Commentary on Genesis and Exodus

QUEST. I. What kind of frogs the second plague brought upon Egypt.

Vers. 2. I Will smite all thy coasts with frogs. 1. The Hebrews take Zephardghim, which here signifieth frogs, for a certain kind of fish, that come out of Nile, and devoured men: but here is no mention made, that these Zephardghim should devour or kill men, but only annoy them even in their houses, and pastries: they had heard of the Crocodile of Nile, that useth to destroy men, and so framed their fable according to that report: Pelican. 2. Pliny writeth of two sorts of frogs, beside the common sort, that liveth in the waters; one is called Rubetae, because they keep among bushes and briers upon the land, which are the greatest among other, and venomous: strange virtues are given to this kind, that being brought into an assembly of people, there followeth a general silence; the bone thereof being cast into seething water cooleth it presently; it allayeth the rage of dogs, Plin. lib. 32.5. The other sort is called Calamitae, because it keepeth among the flags and reeds, it is little and green, and crieth not: if an ox chance to eat it he swelleth presently: the flesh thereof applied to the eyes, doth deer them and easeth the pain. It seemeth this plague consisted most of the common sort of frogs, because they came out of the waters: yet there might be a mixture also of the other sorts, especially of the Rubetae, to make the plague more grievous 3. And in this plague, this was strange and extraordinary, that the frogs left the waters, their proper element, and scralled upon the land, and entered their houses. Simler.

QUEST. II. Of the greatness of this plague frogs.

COncerning the greatness of this plague: 1. Philo noteth that those frogs filled the high ways, and their houses, yea crept into their Temples, and did climb up into their upper chambers, so that they were at their wits end. 2. Ios • phus s • ith, that beside the annoyance which they brought upon the land, leaping upon their meat and drink, that the waters were corrupted by them▪ so that it stank of them, and was putrefied and full of corruption: Some Hebrews write also that they crept into their mouths when they were asleep, and entered • nto their bowels. 3. Thus the Egyptians by this plague were cumbered, and punished, in all their senses; in their sight with the number and ugliness of them; in their hearing, with their croaking; in their taste, by corrupting their victuals; in their smell, with the stench of them; in their feeling, with their • iting and venom: Pererius. 4. This plague was suitable to their sin: for as they regarded not the pitiful and mournful cries of the infants which they cast into the water, so now are they vexed with the crying and croaking of frogs. Infants, as Theodoret noteth, are herein resemb • ed to cralling frogs, because they do so creep upon their hands and feet, before they are strong to go: Perer. 5. We read that in time past, whole Cities have been dispeopled by frogs, that invaded them without any miraculous work: Pliny out of Varro reporteth of a City in France, where the people were driven away by frogs: Paulus Oro •• us writeth that the Abderites were chased out of their Country by frogs, and craved of Cass • nder King of Macedonia, some other place of habitation. Perer. So the Artoriitae of India, and the people inhabiting about Paeonia, and Dardania, were invaded of frogs: Egypt also out of the slime thereof, is apt to engender frogs, as Josephus writeth, and for this cause the bird Ibis is honored among them, because that kind destroyeth the frogs. But there is a great difference between this miraculous work, and the other: first in respect of the infinite number of them, and their general overspreading: secondly, those frogs were engendered not all at once, but by little and little; here as soon as Aaron had stretched out his hand, this great army of frogs was raised: thirdly, they all are suddenly destroyed and gathered in heaps: the other as they came not all at once, so neither do they go away all together. Simler.

QUEST. III. From whence this great abundance of frogs came.

THis abundance of frogs: 1. Came neither out of the slime, as Josephus thinketh, into the which he saith they were resolved again. 2. Neither yet altogether out of the waters: for though Egypt is full of pools of water and lakes, yet they sufficed not to fill all Egypt with frogs. 3. Therefore they were brought forth by the power of God: neither did the frogs of any natural instinct, leave the waters to creep upon the land: but like as God by the ministry of his Angels, brought all the creatures to Adam, to receive their names, and afterward unto Noah in the Ark: so were these frogs brought together and sent upon the land. Perer.

QUEST. IV. In what place and how the Sorcerers brought forth frogs.

Vers. 7. THe Sorcerers did likewise. 1. They brought not forth true frogs, but counterfeit as before, in the first plague; but the frogs that Aaron caused were frogs indeed, for afterward they were gathered into heaps, and the land stank of them, that it might appear to be a true miracle. Pelican. 2. These Sorcerers though in show they could bring forth frogs, yet they could not remove the plague of frogs, which was sent upon the land. Osiander, 3. The place where the Sorcerers shown their skill, was in the land of Goshen, which was exempted both from these and the other plagues: for the Lord threateneth only to bring the frogs upon Pharaoh and his people, verse. 3. Iun. Simler.

QUEST. V. Why Pharaoh calleth now for Moses and not before.

Vers. 8. THen Pharaoh called for Moses, &c. Pharaoh called not for Moses to pray for him to remove the first plague, though both Philo and Josephus so affirm: there being no such thing expressed before, it is hard for any man to imagine that which there is no warrant for. 2. Therefore this may be the cause why Pharaoh is forced now to flee unto Moses, and not before, because this was a more grievous and intolerable plague, which is extended upon Pharaoh and his house: none are exempted from it: in the other plague they might make some shift to help themselves, as the richer sort with wine, the poorer with the juice of herbs and such like; but against this plague there is no remedy. Perer. 3. But it seemeth that Pharaoh had a double meaning, he would have the frogs removed first, that afterward he might call back his promise for dismissing of the people. Simler.

QUEST. VI. Why Moses saith to Pharaoh, take this honor to thee.

Vers. 9. TAke this honor over me when I shall pray. 1. Some refer these words to the event: that when the frogs were removed, Pharaoh should have good cause to boast of Moses, and to rejoice that he was so near at hand to help him: Vatab. 2. Some understand Moses to speak by way of comparison, that he had now no cause to boast of his Sorcerers that could not help, but in Moses. Simler. 3. But the meaning seemeth rather to be this, that Moses doth yield unto Pharaoh this honor, to appoint a time when the frogs should be taken away, that God might receive greater honor thereby. Iun.

QUEST. VII. Whether Moses tempted God in prescribing the time of removing the plagues.

AT what time I shall pray for thee. 1. Moses doth not tempt God in appointing a time for this work, as the Bethulians did, Judith chap. 7. that limited to themselves the space of five days, to expect help from God: for they speak doubtfully, but Moses confidently: Simler. 2. Neither herein did Moses presume, but he was assured of God's assistance, not being so much confirmed by the success of the miracles hitherto, as building upon God's promise, who had made him a God unto Pharaoh, both to bind and loose, to do and undo Simler. Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time, least he might have been thought to have wrought by constellation, or other astrologicall means. Pelican.

QUEST. VIII. Of the use and application of this plague of the frogs.

COncerning the application of this plague: 1. Augustine would hereby understand the Poets of the Gentiles, which as by the crooking of frogs, so by their vain babbling have brought in many impious and deceitful fables. 2. Gr • gorie Nyssenus maketh these frogs a type and figure of the Epicures and licentious life, which entereth into Pharaohs house, that is, most aboundeth in the houses of Princes and great men. 3. Ferus doth take it in the better part, that hereby the conversion of a sinner is set forth: God sendeth frogs upon the land, when he showeth a man his own filthiness. 4. But that other application of Ferus is more apt, who by the crooking of frogs, understandeth Heretics, that do open their mouth against the truth, as Revel. 16.13. the unclean spirits that came out of the mouth of the Dragon and false Prophet, are resembled unto frogs, such crauling frogs are the popish Monks and Friers, that are sent forth from the mouth and spirit of Antichrist, to crook against the truth. Borrh. 5. Beside, the historical application of this plague, is this, that these frogs are spewed out of Nile the glory of Egypt: where their greatest delight was, from thence cometh their confusion. Simler. And as in Nile they drowned the children, so from thence their punishment taketh beginning: and as they abhorred the sight of the infants, so they are constrained to endure the ugly sight of deformed frogs and vermin.

QUEST. IX. Why Pharaoh appointeth Moses tomorrow.

Verse 10. THen he said, tomorrow 1. Some understand it of the time, when Pharaoh would let the people go: but it appeareth by Moses offer in the former verse, leaving to Pharaoh the time, when he should pray for him, that Pharaoh accordingly named the next day to that end. 2. Which time he setteth not Moses, as giving him some space for his prayer. Simler. For Pharaoh had no such devotion, to consider what time was meetest for his prayer. 3. But the very cause was this, he might think that Moses offered himself at this time, which he saw by some constellation or aspect of the stars to be fit for his working, and therefore putteth him to another day: or Pharaoh might think this to be some natural work, and not sent of God, and therefore would stay a while and see, whether the frogs might go away of themselves without Moses prayer. Pelican. Perer.

QUEST. X. Why the Lord did not remove the frogs quite.

Vers. 14. ANd they gathered them together by heaps. 1. The Egyptians had been able of themselves to have destroyed these frogs, but that God armed them against them, and their number was so infinite▪ that they could not resist them; like as the history of the Bishop of Ments is famous, that was destroyed of rats and mice, following him into the midst of the river of Rhene, where yet the Rats tower, so called, is to be seen. Simler. And our English Chronicles also do make mention of a young man, pursued by • oades, who could by no means be defended from them, but being hanged in the top of a tree in a trunk, they crauled up thither and devoured him. 2. God could either have cast these frogs into the river again, or caused them to vanish, but it pleased him they should remain in heaps, as a spectacle to the Egyptians, both to show that it was a true miracle, and that the stink thereof in 〈◊〉 noses, might put them in mind of their sin, that made them stink before God. Ferus.

QUEST. XI. The difference of the third plague of lice from the former.

Vers. 17. ALl the dust of the earth was lice. 1. In this plague there goeth no commination or denouncing before: for because Pharaoh had mocked with God and his Ministers, and had hardened his heart; he was worthy of no admonition. Simler. 2. This plague is brought out of the earth, as the two first out of the water: for the Egyptians were worthy to be punished in both, because they had shown their cruelty in both, in destroying the infants in the water, and in oppressing the Israelites by working in clay: and therefore out of the clay and dust are they punished. Simler. 3. In the other plagues, in the first the Lord showeth his power in changing the nature of the creatures; in the second, in commanding them; in the third, in using them as instruments of his revenge: the first plague was horrible to the sight, in seeing the bloody waters; the second was both horrible to the sight, and troublesome; the third was both these, and brought grief and vexation beside. Ferus.

QUEST. XII. Whether the third plague was of lice.

NOw what manner of plague this was, whether of lice or some other, shall briefly be examined: 1. The Hebrew word is cinnim, which the Latin translateth sciniphes, and the Septuag. 〈 in non-Latin alphabet 〉 derived with some small change from the Hebrew: Origen whom Augustine followeth, taketh them for certain small flies with wings that can scarce be seen as they fly, yet with their stings do prick very sharply. 2. Alber • us Magnus saith, that they have the tail of worms, the head and wings of flies, and are engendered in fenny places, and do specially follow and light upon men, Lib. 26. de animalib. this description agreeth to those flies which we call gnats. 3. Soudas taketh it to be a worm that eateth wood. 4. Pererius thinketh it was a new kind of vermin not known before. 5. But I think rather with Josephus, that they were lice; so also Iun. Vatab. Pagnin. Montan. translate: so R. Solomon understandeth the word cinnim: and they were such lice as did cleave and swarm upon the body, that would not be killed with any ointment, or other medicine, as Josephus, but they did gnaw upon their flesh, much like to the lowsie disease, that Sylla and the two Herod's died of. Simler. And Philo saith, they did not only sting the flesh, but entered in at the ears and nostrils, and pained the eyes: and though most of them were of this kind of vermin, of lice, which came of the slime and dust, resembling the same in color also; Oleaster: yet it is like that other vermin, as gnats, and other biting flies and vermin were mingled among them. Borrh.

QUEST. XIII. Why the Lord plagued the Egyptians with lice.

ANd whereas God might have turned by his great power, the dust of the earth into Lions and Bears, which should have destroyed the people: yet it pleased him for these causes, to punish them with this contemptible vermin: 1. Because the Lord would not consume them all at once, but give them space to come to repentance. Philo. 2. And that by this means the haughty pride of the Egyptians might be abated, seeing that God was able to punish them by such contemptible and base creatures: as proud Tyrants are most daunted, when they are quailed by weak and impotent means; as Abimelech thought it a dishonor unto him to be killed by a woman, Ferus. 3. This plague also served to keep them in awe: for if God could punish them by so small a creature, they might think, that if God armed the greater creatures against them, they should not endure it. Simler.

QUEST. XIV. Why the Lord by the stretching out of Aaron's rod brought forth lice.

Vers. 17. AAron stretched out his hand with his rod. It was not Aaron's rod, or hand, that of it self could do any such thing; God needed not any of these means, but thus it pleased him, that this plague should be wrought: 1. To show his great power, that is able to do great things by weak and small means. 2. And that not only he hath power in himself to do whatsoever it pleaseth him, but that he can give power unto his creatures to execute his vengeance: so the Lord is able by himself, and by others to bring forth his judgments. 3. This he did also to show how much he setteth by his elect to whom he giveth such great power: and to countenance the ministry and calling of these his servants. Ferus.

QUEST. XV. Why the Sorcerers could not bring forth lice.

Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice, &c. 1. The Sorcerers could not bring forth lice, not as the Hebrews imagine, (as Lyranus and Thostatus report of them) because they cannot bring forth any creature less than a barley corn: for if they could produce to the sight greater creatures, they might more easily have compassed the less, whose generation is not so perfect, but cometh out of corruption. Indeed in artificial works it is harder to work upon a small substance: and therefore Plini • commendeth the curious devices of certain workmen for their smallness: as Cicero telleth of the Iliades of Homer written so small that they might be put into a small nutshell. Callicrates made antes of Ivory so little that the partes thereof could not be perceived. Mir • ecides made a ship, that a Be might cover it with her wings. But in natural works the reason is contrary, the less works are more easily perfected: for the force of nature worketh from within, but the artifices applieth his instruments without, and cannot therefore work upon every small substance.

2. Rupertus hath this conceit, that the Sorcerers did indeed bring forth lice, as they did frogs before: but because they did not sting and bite, as the true lice which Aaron caused, their fraud was discovered: but this is contrary to the text, which saith, they endeavored or wrought to bring forth lice, but could not.

3. Cajetan thinketh that the Sorcerers did err in their work, and did not apply their enchantments aright, and so failed: But it proceeded not from any virtue of their enchantments, that they did counterfeit the three signs before, but of the will and power of Satan, who is not tied to these enchantments, which are but a sign and ceremony of their covenant and league with the devil: & therefore though they had failed in some circumstance, the devil would not have forsaken them, seeing they wrought under him, and for him, if it had been in their power.

4. Augustine maketh this the reason why the Magicians were confounded in this third plague (but it was the fourth sign, counting the turning of the rods into serpents, for the first) to signify, that the heathen Philosophers, some of them had knowledge of the Father and Son, but erred concerning the holy Ghost. But beside that some of the philosophers did see as in a cloud the mystery of the Trinity, as both Cyrillus, Eusebius, & Theodoret witness, & Plato in his writings maketh mention of God the Father, the Word, and the Mind: this is rather a mystical, than historical reason: And if to seek the cause thereof we need fly unto mysteries; it rather signifieth thus much, that many of the philosophers did know divers things concerning God, and his creatures; but they were ignorant altogether of the Trinity. Perer. 5. The sorcerers then were hindered by the power of God, who suffered them hitherto to deceive by their Satanical illusions, but now by a superior commanding power, he controlleth the power of darkness. Simler. Pererius. Pelican. Cajetan. Ferus. And Satan is hindered in his working two wa • es, either altogether, that he cannot do what he would, as in this place; or when he is permitted to do anything, yet the Lord so disposeth, as that he cannot achieve that end which he intendeth, as appeareth in the temptation of Job: Borrh. And the Lord confoundeth them in this small and base creature, for their greater confusion, when their mystical working, by the operation of Satan, is there restrained, where they thought most easily to have prevailed. Ferus.

QUEST. XVI. What the sorcerers understand by the finger of God.

Vers. 19. THis is the finger of God. 1. Some by finger understand the plague it self, as the Chaldee Paraphrast: as though in effect the sorcerers should confess thus much, that this plague was of God, and they could not resist it: so Job saith, the hand of God hath touched me, cap, 19.21. 2. Augustine by the finger of God understandeth the spirit of God: whereras Saint Luke saith, that Christ cast out devils by the finger of God, cap. 11. Saint Matthew saith, by the spirit of God: and fitly is the spirit compared to the fingers, that as the fingers proceed from the hand and arm, & the arm from the body, so the spirit proceedeth from the Father and the Son: and as there are ten fingers upon both the hands, so there are divers gifts of the spirit, and here are ten plagues answering to the number of the fingers. So also Jerome saith, that the arm and strength of God is the Son, and the Spirit is the fingers, and with this finger did the Lord write the ten Commandments in the Tables of stone. But this collection seemeth to be somewhat curious: neither is it like that the Sorcerers had any such knowledge of the mystery of the Trinity. 3. Therefore Rupertus thinketh, that the sorcerers did only mean by this phrase the power of God, but that unwittingly also by a divine instinct, they do give an evident testimony of the holy spirit, the third person of the Trinity, as Caiaphas did ignorantly prophesy of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit, were not fit vessels to receive any such divine instinct. 4. Pererius thinketh that by the finger of God, they understand a great & invincible power, as the Scripture saith, the Cedars of God, a man of God, for the tall cedars and for an excellent man. But in this sense they could not deny▪ but that the other works were also excellent, & more admirable than this. 5. Liranus will have them by the finger of God to understand the power of some superior devil that stayed the working of the inferiors: But this is an insolent speech, by the name of God to understand the devil: and by this means Satan should strive against Satan, and the kingdom of darkness should be divided; which argument our Savior useth in the Gospel to show that he did not cast out devils by the power of Satan. 6. Wherefore the best interpretation is, that by the finger of God, they understood the power of God; as the heavens (in the Psalm) are said to be the work of his fingers: sic Thostatus, Lippoman. So also is the hand of God taken, 1 Sam. 6.9. And hereby is insinuated the great power of God: if these horrible plagues were but the work of his fingers, that is, an effect of his smallest power, what are the works of his arm and hands when he showeth his mighty power? for so that which one doth easily, or with small labor, he is said to do with his finger, as the phrase is used of the Pharisees in the Gospel, that they laid heavy burdens upon others, and would not themselves stir them with their finger. And indeed these plagues of Egypt, if they be compared with God's great works, as the universal flood brought upon all the world, the destruction of Sodom and Gomorrhah, they will appear to be but works of God's fingers, in comparison of his whole hand. Simler. Perer.

QUEST. XVII. Whether the sorcerers had any feeling of God's power.

BUt now it will further be inquired, whether these sorcerers thus spake as having any knowledge of God, or feeling of his power. 1. Some think that they used this pretence of words to satisfy Pharaoh that was angry with them, because they could not do now, as before, and to excuse their want of power: Cajetan. But it seemeth rather, seeing the Sorcerers were indeed hindered and controlled, that they spake as they thought. 2. Lyranus thinketh that they had no thought at all of God, but that they understood the power of some superior devil: And his reason is, that, if they had in truth confessed and acknowledged the power of God, they would not afterward have resisted Moses, as it appeareth they did, for they were smitten with botches and biles in the sixth plague, cap. 9. Contra. But this is a weak argument: for though they had at this present some sense of God's power, yet they might afterward return to their former obstinacy: as Pharaoh himself would one while seem to relent, and eftsoone be hardened again: and Nebuchadnezzar, who upon the interpretation of his dream by Daniel acknowledged the true God. Dan. 2. yet presently after setteth up Idolatry: Perer. 3. Some, as is shown in the former question, did think that the Magicians had some knowledge and special revelation, not only of the power of God, but of his spirit, and so consequently of the Trinity: but such a particular knowledge cannot be ascribed unto them. 4. Therefore I think rather that for a time they seeing their power hindered, did indeed, and as they thought, acknowledge God's power, that Pharaoh might thereby be left inexcusable: Iun. but this knowledge was soon again obscured by the malice and obstinacy of their heart.

QUEST. XVIII. By what power Sorcerers do work.

NOw, whereas they confess that Moses wrought by the finger of God, they therein evidently bewray, that they themselves did not work by God. This therefore shall briefly be made plain and mani • est, that Magicians and Sorcerers do not work wonders by any divine, human, or natural, or Angelical power, I mean the good Angels, but Satanical and Diabolical. 1. These spirits whom they confederate with, do require of them divine worship: and that affectation of divine honor, which they began in heaven, and obtained it not, being cast down from thence, they seek to compass in earth: but good Angels refuse to be adored and worshipped, as the Angel that appeared to John, Revel. 22. 2. Sorcerers are men of an impure and wicked life, and they use their enchantments to wicked purposes, as to theft, adultery, murder: but good Angels do neither favor wicked men, neither will be assistant in any wicked work, 3. Magicians use to threaten the spirits, to enjoin them certain impossible things, if they come not when they are called: but men can exercise no power, neither can have any command over the good Angels. 4. if it be objected, that Magicians do often cast out devils: but Satan doth not cast out Satan, as our Savior saith, for then his kingdom should be divided, and could not long stand. To this it is answered, that our Savior speaketh of such casting out of devils, as is done with power when Satan is violently dispossessed, not of such when he giveth way of himself, by some compact and contract with the Conjurer. And, as Augustine saith, our Savior meaneth the perfect ejection of Satan, when he is cast both out of the body ad soul: But when any seemeth to be cast out by a Satanical power, he goeth out of the body that he may more strongly possess the soul; which is indeed no casting out. 5. That Sorcerers do work by the power of Satan, themselves are the best witnesses: for Porphyrius who was a great Magician, as Eusebius noteth him, doth confess, that the devils themselves (whom he calleth gods) do signify unto men, quibus rebus dij cogantur, & qua illis offerend • sunt, &c. with what things the devils are forced, and what is to be offered unto them, what days they should choose, what signs and images th • y should make, and such like. And Eusebius further setteth down to the same purpose an epistle written by Porphyrius to A • ebonus the Egyptian: wherein he propoundeth nine inexplicable doubts, as he calleth them, about Magicall practices: 1. How Magicians do invocate the spirits as their superiors; when they command them, as their inferiors. 2. Why the spirits of Magicians bid men to be just, when as they being called upon and sent, do many wicked things. 3. They will not hear the Conj • rer unless he abstain from venerie; and yet they being sent do inflame to venerie, and unlawful lust. 4. They prescribe their disciples, when they are about invocation, to abstain from eating of flesh; and yet themselves delight in the smell and blood of sacrifices. 5. They will not have him that hath touched any dead thing to use any Magicall practice; and yet many magical enchantments are practiced with dead things, both beasts and men. 6. They do terrify the spirits in their invocations, with threats, as if they answer not, they will reveal the mysteries of Isis, and deliver Osiris members to Typhan: but how can spirits be feared with threats? 7. They use ridiculous invocations, as thus they call upon their spirits: Thou which camest forth of the sl •• e of the earth, which hast thy seat in the lake, which canst change thy shape every hour: which kind of prayers spirits should seem not to regard. 8. They use barbarous and strange words, as though the spirits understood only the Scythian, or some other barbarous tongue. 9. Seeing spirits are insensible and incorporeal, how then can they be allured with sensible and corporal things? These are Porphyries doubts: by the which it is evident that Sorcerers work by the devil, and that from him they have their directions. And Augustine also confirmeth the same: Neque potuit nisi primis ipsis docentibus disci qu • d quis{que} illorum appetat, quid exhorreat; Neither could it be learned, but by their teaching, what everyone of them desireth, and what they abhor.

QUEST. XIX. Why spirits prescribe constellations to be observed, and delight in corporal and external usages.

BUt yet concerning some of those doubts, a solution may be found out: As why the devils will not come being called, but under certain constellations, the reason thereof may be to make men believe, that there is some divine virtue in the stars, and so they should be brought to adore and worship them▪ or because they many times work by natural causes, it may be they are helped by such observations: and sometime they concur in their work with the planets, as Lunatickes are most vexed in the increase of the moon, that men might lay the imputation upon the stars, as though they were evil. Again, why spirits being of no bodily substance yet are allured, with herbs, and stones, and perfumes and such like; Augustine giveth the reason hereof, because these things are offered unto them, as signs of the divine honor, which is given unto them, and therefore they delight in them. Ex Perer.

QUEST. XX. Whether it be ordinary for lice to breed out of the slime of Nile.

BUt concerning this third plague of lice, it will be objected, that it is an ordinary thing in Egypt, after the inundation of Nile, that divers small creatures, as lice, frogs, and such like, do breed in great abundance out of the slime of the earth, which Nile leaveth behind, as Herodotus, Diodorus Siculus, and Solinus do write: how then was this such a miraculous work? The answer is this: that there is great difference between this swarming of lice, and that annual breed of vermin in Egypt. 1. They come of the slime of the earth, these out of the dust. 2. They by the overflowing of Nile, these at the stretching forth of Aaron's rod▪ 3. Those swarms are of divers sorts of small vermin, these were lice. 4. They are not bred in the signs of Aquarius or Pisces as these were, but after the sun is entered into Virgo: for under the sign Leo, Nile increaseth, and in the sign Virgo, it abateth and returneth. Sic Iun. The sun entereth into Leo about the midst of June, and into Virgo, about the middle of July, and into the sign Aquarius in January, and into Pisces in February, which was about a month before the Israelites went out of Egypt, as is before shown, quaest. 29. in cap. 7.

QUEST. XXI. Why Moses is bid to meet Pharaoh by the water.

Vers. 20 STand before Pharaoh, he will come forth to the water. 1. Because Moses had no access unto Pharaohs presence in his palace, he is bid to watch him at his coming forth, and so he that refused to hear Moses privately, is forced to hear to his shame abroad. Ferus. 2. Pharaoh used in the morning to come forth to the water, either for his health, as in the morning it is wholesome, to go forth unto rivers; or rather of a superstitious mind, because they attributed divine honor unto Nile. Simler.

QUEST. XXII. Why there is no mention made in this miracle of Moses rod.

IN this fourth wonder, no mention is made of Moses rod, as in the former, nor of any other thing used as ashes in the sixth plague. God sometime useth such means, to show that all things are directed by his will, and by these props to raise us up to consider of an higher power than can be in such weak instruments to effect such great things. Sometime he worketh without any such means, to teach us, that he needeth not any such instruments. The like difference of working is observed in the miracles of our Savior Christ in the Gospel, who sometime used external and visible signs, as when he tempered clay to heal the blind man: sometime he used no such, but only healed by his Word. Simler.

QUEST. XXIII. What manner of swarms were sent in the fourth plague.

Vers. 21. I will send mingled swarms. 1. Not 〈 in non-Latin alphabet 〉 , as the Septuagint, the dog fly, which Philo would have so called, because this kind of fly doth boldly light upon men and beasts (as the dog is noted to be among other beasts, most hardie and bold) and cannot be chased away, till he hath fetched blood: some call it a dog fly, because it lighteth most upon dogs about the ears and nose, and draweth blood: but the word ghereb signifying a mingled company, showeth, that there was more than of one sort. 2. Jerome therefore would have it read 〈 in non-Latin alphabet 〉 , all kind of flies, as Aquilas also readeth 〈 in non-Latin alphabet 〉 : and the Latin muscam omnis generis, flies of all sorts. But it seemeth they were not only flies, for the earth was not only corrupted by them, verse. 24. but the Egyptians also themselves devoured and consumed, Psalm. 78 45. 3. Neither yet is it like that there were no flies at all in these swarms, as Cajetan thinketh, because the Scripture maketh not any mention of any hurt they did to any man, but only annoyed their grounds, and houses, but flies are most noisome unto men: but herein Cajetan is deceived, for it is said in the Psalm before alleged, that they devoured them, that is, the Egyptians. 4. Some think they were all kind of wild beasts, as Lions, Bears, Tigres, and such like; unto which opinion Josephus seemeth to incline, and Ibn Ezra and Pagnin. But because it is said that their houses should be full of these swarms, it is not like they were those huge wild beasts: and if they had been assaulted in their houses with ravenous beasts, none of them should have escaped. And beside, it seemeth that the ground was covered with this kind of vermin: but so many wild beasts, as should cover the earth, would have soon devoured all the inhabitants. 5. Therefore it is more like that these swarms were a mixture of divers kinds of noisome creatures, both flying, as hornets, wasps, and creeping, as vipers, scorpions and such like. Si • . Vatab. Rabbi Solomon: Pelican.

QUEST. XXIV. Of the name of Baalzebub the god of flies.

IT may seem probable, that upon this and the like plague of flies and other vermin, the Egyptians, and the Philistines following them, as out of whose country they came, did erect the abominable Idol of Baalzebub, which signifieth the god of flies, he was the God of Acearon, one of the chiefest cities of the Philistines: first, some think the Idol was so called of the abundance of flies; which were engendered of the blood of the beasts which were sacrificed. Vatab. Or because the Idol being sprinkled with much blood, did stick full of flies. Perer. 2. But rather it had the name, because they supposed this Idol did deliver them from the plague of flies: as Pliny showeth how the Eleans did worship their god M • iagr ••• for chasing away the flies, which brought the pestilence: as the Egyptians did honor the bird Ibis, that devoured serpents: likewise the same Author reporteth that in the Olympian games, they used to sacrifice a Bull to the Idol Myiades, and the clouds of flies presently vanished. Perer. Junius also allegeth out of Nazianzen that this Idol was made in the form of a fly. 3. Jerome also saith that the Jews in derision of the god of the Philistines, did give the same name to the Prince and chief of the devils. Perer.

QUEST. XXV. Whether the land of Goshen were exempted from the former plagues.

Vers. 22. BVt the land of Goshen will I separate. 1. This immunity of Israel from the plagues, and the differences made between them and the Egyptians, no doubt was seen in the former plagues: Josephus. Iun. for otherwise if the people of God had been in like manner afflicted, they would have murmured against Moses. 2. And this separation the Lord made between them, both to show the watchful care, which he had over his people, as also to increase the grief and sorrow of the Egyptians, that beheld how the Israelites were spared, while they were plagued. Ferus. 3. This exemption is now first of all mentioned, because Pharaoh did not know it before now: Simler. As also because the sorcerers before had no place, to try their sophistry but in the land of Goshen, mention is made of this exemption to show that the Magicians were excluded from working their feats there, as they did before. Iun.

QUEST. XXVI. What were the things that were an abomination to the Egyptians.

Vers. 26. FOr then should we offer unto the Lord, that which is an abomination to the Egyptians, &c. or the abomination of the Egyptians. 1. Some understand in the first the idolatrous sacrifices of the Egyptians, which were an abomina • ion unto God: for the heathen offered unclean beasts; as an Hog to Ceres, a Goose to Venus, an Ass to Priapus, a Dog to Diana, a Horse to Phoebus: Perer. Then their meaning is, if we sacrifice in Egypt, if we do it after their rites and fashions we shall be an abomination to Jehovah: Ferus. But seeing the same word, the abomination of the Egyptians, in the next clause is taken for that which is an abomination to the Egyptians, it seemeth so to be taken here also. 2. Rupertus will not have this understood of any external sacrifice, for as the Prophet Jeremiah saith, the Lord gave them no charge, when he brought them out of Egypt, concerning any sacrifice, Ier. 7.23. And therefore he understandeth it of the inward virtues of the mind, as of righteousness, piety, humility, which they should sacrifice to God, being things hated and despised of the Egyptians. But it is evident that Moses speaketh of an external sacrifice which they should offer before the eyes of the Egyptians. And indeed God had said hitherto nothing to Moses all this while what they should sacrifice: but he had received it by traditions from the fathers, what sacrifices were to be offered, and from Abraham's example, who offered clean beasts, Gen. 15. an Heifer, a Goat, & a Ram: Perer. Or rather the Prophet here speaketh by way of comparison, that they were not the external rites and sacrifices which the Lord so much required at their hands, as fear and obedience, as Gen. 32.28. the Angel saith to Jacob, that he should no more be called Jacob (that is, not only or chiefly) but • srael: Iun. 3. Therefore the meaning is this, that whereas the Egyptians adored sheep and bullocks▪ as they worshipped a certain pide bull called Apis, the Israelites could not offer any of these things in Egypt because the Egyptians would never have endured it: Iun. Borrh. Ferus.

QUEST. XXVII. Whether Moses were ignorant what kinds of beasts they should sacrifice unto God in the desert.

BUt it will be demanded how Moses did know what sacrifices they should offer unto God, seeing he had yet spoken nothing thereof unto him. 1. I neither think that Moses was altogether ignorant thereof, & therefore, as is shown in the question before, he referreth the text to the inward and spiritual sacrifices. 2. Neither with Pererius, that Moses had any special revelation what they should sacrifice; so he confesseth himself, cap. 10.27. that he knew not wherewith to serve the Lord, before they came thither. 3. Neither yet with Junius that Moses speaketh here doubtfully, inserting into the text the word Fortassis, it may be we shall sacrifice: for Moses was not ignorant of the kinds of beasts in general, which he had learned from the example of the fathers, which were to be sacrificed unto Jehovah, all which kinds (which were but three, bullocks, sheep and goats) the Egyptians counted a thing abominable to kill, either to eat, or to sacrifice. 4. Therefore whereas Moses saith, Neither do we know wherewith we shall serve the Lord, till we come thither, cap. 10.27. he speaketh of the particular kind, as of bullocks, goats, and sheep, and of the number: for that they were to sacrifice of their clean cattle in general, he certainly knew, as he saith in the same place: Our cattle shall go with us, for thereof must we take to serve the Lord our God.

1. Doct. What manner of knowledge the wicked have of God.

Vers. 11. THat thou mayest know that there is none like unto the Lord. The wicked have a certain knowledge of God, but not like unto the godly: they may be said to know, and not to know, for they are forced, will they, nill they, to confess there is a God, but this knowledge maketh them but inexcusable, it helpeth not them unto salvation: Simler. As the Apostle showeth, that the knowledge which the Gentiles had of God tended but to make them without excuse, Rom. 2.20.

2. Doct. No man can mollify his own heart.

Vers. 15. WHen Pharaoh saw that he had rest given him he hardened his heart. Pharaoh neither by plagues, nor yet by blessings can be won; whereby we see that such is the natural pravitie and evilness of man's heart, that unless the Lord do mollify it, it will never be brought under in obedience: Piscat. As our Savior saith, that none can come unto him, unless his Father draw him, John. 6.

3. Doct. God must be worshipped as himself hath prescribed.

Vers. 26. THen we should offer unto the Lord God the abomination. Moses here showeth, that they were not to sacrifice unto God in any other manner than he himself had prescribed: for as God only is to worshipped, so he only is to prescribe how he will be worshipped: Ferus. Therefore all will worship is here condemned, as the Apostle calleth it, Collos. 2.23. God will not be worshipped according to the fancies of men.

1. Conf. Against diffidence or doubtfulness in prayer.

Vers. 9. TAke to thee this honor over me, what time I shall pray for thee to destroy the frogs. Moses promiseth to pray confidently, being assured that the Lord would hear him: for the faithful are sure that the Lord heareth them: Ferus. Who herein crosseth the judgment of the Romanists, who 〈◊〉 call the assurance of faith presumption. But our Savior Christ giveth this rule, that Whatsoever ye ask in prayer, if ye believe ye shall have it, it shall be done unto you, Matth. 11.14.

2. Conf. Against praying for the dead.

BEside, as here Pharaoh entreateth Moses, and Moses promiseth to entreat God for him: so we find in other places of Scripture, that the living have prayed for the living, and have been prayed to pray for others: but for the dead to be prayed unto to pray for the living, we have no example in Scripture: Pelican. For they are not present to hear our prayers, and succor our necessities, neither do know our hearts: and we have one sufficient advocate and Mediator, our blessed Redeemer, 1. John. 3.1. and therefore neither need we the mediation of any other, neither will they assume unto themselves any part of Christ's office.

3. Conf. Against repentance which proceedeth only of fear.

Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart. Then Pharaohs former repentance was but in hypocrisy, and proceeded only from fear of punishment: such sorrow then and repentance, which only is caused by the fear of punishment, is no true repentance, neither continueth long: yet this slavish fear of hell is much advanced and extolled by the Romanists, as being a fruit of true obedience: against whom I will urge the testimony of Ferus in this place, one of their own preachers: Poenitentia ex solo timore poenae proveniens, non diu durat; quae autem ex amore justitiae oritur, haec perseverat: Repentance proceeding only from the fear of punishment cannot endure long, but that which springeth of the love of righteousness, the same persevereth. So the Apostle saith, that fear hath painfulnes, and he that feareth is not perfect in love, 1. John. 4.18.

1. Observ. God can arm his smallest creatures against the wicked.

Vers. 2. I Will smite all thy country with frogs. The Lord can arm his smallest creatures to take revenge of the wicked: as he with the sand keepeth in the sea, Ierem. 5.22. so with his smallest armies he can check and daunt the haughty spirit of Tyrants, as here Pharaoh is punished with frogs: therefore fear ye not me saith the Lord, Jer. 5.22. This should make us to stand in awe & fear of God, whose armies are always ready to punish the disobedient. Ferus.

2. Observ. To pray for our enemies.

Vers. 8. WHat time I shall pray for thee. Moses by this example teacheth us to pray for our enemies, according to Christ's rule, Matth. 5. So S. Paul would have prayer & supplication made for Princes, 1. Tim. 2.2. & even then Nero that beastly Tyrant was Emperor. If it be objected that Pharaoh sinned unto death, and therefore Moses should not have prayed for him, as the Apostle teacheth that such sinners are not to be prayed for, 1. John. 5.16. The answer is, first, that though Moses saw that Pharaohs heart was hardened, yet he did not know whether the same might be mollified afterward. Secondly, he prayeth not for everlasting salvation, but only for a temporal blessing. Thirdly, and not so much for Pharaoh, as because it should be a benefit to the whole land. Simler.

3. Observ. The Devils power nor his ministers is to be feared.

Vers. 18. THey assayed to bring forth lice, but they could not. Therefore not the Devil, but God is to be feared: for the Devil hath no power, unless God permit, to invade man or beast: he could not run upon the unclean swine, till Christ had given leave: Perer. If the Devil be not to be feared, much less his ministers, as Sorcerers, Conjurers, Witches: God bridleth both them and their master, that without the will of our heavenly father he cannot touch a hair of our head.

4. Observ. God will not have his servants tempted above their strength.

AGaine, whereas it was a great trial and temptation to the Israelites to see these wicked Sorcerers to contend with Moses, in working of wonders; the Lord will not try them beyond their strength but at the length confoundeth the Sorcerers, lest his servants might have stumbled and fell. Perer. as the Apostle saith, God is faithful and will not suffer you to be tempted above that you are able, 1. Cor. 10.13.

QUEST. I. Why Pharaoh is so often sent unto, whom the Lord did foresee, that he would not hear • .

Vers. 1. GO to Pharaoh and tell him. 1. Though God knew that Pharaoh would not hear, yet he sendeth unto him again both that his malice & obstinacy might be made manifest, & that the judgments also of God upon him, hereby might appear to be most just. Simler. 2. And though it was not in Pharaohs power to mollify his heart, yet he is punished because neither would he, though it had been in his power. Simler. The necessity of God's decree, doth not take away the freeness of the will to evil, neither is compulsive, but only maketh the event evitable: Pharaoh then is punished, not for the necessity that lay upon him, but for the malice and unwillingness, and disobedience of his heart. Borrh.

QUEST. II. Why Moses in bringing the plagues d • th not always use Aaron's rod.

Vers. 3. BEhold▪ the hand of the Lord is &c. This plague is not brought by the lifting up of Aaron's rod, as the other. 1. For, if Aaron should have always used his rod, it might have been thought that there was virtue in the rod. Cajetan. 2. God therefore so wisely disposeth in the sending of these plagues, that no exception could be taken. If Moses had done all, they might have suspected him to be a Sorcerer, and therefore most of these plagues are brought by the ministry of Aaron. And if they two should have done all, they might have been taken for gods, as Paul and Barnabas was, Act. 14. If they had always used the rod, they might have ascribed virtue unto it: If God had by his immediate hand, sent all the plagues without any means, it had not been so admirable: for who doubteth, but that God of himself can do all things? Ferus.

QUEST. III. Why the Lord punisheth the Egyptians in their cattle.

Vers. 3. VPon thy flock which is in the field &c. 1. The Lord never sendeth any great plague upon the world, but he giveth warning of it before: so he did forewarn the old world of the flood by Noah : the Sodomites of their destruction by Lot: the Egyptians were admonished here by Moses : the Israelites by Jeremiah, of the captivity of Babylon. 2. The cattle here are punished for the sin of their masters: God beginneth with smaller punishments, before he proceed to greater, Osiander. 3. This plague was less troublesome than the former, but more discommodious, for by the destruction of their horse and oxen, their tillage was hindered, and they should want their sheep for clothing, their asses and horses for burden: Simler. 4. And this plague was most just: for as they had oppressed the Israelites before, in taking their oxen to plow, their horses and asses to carry burdens; so the Lord doth worthily punish them in their cattle. Perer. As the fish were destroyed before in the water, so now the beasts upon land: to let them know that they were worthy to possess nothing, God might justly deprive them of all. Borrh. 5. The Latin translator readeth, as though the hand of God should be, not only upon their cattle, but upon their very fields and grounds, which should be first poisoned and infected: but he leaveth out the Hebrew pronoun, asher, which shall be in the fields: for it is evident by the text, that the cattle only were infected.

QUEST. IV. Why the Lord doth not always exempt his people from temporal calamities.

Vers. 4. I will make separation between the cattle of Israel &c. Though it pleased God in this and other plagues, for his great glory sake, to exempt his people from these public calamities; yet always the Lord doth not so deal with his servants, for the true Prophets suffered famine under Ahab, as well as the rest; Jeremiah was taken with the City; Daniel carried into captivity; which the Lord doth for these causes: 1. To purge out the corruption and infirmities which are in his own servants. 2. To make trial of their patience, that God thereby might be glorified. Simler. 3. And the Lord doth chastise them in the small afflictions of this life, making a separation between the righteous and the wicked in the great judgments of the next world, as the Lord saith by his Prophet: In a little have I forsaken thee, but with great compassions will I gather thee, Isaiah. 54.7. Ferus.

QUEST. V. In what sense all the cattle of Egypt are said to have died.

Vers. 6. ALl the cattle of Egypt died. All the cattle in general died not, for many died afterward being smitten with the hail and tempest, verse. 27. 1. Some therefore do thus expound it, that no cattle died but the Egyptians and all that died were theirs: Cajetan. 2. But it seemeth rather to be taken according to the phrase of Scripture, all died, that is, the greatest part. Iun. Perer. Simler.

QUEST. VI. Whether Pharaoh sent into Goshen in the other plagues.

Vers. 7. THen Pharaoh sent, and behold. 1. Some think that Pharaoh sent before, when the other plagues were; but the Scripture maketh no mention of it: as many matters of fact are omitted beside: but Thostatus refuseth this conjecture: for why should this be only here expressed that Pharaoh sent, if he had done it at other times? 2. Some think that the other plagues all but the first, as of the frogs, the lice, and swarms were such as Pharaoh could not send, and in the plagues following, but in the first Pharaoh did not then bethink himself of any such thing: Perer. 3. But it is more likely that Pharaoh, though now twice he had been told so much by Moses, did neglect to try whether the Israelites were exempted from these plagues or no. Simler.

QUEST. VII. Why Pharaoh called not to Moses to pray.

PHaraoh entreated not Moses at this time to pray to God to remove this plague, partly through envy and grief, to see the privilege and freedom of the Israelites which was an occasion of the hardening of his heart: partly because the other plagues continued sometime, and so might be removed. But this plague of mortality and murraine came all at once, and suddenly swept the cattle away, so that no remedy was left, neither was there place for prayer to remove it, after this plague had suddenly smitten their cattle in all their coasts. Pererius.

QUEST. VIII. Whether this plague were natural or supernatural.

COncerning the kind of this plague: 1. It is evident that it was no natural plague but supernatural, for the text saith, the hand of God should be upon their cattle, that is, should smite them immediately, no means being used at all: not so much as Aaron's rod, whereby other plagues were called for. And beside it was not infectious as other natural plagues are: for the cattle of the Israelites feeding among the Egyptians cattle (they dwelling in the midst of them) were not smitten at all with this plague. Simler. 2. Yet there might be some preparation unto this plague by the former, as it is mentioned, cap. 8.14. that the land stunke of the dead frogs, and so both the air and ground were corrupted, apt to breed putrefaction: Perer. But this was not the cause of the plague: for if the earth, and air generally had been corrupted, the men had died as well as the beasts.

QUEST. IX. Why Moses is the minister of the sixth plague.

Vers. 10. ANd Moses sprinkled them toward heaven. 1. They both took the ashes out of the furnace, but Moses sprinkled them toward heaven. Philo saith, that Aaron was the Minister of those plagues, wherewith the earth and water were smitten; and Moses of those which came from heaven & out of the air. Augustine giveth this reason, because Aaron's office was to speak to the people, he worketh upon the earth and water; because Moses was in the things that belonged to God, he is the minister of those plagues which came from above. But these are curious observations. The reason rather was this: they stood both before Pharaoh, and therefore Moses as the chief whom the Lord had made as Pharaohs God, he is the minister of this wonder: Ferus. 2. As the two first signs were of the water, the two next on the earth; so this is wrought in the air: Simler rather than the element of fire, as Ferus.

QUEST. X. Of the sixth plague of boils, and of the manner thereof.

Vers. 10. ANd there came boils breaking out. First the handful of ashes being cast into the air, there was raised as a cloud of white dust like unto the ashes of the furnace over all Egypt: which dust could not be engendered of that handful: but upon the sprinkling of the ashes, the Lord by his great power, caused that cloud of dust in the air over all Egypt. 2. The matter which is here used is somewhat answerable to the effect, for as Moses taketh of the white ashes of the furnace, so they falling upon man & beast caused burning boils, which at the first swelled & hoved the flesh, & then brake forth into sores: the word here used for blisters is derived of bagnah, which signifieth to boil up as the water doth at the fire: Borrh. Perer. Philo. thinketh that these sores or boils were over all their body, & grew into one being most grievous to behold. 3. This plague is answerable to the Egyptians sin, for as they oppress the Israelites with furnace work, in the burning of brick, so they are punished with burning sores which came of the ashes taken out of the furnace. Perer.

QUEST. XI. Why the Egyptians are smitten with ulcers.

Vers. 11. ANd the boils are upon the enchanters. 1. This showeth that the Magicians, though before they had confessed the power of God, yet do persist still in their malice against Moses: Simler. Hereupon Cajetan thinketh that they did not acknowledge the power of God before, but rather some superior power of the spirits: but this followeth not, because they resist Moses still, that they did not confess the power of God before: for like as the same air that is illuminate by the sun is darkened when the sun is gone away, so no marvel, if the minds of the wicked after they have received some light be darkened again. Perer. 2. This is the third time that these sorcerers are confounded: first when Aaron's serpent eat up theirs: secondly, when their power was restrained in the third plague and now because they will not yet give over, they are punished. 3. Like unto these sorcerers are all unfaithful counselors to Princes, whom the Lord in like manner will plague: Borrh. And thus the Magicians of that Pharaoh of Rome are smitten with exulcerate consciences, which swelling with pride and hypocrisy do bring forth most vile ulcers of impiety. Simlerus.

QUEST. XII. Of the hardening of Pharaohs heart.

Vers. 12. ANd the Lord hardened Pharaohs heart. 1. The word signifieth to obfirme or strengthen, chazak, because it was a sign of strength, or rather stubburnenes to stand against God: there is another word used to signify the same thing, cabadh, to make heavy, as cap. 8.15. Pharaoh first by his own corrupt mind, hardening or making his heart heavy, the Lord as by casting a heavy weight upō it maketh it heavier: Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his own heart, c. 8.15. sometime the Lord as in this place: the first kind of hardening is declared by the Apostle, how it cometh when men by their impenitence abuse the lenity and longanimitie of God, Rom. 2.5. But the same Apostle making mention of the other hardening by the Lord, Rom. 9. he passeth it over, and it may be thought to be one of those high matters, which Paul heard being taken up into paradise and is not to be uttered. Thus Origen counteth this a great secret, how God is said to harden the heart. And so it is, yet not such a secret, but that we find the same opened in scripture: how the Lord by giving wicked men over to themselves, and withdrawing his grace doth as a most just Judge punish their voluntary obstinacy with a further degree of induration. See more hereof before, Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacy & hardness of men's hearts, but as a just Judge in leaving of them to themselves. Simler. 4. And this Augustine doth worthily wonder at, that Pharaoh is hardened by those means which in all likelihood should have mollified him. For if the Israelites cattle had died as well as the Egyptians, and if the sorcerers had prevailed still, he might have had some color: but seeing all things do fall out contrary, the Israelites to be preserved, and his sorcerer▪ to be foiled, he being still hardened, bewrayeth a most obstinate heart that could no way be mollified.

QUEST. XIII. What plague the Lord threatened to destroy Pharaoh with.

Vers. 15. FOr now I had stretched forth my hand. 1. Some do understand this generally of the plagues following, showing that the plagues to come were greater than these which were already past, and that the Egyptians had felt nothing to that which they were like to feel: Ferus. But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with, yet none such came. 2. Some do refer it to the plague of the first borne, and the full accomplishment of this threatening, they say, was in the red Sea: Osiander. But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague, which was already past: that God might as well have destroyed them with the pestilence sent upon the cattle, but that he spared them for another end: sic Iun. Borrh. Perer. This sense best agreeth to that which followeth, verse. 16. For this cause have I kept thee &c. The Chaldee Paraphrast also expresseth the same sense: as is before shown in the divers readings.

QUEST. XIIII. In what sense the Lord saith, I have kept thee.

Vers. 16. FOr this cause have I kept thee &c. 1. Not that God made Pharaoh obstinate of purpose, to show his power on him, & thereby to get glory to himself: for God needeth not man's malice for the setting forth of his glory. Ferus. And like as the Apostle giveth this rule, not to do evil, that good may come of it, so neither doth the Lord give consent unto evil, that some good thing may be wrought thereby. 2. Some refer it to God's permission: that he suffered Pharaoh to be hardened to this end, that he might get glory by him: but neither can this be said of God that he suffereth any evil to be done, as it is evil: and to suffer one to be hardened, is the greatest punishment of sin that can be: and it is usually inflicted for great sins that were committed before: therefore, before Pharaoh had grievously sinned, he cannot be said to be permitted and suffered to be hardened. Perer. 3. Some do understand it of God's ordinance, that Pharaoh being hardened and become obstinate by his own corrupt will, is ordained of God for the further setting forth of his glory. Perer. 4. But though this exposition be sound, yet it seemeth not to be so fit and proper in this place: this verse then depending of the other, showeth the reason why the Lord had saved and reserved Pharaoh out of the pestilence, that he might show his power in him. Simler. Borrh. Iun. This then is the sense, though Pharaoh, being wickedly bent and obstinate, had deserved to have been cut off by the former plagues, yet the Lord was patient to him ward, and suffered him yet to continue, that the Lord might get greater glory by him. Ferus. 5. The Apostle indeed, in setting forth this example, hath relation to God's eternal decree, Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation: for that which God doth presently, he also decreed before in his eternal counsel to be done. Simler.

QUEST. XV. The plague of hail supernatural.

Vers. 18. I will cause to rain a mighty great hail. 1 Although hail, thunder, lightning, are for the most part procured by natural causes: yet this was a supernatural and extraordinary tempest: for these reasons: in Egypt there are no tempests, or winter weather, but only in places near the sea, in the time of winter there fall some thin showers, but above Memphis there falleth no rain at all, Sic Philo. This tempest then of hail was unusual in Egypt: secondly, it was generally over all Egypt as tempests use not to be: thirdly, it came at a certain time prefixed. Simler. And this was admirable in it, that the fire and hail being mingled together, the fire did not melt the hail stones, nor the hail quench the fire, as Philo also noteth, and it is set forth, Wisdom. 16. 2. In this plague three elements together show their force, the air in the thunder, the water in the hail, the fire in the lightning. Perer. 3. Whereas the Grecians and Egyptians, and other heathen did imagine, some gods to be of the air, some of the water, some of the land, the Lord therefore sendeth of all sorts of plagues upon the Egyptians, in the air, the water, in the earth, in the fire, to show himself to be Lord of all the elements, and of all creatures. Thedoret quaest. 21. 4. Concerning the application of this plague; Origen understandeth the thunder, hail and lightning, of the Word of God, the voice thereof instructeth, it beateth down sin, as hail, & as fire burneth up the stubble of our affections. Augustine, whom Ferus followeth, compareth it with the eight Commandment, Thou shalt not steal: for as here the fruit which the trees bear, are beaten off with hail, so, whatsoever gain is gotten deceitfully it perisheth, and God's curse is upon it. But such mystical applications are more curious than profitable, every man according to his own conceit, may find out witty conveiances. But this observation is more proper, which Ferus noteth, that this plague hath also a fit correspondency with the cruelty of the Egyptians: for as they did cause the Israelites to wander up and down their fields to gather straw, so now the Lord sendeth hail and lightning, which destroyeth the fruit in their fields.

QUEST. 16. Whether there useth to be no rain and hail in Egypt.

Vers. 18. Such as was not in Egypt since the foundation thereof. These words do give occasion to inquire, whether rain, hail and thunder are usual in Egypt, or not at all, as some affirm. 1. Josephus thus writeth, that in this plague there came hail, never seen in Egypt before, and bigger than useth to be in other countries in the time of winter. 2. Philo also writeth, that Aegyptus sola inter regiones in mediano tractu hyemem ignoret: that Egypt alone of all the South countries hath no winter. And consequently, no winter weather, as rain, hail and such like: and he giveth three reasons thereof because it is near unto Torrida Zona, the hot & partching climate, which drieth up the clouds: aut inundans fluvius nubes absumit, or Nile overflowing doth waste the clouds: and seeing their grounds become fruitful by the inundation of Nile, natura non solet in vanum operari, vt pluvias terrae non indigenti largiatur: nature worketh not in vain to give rain to a ground that needeth it not. 3. So Pliny showing the reason, why lightning is rare in winter, or summer, because in the one the cold vapors extinguish what fiery matter is drawn up, in the other because the heat drieth up the exhalation, giveth instance for the first in Scythia a cold country; for the other in Egypt a hot country, that thunder and lightning are not there to be seen or heard. But in temperate countries they are usual, as in Italy: Plin. lib. 2. cap. 50. 4 Beside the Scripture seemeth so to affirm, that it raineth not in Egypt, but they watered their fields with their feet, as one doth a garden, Deut. 11.10. See also Zach. 14.13. 5. But against this it may be objected, that if there used to be no hail, nor thunder in Egypt, to what purpose is this comparison made, that there was none such in Egypt since the foundation thereof? Therefore this must needs be affirmed, that Egypt is not altogether without hail and rain, but as is before alleged out of Philo, in the northerly parts thereof toward the sea, they use to have some thin shewers: but yet generally, for the greatest part of Egypt they have none. Perer.

QUEST. XVII. What is the meaning of these words since the foundation of Egypt.

SInce the foundation of Egypt was laid. 1. Not from the foundation of the world, from whence, unto the 80. year of Moses, are years 2453. for the text afterward evidently speaketh of the time since Egypt was a nation, verse. 24.2. Neither is it to be understood, since Egypt was so called: for Egyptus brother of Danaus, son of the Egyptian Belus gave that name unto it: who was about the time of Joshua, as Augustine thinketh, following the computation of Eusebius which was 800. years after the flood. But as Josephus allegeth out of Manethon the Egyptian Chronicle, Dana • s lived after the Hebrews departed out of Egypt 300. years: Then it is evident, that in Moses time, nor many years after, Egypt had not that name. 3. The meaning then is, that since Egypt began first to be inhabited, which was about 100. years after the flood, at the division of tongues, at the building of the tower of Babel: for then Noah's sons were dispersed into the world, and Mizraim the son of Cham was the founder of this nation, of whom it is in Scripture usually so called: from thence until this time are 697. years. 4. Hence is manifest both the error of Gerardus Mercator, that the Egyptians do fetch their petigree from beyond Noah's flood; as also that fabulous fiction of the Egyptians, that before Amasis, who was King of Egypt in the time of Cyrus, affirm that there reigned in Egypt above 330. Kings: and they do boast of Chronicles of 13. thousand years. Pompon. Mela. lib. 1. de situ orbis. Perer.

QUEST. XVIII. Of the greatness of this tempest of hail.

Vers. 28. THat there be no more thunders of God, and hail. That is such grievous and terrible thunders. 1. The greatness of these thunders is set forth by these four arguments: the efficient, God was the author of them beyond the ordinary work of nature; the matter there was fire and hail mingled together; the effects, they killed both man and beast that were abroad, and blasted all the corn that was above the ground, verse. 31. and by way of comparison, there was never such hail in Egypt before, verse. 24. Ferus. 2. Wonderful are the effects of thunder and lightning, they make the Hinds to calve, and other cattle to cast their young: and therefore because of the terror and power of them, they are called the voices of God, Psal. 29. Borrh. 3, In this hail, this is admirable, that although it rained hail throughout all the land of Egypt, yet the land of Goshen was exempted: as the great hailstones which fell upon Joshua's enemies and killed them, touched not the host of Israel Iohoua 10.4. Thus the hail and lightning destroyed all abroad, the hail the more softer and tender things, the lightning such things as were sturdy and strong, renting and breaking asunder whatsoever resisted. The Chronicles make mention of a most grievous hail in France, under the reign of Lodovicus son to Charles the Great, about the year of the Lord 821. which was of such bigness that it slew both man and beast: and at that time a piece of y • e of 12. foot long fell with the hail out of the air. Perer. 11.

QUEST. XXI. How Moses knew that Pharaoh dissembled.

Vers. 30. I Know that ye will not yet fear. 1. Some make this the sense (expounding the word terem for priusquam, afore ) I know that now, before the plague is removed at my prayer, that ye will make a semblance and show of fear, but when I have prayed, and you are delivered, then you will return to your former hardness of heart. Vatab. But beside that to make up this sense, much must be understood and supplied, that is not in the text, the word terem rather signifieth here nondum, not yet, as it is taken, Gen. 19.4. and cap. 10.7. and thus both the Septuagint and Chaldee Paraphrast interpret it negatively, as is shown before in the divers readings. 2. Although Moses saw some present fruits of sorrow and fear, yet he knew, that they were far from true fruits, because Pharaoh only humbled himself for the time, to be delivered from this plague: and Moses had experience already of his hypocrisy and dissimulation: and further, he knew that Pharaoh was given over of God to hardness of heart, and therefore no found fruits of repentance could come from him.

QUEST. X. What kind of grain was not smitten with the hail.

Vers. 32. THe wheat and the rie were not smitten. 1. That which we here translate rie, is in the Hebrew, cus • meth, which Jerome sometime translateth vicia, a kind of fetches or tares, sometime far : some take it for a kind of bear barley, others take it for spelta, a kind of wheat so called, well known in Italy and Pannonio: so Montan. and Pagnin : but it is rather that kind of grain which is called 〈 in non-Latin alphabet 〉 zea, all one with 〈 in non-Latin alphabet 〉 , as the Septuagint read, a middle kind of grain between wheat and barley such as rie is. Diosco • ides saith that 〈 in non-Latin alphabet 〉 is of the kind of 〈 in non-Latin alphabet 〉 . lib. 2. cap. 1, so also saith Herodotus that they used that kind called 〈 in non-Latin alphabet 〉 for bread, which some call 〈 in non-Latin alphabet 〉 , which is well translated rie, for it was a kind of beead corn, therefore neither fetches nor barley, and a middle sort between wheat and barley, 2. Now in that the barley was smitten, and not the wheat and rie, the reason is given, because the one was cared, and the other was hid, the word is aphiloth obscure, not hid in the hose, as Pelican, but hid in the ground: Iun. 3. the Septuagint read 〈 in non-Latin alphabet 〉 , the Latin serotina, because the wheates and ries were late sown: but it is not like that wheat and rie were sown after their barley, which sooner cometh up and is sooner ripe: but though they were sown together, yet the barley lieth not so long hid in the ground, as the wheat and rie: the reason then of this difference was, the barley was grown of good length out of the ground, and so was blasted and smitten, the other not yet appearing out of the tilth, but lying hid. 4. But with us the use is contrary, for our wheat and rie, which we call winter corn, are out of the ground before the barley is sown Some think that the Egyptians do sow all their grain together in the slime and soil that Nile leaveth behind, about the Autumn, and then plow it in November, and sow it again in April: Borrh. in cap. 7. but that is not like: for both the moistnes of the ground, after the overflowing of N • lus, and the warmth of the air, which in winter time in Egypt is temperate, would have brought forth the wheat and rie sooner, that it could not have lien so long hid, as toward the spring, when it is supposed this tempest of hail came. And again, the use of husbandmen is not first to sow their ground and then to plow it: but first they make it plain and ready, and then cast in their seed, as the Prophet showeth, Isaiah. 28.25. Therefore it seemeth more like, that the Egyptians sow no corn at all, but toward the spring, as the like use is in some parts of England, as in Cumberland, as I have been informed, where they sow not their wheat and rie before winter, as in other countries but toward the rising of the year, and so all these kinds being sown much about one time, the barley might sooner appear above the ground 5. Now by this it may be conjectured at what time of the year these plagues came, the corn doth begin to ear but toward the spring, when all things as it were revive and begin to flourish. But the spring in those countries is forwarder, then it is with us: for they had ripe corn in mid March when they kept the Passover: this plague then of hail might be sent about the end of February, and so all the rest within the compass of a month, or in a very short time, as is shown before, quest. 29. in cap. 7.

1. Doct. The pestilence is sent of God.

Vers. 3. BEhold the hand of the Lord is upon the flock. This showeth that the plague and pestilence cometh not by chance, nor by natural means only, but it is sent of God: so the Prophet saith, Shall there be evil in the city, and the Lord hath not done it? Amos 3.6. Ferus.

2. Doct. Why the Lord suffereth the wicked and is patient to them ward.

Vers. 16. THerefore have I kept thee. The Lord useth great patience and longanimitie toward the wicked and obstinate, as here to ward Pharaoh, which the Lord doth for divers ends: 1. Hereby it appeareth how great an evil the hardness of the heart is, w ^ch can neither be won by benefits, nor yet mollified by punishments. 2. That the wicked and impenitent may be inexcusable, having so long a time of repentance given them. 3. That God's goodness & mercy might appear in suffering so long the vesses of his wrath. 4. That God thereby may have occasion to show his judgments in the world, and to set forth his glory: which is the reason here touched why the Lord spared Pharaoh. Perer. 3. dispute. in cap. 9.

3. Doct. How the Lord punisheth sin with sin.

Vers. 12. THe Lord hardened the heart of Pharaoh. Thus God in his justice doth punish sin with sin. Pharaohs former obstinacy and hardness of heart, is punished with a greater measure and degree of obstinacy. Piscator. So Saul was punished with desertion, and being left unto himself, after he had committed most grievous sins of hypocrisy, presumption, disobedience, cruelty. Thus the Lord punished the Gentiles, by giving them over to their hearts lusts, Rom. 1.2 • . The hardening then of the heart, as it is evil, proceedeth of man, as it is a punishment, it is disposed and inflicted of God.

4. Doct. Of the force of the law of nature.

Vers. 27. PHaraoh said I have now sinned. Here we see the force of the law of nature, which informeth Pharaohs conscience, that he had sinned and done amiss: So the Apostle teacheth, That the Gentiles did show the effect of the law written in their hearts, their consciences bearing witness, and their thoughts accusing one another, or excusing, Rom. 2.15. Hence also it is evident, how the Law differeth from the Gospel: the Law worketh terror, and revealeth sin, but the Gospel worketh comfort in the remission and forgiveness of sin, Borrh.

1. Conf. That God hardeneth the heart otherwise than by permission.

Vers. 12. THe Lord hardened the heart of Pharaoh. Bellarmine, and generally the Romanists do hold, that God doth no otherwise blind the mind, and harden the heart, than permittendo & deserendo, by permission only and desertion, or forsaking, negative, non positive, negatively only, not positively, that is by denying and withholding his grace, not by acting or doing anything. lib. 2. de amission gratia, cap. 14. obser. 4.

But this text evidently doth convince him. The Lord is here said to harden Pharaohs heart, w ^ch showeth an action in God, not a connivence or permission only. And three ways God is an agent in hardening of man's heart, and yet he is free from all touch or suspicion of evil. 1. God is to be considered as the Creator of all, from whom both the righteous and unrighteous receive all their natural powers & faculties, whereby they live, move, work or do anything, In him we move, live and have our being. Act. 17.28. So Augustine saith, Non peccati cujusquam author est deus, sed naturae creator: God is not the author of any sin, but the Creator of nature, which when it had power not to offend, yet trespassed of it own accord. 2. Though the Lord willeth not sin to be done, neither approoveth it when it is done, yet he doth order and disposeth it being done, and directeth it to such ende as himself pleaseth: so it is said in the Psalm, Whatsoever it pleased God that did he in heaven and in earth, Psal. 13 5.6. God would never suffer sin to be committed in the world, but that be knoweth how to turn it to good, as here he useth Pharaohs hardness of heart to his own glory. Augustine saith, Aliud Deus fecit & ordinavit, aliud non fecit, sed ordinavit: Some things God both doth & ordaineth, some things he doth not, yet ordaineth: that is, disposeth of them to some good end. 3. God is to be considered in the action of the hardening of the heart as a just judge that punisheth sin by sin: so is he also an agent, and not a patient or sufferer only. Their own master of the sentences doubteth not to say, that concupiscentia in quantum poena est peccati, Deum habet a • thorem : that concupiscence as it is the punishment of sin hath God the author thereof. lib. 2. distinct. 23. So likewise may it be said, that the hardening of the heart, as it is a punishment of sin proceedeth from God; and his reason is, because all punishments are just. Therefore as God is a Creator giving power and life to all, as he disposeth and ordereth evil actions unto good, as he is a just Judge and punisher of sin, so is he an agent, in hardening of the heart, therein showing his power, wisdom and justice: but the sin and evil therein committed is only of man, who properly hardeneth his own heart.

2. Conf. Against the toleration of any contrary religion.

Vers. 29. AS soon as I am out of the Ci • ie. Moses will not pray in the City which was given to superstition and Idolatry, he will separate himself from the company and presence of the superstitious and unbelievers, that he may give himself to fervent and zealous prayer. And for this cause he said before, that the people could not sacrifice unto God in Egypt: Simler. By this then we see, that God cannot be purely served in the midst of Idolaters. They which will worship God aright must sequester themselves from among such. It is therefore a dangerous thing that any toleration of a contrary religion should be admitted, God will have as the whole heart in man, so the whole worship in his Church: where God's ark is, there Dagon shall be thrust out of his place: for there is no fellowship between light and darkness, Christ & Belial, 2. Cor 6.14.15. As Jacob would suffer no superstition in his family, but removed all the images out of his house, Gen. 35. so will a religious prince in his kingdom.

3. Conf. Of assurance and confidence in prayer.

I Will spread mine hands unto the Lord and the thunder shall cease. Moses here prayeth with confidence, and is assured that God will hear his prayer. So ought we to ask in faith, & pray with assurance that God will hear us. S. James saith, let him ask in faith and waver not, neither let that man think (that is, he which wavereth) that he shall receive anything of the Lord, cap. 1.6.7. How then are not the Romanists ashamed thus to affirm, non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus; that faith is not requisite in prayer, to believe certainly that God will absolutely do that for us which we ask? Bellarmine de bon. operib. in par • icul. cap. 9.

Indeed there is a double kind of such assurance, one is extraordinary, which proceedeth of some special revelation, as here Moses building upon God's particular promises made unto him, was sure his prayer should take effect; the other is an ordinary assurance, which is also of two sorts▪ either when we pray for things spiritual concerning eternal life, where the faithful have an absolute assurance to be heard: or for things • emporall, where our assurance is but conditional, that God will grant us such thing so fair forth as they are expedient. And even in praying for things temporal there is also an assurance 〈…〉 and determina • e, which is somewhat rare, yet often found in the children of God, when they ha • e 〈…〉 and constant persuasion, that God will hear them for their temporal blessing which they pray for: and God therein never faileth them: as Jacob was assured, that God would keep him in his journey, and give him bread to eat and clothes to put on, Gen. 28. And of this assurance S. James speaketh th • t 〈…〉 of faith shall save the sick, I am. 5. they which pray with confidence and assurance, for the health of the body, even shall be heard therein: they which are not heard have not that f • i • h, and God giveth them not that faith and assurance, because he seeth such health not to be good for them. There is beside this a general assurance, which everyone of God's children feeleth in their prayer: as to be fully persuaded, that either God will give them that particular temporal blessing, which they pray for, or some other gift which God seeth to be more necessary for them. As Paul was not in particular assured that the prick of the flesh should be taken from him, yet he knew that his prayer should obtain either that, or a more precious gift: as the Lord said, my grace is sufficient for thee: he received the grace and strength of God, to resist and overcome that temptation, though it were not altogether taken from him. Augustine concerning this difference of assurance between prayer for things temporal, and for things spiritual hath this excellent sentence: Sanitatem quis petit, cum agrotat, & forte ei adhuc aegrotare utile est; potest fieri ut hic non exandiaris: at vero cum illud petis, ut det tibi Deus vitam aeternam, securus esto, accipies: A man asketh health when he is sick, and yet it may be good for him to be sick; it may be then thou shalt not be heard here; but when thou asketh of God to give thee eternal life, be out of doubt thou shalt receive it.

1. Observ. Sin the cause of extraordinary sickness.

Vers. 10. THere came boils breaking out into blisters. As Pharaoh here and his people were smitten with boils and ulcers for their sins, which they had committed against God and his people; so when the Lord sendeth strange diseases and sicknesses into the world, we must take them as signs of the wrath and indignation of God, Simler. As the Apostle showeth that the Corinthians for certain abuses, which they were guilty of, in receiving the Lord's Supper, were chastised, some with sickness, some with death, 1 Cor. 11.30.

2. Observ. God's judgments tempered with mercy.

Vers. 19▪ SEnd therefore now and gather thy cattle &c. The Lord remembereth mercy in the midst of his judgments: though the Lord had certainly determined to bring this plague of hail upon Egypt: yet together Moses giveth advice, how both they and their cattle should be preserved from it: thus saith the Psalmist, Mercy and truth are met, righteousness and peace shall k • ss • one another, Psal. 85.10. God's truth and justice is accompanied with mercy, truth and favor, Pelican.

3. Observ. Confession of sins which proceedeth only from the fear of God's judgments is no true or right confession.

Vers. 27. PHaraoh said unto them, I have now sinned. This was no true confession, but Pharaoh was forced thereunto by this grievous plague of hail and lightning, that was upon him and his people: and beside, he simply confesseth not his sin, but now ▪ that is, in this, or at this time, I have sinned: so hypocrites do not truly confess their sins, but those only they sometimes will seem to acknowledge, that are notorious, and wherein they are manifestly convicted, Ferus. Here we have all the parts of popish penance, contrition, confession and satisfaction, for he is content to let the people go: but yet it was far from true or sound repentance: so in Judas there was all three, contrition, confession, and satisfaction in restoring the money, which he had taken to betray Christ: but he wanted the fruits of true repentance, the peace of the conscience, and clearing thereof before God by remission of sins, as the Apostle showeth, Rom. 5.1. and 1 Cor. 7.11. Simler.

4. Observ. To hope the best of men while they live.

Vers. 29. AS soon as I am out of the City I will spread mine hands, &c. Though Pharaoh had deceived Moses divers times before, yet he refused not still to pray for him: he hoped the best of him, as the Apostle saith, that charity hopeth all things, 1 Cor. 13.7. which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live, Ferus.

QUEST. I. Why Moses is bid to go to Pharaoh, notwithstanding his heart was hardened.

Vers. 1. GOe to Pharaoh, for I have hardened his heart, and the hearts of his servants, &c. 1. Moses is bid to go still to Pharaoh, because hitherto he hath prevailed nothing: and though the servants of Pharaoh, before time were obstinate as their master was, yet now they should be humbled, as it followeth, verse. 7. Iun. 2. Though Moses is told before, that Pharaoh shall not hear, yet he is sent again to make him inexcusable, as in the Gospel Christ sendeth the leper to the Priest to be a testimony against them: Ferus. 3. The hardness of Pharaohs heart, is not the effect of the signs and wonders, but the occasion of them: for if Pharaoh had yielded at the first, then the Lord should not have needed to have contended with him by multiplying of his signs: Simler. This hardness of Pharaohs heart, proceeded from his own corruption, and the Lord as a just Judge further punisheth him with his own sin, but disposeth of it to his glory: so then God, in respect of the immediate act of hardening Pharaohs heart, is said to harden it not positively by making his heart hard, but negatively, in not mollifying it, but leaving of him to himself: but as the hardness of heart is a punishment of Pharaoh, and as it is referred and disposed of to God's glory, the Lord also worketh positively, and actively. 4. So then this is the order of the causes here propounded, the end of the hardening of Pharaohs heart, is, that God may show his signs; the end thereof, that God's works may be known in Israel, and declared to their children: and the chief end of all, is, That ye may know that I am the Lord: Junius.

QUEST. II. How Moses is said to be a snare to the Egyptians.

Vers. 7. HOw long shall he be a snare unto us? 1. The Septuagint put the article in the neuter Gender: How long shall this thing be an offense: but it is better understood of Moses : he was as a snare and trappe unto them in respect of these grievous plagues and afflictions, which he was the minister of: Simler. And therefore they are afraid of him as the bird is of the snare: Iun. 2. They use three reasons to persuade Pharaoh. first, in respect of themselves, they all smarted for one man's obstinacy; in respect of Moses and the Israelites, their request was reasonable, they did but ask leave to go to serve their God: thirdly in regard of the whole land of Egypt, which was almost destroyed: Ferus. 3. Though Pharaohs servants seem for the time to be touched, yet they were far off true repentance and conversion unto God: and they do not leave for all this their superstition and Idolatry, Simler. and afterward their hearts were hardened again, when they with Pharaoh pursued after Israel to the red sea.

QUEST. III. Of Pharaohs wish, Let the Lord be so with you, &c.

Vers. 10. SO let the Lord be with you as I let you go. 1. Some do interpret these words as plainly spoken, that Pharaoh wisheth indeed that God were no more merciful unto them, then they should find him: Genevens. But this though it bewrayeth an uncharitable mind in Pharaoh, yet it showeth that he had a reverend opinion of the divine assistance, which he wisheth to be as far from them, as his affection was. But Pharaoh had no such opinion of the God of Israel. 2. Therefore it seemeth that these words are uttered with a kind of derision: as if he should say, you boast much, that you serve a mighty and great God, well, let him deliver you, for I will not; and so in effect he saith, as he did at the first, I know not the Lord, chap. 5. Ferus. 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed: for he afterwards himself did let Israel go, and he wisheth God even so to be with them as he would let them go, which indeed came so to pass, God was with them and so overruled Pharaohs heart, that he was content to dismiss them, Iun.

QUEST. IV. Of the nature of Locusts, and whether this plague were extraordinary.

Vers. 13. IN the morning the East wind brought the Locusts. 1. Pliny writeth strange things of these Locusts, as how the female dieth of a certain worm that choketh her breeding between the jaws, as soon as she hath brought forth her young: that in India there are of them three foot long: they are taken up with the wind and fly over the seas, and fetch a great compass to seek food; they are in such multitudes, that they shadow the sun: where they light, they fear the grass by touching it, and devour up all, yea they do eat through the roof of the houses. They often fly over out of Africa into Italy. In the region Cyreno, there is a law thrice in the year to fight against them. First in destroying their eggs; then the young; and after when they are grown. In the Isle Lemmis everyone is appointed a certain measure of Locusts which they shall kill and bring to the magistrate: and they do nourish birds of purpose to take their flight against them, and so to destroy them. In Necare and Syria they embattell themselves against them. Thus much Plini, lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usual, yet this plague was extraordinary, both in respect of the divers kinds, as Caterpillars, Grashoppers, Psalm. 78.46. and their multitudes, they covered the face of the earth, verse. 5. and as the Chaldee Paraphrast expoundeth, they shadowed the beams and light of the sun: beside, otherwise then Locusts use to do, they did not only consume and eat up the fields, but filled also their houses: Further these Locusts come at the time appointed, To morrow I will bring Locusts upon thy coasts, verse. 4. In so short a time for such a multitude of Locusts to be gathered, it was admirable, Simler. And lastly for them at that time of the year to come, in the spring, which is the breeding time, whereas they usually do strike over into other countries in harvest, when the fruits of the earth begin to be ripe, to seek for food, as Pliny writeth of them: Propter famem exter • a pabula petere sciunt: The inhabitants know that they seek foreign food for hunger: immensos tract us permeant dira messibus contegunt nube: they go over divers countries and cover them as with a cloud hurtful to the harvest, Plin. ibid.

QUEST. V. Of the greatness of this plague of Locusts.

NOw the greatness of this judgment appeareth diversely. 1. These Locusts came upon Egypt, a • the Lord's royal host, and so are they called, Joel. 2.25. the Lord's great host: not in comparison of the superior spiritual powers, but in respect of weak men, against whom the Lord can arm the least of his creatures: Rupert. and Pharaoh could better have resisted an hundred thousand men than these Locusts, Ferus. 2. The Locusts consumed all the herbs, fruits of trees, and every green thing, whatsoever the hail had left, verse. 15. 3▪ They filled their houses, verse. 6. as the frogs did before, and went into every room and chamber, their amberies, victuals, storehouses were pestered with them: for so it may be gathered by the like annoyance in the frogs. 4. And not only so, but with their venomous teeth, they did bite and destroy men, and therefore Pharaoh desireth, verse. 17. that God would take away that death only; and so we read, Wisd. 16.9. that the biting of Locusts and flies killed them.

QUEST. VI. Why sometime Aaron, sometime Moses stretched out the rod.

Vers. 13. NOw Moses stretched forth his rod, &c. 1. This is to be observed, that in the bringing of some plagues, Moses commandeth, and Aaron stretched out the rod, as in the three first plagues, of the bloody waters, frogs, and lice; in the two next of the swarms and murrane Moses and Aaron do nothing; in the three following Moses is the instrument to bring the botches, the hail and Locusts. 2. The reason of this difference the Hebrews ascribe to the dignity of Moses, who brought the plagues that came from above, out of the air and sky, and Aaron those, which were wrought below. And herein is fulfilled the promise of God to Moses, that he had made him Pharaohs God: for so Moses commandeth the air, fire and water, and all the elements as a terrene God. 3. Yet Moses doth not anything by his own power, neither is there any virtue in his rod: Moses indeed stretcheth out his rod: but is said, that the Lord brought the East wind, Simler.

QUEST. VII. What k • nde of wind it was which brought the Locusts.

THe Lord brought an East wind. 1. God useth the Ministry of the wind, not as having any need of it, but that we might know, that when any wind or weather is sent, God is the author of them. 2. This was not a southerly wind, as the Septuag. read; and Philo, to whom Pererius subscribeth, affirmeth the same: but beside that the word ked • m signifieth the East, it is evident by the contrary wind, which cast them into the red sea, called the West wind, verse 19. that the East wind brought them, Thostatus. And the Latin interpreter, though missing of the sense of the word, calleth it urentem ventum, a searing wind, which best agreeth to the East wind, which is well known to sear and wither fruit, and to breed caterpillars and worms. 3. Though it be usual in those parts for Locusts to be brought with the wind, yet such an infinite number of them, and in so short a time to be brought, was mircaulous and extraordinary, Simler.

QUEST. VIII. Whether this plague of Locusts were incomparable and not to be matched.

Vers. 14. SO grievous Locusts like to these, were never before, neither after them shall be such. How then agreeth that place of the Prophet Joel with this, where he speaking of the like plague of Locusts saith, There was none like i • from the beginning, neither shall be anymore after it? Joel. 2.2. It may be answered that it is here meant of Egypt, that in that land there were never any such Locusts neither should be, as it is said of the hail: so grievous as there was none throughout all the land of Egypt, since it was a nation, chap. 9.24. 2. But because the words here are general, no mention being made of Egypt, it may rather be answered: that these Locusts came all at once: but in that plague which Joel speaketh of, these four kinds, the Palmer worm, the Grasshopper, Canker worm and Caterpillar did one succeed another: and one devoured that which the other left, Joel. 1.2. And in that respect it is said to be so grievous as none was before it: Simler. 3. Or rather it is said to be incomparable, for the continuance of it, which was certain years: whereas these Locusts endured not many days.

QUEST. IX. In what sense it is said the Locusts devoured that which the hail left.

Vers. 15. THey did eat all which the hail had left. And yet it is said before that the hail did smite all the herbs of the field, chap. 9.25. then there was nothing for the Locusts to devour. 1. Some answer, that the hail only touched the corn, as rie, wheat, barlie, flax, but not the grass, then the Locusts came and devoured herb, grass and all: Pelican. But the text it self admitteth not this: for the hail is said to smite all the herbs of the fields: and so the Locusts did also eat all the herbs of the field, verse. 15. 2. Some think, that there was some respite between the hail and the coming of the Locusts, and that in the mean time the corn and other fruits, which the hail and lightning had smitten, did grow again, and then the Locusts came and devoured it: Simler. But beside that it is shown before that this plague of Locusts followed the other within two or three days, quest. 9. in chap. 7. in which time there could be little renewing of the fruits by a second growth and spring; the text favoreth not this conceit: because the Locusts are said, to eat that which the hail left, but that which was then not grown, cannot be said to be left. 3. Therefore it may be better answered, that where the hail is said to have smitten all the herbs of the field, it must be understood for the greatest and most part, as it was said before, chap. 9.6. that all the cattle of Egypt died: whereas some remained for the other plagues, as for the hail, chap. 9.25. Simler. 4. But neither are we forced in this place so to restrain the generality of these words: but this may be said, that where the hail and lightning did smite, though all the herbs and fruits were touched, yet not the whole: there might be some green thing remaining after the hail and lightning played the part, as we see in the searing and blasting of corn, that some escapeth: so that which this tempest had not blasted and seared, the Locusts devoured.

QUEST. X. Why the plague of Locusts is called a death.

Vers. 17. THat he may take away from me this death only: 1. Some think that be so called this plague, as if he should say, this destruction, because it brought a decay and consumption upon all things: Vatab. but death properly is understood of living creatures, as cattle and men. 2. Some refer it to the event, which Pharaoh might fear, lest that the people being offended with Pharaoh who was the cause of these plagues, might make some mutinous insurrection, whereof slaughter and death might follow: Simler. But he speaketh of death and mortality already begun, and not feared only. 3. Therefore some think that the Locusts with their biting, killed men, as it is collected, Wisd. 16.9. and that therefore it is called a death: Perer. but this is not all, for he saith, this death only: his meaning is not, that the men in their houses should be delivered from the biting of Locusts, but generally that the land might be rid of them. 4. Therefore it is best to understand death here generally, both of the mortality of men, and the destruction of the fruit, and so to comprehend them both: Iun. And so Pharaoh desireth for this once to be spared, that if he keep not promise with them afterward, then he will desire no favor.

QUEST. XI. Of the mystical application of this plague of Locusts.

FOr the mystical application of this plague of Locusts, first, Origen thereby would have signified obstinate and disobedient men, that cannot endure the government of God their King over them: as the Locusts are said to have no King, Prov. 30. 2. Augustine making a resemblance between this ninth plague, and the ninth Commandment, doth by Locusts that hurt by biting, understand the false witness and the slanderous tongue: and as the Locusts cannot fly of themselves, but are carried by the wind, so the false tongue is ruled by the spirit of Satan. 3 Gregory findeth out other applications, as one while he thereby understandeth the people of the Jews, that like Locusts would leap forward, that is, make great profession of obedience, but fall again to the ground: again by the Locusts he understandeth the Gentiles that gathering in troupes, as Locusts, do fight for the faith: Likewise he doth refer it to Christ, that like as a Locust leaped out of the hands of his enemies, and by his resurrection escaped out of the bands of death. 4. In these applications we may observe three things, first the variety, how one differeth from another in their conceits, whereas Scripture is always consonant. Secondly the multiplicity of sense, which is coined by one and the same man; but the sense of Scripture is one. Thirdly, they accommodate the same Scripture, to signify contrary things, as both good and evil; whereas the Scripture, as a fountain doth not at one place send forth sweet and bitter. 5. Therefore for the mystic • ll application (leaving these fantasies and devices of men) we will have recourse to the Scripture it self; which by biting flies and Locusts understandeth both the violent enemies of the Church, such as by tyranny and cruelty oppress it: as the Lord saith, he will hiss for the Fly of Egypt and the Be of Assur; and they shall come and light upon the valleys, Isa. 7.19. as also the spiritual enemies, as false teachers, Heretics, Seducers, which are compared to Locusts that rise out of the smoke of the bottomless pit, Apocal. 9.4. Rupert. Simler.

QUEST. XII. How Moses turned himself going out from Pharaoh.

Vers. 18. THen he went out from Pharaoh. 1. Moses is here understood, though not expressed, because he was the more principal: and he at other times had removed the other plagues. 2. This may serve to expound that other place, verse. 6. that Moses turned himself and went out from Pharaoh, which some do interpret according to the use and fashions of the East countries, as it is observed in Turkey at this day, that when they depart from the King, for sign of reverence they go backward, and so they think that Moses did here: But if Moses had gone backward, then he had not turned himself at all, and the word here used, phanah, signifieth to look back, or turn the face: Num. 16.42. They turned their face and looked toward the Tabernacle: if Moses then departing from Pharaoh turned his face, then was his back toward the King. 3. Wherefore the meaning of it is, that Moses either went out in haste, to dispatch that thing which he had foretold: Simler. Or he went away in great indignation, as not sustaining any longer to talk with such a wicked man; as also by this his sudden departing▪ signifying, that the Lord would deal no more with him by messages, Ferus.

QUEST. XIII. Of the cause of the darkness of Egypt.

Vers. 21. STretch out thine hand, that there may be darkness &c. Concerning the cause of this darkness: 1. Neither was it caused by an eclipse of the sun, as Philo: For though the sun had been eclipsed, yet other stars might have given light, but they had none at all: and the eclipse of the sun is general; this darkness was only in Egypt: neither doth the sun continue many hours in the eclipse, much less three days. 2. Neither was this darkness in blinding of the eyes of the Egyptians, as the Sodomites were blinded: for to what purpose then should it be said, that it was palpable darkness that might be felt? 3. Neither was this darkness only a privation of the light of the sun, as Gloss. inter. linear. but there was some impediment in the air, because it is said, it was a thick and palpable darkness. 4. Neither yet was the cause of this darkness only in the air, which was incrassate and thickened with dark mists. Paul. Burgens. Perer. For the stretching of Moses hand toward heaven, showeth that the beginning of this darkness came from thence: and that as at Joshua's bidding the sun was stayed in his motion, so here by the power of God, in the stretching out of Moses hand, the sun withdrew his light, as he did in the passion of Christ. 5. So that two causes here concurred: both the celestial lights above were hindered from shining upon Egypt, and the air also was thickened with dark mists: like as the cloud which went before Israel, on the one side gave light to Israel, and on the other it was darkness to the Egyptians Lyranus,, Thostatus, Cajetan. Simler. And unto this miracle, the Prophet Amos seemeth to allude, chap 8.9. In those days I will cause the sun to go down at noon, and I will darken the earth in the clear day, Ferus. Two reasons are yielded of the darkness, the suppressing of the light of the sun, the privative cause, and the bringing of darkness upon the air, the positive cause.

QUEST. XIV. How it is said the darkness was felt.

Vers. 21. EVen darkness that may be felt. 1. The Chaldee expoundeth the word mashash for recessit, the darkness of the night departed, that is, the darkness of the night was obscured by this darkness: but the word properly signifieth to feel, as Gen. 27.12. and so the Septuagint and Latin do here read: Paguin. Montan. Vatabl. with the rest. 2. Philo taketh this to be spoken in respect of the effect: because it was so dark that they were fain to go feeling up and down: but seeing they stirred not out of their places, it seemeth that little feeling served their turn. 3. Others think that it is an hyperbole, only to show the greatness of the darkness, Pelican. But where the words admit a plain sense of themselves, we need not run unto figures. 4. Some think they were therefore called palpable, not in respect of the darkness, which is properly the object of the sight, not of the feeling, and so cannot be felt, but of the air the subject of the darkness, which was thickened with gross mists and vapors, so that they might be felt, Perer. And it was so thick, that it hindered the light of the fire, and of other artificial lights, Junius.

QUEST. XV. How the Israelites had light in their dwellings.

Vers. 23. BVt all the children of Israel had light where they dwelt. The Hebrews imagine that the light followed the Israelites, whether they went, yea though they pierced into the darkness of the Egyptians, it went with them: but the text will not bear so much: They had light in their habitations where they dwelt: but I doubt whether they could carry it to the habitations of the Egyptians: I prefer rather the opinion of the author of the book of Wisdom, chap. 18.1. who saith, that the Egyptians heard the voice of the Israelites, but saw not their image: but if the Israelites had brought light with them where they came, the Egyptians should both have seen them, and heard them. 2. But this may be truly affirmed, that not only the land of Goshen had light, but even these particular habitations, where the Israelites dwelt, being intermingled with the Egyptians, had this light which was kept from the Egyptians, though dwelling by them, Simler.

QUEST. XVI. Whether the Egyptians used in the time of this darkness any candle or fire light.

NOw concerning fire and candle light, whether the Egyptians had any help or comfort by them while this darkness continued: 1. Neither is Cajetans opinion sound, that barreth the Egyptians only of the light of the sun, and stars, and alloweth them candle and fire light: for beside that, this is contrary to the text, that in affirming▪ that there was light to the Israelites, denieth all light to the Egyptians: by this means, this plague of darkness, which was of all the most grievous, should have been no great burden unto them, if they could have helped themselves with other lights. 2. Some think that the fire of the Egyptians was put out, and extinguished with some tempest that came with the darkness, Thostatus. Which opinion the Septuagint favor, adding that there was darkness and 〈 in non-Latin alphabet 〉 , tempest: but there being no such thing here spoken of, it is but their imagination: and beside it is unlike, for the tempest and wind would have helped to disperse the thick mists which darkened the air, and to have attenuated it. 3. Wherefore it is most like that the air was so thick, and the darkness caused thereby so great, that the light of fire and candle could not pierce it: so Philo and Paulus Burgens. Iun. Hereunto also agreeth that collection▪ Wisdom. 17.5. No power of fire might give light.

QUEST. XVII. How it is said no man rose up from his place.

Vers. 23. NO man saw another, neither rose from the place. 1. Not that the thickness of the air was such, that i • hindered their going, or moving, as Paul. Burgens. For if the air had been so thick, it would rather have hindered their breathing, than their moving. 2. Nor yet is it the meaning▪ that they did not move themselves by the benefit of any celestial or external lights, but by the means of such lights, as they used in their houses: for the Scripture absolutely saith, that they did not rise up from their place, that is, at all. 3. Some think the meaning to be this, that they did not go out of their houses, their labor abroad, and all other kind of businesses ceased, and were intermitted, because of the want of light: but yet they might stir up and down in their houses, Simler. But seeing the text saith, that they saw not one another, if they were deprived of all sight, it is very like that they had no list to move or stir up and down. 4. Wherefore it is more probable, that the Egyptians did not move out of the place where they sat, (the word is mittachtan from that which is under them) but as it is in the book of Wisdom, They were all bound with one chain of darkness, chap. 17.17. And in the same place two reasons are given thereof, Sometimes they were troubled with monstrous visions, and sometime they swooned, v • rs. 14. That is, either they were afraid to move from their place, because of the monstrous visions and shapes which they seemed to see, even in the dark, or their own perplexed conscience made them afraid. And so as Philo saith, Per silentium fame cruciabantur: they in silence were pinched with f • mine three days togeth • r: one not being able to help another: But they sat still mourning and complaining without comfort, Sic Lyranus. Thostatus. Perer.

QUEST. XVIII. When Pharaoh sent for Moses, whether after the darkness was removed or afore.

Vers. 24. THen Pharaoh called for Moses. Here the doubt is, how Pharaoh could send for Moses, there being such a great darkness that none moved from his place. 1. This doubt were easily removed, if Cajetans conceit be admitted, that they had the use of fire and candle light: but that is refuted before. 2. Some think, that they moved and stirred •• t to any ordinary business, but upon such necessity occasion they might stir, Simler. But this were to limit and restrain the Scripture, where no need is, which saith, that none (that is, upon what occasion soever) moved from his place: and if Moses had come to Pharaoh, while this darkness continued, he had also brought light with him. But Pharaoh of all the rest saw no light for three days. 3. Wherefore it is more like, that Moses was not sent for to Pharaoh till the three days darkness was over; whereof this is some probability, because he entreateth not Moses, as afore, to pray to remove the darkness, which he would not have omitted to do being in such great perplexity. And he sendeth for Moses, though the darkness were over, because he knew that Moses would not leave him, but he feared that one plague would still follow another, Iun. Perer.

QUEST. XIX. Of the greatness of this punishment of three days darkness.

THis plague of darkness then was a most grievous punishment to the Egyptians. Cicero maketh mention of a great darkness for two days in Sicilia, about the hill Aetna, by reason of the breaking out of the flames thereof, so that one could not see another: lib. 2. de nature. deor. But this far exceeded. 1. They were bound with this darkness, as with a chain every man to his place, the husband man, the shepherd, the artificer, or wheresoever any was either in the field or in the house, so they continued, as it is noted, Wisd. 16.17. 2. They had no use either of sun light or fire light to solace and comfort themselves with. 3. They were pinched and pined with famine, not being one able to help another. 4. They were terrified with monstrous shapes and visions, which might appear unto them in the midst of the darkness: for Satan was not behind to play his part with them, being under his Kingdom of darkness both of body and mind. 5. They were perplexed in conscience, and were ready to fear upon every occasion. 6. This darkness did show the spiritual darkness of their souls, and was a forerunner of the everlasting darkness of hell which waited for them: Ferus.

For the mystical application of this Egyptian darkness: 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence. Augustine doth accommodate and apply it to the tenth Commandment, Thou shalt not covet thy neighbors wife: for such (he saith) are palpably blinded even as the Egyptians were. 2. But more fitly doth the same Origen apply it, to signify the blindness of the Egyptians, and the darkness of their superstitious mind that were ignorant of the true knowledge and worship of God, giving themselves to most filthy Idolatry: and it betokeneth also the gross darkness wherein the Gentiles were buried, before they were called to the knowledge of the Messiah: all the world was then in darkness, only in Israel was light and the knowledge of God. But contrariwise, in the passion of Christ it was dark among the Jews and light elsewhere, which signified that light was sprung up to the Gentiles, and blindness fallen upon the Jews.

1. Doct. The law is to be preached to the obstinate.

Vers. 4. IF thou refuse to let them go, behold tomorrow I will bring Locusts▪ Moses to Pharaoh being an obstinate and impenitent man, preacheth nothing but the law and judgment: the Gospel is not to be preached to such, but only to the broken hearted: as Christ saith, That the spirit of God was upon him to preach the Gospel to the poor, Luk. 4.18. This was a sign between the true Prophets and false: that these always cried to the people peace peace, but the other told the people of their sins, Ferus.

2. Doct. The difference between the children of God and the children of the world.

Vers. 23. ALl the children of Israel had light where they dwelt. In this difference between the children of Israel and the Egyptians, is shadowed forth the divers estate, between the children of God and the children of this world: the one are lightened with the knowledge of grace, the other sit down in the region of darkness and shadow of death, as the Apostle saith, Ye are all the children of the light, and the children of the day, we are not of the night nor of darkness, 1 Thess. 5.5. Borrh.

1. Conf. That children are the members of the Church, against the Anabaptists.

Vers. 9. WE will go with our young and with our old, with our sons and with our daughters. Both young and old belonged unto Israel and to the Church of God: which maketh against the Anabaptists that count infants no members of the Church, and therefore deny them to be baptized. But the Psalmist exhorteth not only the ancient to praise God, but the young also: Young men and maidens, old men and children, Psalm. 48.12. Ferus.

2. Conf. Ignorance and darkness not to be found in the Church of Christ, but among the Egyptians.

Vers. 23. BVt all the children of Israel had light where they dwelt. This external light betokeneth the spiritual light of knowledge, that the true Israel hath the light and knowledge of God. It hath been held as a principle among the Romanists, and their practice showeth them to be of the same mind still, that ignorance is the mother of devotion. And great hath been the ignorance and darkness which reigned many years under the Kingdom of Antichrist: Borrh. And out of the dark smoke of the bottomless pit, this misty darkness, have come forth all those swarms of Locusts, Monks, Friers, Mass Priests, Seminaries, whose endeavor is to sow • rror among the people, and to settle them in ignorance of the truth; to which purpose they forbid the Scriptures to be read, or prayers to be said but in the Latin tongue; they permit them not to read any books, which may instruct them in the truth; to sing Psalms, to confer or reason of their faith: All this showeth that they would still keep theirs in the Egyptian darkness. But thanks be unto God, that hath caused the light of the Gospel of his Son to shine upon his Israel in this land: that now that prophesy may be verified again of this land which is also by the way of the Sea; The people that sat in darkness have seen great light, and to them that sat in the region and shadow of death light is raised up, Matth. 4.15, 16.

1. Mor. Of the necessity of good education.

Vers. 3. THat thou mayst declare in the ears of thy son Hence appeareth the necessity of the good education of children, that they should be instructed in the fear of the Lord in their youth: and so will they not forget it when they are old, Ferus. This is the Apostles counsel, that the fathers should bring up their children in the instruction and information of the Lord, Ephes. 6.3. The want of good instruction in the youth is the cause of the licentiousness and unthriftiness of the young men of this age.

2. Mor. The departure of the Ministers of God dangerous.

Vers. 6. SO he turned him and went out from Pharaoh. This sudden departure of Moses from Pharaoh, and with indignation, did foreshow the fearful condition of Pharaoh, whom the Ministers and Prophets of God forsake. It was an evident argument of destruction at hand. So their case is hard that are left destitute of the Ministers of God's word. Worldly men consider not this, nay, they many times wish in their hearts that there were not a Minister to speak unto them. But like as the Jews state was desperate when the Apostles left them, and shook off the dust of their feet against them, Act. 13.51. so it fareth with those that are deprived of the presence of God's Ministers, Ferus.

3. Mor. The office and part of good counselors.

Vers. 7. THen Pharaohs servants said unto him. It is the part of good counselors to persuade Kings and Princes to deal well with the servants of God, and to move them to the good of the Church and common-wealth: Piscator. Not to flatter the Prince, to make themselves great, or to deal unfaithfully, and only to seek themselves: as Shebna did, Isai. 22. but to be like the faithful Eliak •• ▪ and as Ebedmelech that obtained favor for Jeremiah.

4. Mor. Not one jot of God's word to be omitted.

Vers. 26. THere shall not be an hoof left. In those things which God hath prescribed and commanded, no • the least thing is to be omitted. Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans, according to the pattern which the Lord shown him in the mount, Exod. 25.9. Simler. So not one jot of the word of God must be left undone: but it must be kep