unto us, that live now in the clear light of the Gospel, if we be less zealous of God's glory, than they which have lived before us in the time of ignorance. Therefore let us give ear unto the Apostle: The night is past, and the day is at hand: let us therefore cast away the works of darkness, and put on the armor of light, Rom. 13.12.

2. Observ. Affliction at the first is grievous, but in the end comfortable.

Vers. 9. BVt they hearkened not unto Moses for anguish of sp • rit. Such is the condition and quality of affliction, that it maketh the heart heavy, and so disquieteth the soul, that it cannot raise up it self to lay hold on any spiritual comfort: Simler. as the Apostle saith: No chastising for the present seemeth to be joyous, but grievous: but afterward it bringeth the quiet fruit of righteousness to them that are thereby exercised, Heb. 12.11. Here the Apostle showeth two divers effects of affliction, one which proceedeth of our natural infirmity, to work sorrow and grief; the other wrought by grace in those that make good use of their chastisement, it bringeth in the end peace and comfort.

3. Observ. God raiseth honorable instruments from mean places.

Vers. 16. THese are the names of the sons of Levi, This tribe, by reason of Jacob's curse laid upon it, was in disgrace and contempt; yet God out of the same raised these honorable instruments Moses and Aaron. So God many times raiseth his servants out of the dust: as Mary was a poor despised handmaid in Israel, yet chosen to be the mother of Christ: the Apostles were taken some from base trades, other from ignominious offices, as Matthew that was a Publican.

4. Observ. God giveth his gifts diversely.

Vers. 30. I Am of uncircumcised lips. Moses had not the gift of eloquence, but he had a most plentiful gift of heavenly wisdom and understanding: thus God distributeth his gifts diversely: Pelican. Aaron had the gift of eloquence, but was in heavenly knowledge and illumination inferior to Moses. So the Apostle saith, To one is given by the spirit the word of wisdom, and to another the word of knowledge, and to another diversities of tongues, 1 Cor. 12.9.10. Everyone hath not all gifts, that one may stand in need of another.

QUEST. I. Of the divers appellations of the name of God.

Vers. 1. I Have made thee Pharaohs God. This name and title of God is used and applied four ways in Scripture. 1. essentially, and so it is given only unto the blessed Trinity, and is not communicable unto any creature: 2. personally, and so it agreeth only unto Christ as man: 3. according to the vain opinion and estimation of men: so the Idols of the Gentiles are caelled gods, as 1 Cor. 8.5. Though there be that are called gods, &c. 4. by way of similitude, as Princes and Magistrates in respect of their authority, wherein they represent God in earth, are called gods: so also Prophets, in respect of their divine knowledge, holy men for their sanctity, and Angels for the excellency of creation, and the ministers in regard of their divine function and calling, have that name and title given them: Perer. 2. To this agreeth also the distinction of Gregory, that some are called gods nuncupative, that is, by a kind of title and appellation, as Moses is here called Pharaohs God: but the Lord is called God essentially: The God of Abraham, Isaac and Jacob, Exod. 3. Gregor. hom. 8. in Ezekiel. 3.

QUEST. II. In what sense Moses is called Pharaohs God.

MOses is called Pharaohs God: 1. not only for that from God, and in God's name he declared his will unto him, for the delivering of his people, as Vatab. 2. nor yet, that he was as a Prince only to Pharaoh, as being mightier than he, and of greater power: as the Chaldee readeth, and Simlerus consenteth: 3. but he is so called in respect of the divine authority given unto him, in bringing those great plagues upon Egypt, which made Pharaoh to fear him as God, and the Magicians afterward acknowledged, that he wrought by the finger of God: Perer. 4. Augustine's note also is not here to be omitted, that otherwise Moses is said to be in God's stead to Aaron, Exod. 4. that is, a director of him in things belonging to God: otherwise here he is said to be Pharaohs God, that is, to execute judgment upon him, Augustine much to his purpose quaest. 17. in Exod.

QUEST. III. In what sense Aaron is called Moses Prophet.

AAron thy brother shall be thy Prophet. 1. This word Prophet is taken five ways. First, it signified such as did prophesy and foretell things to come, which in old time were called Seers, and in this sense this name also was given unto false Prophets, that took upon them to declare things to come, as also S. Paul calleth Epimenides the Cretensian Prophet, because he truly prophesied of the manners of the people, Tit. 1. 2. They are said to prophesy, which had a special gift to sing and play upon instruments, as Asaph, and Heman, are said to prophesy upon their harps, 1 Chron. 25. 3. They also had the name of prophesying given them, which only in the outward behavior were like unto Prophets, that is, as men ravished for the time and beside themselves, as Saul is said to prophesy, when the evil spirit came upon him, 1. Sam. 18.10. that is, he was as a man beside himself. 4. To prophesy is taken for the doing of any strange and miraculous work, as the dead body of Elisha, is said to prophesy, Eccl. 48. because by the virtue thereof, one was restored to life. 5. To prophesy is to expound and interpret, as S. Paul useth this word, 1. Cor. 14. comparing prophesying and the gift of tongues together: and in this sense is Aaron Moses Prophet, that is, his interpreter and spokesman to Pharaoh. Pererius.

QUEST. IV. Why the tribes of Israel are called armies.

Vers. 4. ANd bring forth mine armies. 1. The Israelites are so called in respect of their numbers, because every tribe of them by it self was able to make an army: for if the sum of 600000. be divided into 12. partes, each part will make. 50000. Simler. 2. Beside, this showeth that they should go forth of Egypt, not as men afraid, or fleeing, but with courage and strength: as chap. 13.18. it is said, they went up armed or well appointed out of Egypt. 3. Hereby mystically is signified the great numbers of servants and people of God: Borrh. 4. They came up by their armies, that is, by troupes and companies, for as yet their commonwealth was not constituted, nor distributed into tribes. Junius.

QUEST. V Of Moses age.

Vers. 7. NOw Moses was 80. year old. 1. To this agreeth S. Stephens narration that Moses was forty year old when he fled out of Egypt, and that forty year more was expired before he returned into Egypt, Act. 7.23.30. 2. This is inserted concerning Moses and Aaron's age, for the further evidence of the story, and to serve for the chronology of the Scripture and computations of times. 3. And in that Moses and Aaron were called to place of government being now aged, it showeth that it is not safe, that the public administration of offices should be committed to young men, especially such as are but young in gifts necessary for government.

QUEST. VI. Whether Pharaoh asked a sign: and whether a sign may be required.

Vers. 9 IF Pharaoh speak unto you, saying, show a miracle, &c. 1. Though it be not expressed afterward, that Pharaoh asked a miracle, yet it is not to be doubted, but that according to God's direction to Moses, he first shown not this sign till Pharaoh had called for it, because it is said, verse. 10. that they did, as the Lord commanded. 2. But to ask a miracle, is not always peculiar to the wicked: sometime the godly may require a miracle for the confirmation of their faith, as Gedion did. But Pharaoh here asketh a sign of a captious mind, that if Moses could not have warranted his calling by a sign, he might 〈◊〉 have rejected him: and yet after that the sign was shown, he would not give place, but seeketh 〈◊〉 evasions. 3. This is the third time that this sign was shown, once in mount Horeb, where the Lord g • ve this sign to Moses, and afterward before the people to assure them of Moses calling, Exod. 4. and now here before Pharaoh. Ex Simler.

QUEST. VII. Of the divers names of the Egyptian Magicians here used.

Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers. 1. Here are four words used to describe the Magicians of Egypt, the first is chacamim or chacam to be wise: which Simlerus taketh to be a general name of that superstitious sect of Magicians, that challenged unto themselves the only opinion of wisdom, being full of sophistry and deceit, (as the Septuagint read ( 〈 in non-Latin alphabet 〉 ) rather than of true wisdom. Vatablus saith, the next word Sorcerers, is an exposition of the former. But I think rather it was a peculiar kind of Magicke, whereof there are set down 8. several professions, Deut. 18.10. and the same that is there called jidghoni, a wisard, of jadagh, to know: the Septuagint readeth 〈 in non-Latin alphabet 〉 , a marker or observer of signs, such as by the entrails of beasts and such other observations gave conjecture, as Gen 41.8. they are taken for those which were cunning in the interpreting of dreams.

The next word is mecasphim, praestigiatores, whom we call Jugglers, which deceived men's senses: the Septuagint read 〈 in non-Latin alphabet 〉 , veneficos, or as the Latin, maleficos, such as by sorcery bewitched men or beasts.

The third sort are chartumim, which are taken to be the Genethliaci, the casters of men's nativities. The Septuagint call them 〈 in non-Latin alphabet 〉 , enchanters: R. Levi taketh them to be those which by natural means seem to do strange things, while their craft is not perceived, as here they seem to make serpents of rods. R. Saadias would derive it of chor and atam, which signifieth an hole, and secret, because they did hide in secret holes and places, as in graves, those whom they consulted with, and which gave answer unto them: but this seemeth to be curious.

The fourth word is lahate of lahat, which signifieth fire, or the blade of a sword, as Gen. 3.24. because Magicians use not only words to enchant with, but other instruments: Ibn Ezra. But their enchantments are rather so called because they deceive men, making them to take one thing for another, as the fight is easily deceived in shaking of a bright sword: Borrh.

QUEST. VIII. Of the divers kinds of magic.

BEsides these here named, there were other kinds of Magic, as Pliny rehearseth divers, as how they divined by water, by the air, by the stars, by basons, shadows, talk with the dead, lib. 30. c. 11.2. Augustine out of Proclus and Porphyrius, showeth, that they made two kinds of Magic, the one was thourgia, which by certain sacrifices, and a feigned purity of the body, and by other rites, did invocate, as they thought, the good spirits: the other was called goetia, because they used mourning in invocating of spirits; and Necromantia, because they consulted with the dead. 3. Soudas maketh three sorts: M • gia, art Magicke, which was by invocating of the spirits, for the effecting of some good work, as they were made to believe. Goetia, which by mourning called upon the spirits of the dead: Pharmacia, when they used or applied any venomous or poisoned thing. Ex Perer. 4. But to know the divers devilish devices which Magicians used, we can have no better direction than from the Scripture it self, Deut. 18.10. Where beside these two kinds before rehearsed, of jidgeni the wisard, and casheph, the Juggler or deceiver, there are six more magical practices set down: The first is Kasam, the diviner, 〈 in non-Latin alphabet 〉 , Septuagint, such as took upon them to tell of things which were lost, and to declare hid matters and things to come, such as divined by visions, as Micah. 3.6.

The next is meghonen, an observer of times, Planetarius, a Planetary, such as by the aspect of the stars, moving of the clouds, and by such like took upon them to prognosticate, not of natural things, but of civil and human affairs: so is the word used, Isai. 2.6. They are Soothsayers, as the Philistines: and what the Philistines were we may read, 1. Sam. 6. who by the going of the cart, and by the way it took, did take upon them to find out the author of the plagues, that were sent upon them: the Septuagint read 〈 in non-Latin alphabet 〉 , such as observe words and use spells.

The third is nachash, an Augur or Conjecturer, 〈 in non-Latin alphabet 〉 , such as by the flying of birds, or such like, do make conjectures: as they that count the crossing of a hare the way, ominous, and such like.

The fourth is casheph, the plural whereof is cashphim, deceivers, touched before.

The fifth is chober, chaber: the Inchanter, 〈 in non-Latin alphabet 〉 , Septuagint, that useth enchantment, as it is expounded by another word, Psal. 58.6. lachash, which signifieth to mutter or whisper, such as take upon them to charm Serpents, and adjure Devils, and to do great cures by hanging enchanted things about the neck, or such like: the word chabar signifieth to join, because such have a league and conjunction with evil spirits.

The sixth is shoel obh, that asketh of familiars, 〈 in non-Latin alphabet 〉 ; ventriloquus, Septuagint, that give answers, as though a spirit or familiar spake within them: for obh signifieth a bottle, or the belly swelling and puffed up, and ready to brast, as Job. 22.20.

The seventh is j • dgoni, the Wisard, spoken of before.

The eight is doresh el hamethim: 〈 in non-Latin alphabet 〉 , that inquireth of the dead, such as make men believe they can raise up the dead to consult with them: whereas it is the Devil in their likeness: as the witch of Endor brought up the Devil in likeness of Samuel, 1. Sam. 28.

QUEST. IX. Of the first author and inventor of art Magic.

Vers. 11. THese Charmers of Egypt. Though Egypt was much given to this devilish invention of Magicke, yet neither were they the first founders, nor the only professors of it. 1. Most Writers do make Zoroastres of Persia the author of it, as Pliny and Diogenes Laertius, Justinus: Pliny writeth of him, that he only of all men that ever were laughed the same day he was borne, and his brain so moved up and down, that it would remove or put off the hand laid upon it, which, they say, was a sign of his great and mystical knowledge: the author of the Scholastical history saith, that this Zoroastres was Ninus, who wrote this art Magicke, and the seven liberal Arts in fourteen pillars, seven of brass, and seven of brick, to preserve them from the destruction of the world, one by water, the other by fire. 2. Concerning the antiquity of Zoroastres, he was neither so ancient, as some write, that he was 600. years elder than Plato. or five thousand years before the battle of Troy, as Hermippus, (as Laertius citeth him) nor yet was he so late, as Xantus Lydius maketh him to be, but six hundred years before Xerxes expedition into Greece. For Zoroastres was in the time of Ninus when Abraham lived, from whose birth to the first Olympiad are counted 1268. years: and the battle of Troy was 407. years before the beginning of the Olympiades. But Xerxes passage into Greece followeth in the 75. Olympiad, and Plato his death in the 108 Olympiad: by this it is evident, that Zoroastres was neither so many years before the first, nor so few as the rest imagine. 3. But Cassianus deriveth the first invention of Magicke, from before the flood: for whereas Adam having the knowledge of the celestial bodies and elements, taught the same unto Seth: which kind of knowledge continued uncorrupt in the righteous seed, till they joined in marriage with the posterity of Cain, then they abused and profaned the same to the finding out of superstitious and Magicall devices: which wicked inventions they say were preserved by Cain, and by him graven in certain plates of metal: sic Cassianus collat. 8. cap. 21. So these devilish practices continued along, and were dispersed in the world: they were rice in Canaan in Moses time, as may appear by the Laws made against such in divers places, but especially Deut. 18.10. And afterward about the time of the Trojane war these Magicall studies were much followed, as Homers fable of Circes showeth. Orpheus among the Thessalians, and Osthanes, that accompanied Xerxes in his war against Greece, were famous in this kind. Pythagoras, and after him Empedocles, Democritus, Plato seemed to make great account of them. In the Apostles times, Iarchas among the Indian Drachmanes, Tespesion among the Gymnosophists of Ethiopia excelled in this kind, and Simon Magus was in that time. But Apollonius Tyaneus in Domitians time went beyond them all. 5. And what might be the cause, that these Diabolical studies received such liking in the world, Pliny declareth: because this Magicall profession borroweth of three notable Arts, Physic or Medicine, the Mathematikes, and a color or show of Religion is the third: and thus men's minds were bewitched therewith. But whosoever was the minister and instrument to set abroach these impious Arts, Satan was the author and inspirer of them: for he was a liar from the beginning, and when he telleth a lie he speaketh of his own, as our Savior saith, John. 8.44. Porphyri • also confesseth as much, that the mystical knowledge of these things came first from the spirits themselves: Quibus rebus gaud • ant, quibus alligantur d • i hominibus significarunt: ad haec quibus reb • s ipsi cogantur, qua illi offerenda sint, &c. The God's (he meaneth such God's as Magicians worship) themselves signified unto men, what things they were pleased with, and with what they are bound; and further wherewith they are forced, and what is to be offered unto them. Ex Perer. Which testimony of Porphyry by the way showeth what we are to think of those usual receipts against witchcraft, as in scratching the Witch, burning of some part, or seething of the urine, and such like: that these were Satan's own revelations at the first in making carnal men believe that he is bound with such things.

QUEST. X. Who were the ringleaders and chief of the Egyptian Magicians.

BUt if further it be inquired, who these Magicians were; 1. Saint Paul showeth that the principal of them were Jannes and Jambres, 2. Tim. 3. which Paul had either by some certain tradition, or by inspiration, for in Scripture their names are not found; so thinketh Chrysostom, Theodoret, and Theophylact upon that place. It seemeth that some Heretics afterward, by occasion of these names framed a book of Jannes and Jambres, which Origen and Ambrose count among the Apocryphal books, and of hid authority, 2. Other foreign Writers also have made mention of these two, Jannes and Jambres, as Nu • enius Pythagoricus (as Eusebius reporteth) writeth that these two resisted Moses, whom he calleth Musius, the Captain of the Jews: Pliny also calleth them Iamne and Iotape, whom he saith, were many thousand years after Zoroastres, wherein he is deceived, for from Abraham's birth, which was in the time of Ninus, when Zoroastres flourished were not above 500. years. 3. But that seemeth to be very strange which Palladius reporteth in the life of Macarius, if it be true: that whereas Jannes and Jambres in their life had made them a sepulcher, in a pleasant place, set with all manner of fruitful trees, and therein made a fountain of water, which place was kept by evil spirits: Macarius having a desire to see this place, and approaching thither, was met with 70. Devils in divers shapes, gnashing their teeth, and running upon him: but he not afraid passed along, and came to the sepulcher, where the great Devil appeared unto him, with a naked sword, shaking it at him, and there he saw a brazen bucket, with an iron chain, wasted and consumed, and pomegranates dried, having nothing in them. We may worthily suspect that some Friers finger hath been tempering with this fable, as in other reports of the Saints lives, to get credit unto them with feigned miracles.

QUEST. XI. Whether things done by magical enchantment are in show or in truth.

NOw it followeth to show by occasion of this conversion of rods into serpents wrought by these Egyptian Magicians, whether such things done by magical enchantment are verily so effected, or but in show and appearance only. 1. It cannot be denied, but that many apparitions brought forth by sorcery, are mere illusions, as the transforming of Ulysses companions into divers shapes of beasts: so the Arcadians are said by swimming over a certain river to be turned into wolves. Augustine writeth of certain women in Italy, that by giving certain enchanted cheese unto passengers, changed them into beasts, and used them to carry their burdens for a time. The like Philostratus reporteth of Apollonius, that as he sat at the table, brazen men served them with drink, and filled the cups like butlers: and how the image of Memnon in Egypt, as soon as the Sun rising shined upon the mouth, began to speak: and how Vespesion the chief of the Gymnosophists in Ethiopia caused an elme with a low and soft voice to salute Apollonius. So to this purpose in the Cannons mention is made of certain women, that were so deluded of Satan, that they thought they did ride in the air in the night, and were brought unto a pleasant place, where they did feast with Diana, and Herodias. 2. These and such like were but done in conceit and imagination: for the Devil cannot in truth bring forth the substance of Lions and such other beasts, which cannot come without generation and not at once but in continuance of time they come to their growth: and seeing to speak and work are actions incident to man, they cannot be performed in truth by images and dead things: And whereas they have seemed by Magike to raise up the dead, as is also written of Apollonius, that is beyond the Devils power, for the soul being immortal, the Devil hath no command over it, it is in God's hand: and though he had, yet can he not prepare the body, being without natural heat and life to be a fit and apt instrument again for the soul. 3. Yet notwithstanding, that some works of Magicians are counterfeit, it followeth not that all should be so: the Scripture showeth that a false Prophet may show a sign or wonder, that may come to pass, Deut. 13.1. Apollonius principles and receipts were currant through the world, whereby they used to stay the inundation of waters, and incursion of wild beasts, which Justinus Martyr thinketh might be done, by the great skill which he had in natural things. The Roman histories remember, how Claudia Vestalis, to prove her chastity did move a ship her self alone, tying her girdle to it, that many men and oxen could not stir. So Tucia another vestall Virgin, for the trial of her chastity, carried water in a fieve from the River Tibris unto the Capitol, Plin. lib. 28. cap. 2. These things seem verily to have been so done, but by the operation rather of Satan, to keep the profane Gentiles still in blindness and unbelief, than by the ministry of the good Angels, as thinketh Thomas Aquinas, ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan, it is evident by these two reasons: first, because Satan by the subtility of his nature, and long experience hath great knowledge of natural things, he knoweth their sympathies, and Antypathies, their qualities and operations, he can apply and temper the causes together, and so is able to work wonders, though not true miracles, which are beside the order and course of nature, which Satan cannot invert. As to put this for an example, the small fish which is called Echinus, or Remora, is able by applying himself to the ship to stay it, though it be under sails, and have both the sea and wind with it: which Pliny showeth to have been found by experience, how that Antonius his ship at one time, and Gaius at another were stayed by this fish: Now if a Magician should secretly apply this fish to a ship, he might be thought to work a great wonder, and yet it should be natural. The other reason is, that beside the knowledge of nature, Satan is skillful of all human arts and sciences, by the benefit whereof even men do work wonders: as Archimedes was able to stir a ship with his hand by certain engines which he had prepared, which a great number of men by strength could not do: He also devised such kind of instruments, when Marcellus the Roman Captain besieged Syracusa, whereby they so annoyed their enemies and made such havoc, and slaughter of the Romans, that Marcellus himself said, they fought not against men, but against the God's. Architas the Pythagorean, by Mechanic art, made a dove of wood to fly. Severinus Boetius made serpentes of brass to hiss, and bird • of brass to sing: If men can make such admirable things by art, it need not seem strange, if by the power of Satan wonderful matters are sometime compassed. Ex Perer.

QUEST. XII. What things are permitted unto Satan to do.

THe next point to be shown here is, what things, which seem to us to be miraculous, the Devil may do by himself, or his ministers, the Magicians. First in general, we are here to consider a twofold action of spirits, the one is immediate; as they can themselves pass speedily from place to place, as Job. 1. Satan came from compassing the whole earth: for if the Sun being of a bodily substance, can compass the heavens of such a huge circuit, many hundred thousand miles about, in the space of 24. hours, the spirits can do it with greater agility: they have also power to transport bodies from place to place, a • our Savior yielded his body to be transported of Satan, to the tempters further confusion. The other action is mediate, as Satan can transport, and bring together the causes of things, which being tempered and qualified, may bring forth divers natural effects, which are wrought immediately by those natural cause • , yet mediately by Satan which bringeth them together. Secondly, in particular these things are permitted to Satan's power, he can transport bodies and carry them from place to place, as th • Ecclesiastical stories make mention, how Simon Magus was lift up on high in the air by the 〈◊〉 of Satan, but by the prayer of Peter was violently thrown down: so sometime serpents, and 〈◊〉 have been seen fly in the air: Albertus Magnus saith, that oxen have rained and fallen out of the air; all which may be wrought by the conveyance of Satan. 2. The Devil can suddenly convey things out of ones sight, as Apollonius from the presence of Domitian. Thus it may be that Gyges, if that report be true, not by the virtue of a ring, but by the power of Satan became invisible. 3. They can make images to speak and walk, as before we heard of Apollonius brazen butlers, and the image of Memnon ; so the image of Juno Moneta, being asked if she would remove to Rome, answered, se velle, that she would: and the image of fortune being set up, said, rite me consecrastis, ye have consecrated me aright. Valer. Maxim. lib. 1. cap. ultim. de simulachris. But the Devil cannot give power unto these things being dead, to perform any action of life, but that he moveth and speaketh in them: as the Angel caused Balaam's Ass to speak. 4. The Devil can cause divers shapes and forms to appear, as of men, Lions, and other things in the air, or on the ground, as in the life of Antony the Devil appeared unto him in the shape of terrible beasts. 5. And as he can counterfeit the shape of living things, so also of other things both natural, as of gold, silver, meat, and artificial, as of pots, glasses, cups: for if cunning artificers by their skill can make things so lively as that they can hardly be discerned from that which they resemble, as Pliny writeth of Zeuxis grapes, lib. 35. cap. 11. much more can Satan coin such forms and figures, as Philostratus▪ lib. 4. of the life of Appolonius maketh mention, how a certain Lamia pretending marriage to one Menippus a young man, shown him a banquet furnished with all kind of meat and precious vessels, and ornaments: which Appolonius discovered to be but imaginary things, and she confessed her self to be a Lamia. 6. The Devil by his subtle nature can so affect the sensitive spirits, and imaginary faculty, as that they shall represent unto the inward sense, the fantasy of some things past, or to come, and cause them to appear to the outward sense, as we see that frantic persons imagine many times that they see things which are not, and there is no doubt but that the Devil can effect that, which a natural disease worketh. 7. He can also conform the fantasies of those that are asleep, to represent unto them things, which the Devil knoweth shall come to pass, and by this means to bring credit unto dreams. 8. In some things the Devil can interpose himself, and help forward those superstitious means which are used to prognosticate; as the Augurs by the flying and chirping of birds, by looking into the entrails of beasts, by casting of lots, took upon them to divine, and the Devil by his mystical operation concurred with them, more strongly to deceive. 9. The Devil can stir up in natural men the affections of love, anger, hatred, fear and such like: as he entered into the heart of Judas, John 13.1. and this he doth two ways, either by propounding such external objects, as help to inflame, and set on fire such affections, and by conforming the inward fantasy to apprehend them: Jerome in the life of Hilerius, showeth how a certain virgin by Magicall ench • ntments was so ravished with the love of a young man, that she was mad therewith.

QUEST. XIII. How divers ways Satan's power is limited.

THese things before recited, Satan by his spiritual power is able to do, yet with this limitation, that his power is restrained of God, that he cannot do what he would: but sometime the Lord letteth him loose, and permitteth him to work, either for the trial and probation of his faithful servants, as is evident in Job, or for the punishment of the wicked, as he was a lying spirit in the mouths of Ahab's false Prophets: for if Satan had free liberty to exercise his power, like as he ran upon the heard of swine, and cast them all headlong into the sea, so he were able to force men into many dangers, both of their bodies and souls: Ex Perer. Beside this absolute limitation and restraint of Satan when God doth stay him from working; there are two other kinds of inhibiting, for neither hath Satan such free scope, to exercise his rage upon the faithful, as he hath power to work upon the children of disobedience: for they are his proper subjects: and in them the God of this world blindeth their minds, 1. Cor. 4.4. and they are taken in the snares of Satan at his pleasure, 2. Tim. 2.26. But over the faithful he hath no command, to delude, deceive, or seduce them, neither to invade them at all without special lice • ce from God, as Job's temptation showeth And again though the Lord for some causes best known to himself do give him leave to try his children, yet God so qualifieth his assaults and temptations, as that they effect not that which Satan intendeth, but are disposed of to that end, which the Lord propoundeth: as Satan desired to winnow Peter as wheat, and thoroughly to have sifted him, but Christ upheld him that his faith failed not, Luk. 22.31, 32. and that his temptation tended not to his subversion.

Concerning this threefold limitation of Satan, I think it not amiss here to add the sentence of Augustine. For the first, that Satan cannot do what he would, but his power is restrained, he thus writeth: Si tantum posset nocere diabolus, quantum vult, non aliquis justorum remaneret: If the Devil might hurt, as much as he would, not any of the just should remain For the second, that Satan's power is more free and absolute over the wicked, he thus saith: In fili is diffidentiae tanquam in suis mancipus operatur, quemadmodum homines in pecoribus: In the sons of unbeliefs he worketh, as in his own vessels, as men upon their cattle. Again: Sicut homo de pecore suo facit quod vult, de alien • pecore ut faciat, expectat sibi dari potestatem ab eo cujus est: As a man doth what he will with his own cattle, but with another man's he cannot do anything, but expecteth first that leave be given him of the owner. For the third, that when the Lord permitteth Satan to assault his own servants, yet he moderateth the action, that Satan worketh not his will upon him, but what he intendeth for their destruction, the Lord directeth to be only for their probation, Augustine also thus inferreth: Vtitur Deus Angels malis, non tantùm ad puniendos malos, ut in Ahab, sed etiam ad probandos & manifestandos bonos, sicut fecit in Job: God useth evil Angels not only to punish the wicked, as in Ahab, but to prove and make known the good, as he did in Job. Thus then is this point determined: 1. The Devil hath not now such power as before his fall: as Augustine saith: Sunt nobis potentiores, neque tamen tam firmi nunc sunt ac si in pristino statu permansissent: They are mightier than we are, but yet not so strong as if they had remained in their former estate. 2. The good Angels have greater power in working upon the creatures than the evil. Augustine: In haec Angels longe amplior potestas est bonis & mal • quamvis & major bonis: The Angels both good and bad have greater power than man over these inferior creatures, and yet the good have greater power than the evil. 3. Satan's power is limited, he doth not what he will. 4. The Devil hath more command over the wicked, than power over the righteous. 5. When he practiseth against the righteous, yet his malice is restrained, God turneth the temptation to that end which shall be to his glory and the good of his children.

From hence may be inferred two conclusions: first, that righteous and faithful men are not altogether freed from the assaults and invasions of Satan: as S. Paul felt in himself the prick of the flesh, the messenger of Satan, sent to buffet him, 2. Cor. 12. And as he may try them with spiritual temptations, so also he may, if God permit, torment them with corporal vexations, as Job's example showeth: and to this purpose Augustine concludeth well: Contra mul • iformes daemonum incursus, quis sua innocentia fidit, &c. Who can trust upon his innocence to be defended against so many incursions of the Devil seeing that they many times vex infants, then whom nothing is more innocent?

The other conclusion is, that although Satan may set upon the members of Christ, yet he cannot hurt them: he may enter into the lists with them, but not overcome them: the Serpent may bite the heel, but Christ hath broken his head: and as our blessed Savior saith of himself, The Prince of this world cometh and hath naught in me, John. 14.30. So neither by God's grace hath he any part in us, that are the members of Christ. Augustine doth notably touch this point in this manner: Fortior quis est aut corpore, &c. One may be said to be stronger either in body, as an horse is stronger than a man; or in mind, as the reasonable creatures than the unreasonable; and in affection and disposition, as the just man more than the unjust; or in power and authority, as the Captain stronger than the soldier: by the first of these ways, potestas datur deterioribus, in meliores, the worse may have power given them over the better, for the proof of their patience: and so he concludeth: Principes illi in re inferiore superant, in potentiore superantur: fideles enim mente firmiores sunt, infirmiores corpore: Those principalities (he meaneth the spiritual powers) are superiors to us in things inferior, but they are in things superior weaker; the faithful are stronger in mind and more infirm in body.

QUEST. XIV. Whether the Devil by his own power can raise thunder and lightning.

HItherto it hath been shown what Satan is able to do in that immediate action of moving and transporting himself and other creatures from place to place: it followeth to show w • at power he hath in the other mediate action, which is done by the means and instrument of the cre •• ures. But here ariseth a question fit to be discussed, whether the Devil by his own power can raise tempests, winds, thunder, lightning, as Pererius thinketh he can by warrant of the story of Job, where Satan brought down lightning upon Job's sheep and raised wind, whereby the house was overwhelmed upon Job's children: Perer. in 4. dispute. in cap. 7. Num. 34. But herein I must needs dissent from Pererius, though I find that Augustine inclineth to the same opinion: for thus he writeth: In libro fidelissimo legimus diabolum potuisse ignem de coelo demittere: We read in a most faithful book that the Devil could bring down fire from heaven. But how is it then called the fire of God, if it were of Satan's sending? therefore the text it self is against that opinion: some take it to be called a fire of God, that is, a great and most vehement lightning, as things of excellency are so called, as the wrestlings of God. Gen. 30.8. and the mountains of God, Psal 36.7. Junius. But this sense in that place seemeth to be improper: for as here the lightning is called the fire of God, so Psal. 29. thunder is called the voice of God: I think that it will not be said, that here also it is so called because the thunder giveth a mighty voice, for this is there beside expressed, The voice of the Lord is mighty: but there the reason is shown why it is called the voice of the Lord: because the God of glory maketh it to thunder, verse. 3. Again, everywhere the Scripture maketh God the author of thunder and lightning and winds, as Psal. 107.25. He commandeth and raiseth the stormy wind: and Psal. 147.15. He sendeth forth his commandment upon the earth, and his word runneth very swiftly: he giveth snow like wool. Psal. 148.7, 8. Praise the Lord &c. fire, and hail, snow, and stormy wind which execute his word: they execute God's word and commandment only: but if they might be raised by the power of Satan, then should they execute his word. Further, the Lord saith, Job. 38.25. Who hath divided the spoutes for the rain, as the way for the lightning of the thunders? and verse. 28. the Lord is said to be the father of rain, and so consequently of the other meteors: If the Devil can cause rain, thunder, lightning, then he might be said to be the father of it. Hence it is that the people of God have used to pray unto him, as the only author and giver of rain, and weather: as Samuel saith, Is it not wheat harvest, I will call unto the Lord and he shall send thunder and rain, 1. Sam. 12.17. So Ambrose saith: Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam, &c. When rain was desired of all, one said, the new Moon will bring rain, although we were very greedy of rain, yet I would not such assertions to be true, yea and I was much delighted that no rain was poured: donec precibus ecclesiae datus, manifestaret, non de initiis lunae sperandum esse, sed providentia & misericordia creatoris: until it being at the prayers of the Church, did manifestly show, that rain is not to be hoped for by the renewing of the Moon, but by the providence and mercy of the Creator.

Some think that the fire which came upon Job's flock did not come down from heaven, but was otherwise kindled by Satan: but that the Devil made as though it came from Heaven, the more to terrific Job, when he should see that even the heavens and God himself were set against him: Of this opinion seemeth to be the author of the Commentary upon Job under Origen's name. Non de coelo cecidit ignis ill, sed ita finxit nequissimus, &c. Non à Deo missus est sed tua iniquita • miserrime omnium diabole succensus est: That fire came not down from heaven, but so the wicked one feigned: it was not sent of God, but kindled by thy wicked means, O thou Devil of all most miserable. And afterward he showeth that Satan cannot bring fire from heaven: Dic ergo infoelix tunc super oves Job ignem de coelo potuisti adducere? & cur non potuisti revocare illum ignem, quem advocavit Helias? Say then, couldest thou, O wretched one, bring fire upon Job's sheep, and why couldest thou not then keep back the fire which Helias called for upon the fifties, for they were thy ministers and servants? This authors judgment in this latter point we willingly embrace, but his first conceit seemeth not to be agreeable to the text, which saith it was the fire of God, then not kindled by Satan.

Neither yet is it to be thought, that Satan had no hand in it, but that it was wholly God's work: for so God should be Satan's Minister, in serving his turn and not Satan his. Wherefore my opinion is this, that this tempest of fire and wind were in respect of the natural generation of them of the working and sending of the Creator. But Satan was Minister dejecti ignis: the minister of the fire cast down, as Osiander saith, not the author, but the minister, yet not God's minister in the original work, which proceeded of natural causes, but in the execution: God caused the fire, but Satan brought it upon Job's flock: God raised the wind, but Satan drave it upon the four corners of the house: for this we doubt not of, but that thunder and lightning and wind being once raised, that Satan hath power by God's permission to carry and transport it from place to place: if the wind blow one way, he can turn it to another: but of himself by his spiritual power I deny that he can raise winds and tempests where none are, upon the reasons before alleged. And therefore we may hold that to be a fable, which Philostratus reporteth: how Apollonius saw two tunnes among the Indians, which being opened did send out the winds, and being shut they were restrained. So I conclude this place with that decree of the Council, Braca • ens. 1. c. 8. Si quis credit, quod diabolus tonitrua, fulgura, tempestates, siccitates sua authoritate facit, sicut Priscillianus docet, anathema sit: If any man believe, that the Devil by his own authority can make thunder, lightning, tempests, drought, as Priscillanus holdeth, let him be accursed.

QUEST. XV. Of the power of spirits in natural works.

NOw concerning the other actions of spirits, which is called mediate, they by applying, tempering and qualifying natural causes, may bring forth strange effects: for the virtues and properties of herbs, plants, precious stones, metals, m • nerals, are exactly known unto them, and but in part unto us. 1. As we see man by art, by composing things together, can effect rare and strange works, as is evident in the grafting and incision of trees, in distilling of waters, compounding of medicines; so much more can spirits by aportioning and applying divers natural causes together, produce strange things. 2. Again, many times the excellency of the artificer or workman, addeth to the perfection of the work beyond the virtue of the instrumen •• as an axe serveth but to cut, but the cunning workman, can therewith do more than cut, as frame a bed, or table, and such like: so these spiritual powers by their great skill, can by natural instruments and means, bring forth more excellent and strange works, than their natural force serveth unto, because they are the instruments of Angels and spirits. Sic Thom. Aqui. cont. Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable works in nature, as the natural burning of certain mountains, as of Aetna in Cicilia, Vesuvius in Campania. It is found by experience, that certain things putrefy not, as the flesh of a Peacoke, as Augustine saith, and coals, upon the which for the same cause Chersiphron founded the temple of Diana: lime boileth with water and is quenched with oil: the adamant is so hard, that it cannot be broken upon a smithes anvil: the Agrigentine salt melteth in the fire, and sparkleth in the water: there is said to be a fountain among the Garamants, that boileth in the night and freezeth in the day: the stone Asbestus burneth continually, being once set on fire, and is never extinct: the wood of a certain fig tree in Egypt, sinketh in the water: in the Isle Tilo, the trees cast no leaves: in the Temple of Venus. there was a lamp that no tempest could put out: and Lodovicus Vives there reporteth, that a certain lamp was found in a grave, that had burned above 1050. years. At Alexandria in the Temple of Serapis, a certain image of iron did hang in the top by reason of a certain loadstone, which was enclosed in the roof. These and other such like strange things in nature Augustine remembereth. Some we have knowledge of, but many secrets of nature are hid from us, but known unto the spirits who by this means do work wonders, only producing extraordinary effects of nature. 4. Augustine further in another place showeth the reason thereof in this manner: Sunt occulta quaedam semina, arborum, plantarum, &c. in elementis, &c. There are certain hid seeds, of trees, plants in the elements: for as there are visible seeds, so there are hid seeds, which give unto the other their virtue: like as then the husbandman doth not create corn, but bringeth it out by his labor, so the evil Angels do not create things but only do draw forth those seeds which are unknown to us, but well known to them: As Jacob did not create that variety of color in the sheep, but by applying of particoloured rods brought it forth: sicut ergo matres gravidae sunt foetibus, it • mundus gravidus est causis & seminibus nascentium. Then as mothers that are great with child, so the world is full of such seeds and causes of the beginning of things, which causes they better knowing then we, do work wonders: yea we see that men, by the pounding of certain herbs, and by such like means can cause worms and other like small creatures to come forth. To this purpose Augustine.

QUEST. XVI. What works in natural things are forbidden unto spirits to do.

IT followeth now to show, as we have seen what things are possible to be done by spirits, so what things are out of their reach, and beyond their power. 1. Touching the immediate action of spirits, which is by local motion, the Devil cannot destroy the world, or any principal part thereof, nor subvert the order and course of nature: he cannot change the course of the heavens, or put the stars out of their place, neither although he may work some alteration in some part of the earth, the whole he cannot remove: these and such great works he cannot do: Perer. ex Aquinat. the reason is this, because this were to cross the Creator, who by his providence, as by his power he created the world, and all that is therein, so he preserveth the same, in that order which he hath appointed: as the Psalmist saith, The earth is the Lord's and all that therein is: he hath founded it upon the sea, and established it upon the floods, Psalm 24.1, 2.

Secondly, concerning the other mediate action of spirits by the instrument and mediation of the creatures: these things are denied unto spirits. 1. They cannot create anything of nothing, for that argueth an infinite power, and is peculiar unto God 2. The Devil being himself spiritual and without a bodily substance, cannot immediately change or transform any material or corporal substance, without some other natural cause coming between. 3. Neither can these spirits change any natural thing, into another natural thing immediately, without that subordination of nature, and preparation and disposition of the matter, which is observed in the generation of things: therefore he cannot bring forth a beast without seed, nor a perfect beast all at once, because naturally both the generation of such things is by seed, and they receive their increase and growth not all at once, but by degrees and in time: therefore, when by the operation of Satan, lions and bears and such like creatures have been made to appear, either they were but phantasies, and no such things indeed, or were transported from some other place; and by this reason he cannot restore dead bodies to life, because the body being void of natural heat and spirits, is not fit to entertain the soul. 4. Neither can Satan hinder the operation of natural things, if nothing be wanting, which is necess • ry for their working: And generally whatsoever alteration may be made by natural causes, as worms, and frogs and such like may come of p •• refaction, these things may be achieved and compassed by spirits: but such changes and transmutations, as cannot be done by natural means, as to turn a man into a beast, are not within the limits of Devils power. But when such things seem to be done, they are in show rather than truth, which may be done two ways: either by so binding and blinding the inward fantasy and sense, as that may seem to be which is not: or by fashioning some such shape and form outwardly, and objecting it to the sense. Perer. Ex Aquinat.

QUEST. XVII. Whether Satan can raise the spirits and souls of the dead.

AMong other things which exceed the power of spirits, it is affirmed before, that they cannot raise the souls of men departed, as Necromancers do take upon them to talk with the dead. 1. Let us see the vain opinion of the heathen of this devilish Necromancy. Porphyrius writeth that the souls of wicked men are turned into Devils, and do appear in divers shapes, and the souls of them that want burial do wander about their bodies, and sometimes are compelled to resume their bodies: Likewise Hosthanes did profess and promise to raise what dead soever, and to bring them to talk with the living: as Pliny writeth, lib. 30. cap. 2. who in the same place reporteth a far more strange, or rather fabulous thing, that Appion the Grammarian should tell of a certain herb called Cynocephalia, and of the Egyptians Osirites, which hath power to raise the dead, and that thereby he called Homers ghost, to inquire of him touching his country and parents. There were among the Gentiles certain places famous for Necromancie where they received oracles from the dead, as they were made to believe: such was the Cymmerian oracle at the lake Avernam in Campania; such was Ericthone the Thessalian that raised up the dead to declare to Sextus Pompeius, the success of the Pharsaliam battle. Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents, and of warlike men, lib. de anima. Such was the vain opinion which the heathen had of this magical art: which Pliny himself derideth as vain and foolish, because Nero that wicked and bestial Emperor, who was given over to all lewdness, yet could not be induced by Tyridaetes (whom he greatly advanced and gave him a Kingdom) soliciting him thereunto, and bringing Magicians unto him, to give any credit unto Necromancie, Plin. lib, 30. cap. 2.

2. Now this vain, or rather profane profession of summoning of the dead and consulting with them, may evidently be convinced, to be nothing else but the Devils sophistry and forgery, for first the soul being separated from the body, hath no power to move or exercise anybody, but that which it did give life unto, being the form thereof: which being now dead, is an unapt organ or instrument for the soul: and therefore such soul being once departed from the body, can neither assume it, nor any other body. Secondly, the souls that are departed, are either in heaven at rest: and over the souls of the holy and righteous, which are in the hands of God, the Devil hath no command: or they are in hell, and from thence there is no returning again; as is manifest in the parable of the rich man and Lazarus, where it was denied unto the rich man, that any could go from thence to be a messenger to the living.

3. True it is, that the Lord by his power hath called again into the bodies, and caused to appear some that were departed: of the which we find three sorts, some were restored to life, and their souls joined again to their bodies, as the daughter of Jairus, the widow of Nains son, and Lazarus: others appeared in their true bodies, and came out of the graves, yet not to converse among the living, but to be witnesses of the resurrection of Christ, Matth. 27.53. And yet we read of a more strange apparition of Moses and Helias in mount Tabor, where our blessed Savior was transfigured, who appeared not out of their graves, but from heaven in their glorious persons. We deny not but that God hath and can at his pleasure cause the Saints departed to appear unto men: but not out of purgatory, as Pererius imagineth, or to the end to be patrons and helpers to his Church, for we have always the presence of Christ and of his Angels: neither yet can we believe, that so many Martyrs have appeared at their Tombes, as some Ecclesiastical histories make mention: for as Christ is gone out of the world not to return, till the day of judgment; so because he saith, where I am, there shall my minister be, John. 12.26. so we cannot but think, that the Saints departed attending upon Christ, are not now to be seen in the world. This then being granted, that the Lord hath power over the souls of men departed to command them to their bodies for a time, for some special service, and to send them into the world at his pleasure: yet this is no warrant at all to think, that Satan or his ministers can do the like: for seeing this is as great a miracle, for the spirits of the dead to appear, as to raise the dead, to cause the borne blind to see, or to do any such great work: and God being the only worker of miracles, this cannot fall under Satan's jurisdiction. Such visions then and apparitions, when dead men appear in their bodily shape, though not with true bodies, and in their wonted apparel, counterfeiting their voice and behavior while they lived, are to be held mere illusions of Satan, that can transform himself into an Angel of light: so I conclude this point with that saying of Tertullian: Et si quosdam revocavit Dei virtus in documentum juris sui, non id circo communicabitur fidei & audaeciae Magorum, & falaciae somniorum, & licentiae Poetarum, &c. Although the power of God hath called some again, to show his dominion, yet this power is not communicated to the confidence and boldness of Magicians, to the deceitfulness of dreams, or to the liberty of Poets.

QUEST. XVIII. Why Satan doth counterfeit the spirits of the dead.

THe Devils then do counterfeit the spirits and souls of the dead, as Chrysostom showeth, Homil. 29. in Matth. and August. lib. 10. de civit. Dei cap. 12. for these causes: 1. By this means the Devil more strongly deceiveth, seeing men are ready to hear their parents and friends departed. 2. By this subtlety the Devil persuadeth men, that hell is not so fearful a place, nor so enclosed, but that there may be a respite and going forth. 3. Thus that opinion is nourished of the passing of souls from one body to another, as Pythagoras taught. 4. And it cometh also to pass, that the living are afraid of the dead, whom they imagine do appear unto them, and so to please and reconcile them, they superstitiously worship them, and offer unto them. Ex Perer. 5. Tertullian addeth further, that these apparitions bred a conceit, that all wicked men go not to hell, but their spirits wander up and down. 6. Et judicii & resurrectionis fidem turbant: And they do hinder the faith of the last judgment and of the resurrection: if they could assume their bodies being dead, which the Christian faith holdeth to sleep in the grave until the resurrection.

QUEST. XIX. Of the divers kinds of miracles.

NOw to proceed and draw near to the principal question in hand concerning these wonders wrought by the Egyptian Magicians, two things in general are briefly to be touched: first concerning the divers kinds of miracles, then of the difference between true miracles and false. Concerning the first: A miracle is taken three ways, first simply and absolutely in respect of any nature whatsoever: so there is no miracle: for unto God the author and framer of nature, to whom all things are possible, there is nothing strange or miraculous: that is called a miracle, which either excelleth ones power or understanding: but God both knoweth all things and can do all things. 2. A miracle is called in respect of men: those things which are unusual, and whose causes they are ignorant of, men use to wonder at: and in this sense, not only spirits, and their ministers the Sorcerers, but wise and cunning men may do miraculous and strange works. 3. But properly that is a miracle which exceedeth the nature and power of things created, and is beside the ordinary course of natural things.

And this kind of miracle last spoken of is effected three ways: 1. The miracle is either in the thing, that is made or done, which nature can by no means bring forth: as for the body of man to be made immortal, and to remain in the heavens: and this is the highest degree of miracles. 2. Or else the miracle is in that, out of the which a thing is made or brought forth, as to make a thing of nothing, to give fight unto a man that is borne blind, and such like: and this is the next degree of miracles. 3. Or the miracle is seen in the manner: as a Physician may heal a man, but not of a sudden, or without m • dicine: so the spirits may bring forth Serpents, or other vermin out of wood, but not immediately. Now the wonders wrought by Magicians are not properly of any of these sorts of miracles: but they are either cozening and counterfeit tricks, or procured by natural means. Ex Pererio.

QUEST. XX. Of the difference between true miracles and false.

FOr the second: true miracles differ from false these five ways: 1. In respect of the power whereby they are wrought, for true miracles are wrought by the power of God, in whose name the Prophets and Apostles and other servants of God did show forth signs: but Magicians do bring forth their wonders, either by the force of natural things, or by the help of Satan. 2. They differ in the quality of their persons that are the agents and ministers: for they which work in God's name are holy and virtuous men, and if any of them do sometime effect any miraculous thing, they do it for the confirming of the faith, or to some other good end: but Magicians and Sorcerers are most wicked and impure men. 3. The third difference is in the work it self: for the signs and wonders of Magicians, are either counterfeit, or unprofitable, but true miracles are done in truth and upon great necessity and utility. 4. They differ in the manner of working: for true miracles are done by lawful, holy and godly means, as by fasting, prayer, invocation of the name of God: but Magicians work by enchantment, by words and signs and other superstitious rites, 5. The end also is divers: for Sorcerers work wonders, either for their profit and honor, to make the people seek unto them, as Simon Magus did in Samaria, Acts 8. or to confirm the people in error and superstition: but the end of true miracles is to seek the glory of God, the edifying of his Church, and the propagation of the faith. Ex Perer. 6. Hereunto may be added the sentence and judgment of Augustine: Aliter miracula faciunt magi, aliter boni Christiani, aliter mali Christiani: Magi per privatos quosdam contractus, boni Christiani per publicam justitiam, mali Christiani per signa publicae justitiae, &c. Magicians do work miracles one way, good Christians another, and evil Christians another: Magicians by private contracts (with the spirits) good Christians by public justice (that is, by the power and authority of God) evil Christians, by the signs of public justice: As divers that followed not Christ, nor yet believed in him, yet in the name of Christ wrought miracles: as evil and disordered and discarded soldiers may use the ensigns and banner of the Captain to terrify their enemies.

QUEST. XXI. Whether the sorcerers brought forth true serpents.

IT followeth now to show, whether these serpents, which the Magicians made, were true serpents, or only counterfeited for the time: 1. Some think that it was a true and real conversion of the Magicians rods into serpents, and that it was done by the power of God, and that Satan did craftily challenge unto himself God's work: Simler. but the text is against this conjecture: they are said to do the like by their enchantments, verse. 11. but the power of God giveth no place to enchantments. 2. Others think that they were true serpents so converted by the power of Satan: so August. lib. 3. de Trinitat. cap. 7. and in other places: and Theodoret quaest ▪ 18. in Exod. Thom. Aquin. Lyranus, Thostatus, Burgens. Cajetan: of the same opinion seemeth Philo to be, lib. de vita Moses: their reasons are these: 1. Because the Magicians are said to do in like manner with their rods, and in the same phrase their rods are said to be turned into serpents, as Aaron's rod is. 2. And again, afterward the Sorcerers could not bring out lice, as they had serpents and frogs before: their impotency was not, in not showing shapes or shows, but in not being able to bring forth the things themselves. sic Cajetan: and Moses serpents devoured their serpents, they were therefore true serpents; if they had been otherwise, it is like Moses would have discovered their counterfeit dealing: sic Perer.

Contra. 1. They did the like in outward show and appearance: and the same phrase is used of both, because to the sight and view they were so changed: and the Scripture useth to speak of things as they appear, not as they are: as he that appeared unto the witch at Endor is called Samuel, yet being the Devil in his likeness and habit, 1. Sam. 28. and Daniel saith, the man Gabriel, chap. 9. because he appeared in the shape of a man. 2. The Sorcerers were restrained in their counterfeit dealing, that they should not be able anymore to deceive by their fantastical and imaginary shapes. 3. Rupertus doth gather the contrary, that the devouring of the Sorcerers serpents by Aaron's serpent, showeth that they were but counterfeit: devorari ergo & devorare non po • nerunt: because they could not devour, but were devoured. 4. And in this sufficiently Moses discovereth their sleights, in that his serpent devoureth theirs.

Now further against this opinion, this special argument may be urged, that God only hath power to change and convert one substance into another, especially a dead thing into a living body, a piece of wood into a serpent: as it was decreed in the Avansicane Council, in this manner; Quisquis credit aliquid posse fieri, aut aliam creaturam in melius aut deterius mutari aut transformari in aliam speciem vel similitudinem, nisi ab ipso creatore, qui omnia fecit, proculdubio infidelis est & pagano deterior: Whosoever believeth that anything can be made, or any creature to be changed into the better or worse, or transformed into any shape or likeness, but by the creator, which hath made all things, is undoubtedly an infidel, and worse than a Pagan. To this argument divers answers are framed. 1. Cajetan saith that the Devil might use some natural means secretly, by the which serpents might be made out of those rods, and all the time, while the Sorcerers were called together, Satan made a way for that work and prepared the matter. Contra. There is no natural means to make a rod a serpent immediately, and especially to bring forth serpents at once, of perfect bigness, neither was there any such preparation of matter, for they were rods in the Sorcerers hands, not changed into any other preparative matter fit to engender serpents. 2. Cajetan answereth again, that although the rod of it self was no fit matter for such a work, yet by the excellency of the agent and worker, which were the spirits, it might bring forth serpents of a sudden. Contra. The excellency of the agent, doth add to the manner of the work, as to do it sooner, or better, it addeth no • to the matter: Angels working by natural means do it more admirably, than nature can work it of it self, but beyond the strength of nature, or against the course of nature they can do nothing. 3. Pererius misliking both these answers of Cajetan, yet consenting to his opinion, for the truth of this miracle, addeth a third: that Satan fetched those serpents, and suddenly transported them into this place, and suborned them instead of the rods. Cont. But the text saith the rods were turned into serpents, the serpents then were not brought from any other place, but there changed, or seemed so to be. Again, as here they turn their rods into serpents, so afterward did they change water into blood, but that was not by transportation: for from whence could Satan convey such abundance of true lively blood which is not engendered but in the body, neither have they power to alter substances: it was therefore done by collusion, and so was this▪ 3. Wherefore the founder opinion is, that those serpents which the Egyptian Sorcerers brought forth, were only such in show not indeed, or in truth: so Josephus writeth, that the Magicians serpents, In speciem ac similitudinem verorum serpentium reptasse, did creep in show and likeness of true serpents, lib. 2. antiquit. cap. 15. And Justinus Martyr, Those things which the Magicians did by the help of the Devil, spectantium oculis praestigias offundebant: did dazzle and deceive, and as it were cast • mist before the eyes of the beholders. quaest. Orthodox. 16. Tertullian, Mosis veritas mendacium Magorum devoravit, Moses truth devoured their lie. lib. de anima. Gregor. Nyssenus saith, they were visus deceptione serpentes: serpentes only in the mistaking of the fight. Ambrose calleth it, commentitiam emulationem: a feigned emulation, in cap. 3.2. Epist. ad Timoth. Jerome saith, imitabantur signa quae faciebat Moses, sed non erant in veritate. They did imitate the signs which Moses did, but they were not in truth. lib. 2. adverse. Iovin. The reasons of this opinion before alleged are these; 1. because solius divinae potestatis est: It belongeth only to the power of God, to convert a dead substance into a living creature: Rupert. 2. Moses true serpents devoureth the other, which Josephus and Ferus urge as an argument that they were imaginary. 3. Other signs which they did, were only imaginary, as the turning of water into blood, as is before shown, and so this also.

QUEST. XXII. By what means Satan deluded Pharaoh with a show of serpents.

THis being then thus resolved upon, that those were but serpents in show, and to the outward sense: this counterfeit sign might be wrought two ways by the operation of Satan: 1. Either by the confounding the inward sense and fantasy of the beholders, that they imagined to see that which was not: as sick men of frenzy do conceive they see strange sights: and there is no question, but that the Devil can effect, whatsoever by diseases or other natural means may be wrought. 2. Or else, which is more like, Satan did form such a shape and show of spirits: as before is shown, that the Devil hath such power by illusions, apparations and phantasies to deceive: as the Apostles seeing Christ walking upon the seas, supposed it had been a spirit, Phantasma, that is, a fantastical apparition, Mark. 6.49. Ex Perer▪ which showeth that such illusions were usual.

QUEST. XXIII. Why the Lord suffered the Sorcerers of Egypt to show such contrary signs.

NOw the Lord suffered the Magicians thus by their lying signs to contend with Moses, for divers weighty causes. 1. That by this means Moses the faithful servant of God, and true Prophet, might be the better known, as darkness maketh the light more glorious, and sickness health: Chrysostom. So Saint Paul saith, There must be Heresies, that they which are approved among you might be known. 1. Cor. 11.29. 2. That Moses might be freed from the imputation of being a Sorcerer, which thing some have not been afraid to object: and a difference might appear between his working by the power, and in the name of God, and of the Sorcerers working by the power of Satan: Rupert. 3. That thereby it might be made manifest, how the truth hath always gainsayers, and is never without contradictions and oppositions, as Lucifer opposed himself to God in heaven, Cain to Abel in earth, Ishmael was against Isaac: the true Prophets were molested by the false. Thus Saint Paul collecteth that as Jannes and Jambres withstood Moses, so these also resist the truth, 2. Tim. 3.8. Perer. 4. Hereby also it is manifest, how according to the common saying, the Devil is God's ape; that he taketh upon him to imitate and counterfeit God's works: that therefore we should examine such works and signs, whether they be of God, that we be not deceived, and as the Apostle saith, cry every spirit, 1. John. 4.1. 5. Another reason is, that seeing the Devil by his ministers can do such strange things; that the servants of God be not offended, when thy see wonders and signs to be done in the false Church by Heretics, or Idolaters, the instruments of Satan. 6. This was permitted for the trial of the faith and constancy of Moses and Aaron, and the rest of the Hebrews, whether because of the contrary signs, they would doubt of the truth of God's promises: Perer. 7. And for the further hardening of Pharaohs heart, as he had deserved by his former sins, that God might take occasion thereby to work all his wonders in Egypt: Simler. Ferus, Borrh.

QUEST. XXIV. Whether Pharaoh being deceived by the Magicians false signs, be thereby excusable.

BUt seeing these Magicians by their Satanical craft, do so strongly deceive, whether is Pharaoh to be excused, that he doth not acknowledge Moses to be the Minister and Prophet of God? To this the answer is, that this notwithstanding Pharaoh is not to be held excusable, because there are evident signs to have discerned between the working of the one, and of the other, so that Pharaoh could not plead ignorance. To omit the differences before noted, Quest. 20. how that true miracles differ from false, in the power of working, in the quality of persons that work, the work it self, the manner and the end: which differences are not so easy to be discerned of all; there were besides most notorious works that discovered the hypocrisy and weakness of those Sorcerers. 1. Moses serpent devoured theirs, which required a greater power. 2. They could counterfeit the like plagues, but they could not remove the true plagues, as Moses did. 3. They fail in their working, they could not bring forth lice, nor counterfeit any of the plagues following. 4. The plagues do fall upon the Sorcerers themselves, chap. 9.11. 5. Lastly, they themselves do give way, and confess it was the finger of God. By all these arguments Pharaoh might well have perceived, that they were but counterfeit workers: and that Moses only was the true Prophet, and they imposters and deceivers. Perer. In the next place, the plagues which were sent upon Egypt come to be handled, and first certain general questions are to be premitted.

QUEST. XXV. Of the number of the plagues of Egypt.

FIrst for the number of these plagues: it is certain they were these ten, the turning of the water into blood, the bringing of frogs, of lice, of swarms of noisome flies, the murrane of cattle, biles and botches, thunder, hail and lightning, grasshoppers, the thick darkness, the slaughter of the first borne. 2. These plagues in other places of Scripture, are neither rehearsed in the same number, nor order; as Psal. 78. there are omitted the third of lice, the sixth of botches, the ninth of darkness; and in the 115. Psal. two are passed over in silence, the first of the murrane of cattle, and the sixth of the botches. 3. Hence it is evident, that Agustine is deceived, who thinketh that there were more than ten plagues: because according to the Septuagint, whom the vulgar Latin followeth, it is said, Psal. 78.46. He gave their fruits to the mildew, 〈 in non-Latin alphabet 〉 ; and verse. 47. He killed their wild fig-trees with the hoary frost ; and verse. 48. He gave their possession to the fire. But these three do belong to the other plagues, for in the first plague according to the original, we must read, He gave their fruits to the caterpiller, for the word is chasil: In the next, the word chanamal signifieth hailstones; so this is referred to the seventh plague of lightning and hail, as the other to the eight plague of locusts: and in the third place, the best reading is, He gave their sheep lareshaphim, to burning coals, that is, to the thunderbolts, which was part of the seventh plague.

QUEST. XXVI. The greatness of the plagues of Egypt, how the Egyptians were every way punished.

FUrther let it be observed, that the Egyptians were every way plagued. Philo noteth that the number of ten signifieth perfection, and so their plagues were perfect and absolute. True it is that their punishment was indeed absolute: howsoever the observation of the number seemeth somewhat curious: 1. they were punished by all kind of creatures, as by the elements, the earth, the water, air, fire: by living creatures, as frogs, lice, caterpillars, flies: by the stars, in that the light was restrained: they were punished by men, as Moses and Aaron that were instruments of the plagues: And by the Angels the Ministers of the plagues, Psalm 78.44. 2. They were punished in all things wherein they delighted, in all manner of fruit, in their cattle, in their bodies, in their children. 3. They were punished in all their senses, in their sight by that thick darkness, and the horrible sights which appeared, as it is noted, Wisdom. 17.6, 7. in their taste, by the waters turned into blood, and their thirst: in their smelling, by the stench of the frogs, and of their ulcers: in their feeling, by the grief of their ulcers, and the biting of flies and vermin: in their hearing, by the terrible thunder: in their inward sense, by fear and terror. And to make up the full measure of their punishments, they were overthrown and drowned in the red sea. Ex Perer.

QUEST. XXVII. Where the plagues of Egypt and to what place they were first sent.

COncerning the place: 1. all Egypt generally was smitten, chap. 3.20. which is called the land of Cham, Psalm 105. because Mizraim, which was the father of the Egyptians, (and in Hebrew Egypt is so called, Mizraim ) was one of Chams sons, Gen. 10. But whereas it is said, Psalm 78.12. He did marvelous things in the land of Zohan, which the Septuagint's call Tanis, there was the Kings seat, and there first the plagues began: the head is first smitten, then the members, and from thence the plagues passed over all Egypt. And it is said in the fields of Zohan, because all Egypt was as a plain. Ex Perer.

QUEST. XXVIII. At what time the plagues were sent upon Egypt.

FOr the time when the plagues were sent: 1. Julius Africanus is deceived, who thinketh that Egypt was plagued at the same time, when Ogyges flood was: but that cannot be, for he maketh that flood 1020. years before the Olympiades, which began in the eighth year of Achaz King of Judah: unto which time, from the plagues of Egypt there are not above 763. years. 2. Paulus Orosius cometh nearer the truth. lib. 1.9.10. that these plagues came upon Egypt in the time of Deucalions flood, when most part of the inhabitants of Thessalia were destroyed, a few escaping unto the hill Pernassus, where Deucalion reigned. About the same time the Sun parched the world with burning heat, not only in Ethiopia and other hill countries, but in Scythia, and others under cold climates: which gave occasion unto the Poets fabulous fiction of Phaeton. 3. These plagues were from the beginning of the world 2483. years; from Noah's flood 797. before the battle of Troy, which happened in the time of Sampson or Heli, 356. years; before the first Olympiad 763. years, before the building of Rome 789. years. Ex Pererio.

QUEST. XXIX. In what time all the plagues were finished.

FOr the time how long the ten plagues continued, and in what space they were finished: 1. The Hebrews think, whom Genebrard followeth, that these plagues were all sent upon Egypt, not in less time than of twelve months, with some respite between every plague. 2. Some think that these plagues continued the space of ten months, taking beginning when the Sun entered into Cancer, about the twelfth of June, and ending in the vernall equinoctiall, about the fourteenth of March, when the first borne were slain: the first miracle in the turning of the waters they would have done, when Nile beginneth to increase, which is when the Sun entereth into Cancer, and so Nile continueth in his increasing forty days, and forty days more it decreaseth: eighty days therefore after the first plague, when Nile being abated leaveth a great slime behind, they think the second plague of frogs was sent. Borrh. But these conjectures are very uncertain and improable: for first, whereas during the first plague they are said to have digged round about the river, chap. 7.17. this could they not have done in the overflowing of Nile. 2. Though the slime had been a fit matter naturally for the procreation of frogs, yet their plagues were extraordinary and beyond the work of nature: and the text showeth that the frogs came not out of the slime, but out of the river, chap. 8.3. 3. Beside, if there had been such respite given Pharaoh between plague and plague, the hand of God had not been so strong upon Pharaoh, as now when they followed one in the neck of another. 3. Pererius bringeth them all within the compass of 27. days, or about a month, which he doth thus collect: the first plague of converting the waters into blood, continued seven days, chap. 7.25. then upon the eight day came the frogs, and the next day after, chap. 8.9. which was the ninth, they were taken away: upon the tenth day the lice were sent: upon the eleventh day, the swarms of noisome flies are threatened; upon the next day being the twelfth, they are sent, and the morrow after they are taken away, chap. 8.29. which was the 13. day: upon the 14. the fifth plague of the murrane of cattle is threatened, the morrow after it is sent, chap. 9.6. which was the 15. day: upon the 16. day, the sixth plague of botches and sores followeth: the 17. day, the 7. plague of hail is threatened, sent the next day, chap. 9.18. which was the 18. day, and taken away the next, which was the 19. day: on the 20. day the 8. plague of grasshoppers is threatened, sent the 21. day, and removed the 22. day: the three days following the thick darkness came, chap. 10.22. the 23.24. and 25· days: upon the 26. day Pharaoh expelled Moses from his presence, and about midnight following, the beginning of the 28. day, the first borne were slain. So that from the first plague to the last, there was not above a month: the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan, the first month of the Hebrews, the first began about the middle of Adar, the last month, which answereth to our February, as Nison doth unto March. Pererius. And that it is more likely, that all these plagues came together in the space of one month, rather than of twelve months, it may thus appear▪ first, because the plagues following one immediately upon another, without any pause or respite, they were so much the more grievous, and this was the strong hand of God, whereby Pharaoh was constrained to let Israel go, chap. 6.1. Secondly, the plagues were such as Egypt never saw, nor felt before, chap. 9.24. and 10.14. and if they had continued long, the Egyptians could not have endured. Thirdly, whereas the Israelites spent full forty years in the wilderness, Josh. 5.6. and Mos • s was 80. year old, chap. 7.7. before any of the plagues began, and 120. year old, in the end of the 40. years travel in the wilderness, Deut. 34. much time could not be spent in Egypt after the hand of God, by the ministry of Moses, began to work upon them.

QUEST. XXX. Whether the good Angels or bad were the ministers of the Egyptian plagues.

COncerning the author of these plagues, there is no question, but that they came from God, who thereby did most justly punish the Egyptians, for the unjust vexation of his people: for so the Lord saith, He will smite Egypt with all his wonders, chap. 3.20. But there ariseth a greater doubt, who were the ministers of these plagues, whether the good angels, or evil. 1. Genebrard thinketh because it is said, Psalm 78.49. By the sending of evil Angels, that the evil spirits were executioners of these plagues. But Augustine's reason is very strong against this opinion; for in the two first plagues, which were counterfeited by the Sorcerers, it is evident, that the evil Angels were doers, by whom the Magicians wrought, they certainly were not the ministers of the true plagues, for then as he saith, Angeli mali ex utra{que} parte consisterent, the evil Angels should be of both sides, hinc illos affligentes, inde fallentes: affl • cting the Egyptians on the side, and deceiving them on the other: If the evil Angels then were not ministers of the first plagues, neither were they used in the rest: and beside we have a more evident argument, that when in the third plague the Sorcerers attempted to do the like they could not: the Lord inhibited and restrained the evil spirits, that they should work no longer by their ministers the Sorcerers. If the Lord restrained their power, then he loosed it not, or used it. 2. Wherefore they are called evil Angels, not in respect of their office but of the effect, because they were messengers and ministers of evil plagues: Perer. 3. But I think with Junius ▪ that it is not necessary here to understand Angels for those ministering spirits: but the word malac • , may here signify messengers, and is referred to Moses and Aaron, that were the messengers and ministers of these plagues: And this interpretation is confirmed by two reasons: because in this history it is directly expressed, that most of the plagues were procured by Moses and Aaron, as the three first by Aaron, the sixth, seventh, eight and ninth by Moses: the fourth and fifth, though it be not expressed, yet it may be supposed to be done by the same instruments▪ and again that place, Psalm 105.26. may help to expound this; He sent Moses his servant, and Aaron whom he had chosen, they shown among them the message of his signs. The messengers then and ministers of these evil plagues, were Moses and Aaron. 4. Yet I deny not, but that God used also therein the ministry of his Angels: as it is evident in the last plague of the destruction of the first borne, Exod. 12.3. but the meaning of this place in the Psalm is more properly referred to Moses and Aaron. And although God useth both the ministry of good Angels in punishing the wicked, as in the overthrow of Sodom and Gomorrhah, and of the evil sometime to try the righteous, as in the temptation of Job, much more in judging the wicked: yet in this place for the reasons before alleged the good Angels are thought rather to have been used than the evil.

QUEST. XXXI. For what ends and causes the Lord wrought such wonders in Egypt.

THe ends wherefore it pleased the Lord, thus to judge Egypt, and to show his mighty works were divers. 1. That the Lord might take just revenge of the Egyptians, for the unrighteous vexing and oppressing of his people, Exod. 4.23. 2. That they by this means might be forced to let Israel go, Exod. 6.1. 3. That God's power might be known to all the world, which exceedeth the law of nature, or natural things; and that his justice might be made manifest in judging the wicked: so the Lord saith: For th •• cause have I appointed thee, to show my power in thee, and to declare my name throughout all the world, Exod. 9.16. 4. That the Hebrews and people of God hereby might perceive the singular care and love of God toward them, as Moses urgeth, Deut. 4.20. The Lord hath taken you and brought you out of the iron f • rnace, out of Egypt. 5. That the fame of these great works might keep other nations in fear and awe of them, by whom they should pass, that they should not molest or trouble them, neither that the Heb • ewes should be afraid of them: so Rahab saith, Josh. 2.10. We have heard how the Lord dried up the water of the red sea before you, when ye came out of Egypt. To this purpose the Priests of the Philistines thus say: Wherefore harden ye your hearts, as the Egyptians and Pharaoh hardened their hearts▪ when he wrought wonderfully among them? 1. Sam. 6 6. 6. That the Hebrews by the remembrance of these great works, should be kept in obedience to the law of God, as it is therefore set before the ten Commandments, Exod. • 0.2. 7. That the just confusion and subversion of the Egyptians might be made manifest to all men, that hardened their hearts notwithstanding such grievous plagues. Perer.

QUEST. XXXII. Who were exempted from the plagues of Egypt.

FUrther it will be inquired, who were exempted from these plagues in Egypt, whether they were generally upon all. 1. It is certain, that all the Israelites that dwelt in the land of Goshen were exempted: wherein three things are to be considered: first, that although this exception and reservation be expressed only in five plagues, as in the swarms of noisome flies and beasts, chap. 8.23. in the murrane of the cattle, chap. 9.7. in the hail, chap 9.26. the thick darkness, chap. 20.23. and in the destruction of the first borne. chap. 12.23. Yet by the same analogy, it is to be understood, that the Israelites were also freed from • he rest of the plagues. Secondly, mention is first made of this privilege in the fourth plague, when the Sorcerers were hindered from working, for this cause, that whereas before they tried their skill in their counterfeit signs in the land of Goshen (for in all Egypt the plagues overspread) and from thence it is like that they had the water which they turned into blood) now it is insinuated, that they had no longer power to do any such thing, no not in the land of Goshen, as they had before. Thirdly, not only the persons of the people of Israel were free, as Exod. 12.23. from the death of the first borne, but even their cattle, chap. 9.7. and their ground, the land of Goshen where they dwelt, chap. 8.22.

2. Another sort is likely also to have been exempted from these plagues: namely such strangers as sojourned of other nations in Egypt: for the story runneth upon the Egyptians, that they were plagued▪ because they only were guilty of the wrong done to the Lord's people: the other that were not accessory, might either withdraw themselves out of Egypt, seeing the hand of God so heavy upon them, or they might through the mercy of God be spared.

3. Whereas these plagues did most of all light upon Pharaoh ▪ and next upon the Ministers and Officers of his Kingdom, as the chief authors of the affliction of the Israelites, and then generally upon all the common sort of people, who executed the Kings cruel edict for the drowning of the Hebrews children, Exod. 2.23. yet we are to think, that although in other general plagues, which came upon Israel, many righteous persons did suffer in the calamity of the City, as in the destruction of Jerusalem, and the Babylonian captivity▪ yet that in these universal plagues they that feared God of the Egyptians were spared: as is expressly mentioned in the seventh plague, that they which feared the word of the Lord among the servants of Pharaoh, were delivered from it, chap. 9.20. that hereby it might appear, that the Egyptians were punished for their cruelty towards the Lord's people. Perer.

QUEST. XXXIII. Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues.

BUt it is more doubted of the Egyptians, which dwelt among the Israelites in the land of Goshen, for they were mingled together, as is evident chap 3.22. whether they were freed from these general plagues. 1. Thostatus thinketh tha • they also tasted of all the plagues, as well as the rest of Egypt, because their hatred was no less towards the Lord's people. But in some plagues, as in the fourth of the swarms, and in the seventh of the hail, it is affirmed that there were none in the land of Goshen: If the Country were freed, then the inhabitants also: and though these Egyptians that cohabited were haters of them also, yet the Lord might spare them for his people's sake: because some plagues should also have touched the Israelites, if they had fallen upon their neighbors, as the hail and lightning. 2. Augustine thinketh, that the Egyptians inhabiting Goshen, were free from all the plagues, but the last upon the first borne, because this was upon their persons, the other upon the ground it self, wherein Goshen was privileged, quaest. 44. in Exod. But this is not like neither: for in the fifth plague only the cattle and beasts of Israel are preserved from the murrane, chap. 9.4. the beasts of the Egyptians, though dwelling among Israel, cannot be said to be the cattle of Israel. 3 Wherefore this distinction and difference must be made, that all those plagues which might be inflicted upon the persons, or substance of the Egyptians, without any damage or annoyance to the Israelites, among whom they dwelt, did as well fall upon them, as other Egyptians: as such plagues as their persons were smitten with, as the sixth of botches and sores, and the tenth of the first borne: as also which fell upon their cattle, as the fifth plague, likewise the ninth plague of darkness come upon the Egyptians also, who, as it is observed, Wisdom 18.1. did hear the Israelites, but saw them not: even the Egyptians, which were neighbors to the Israelites, felt of that plague also: But from the other plagues, which were an annoyance to the ground it self, and to all the inhabitants, even the Egyptians also were freed, that cohabited with them: as from the plague of waters turned into blood: for herein the Egyptians there dwelling could not be punished, but the harm would likewise redound to the Israelites; such were the plagues of the frogs, lice, swarms, hail, grasshoppers, which were noisome to all the inhabitants where they fell: and in some of these plagues it is expressed directly, that the land of Goshen was free, as chap. 8.22. in the 4. plague of the swarms, and in the 7. of the hail, chap. 9.26.

QUEST. XXXIV. Of the diversity in the manner of the plagues.

THe last of these general considerations is, both of the divers manner of inflicting these plagues, and of Pharaohs divers behavior, that is, for the diversity of the plagues: some of them were sent upon their persons, as the 6.9. and 10. some upon their cattle, as the fifth, some upon their fruits, as the seventh, some upon the water and the earth, as the rest: some continued seven days, as the first, some three, as the ninth, most of them but one, as is shown before, Quest. 29. Some of them are sent without any warning given before, as the third plague, chap. 8.16. and the sixth, chap. 9.8. and the ninth, chap. 10.20. Some plagues are expressly mentioned to have been removed by the prayer of Moses: as the second of frogs, chap. 8.9. the fourth of swarms, chap. 8.30. the seventh of hail and lightning, chap. 9.33. the eight of the grasshoppers, chap. 10.19. the other plagues have no such note. But it is like that when a new plague came the former ceased.

QUEST. XXXV. Of Pharaohs divers and variable behavior.

2. AS touching Pharaohs behavior, it was very variable and divers: at the first coming of Moses, he was at defiance with God, and said he knew him not, chap. 5. At the first, the third, the fifth, and sixth plague he was nothing at all mollified, but his heart was hardened still: in the second, the fourth, the seventh, the eight and ninth he somewhat yielded, and made some semblance of repentance: yet all was but in hypocrisy.

So in dismissing the people of Israel he was of divers minds: first he would give them leave only to sacrifice in the land of Egypt, chap. 8.25. then he would grant them to go into the wilderness to sacrifice there, but they must not go far away, chap. 8.28. afterward he would let the men only go, neither the women, nor children, chap. 10. ver. 10.11. then he giveth leave for the children to go also, but their sheep and cattle should stay behind, chap. 10.24. at the last he is content they shall all go with all they had, chap. 12. Perer.

QUEST. XXXVI. Why the Lord sent divers plagues upon Pharaoh not destroying him at once.

NOw it pleased God, whereas he could have destroyed Pharaoh and all the Egyptians at once, yet to multiply his plagues, for these causes, 1. That God's mercy might appear in giving unto them time of repentance, and not consuming them together. 2. And by this variety of plagues and judgments the omnipotent power of God is set forth. 3. This also addeth to the affliction and misery of the Egyptians, that were not cut off at one blow, but by this diversity of plagues, their punishment was made so much the more grievous.

4 Hereby also Pharaohs obstinacy and hardness of heart is made manifest, that could by no means relent notwithstanding so many plagues.

QUEST. XXXVII. Why Aaron is sometime the minister of the plagues and not Moses.

Vers. 20. HE lift up the rod. That is, Aaron. 1. Not as the Hebrews, because it was not meet that Moses, who was saved out of the waters should bring a plague upon the waters: for Aaron also was the minister of the other plagues 2. Neither was it for • his (as Ferus ) that Moses should not be thought to do it also by sorcery: for they might have had the like suspicion of