Commentary on Genesis and Exodus, Book 2 · Chapter 8
CHAP. VIII.
1. The Argument and Method.
IN this Chapter three other plagues are described: the second of the frogs, to vers. 1…. the third of the lice, to vers. 20. the fourth of the swarmes of noisome creatures, to vers. 36. and accordingly this Chapter consisteth of three parts.
The first containeth, 1. the denuntiation of the plague, and the manner thereof, both what the plague shall be, of frogs, vers. 2. whence they shall come, out of the river; the place, they shall spread over all Egypt; the manner, and scrall even into their bedchambers, to vers. 4. 2. Then followeth the execution, vers. 5.6. 3. The events are three, the like practice of the Sorcerers, vers. 7. the removing of the plague at Moses prayer, being importuned by Pharaoh, to vers. 15. and the hardning of Pharaohs heart, vers. 16.
In the second part, shewing the third plague, is set downe first the commandement of God to Moses, vers. 16. Secondly, the execution, vers. 17. Thirdly, the event, the confession of the Sorcerers acknowledging Gods power, vers. 20.
In the third part, containing the fourth plague, there is first the denouncing of the plague to Pharaoh: wherein is set forth Moses request to Pharaoh for the people of Israel, vers. 20. then a description of the plague upon his re…usall, vers. 21. with a reservation and exemption of the land where the Israelites were, vers. 22▪ 23. Secondly, the execution followeth, vers. 24. Thirdly, then the events, which are three: first, Pharaoh relenteth to let Israel goe, with certaine reservations, to vers. 28. Secondly, the plague is taken away at Moses prayer, to vers. 32. Lastly Pharaohs heart is againe hardened, vers. 32.
2. The divers readings.
Vers. 3. Into the house of thy servants and on thy people. B. G. cum caeter▪ and of thy people. B. G. cum caeter.S. But here the preposition is wanting: and into the house of thy people. I. that is the meaning, but the preposition joyned to the word, beg…mmeca, approveth the first reading, as the next verse sheweth, on thee, and on thy people.
And into thy kneading troughs. I.C.G. better than, upon thy victuals in store. B.L. or, on thy paste. I.C.G.V. P. or dow. A. foreign S. misharoth rather signifieth the vessell wherein the dow is kned, than the dow it selfe, as Exod. 12.34. there is another word joyned with it, that signifieth dow, which they bound up in their kneding vessels, and carried it on their shoulders.
Vers. 5. Stretch forth thine hand over the streames. B.G. C. cum caeter. better than, Against the streames, B. G. cum caeter.as Piscator: or, to worke upon the streames. I. to worke is added: the preposition ghal is in the end of the verse taken for over, or upon, cause the frogs to come upon the land of Egypt.
Vers 9. Take to thee this honour over me. I. that is, I give thee this honour, to appoint the time,I. better than, glory herein because of me, B. V. or, glorie upon me, A.P. that is, because I am at hand to pray for thee, and helpe thee: or, appoint thou me the time, S.L. G. for Phaar signifieth to glory or boast, and in hithpael to take unto one glory: so Iudg. 7.2.
Vers. 13 Out of the courtyards: I. or courts, A.V.C. out of the villages. I.A.V.L.S.P.G. chatzer signifieth both a village, a towne without walles, Levit. 25 31. and a court or court-yard, as 1. King. 7.4. here the latter rather: and so by degrees the frogs went away, first out of their houses, then out of their yards, and courts and enclosed grounds, and last of all out of their open fields and champion grounds.
Vers. 21. Mingled swarmes, I. V. A. not only of noisome flies, but of other venomous beasts,I.V.A. as Scorpions, Vipers. V.C all kindes of beasts. P. rather than swarmes of flies. B.G.L. or dog flies. G. ghereb signifieth any mixture of divers things: as Exod. 12.38. it is taken for a mixture of divers sorts of people.
Vers. 22. I will separate the land of Goshen. V.A.P.C. that is, except. I. better than, cause to be wonderfull.I.V.A.P. B.G.L.G. Phalah with he signifieth to separate, so it is taken chap. 8.4. as may appeare by the construction of the preposition ben, betweene, but with aleph it signifieth to be wonderfull.
Vers. 23. I will make a deliverance, or redemption. G.V.A.P.C. I will set a signe of redemption betweene, &c. I. The sense of the words: signe is not in the originall; better than, I will put a division betweene, &c. L.G.B. Phadah signifieth to redeeme.
Vers. 29. Let not Pharaoh mocke any longer. I. deceive, lie, caeter. hatal signifieth both: the first is here more proper, because Pharaoh mocked, rather than lied for a lie proceedeth from an intention to deceive: But Pharaoh when he promised to let the people goe seemeth so to have intended, but that his heart returned afterward to be hardened
3. The explanation of difficult questions.
QUEST. I. What kinde of frogs the second plague brought upon Egypt.
Vers. 2. I Will smite all thy coasts with frogs. 1. The Hebrewes take Zephardghim, which here signifieth frogges, for a certaine kinde of fish, that come out of Nilus, and devoured men: but here is no mention made, that these Zephardghim should devoure or kill men, but onelyonly annoy them even in their houses, and pastries: they had heard of the Crocodile of Nilus, that useth to destroy men, and so framed their fable according to that report: Pellican. 2. Plinie writeth of two sorts of frogges, beside the common sort, that liveth in the waters; one is called Rubetae, because they keepe among bushes and briers upon the land, which are the greatest among other, and venomous: strange vertues are given to this kinde, that being brought into an assemblie of people, there followeth a generall 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 reedes, it is little and greene, and crieth not: if an oxe chance to eat it he swelleth presently: the flesh thereof applied to the eyes, doth deere them and easeth the paine. 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 greatnesse of this plague frogs.
COncerning the greatnesse of this plague: 1. Philo noteth that those frogs filled the high wayes, and their houses, yea crept into their Temples, and did climbe 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 drinke, that the waters were corrupted by them▪ so that it stanke of them, and was putrified and full of corruption: Some Hebrewes write also that they crept into their mouthes when they were asleepe, and entred …nto their bowels. 3. Thus the Egyptians by this plague were cumbred, and punished, in all their senses; in their sight with the number and uglinesse of them; in their hearing, with their croaking; in their taste, by corrupting their victuals; in their smell, with the stinch of them; in their feeling, with their …iting and venom: Pererius. 4. This plague was sutable to their sinne: for as they regarded not the pitifull and mournfull cries of the infants which they cast into the water, so now are they vexed with the crying and croaking of frogges. Infants, as Theodoret noteth, are herein resemb…ed to cralling frogs, because they doe so creepe upon their hands and feete, before they are strong to goe:Plin. lib. 8. c. 29. Oros…us lib. 3. cap. ult. Perer. 5. We reade that in time past, whole Cities have beene dispeopled by frogs, that invaded them without any miraculous worke: Plinie 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 Iosephus writeth, and for this cause the bird Ibis is honoured among them, because that kind destroyeth the frogs. But there is a great difference betweene this miraculous worke, and the other: first in respect of the infinite number of them, and their generall overspreading: secondly, those frogs were ingendred not all at once, but by little and little; here as soone as Aaron had stretched out his hand, this great army of frogs was raised: thirdly, they all are suddenly destroyed and gathered in heapes: the other as they came not all at once, so neither doe they goe away all together. Simler.
QUEST. III. From whence this great aboundance of frogs came.
THis aboundance of frogs: 1. Came neither out of the slime, as Iosephus thinketh, into the which hee saith they were resolved againe. 2. Neither yet altogether out of the waters: for though Egypt is full of pooles of water and lakes, yet they sufficed not to fill all Egypt with frogges. 3. Therefore they were brought forth by the power of God: neither did the frogs of any naturall instinct, leave the waters to creepe 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 Arke: 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 heapes, and the land stanke of them, that it might appeare to be a true miracle. Pellican. 2. These Sorcerers though in shew 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 shewed their skill, was in the land of Goshen, which was exempted both from these and the other plagues: for the Lord threatneth only to bring the frogs upon Pharaoh and his people, vers. 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 Iosephus so affirme: 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 helpe themselves, as the richer sort with wine, the poorer with the juyce of herbes 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 hee might call backe his promise for dismissing of the people. Simler.
QUEST. VI. Why Moses saith to Pharaoh, take this honour to thee.
Vers. 9. TAke this honour 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 rejoyce that he was so neere at hand to helpe him: Vatab. 2. Some understand Moses to speake by way of comparison, that he had now no cause to boast of his Sorcerers that could not helpe, but in Moses. Simler. 3. But the meaning seemeth rather to be this, that Moses doth yeeld unto Pharaoh this honour, to appoint a time when the frogs should be taken away, that God might receive greater honour 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 worke, as the Bethulians did, Iudith chap. 7. that limited to themselves the space of five dayes, to expect helpe from God: for they speake doubtfully, but Moses confidently: Simler. 2. Neither herein did Moses presume, but he was assured of Gods assistance, not being so much confirmed by the successe of the miracles hitherto, as building upon Gods promise, who had made him a God unto Pharaoh, both to bind and loose, to doe and undoe Simler. Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time, least he might have bin thought to have wrought by constellation, or other astrologicall meanes. Pellican.
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 vaine babling 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 sheweth a man his owne filthinesse. 4. But that other application of Ferus is more apt, who by the crooking of frogs, understandeth Hereticks, that doe open their mouth against the truth, as Revel. 16.13. the uncleane spirits that came out of the mouth of the Dragon and false Prophet, are resembled unto frogs, such crauling frogs are the popish Monkes and Friers, that are sent forth from the mouth and spirit of Antichrist, to crooke against the truth. Borrh. 5. Beside, the historicall application of this plague, is this, that these frogs are spued out of Nilus the glorie of Egypt: where their greatest delight was, from thence commeth their confusion. Simler. And as in Nilus 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 indure the ugly sight of deformed frogs and vermin.
QUEST. IX. Why Pharaoh appointeth Moses to morrow.
Verse 10. THen hee said, to morrow 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, hee might thinke that Moses offered himselfe at this time, which he saw by some constellation or aspect of the starres to bee fit for his working, and therefore putteth him to another day: or Pharaoh might thinke this to be some naturall worke, and not sent of God, and therefore would stay a while and see, whether the frogs might goe away of themselves without Moses prayer. Pellican. Perer.
QUEST. X. Why the Lord did not remove the frogs quite.
Vers. 14. ANd they gathered them together by heapes. 1. The Egyptians had beene 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 bee seene. Simler. And our English Chronicles also doe make mention of a young man,St… his Chronicle. see the table▪ pursued by …oades, who could by no meanes bee defended from them, but being hanged in the top of a tree in a trunke, they crauled up thither and devoured him. 2. God could either have cast these frogges into the river againe, or caused them to vanish, but it pleased him they should remaine in heapes, as a spectacle to the Egyptians, both to shew that it was a true miracle, and that the stinke thereof in … noses, might put them in mind of their sinne, 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 hardned 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 shewed 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 sheweth 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 bloudy waters; the second was both horrible to the sight, and troublesome; the third was both these, and brought griefe 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 briefely bee examined: 1. The Hebrew word is cinnim, which the Latine translateth sciniphes, and the Septuag. foreign derived with some small change from the Hebrew:Orig. in 8. cap. Exod. August. s…rm. 87. de temper. Origen whom Augustine followeth, taketh them for certaine small flies with wings that can scarse bee seene as they flie, yet with their stings doe pricke very sharpely. 2. Alber…us Magnus saith, that they have the taile of wormes, the head and wings of flies, and are ingendred in fenny places, and doe specially follow and light upon men, Lib. 26. de animalib. this description agreeth to those flies which we call gnats. 3. Suidas taketh it to be a worme that eateth wood. 4. Pererius thinketh it was a new kinde of vermine not knowne before. 5. But I thinke rather with Iosephus, that they were lice; so also Iun. Vatab. Pagnin. Montan. translate: so R. Salomon understandeth the word cinnim: and they were such lice as did cleave and swarme upon the body, that would not be killed with any oyntment, or other medicine, as Iosephus, but they did gnaw upon their flesh, much like to the lowsie disease, that Sylla and the two Herods died of. Simler. And Philo saith, they did not only sting the flesh, but entred in at the eares and nostrils, and pained the eyes: and though most of them were of this kinde of vermine, of lice, which came of the slime and dust, resembling the same in colour also; Oleaster: yet it is like that other vermine, as gnats, and other biting flies and vermine 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 Beares, which should have destroyed the people: yet it pleased him for these causes, to punish them with this contemptible vermine: 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 meanes the haughty pride of the Egyptians might bee 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 weake and impotent meanes; as Abimelech thought it a dishonour unto him to be killed by a woman, Ferus. 3. This plague also served to keepe them in awe: for if God could punish them by so small a creature, they might thinke, 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 Aarons rod brought forth lice.
Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod, or hand, that of it selfe could doe any such thing; God needed not any of these meanes, but thus it pleased him, that this plague should bee wrought: 1. To shew his great power, that is able to doe great things by weake and small meanes. 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him, but that hee can give power unto his creatures to execute his vengeance: so the Lord is able by himselfe, and by others to bring forth his judgements. 3. This hee did also to shew how much hee setteth by his elect to whom hee 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 Hebrewes imagine, (as Lyranus and Thostatus report of them) because they cannot bring forth any creature lesse than a barly corne: for if they could produce to the sight greater creatures, they might more easily have compassed the lesse, whose generation is not so perfect, but commeth out of corruption. Indeed in artificiall workes it is harder to worke upon a small substance:…. lib. … pag. …1▪ and therefore Plini… commendeth the curious devices of certaine workemen for their smalnesse: as Cicero telleth of the Iliades of Homer written so small that they might bee 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 Bee might cover it with her wings. But in naturall workes the reason is contrary, the lesse workes are more easily perfected: for the force of nature worketh from within, but the artifices applieth his instruments without, and cannot therefore worke 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 fraude was discovered: but this is contrarie to the text, which saith, they endevoured or wrought to bring forth lice, but could not.
3. Cajetanus thinketh that the Sorcerers did erre in their worke, and did not applie their enchantments aright, and so failed: But it proceeded not from any vertue of their enchantments, that they did counterfeit the three signes before, but of the will and power of Satan, who is not tied to these enchantments, which are but a signe and ceremonie of their covenant and league with the devill: & therefore though they had failed in some circumstance, the devill 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 signe, counting the turning of the rods into serpents, for the first) to signifie,August. qu. 25. in Exod. that the heathen Philosophers, some of them had knowledge of the Father and Sonne, but erred concerning the holy Ghost. But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie,Cyrill. lib. 1. cont. Iulian. Euseb. in lib. de praep. Euang. Theodoret. lib. de curation. Graec…r. affection▪ as both Cyrillus, Eusebius, & Theodoret witnesse, & Plato in his writings maketh mention of God the Father, the Word, and the Minde: this is rather a mysticall, than historicall reason: And if to seeke the cause thereof we neede flie 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 Trinitie. Perer. 5. The sorcerers then were hindred by the power of God, who suffered them hitherto to deceive by their Satanicall illusions, but now by a superiour commaunding power, he controlleth the power of darkenes. Simler. Pererius. Pellican. Cajetan. Ferus. And Satan is hindred 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 doe any thing, yet the Lord so disposeth, as that he cannot atchieve that end which he intendeth, as appeareth in the temptation of Iob: Borrh. And the Lord confoundeth them in this small and base creature, for their greater confusion, when their mysticall 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 selfe, as the Chalde Paraphrast: as though in effect the sorcerers should confesse thus much, that this plague was of God, and they could not resist it: so Iob 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 arme, & the arme from the bodie, so the spirit proceedeth from the Father and the Sonne: and as there are ten fingers upon both the hands, so there are divers gifts of the spirit, and here are tenne plagues answering to the number of the fingers. So also Ierom saith, that the arme and strength of God is the Sonne, and the Spirit is the fingers, and with this finger did the Lord write the tenne Commandements 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 mysterie of the Trinitie. 3. Therefore Rupertus thinketh, that the sorcerers did onelyonly meane by this phrase the power of God, but that unwittingly also by a divine instinct, they doe give an evident testimony of the holy spirit, the third person of the Trinitie, as Caiphas did ignorantly prophesie 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 denie▪ 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 superiour devill that staied the working of the inferiors: But this is an insolent speech, by the name of God to understand the devill: and by this meanes Satan should strive against Satan, and the kingdome of darkenes should be divided; which argument our Saviour useth in the Gospell to shew 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 Psalme) are said to be the worke 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 worke of his fingers, that is, an effect of his smallest power, what are the workes of his arme and handes when hee sheweth his mightie power? for so that which one doth easily, or with small labour, he is said to doe with his finger, as the phrase is used of the Pharises in the Gospell, that they laid heavy burdens upon others, and would not themselves stirre them with their finger. And indeede these plagues of Egypt, if they be compared with Gods great workes, as the universall floud brought upon all the world, the destruction of Sodom and Gomorrha, they will appeare to be but workes of Gods fingers, in comparison of his whole hand. Simler. Perer.
QUEST. XVII. Whether the sorcerers had any feeling of Gods 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 thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them, because they could not doe now, as before, and to excuse their want of power: Cajetane. But it seemeth rather, seeing the Sorcerers were indeede hindred 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 superiour devill: 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 sixt plague, cap. 9. Contra. But this is a weake argument: for though they had at this present some sense of Gods power, yet they might afterward returne to their former obstinacie: as Pharaoh himselfe would one while seeme to relent, and eftsoone be hardned againe: and Nebuchadnezzar, who upon the interpretation of his dreame by Daniel acknowledged the true God. Dan. 2. yet presently after setteth up Idolatrie: Perer. 3. Some, as is shewed in the former question, did thinke that the Magicians had some knowledge and speciall revelation, not only of the power of God, but of his spirit, and so consequently of the Trinitie: but such a particular knowledge cannot be ascribed unto them. 4. Therefore I thinke rather that for a time they seeing their power hindred, did indeede, and as they thought, acknowledge Gods power, that Pharaoh might thereby be left inexcusable: Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart.
QUEST. XVIII. By what power Sorcerers do worke.
NOw, whereas they confesse that Moses wrought by the finger of God, they therein evidently bewray, that they themselves did not worke by God. This therefore shall briefly be made plaine and mani…est, that Magicians and Sorcerers doe not worke wonders by any divine, humane, or naturall, or Angelicall power, I meane the good Angels, but Satanicall and Diabolicall. 1. These spirits whom they confederate with, do require of them divine worship: and that affectation of divine honour, which they began in heaven, and obtained it not, being cast downe from thence, they seeke to compasse in earth: but good Angels refuse to be adored and worshipped, as the Angell that appeared to Iohn, Revel. 22. 2. Sorcerers are men of an impure and wicked life, and they use their enchantments to wicked purposes, as to theft, adulterie, murther: but good Angels do neither favour wicked men, neither will bee assistant in any wicked worke, 3. Magicians use to threaten the spirits, to enjoyne them certaine 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 bee objected, that Magicians doe often cast out devils: but Satan doth not cast out Satan,How the Devil may sometime be cast out by the power of the Devill. as our Saviour saith, for then his kingdome should be divided, and could not long stand. To this it is answered, that our Saviour speaketh of such casting out of devils, as is done with power when Satan is violently dispossessed, not of such when hee giveth way of himselfe, by some compact and contract with the Conjurer. And, as Augustine saith, our Saviour meaneth the perfect ejection of Satan, when hee is cast both out of the bodie ad soule: But when any seemeth to be cast out by a Satanicall power, he goeth out of the bodie that he may more strongly possesse the soule; which is indeede no casting out. 5. That Sorcerers doe worke by the power of Satan, themselves are the best witnesses: for Porphyrius who was a great Magician, as Eusebius noteth him, doth confesse, that the devils themselves (whom he calleth gods) doe signifie unto men,Euseb. lib. 5. de praeparat. Evang. cap. 6. 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 daies they should chuse, what signes and images th…y should make, and such like. And Eusebius further setteth downe 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 doe invocate the spirits as their superiours; when they command them, as their inferiours. 2. Why the spirits of Magicians bid men to be just, when as they being called upon and sent, doe many wicked things. 3. They will not heare the Conj…rer unlesse hee abstaine from venerie; and yet they being sent doe inflame to venerie, and unlawfull lust.Porphyrius doubts moved concerning Magicall practices. 4. They prescribe their disciples, when they are about invocation, to abstaine from eating of flesh; and yet themselves delight in the smell and bloud of sacrifices. 5. They will not have him that hath touched any dead thing to use any Magicall practice; and yet many magicall enchantments are practised with dead things, both beasts and men. 6. They doe terrifie the spirits in their invocations, with threats, as if they answere not, they will reveale 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 seate in the lake, which canst change thy shape every houre: which kind of prayers spirits should seeme 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 incorporeall, how then can they be allured with sensible and corporall things? These are Porphyries doubts: by the which it is evident that Sorcerers work by the devill, 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, August. lib. 21. de …ivit. Dei cap. 16quid exhorreat; Neither could it be learned, but by their teaching, what everie one of them desireth, and what they abhorre.
QUEST. XIX. Why spirits prescribe constellations to be observed, and delight in corporall and externall 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 certaine constellations, the reason thereof may be to make men beleeve, that there is some divine vertue in the starres, and so they should be brought to adore and worship them▪ or because they many times worke by naturall causes, it may be they are helped by such observations: and sometime they concurre in their worke with the planets, as Lunatickes are most vexed in the increase of the moone, that men might lay the imputation upon the starres, as though they were evill. Againe, why spirits being of no bodily substance yet are allured, with hearbes, and stones, and perfumes and such like; Augustine giveth the reason hereof, because these things are offered unto them, as signes of the divine honour, which is given unto them, and therefore they delight in them. Ex Perer.August. ibid▪
QUEST. XX. Whether it be ordinary for lice to breede out of the slime of Nilus.
BUt concerning this third plague of lice, it will be objected, that it is an ordinary thing in Egypt, after the inundation of Nilus, that divers small creatures, as lice, frogs, and such like, do breed in great abundance out of the slime of the earth, which Nilus leaveth behind, as Herodotus, Diodorus Siculus, and Solinus do write: how then was this such a miraculous worke? The answere is this: that there is great difference betweene this swarming of lice, and that annuall breed of vermine in Egypt. 1. They come of the slime of the earth, these out of the dust. 2. They by the overflowing of Nilus, these at the stretching forth of Aarons rod▪ 3. Those swarmes are of divers sorts of small vermine, these were lice. 4. They are not bred in the signes of Aquarius or Pisces as these were, but after the sunne is entred into Virgo: for under the signe Leo, Nilus increaseth, and in the signe Virgo, it abateth and returneth. Sic Iun. The sunne entreth into Leo about the middest of Iune, and into Virgo, about the middle of Iuly, and into the signe Aquarius in Ianuarie, and into Pisces in Februarie, which was about a monethmonth before the Israelites went out of Egypt, as is before shewed, quaest. 29. in cap. 7.
QUEST. XXI. Why Moses is bid to meete Pharoah by the water.
Vers. 20 STand before Pharaoh, he will come forth to the water. 1. Because Moses had no accesse unto Pharaohs presence in his palace, he is bid to watch him at his comming forth, and so he that refused to heare Moses privatly, is forced to heare 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 minde, because they attributed divine honour unto Nilus. 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 meanes, to shew 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 weake instruments to effect such great things. Sometime he worketh without any such meanes, to teach vsus, that he needeth not any such instruments. The like difference of working is observed in the miracles of our Saviour Christ in the Gospell, who sometime used externall and visible signes, as when he tempered clay to heale the blind man: sometime he used no such, but only healed by his Word. Simler.
QUEST. XXIII. What manner of swarmes were sent in the fourth plague.
Vers. 21. I will send mingled swarmes. 1. Not foreign, as the Septuagint, the dogge flie, which Philo would have so called, because this kind of flie 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 bloud: some call it a dog flie, because it lighteth most upon dogs about the eares and nose, and draweth bloud: but the word ghereb signifying a mingled companie, sheweth, that there was more than of one sort. 2. Hierom therefore would have it read foreign, all kind of flies, as Aquilas also readeth foreign: and the Latine muscam omnis generis, flies of all sorts. But it seemeth they were not only flies, for the earth was not only corrupted by them, vers. 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 swarmes, as Cajetane 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 noysome unto men: but herein Cajetane is deceived, for it is said in the Psalme before alleaged, that they devoured them, that is, the Egyptians. 4. Some thinke they were all kind of wild beasts, as Lions, Beares, Tigres, and such like; unto which opinion Iosephus seemeth to incline, and Aben Ezra and Pagnin. But because it is said that their houses should bee full of these swarmes, 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 vermine: but so many wild beasts, as should cover the earth, would have soone devoured all the inhabitans. 5. Therefore it is more like that these swarmes were a mixture of divers kinds of noisome creatures, both flying, as hornets, waspes, and creeping, as vipers, scorpions and such like. Si…. Vatab. Rabbi Salomon: Pellican.
QUEST. XXIV. Of the name of Baalzebub the god of flies.
IT may seeme probable, that upon this and the like plague of flies and other vermine, the Egyptians, and the Philistims following them, as out of whose countrey they came, did erect the abominable Idoll of Baalzebub, which signifieth the god of flies, he was the God of Acearon, one of the chiefest cities of the Philistims: first, some thinke the Idoll was so called of the abundance of flies; which were engendred of the bloud of the beasts which were sacrificed.Plin. lib. 10. cap 28. Plin. lib. …. cap. 6. Vatab. Or because the Idoll being sprinkled with much bloud, did sticke full of flies. Perer. 2. But rather it had the name, because they supposed this Idoll did deliver them from the plague of flies: as Plinie sheweth how the Eleans did worship their god M…iagr… for chasing away the flies, which brought the pestilence: as the Egyptians did honour the bird Ibis, that devoured serpents: likewise the same Author reporteth that in the Olympian games, they used to sacrifice a Bull to the Idoll Myiades, and the clouds of flies presently vanished. Perer. Iunius also alleageth out of Nazianzen that this Idoll was made in the forme of a flie. 3. Hierome also saith that the Iewes in derision of the god of the Philistims, did give the same name to the Prince and chiefe 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 immunitie of Israel from the plagues, and the differences made betweene them and the Egyptians, no doubt was seene in the former plagues: Iosephus. Iun. for otherwise if the people of God had beene in like manner afflicted, they would have murmured against Moses. 2. And this separation the Lord made betweene them, both to shew the watchfull care, which hee had over his people, as also to increase the griefe 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 trie their sophistrie but in the land of Goshen, mention is made of this exemption to shew that the Magicians were excluded from working their feates there, as they did before. Iun.
QUEST. XXVI. VVhat were the thinges 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 uncleane beastes; as an Hog to Ceres, a Goose to Venus, an Asse to Priapus, a Dog to Diana, a Horse to Phoebus: Perer. Then their meaning is, if we sacrifice in Egypt, if we doe it after their rites and fashions we shall be an abomination to Iehovah: 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 externall sacrifice, for as the Prophet Ieremie 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 vertues of the minde, as of righteousnes, piety, humilitie, which they should sacrifice to God, being things hated and despised of the Egyptians. But it is evident that Moses speaketh of an externall 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 Abrahams example, who offered cleane beasts, Gen. 15. an Heifer, a Goate, & a Ramme: Perer. Or rather the Prophet here speaketh by way of comparison, that they were not the externall rites and sacrifices which the Lord so much required at their hands, as feare and obedience, as Gen. 32.28. the Angell saith to Iacob, that he should no more be called Iacob (that is, not onelyonly or chiefly) but …srael: Iun. 3. Therefore the meaning is this, that whereas the Egyptians adored sheep and bullocks▪ as they worshipped a certaine 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 kindes of beastes they should sacrifice unto God in the desert.
BUt it will be demaunded how Moses did know what sacrifices they should offer unto God, seeing he had yet spoken nothing thereof unto him. 1. I neither thinke that Moses was altogether ignorant thereof, & therefore, as is shewed in the question before, he referreth the text to the inward and spirituall sacrifices. 2. Neither with Pererius, that Moses had any speciall revelation what they should sacrifice; so hee confesseth himselfe, cap. 10.27. that he knew not wherewith to serve the Lord, before they came thither. 3. Neither yet with Iunius 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 kindes of beasts in generall, which he had learned from the example of the fathers, which were to be sacrificed unto Iehovah, all which kinds (which were but three, bullockes, sheepe and goates) the Egyptians counted a thing abominable to kill, either to eate, or to sacrifice. 4. Therefore whereas Moses saith, Neither doe wee know wherewith wee shall serve the Lord, till wee come thither, cap. 10.27. he speaketh of the particular kind, as of bullockes, goates, and sheepe, and of the number: for that they were to sacrifice of their cleane cattell in generall, he certainelie knew, as he saith in the same place: Our cattell shall goe with vsus, for thereof must wee take to serve the Lord our God.
4. Places of Doctrine.
1. Doct. What manner of knowledge the wicked have of God.
Vers. 11. THat thou maist know that there is none like unto the Lord. The wicked have a certaine knowledge of God, but not like unto the godly: they may bee said to know, and not to know, for they are forced, will they, nill they, to confesse there is a God, but this knowledge maketh them but inexcusable, it helpeth not them unto salvation: Simler. As the Apostle sheweth, that the knowledge which the Gentiles had of God tended but to make them without excuse, Rom. 2.20.
2. Doct. No man can mollifie his owne heart.
Vers. 15. WHen Pharaoh saw that he had rest given him he hardned his heart. Pharaoh neither by plagues, nor yet by blessings can be wonne; whereby we see that such is the naturall pravitie and evilnesse of mans heart, that unlesse the Lord doe mollifie it, it will never be brought under in obedience: Piscat. As our Saviour saith, that none can come unto him, unlesse his Father draw him, Ioh. 6.
3. Doct. God must be worshipped as himselfe hath prescribed.
Vers. 26. THen we should offer unto the Lord God the abomination. Moses here sheweth, that they were not to sacrifice unto God in any other manner than he himselfe had prescribed: for as God onelyonly is to worshipped, so he onelyonly 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.
5. Places of controversie.
1. Conf. Against diffidence or doubtfulnesse in prayer.
Vers. 9. TAke to thee this honour over me, what time I shall pray for thee to destroy the frogs. Moses promiseth to pray confidently, being assured that the Lord would heare him: for the faithfull are sure that the Lord heareth them: Ferus. Who herein crosseth the judgement of the Romanists, who … call the assurance of faith presumption. But our Saviour Christ giveth this rule, that Whatsoever yee aske in prayer, if ye beleeve 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 entreate 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: Pellican. For they are not present to heare our prayers, and succour our necessities, neither doe know our heartes: and wee have one sufficient advocate and Mediatour, our blessed Redeemer, 1. Ioh. 3.1. and therefore neither neede we the mediation of any other, neither will they assume unto themselves any part of Christs office.
3. Conf. Against repentance which proceedeth only of feare.
Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart. Then Pharaohs former repentance was but in hypocrisie, and proceeded only from feare of punishment: such sorrow then and repentance, which onelyonly is caused by the feare of punishment, is no true repentance, neither continueth long: yet this slauish feare of hell is much advanced and extolled by the Romanists, as being a fruite of true obedience: against whom I will urge the testimonie of Ferus in this place, one of their owne preachers: Poenitentia ex solo timore poenae proveniens, non diu durat; quae autem ex amore justitiae oritur, haec perseverat: Repentance proceeding only from the feare of punishment cannot endure long, but that which springeth of the love of righteousnes, the same persevereth. So the Apostle saith, that feare hath painfulnes, and he that feareth is not perfect in love, 1. Ioh. 4.18.
6. Places of Morall use.
1. Observ. God can arme his smallest creatures against the wicked.
Vers. 2. I Will smite all thy countrie with frogs. The Lord can arme 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 checke and daunt the haughtie spirit of Tyrants, as here Pharaoh is punished with frogs: therefore feare ye not me saith the Lord, Iere. 5.22. This should make us to stand in awe & feare of God, whose armies are alwayes readie 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 Christs rule, Matth. 5. So S. Paul would have prayer & supplication made for Princes, 1. Tim. 2.2. & even then Nero that beastly Tyrant was Emperour. If it bee 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. Ioh. 5.16. The answere is, first, that though Moses saw that Pharaohs heart was hardned,Reconciliation. yet he did not know whether the same might be mollified afterward. Secondly, he prayeth not for everlasting salvation, but onelyonly for a temporall 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 assaied to bring forth lice, but they could not. Therefore not the Devill, but God is to bee feared: for the Devill hath no power, unlesse God permit, to invade man or beast: he could not runne upon the uncleane swine, till Christ had given leave: Perer. If the Devill be not to be feared, much lesse 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 haire of our head.
4. Observ. God will not have his servants tempted above their strength.
AGaine, whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses, in working of wonders; the Lord will not trie 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 faithfull and will not suffer you to be tempted above that you are able, 1. Cor. 10.13.