Divinations upon the Water as a Magician Hierozoic P. 2. L. IV. Cap. XV. And thou shalt stand by the Rivers brink against he come Perhaps Pharaoh as the same Bochart observes had forbid him to come any more to the Court and so God directs him to take this occasion to meet with him And the Rod which was turned into a Serpent shalt thou take in thine hand To give him the greater Authority and to put Pharaoh in fear at the sight of that Rod which had lately swallowed up all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Greg. Nyssen calls them Magical Staves which encountred him Ver. 16. And thou shalt say the LORD God of the Hebrews hath sent me unto thee saying See V. 3. To which add that it is plain by this whole Story that all the Messages delivered by Moses and all the Answers which Pharaoh returned were true and formal Treaties of a Solemn Embassage as Dr. Jackson speaks upon which Moses was sent to the King of Egypt from the LORD God of the Hebrews that is their King as he was become in a peculiar manner under whom Moses acted as his Deputy or Viceroy Let my People go that they may serve me c. The merciful kindness of God to an hardned Sinner is here very remarkable in renewing his Message and giving him Warning of what would come upon him if he did not yield Whereas he might in Justice have inflicted it without any Notice of his Intentions He sets before him also his Sin and his Danger in being hitherto Disobedient and behold hitherto thou wouldst not hear i. e. thou hast provoked the Divine Majesty by disregarding several Messages I have brought to thee from him Ver. 17. Thus saith the LORD Attend to this new Message I bring to thee in his Name In this thou shalt know that I am the LORD He had askt in a contemptuous way Who is the LORD and said after a supercilious manner I know him not v. 2. nor indeed cared to know him but slighted him and his Messengers as the word know not sometime signifies being as much as not to regard Therefore now he bids Moses tell him He would make him know that he was the Omnipotent LORD of the World by the change of the Waters of the River which Pharaoh perhaps adored into Blood Behold I will smite with the Rod that is in mine hand God and Moses are represented in this History as one Person according to what he had said v. 1. of this Chapter and therefore it was the same thing to say the LORD whose words Moses had begun to recite will smite or to say I will smite See v. 16. It is to be observed also that Aaron smote the River v. 19. but it being by Moses his Direction and Order it was counted his Act so that he might say I will smite c. The Waters of the River and they shall be turned into Blood This Plague was the more remarkable because as Theodoret here observes they having drowned the Hebrew Children in this River God now punishes them for it by giving them bloody Water to drink XII Wisd 7 8. And if they had the same Notions then that the Egyptians had in future times the Plague was the more terrible because it fell on that which they thought had some Divinity in it and as the same Theodoret observes was honoured as a God because it made Plenty when it overflow'd its Banks The Hebrew Doctors add another reason for this Punishment because the Egyptians had hindred them from their wonted Baptisms as the Authour of The Life and Death of Moses speaks that is saith Gaulmyn from Purifying themselves in the River by Bathing after they had lain in of their Children which in the scarcity of Water in that Country could no where be done but in the River Ver. 18. And the Fish that is in the River shall die c. Here are three grievous Effects of this Plague It deprived them of their most delicious Food for so their Fish were XI Numb 5. And took away the Pleasure they had of washing by the Rivers side because it stank both by the death of the Fish and the corruption of the Blood through the heat of the Sun by which means the Water was made unfit for their Drink Ver. 19. And the LORD spake unto Moses After he had been with Pharaoh and delivered this Message to him Say unto Aaron take thy Rod and stretch out thy hand This Warning being despised by Pharaoh who would not relent God requires them actually to do as he had threatned And now Moses had delivered his Rod to Aaron that he might by his Authority execute this Judgment Vpon the Waters of Egypt These are general words comprehending all the particulurs following Vpon their Streams There were seven Branches into which the River Nile was divided before it fell into the Sea which seem to be here understood being called IX Isa 15. the seven Streams or Rivers of Egypt Vpon their Rivers There were several Cuts made by Art out of every Stream to draw the Water into their Grounds which seem to be here meant by Rivers And upon their Ponds These were digged to hold rain water when it fell as it did sometimes and near the River also they digged Wells it is likely which may be here intended And upon all Pools of Water There were here and there other Collections of Water particularly in their Gardens derived by Pipes from the River into Cisterns In Vessels of Wood or of Stone Wherein Water was kept in private Houses for their present use Ver. 20. And Moses and Aaron did so as the LORD commanded c. This first Plague our Primate Vsher makes account was inflicted about the XVIIIth day of the Sixth Month which in the next year and ever after became the Twelfth Month. Artapanus tells this Story otherwise but it is evident he had heard of it among the Gentiles and Ezekiel the Tragaedian relates it all right together with the following Miracle See Euseb Praepar Evang. L. IX Cap. XXIX p. 442. Nor is there any thing more frequent in the Roman Story as Huetius observes L. II. Alnet Quaestion Cap. XII n. 12. than Relations of Rivers of Blood flowing out of the Earth Pits full of Blood showres of Blood and Waters of Rivers changed into Blood c. And he lift up the Rod and smote the Waters that were in the River c. Here is mention only of Smiting the Water in the River And it is likely that only the Waters of the River were turned into Blood as it here follows at the first lifting up of his Rod and then all the rest of the Waters mentioned in the precedent Verse Ver. 21. And the Fish that was in the River died c. All the effects of this Plague which were threatned v. 18. See there immediately following The first of which was the death of the Fish which perished in such great numbers that
the River stank c. And there was Blood throughout all the Land of Egypt The Waters were in all places turned into Blood except perhaps the Land of Goshen which is not comprehended under the Land of Egypt Ver. 22. And the Magicians of Egypt did so with their Inchantments See v. 11. In some of the Pools or Lakes of Water they made an appearance of the like Change which made Pharaoh think his God was as powerful as the God of the Hebrews The Land of Goshen as I said might possibly be free from this Plague as it was certainly from several of the rest VIII 23. IX 4 c. and some fancy the Magicians had Water from thence to show their power upon But I cannot think it probable that they made Pharaoh stay so long and one may as well say they had it out of the Sea or out of the Pits that the People digged v. 24. as Aben Ezra conjectures and Justin Martyr Quaest. Resp XXVI ad Orthodox But there is no need of any of these Conjectures if it be granted as the History leads us to conclude that Moses did not in a moment change all the Waters of the Country but only those of the River as I said on v. 20. and afterwards by degrees all the rest when the Magicians had tried their Art upon some of them Which Moses also turned into real Blood so that neither they nor any body else was able to drink of them And Pharaoh 's heart was hardned The very same words in the Hebrew which we had before v. 13. where they should have been translated I there observed as they are here and also in VIII 19. Neither did he hearken unto them as the LORD had said III. 19. This was more apt to move his heart than the former Miracle because it continued longer v. 25. and the Magicians could not by all their Spells or Skill in Sorcery remove this Plague in all that time See next Verse Ver. 23. And Pharaoh turned and went unto his House It seems that upon his refusal to hearken unto Moses his Monition v. 15 16 c. God sent this Plague that very Morning before he got home to Dinner So that there was not time to fetch Water from distant places but the Magicians exercised their Inchantments upon some Ponds which were not as yet turned by Moses into Blood Neither set he his heart to this also Here is the reason why his heart was not moved by this Miracle He did not seriously consider what Moses had done and examine the Difference between the Effect of his Power and that of the Magicians Which was the cause that his heart was hardned as we read before as all Mens are who will think of nothing but only to have their own Humour satissied Ver. 24. And all the Egyptians digged round about the River for Water to drink c. The whole Country was forced to try to get Water to quench their thirst by this great labour How it succeeded we are not told but it is likely they found clear Water by percolation through the Earth For Moses smote only the Pits that were then in being when Aaron stretcht out his Rod which had no effect upon those which were digged afterwards Why they did not setch it from Goshen if there was any clear Water there as we cannot but think there was for the use of the Israelites is not easie to determine Their Pride perhaps would not suffer them till they had tried other ways to supply their wants Ver. 25. And seven days were fulfilled after that the LORD had smitten the River The Rod of Moses could effect nothing without the LORD by whose Power this Change was made in the Waters Which lasted seven days before this Plague was removed By which means they were convinced that all the Waters were really corrupted and they felt the heavy Effects of it in a grievous stench and perpetual Labour in digging Pits all about the River Whether Pharaoh at last begged to have this Plague removed or no we are not told It is likely he was so obstinate that he would not stoop to ask this favour of them which might be the reason it lasted so long to see whether he would be moved to humble himself so far To which when he would not yield God took it away to make room for another stroke or as some think it continued together with the Plague of Frogs and were both removed upon his Petition It is a weak Conjecture of the Hebrew Doctors from these Words that all the Ten Plagues lasted seven days apiece which is plainly contrary to the Story CHAP. VIII Verse 1. AND the LORD spake unto Moses Who attended upon the Divine Majesty we may reasonably suppose every day to know his Pleasure And after the seven days mentioned v. last of the foregoing Chapter were fulfilled the LORD commanded him to Address himself again to Pharaoh and to threaten him with a new Punishment which was inflicted upon the XXVth day of the sixth Month and taken away the day after v. 10. Go unto Pharaoh and say unto him Thus saith the LORD c. The very same Message in effect which he had delivered to him before V.I. VII 16 17. Ver. 2. And if thou refuse to let them go behold c. He again threatens the Plague before he inflicts it both that Pharaoh might know it came not by chance but by the determinate Counsel of God and that he might prevent it by Repentance and Submission to God's Command I will smite This word commonly signifies in the Scripture Language to kill but here only to afflect grievously See LXXVIII Psalm 45. where to destroy them signifies to annoy them All thy Borders Every part of his Country to the utmost extent of it i.e. in all places where the Egyptians dwelt For it is not likely the Israelites were infested with them See v. 4. With Frogs The Hebrew word Tsaphadéa signifies as Eben Ezra thinks an Egyptian Fish which some will have to be a Crocodile As Gaulmyn observes in his Annnotations on the Life and Death of Moses p. 256. But this is undoubtedly false for they could not infest them in that manner as is described in the next Verse Ver. 3. And the River shall bring forth Under the Name of the River is comprehended all the Streams Ponds Lakes and other Waters in Egypt as appears from v. 5. For most of them came one way or other out of the River they having little Rain in Egypt Frogs abundantly The Nile naturally produced Frogs but such great abundance of them as silled the Country was miraculous especially being produced on a sudden and their going out of the River and Fields into the Cities and Houses c. was still more miraculous Which shall go up Out of the River which lay lower than the Land And come into thine House c. This explains what he meant by smiting in the foregoing Verse viz. inflicting a
the Waters were turned into Blood And that Calamity was not so universal neither being only in the River and some think only near the Court as this Murrain which was all over the Country and did them a far greater Mischief But having accustomed himself to do evil he grew still more obstinate and hardned in Pride and Covetousness For he doth not so much as pray to be delivered from this Plague which had done all the Execution he thought that was designed and he intended perhaps to repair his loss out of the Flocks and Herds of the Israelites which haply might make him less affected with this wonder than he had been with some of the former Ver. 8. And the LORD said unto Moses and Aaron The former Plague having so little moved his proud and stubborn heart the Lord instantly without any further Message to him as being now in Process of Sentence says Dr. Jackson commands them to bring another Judgment upon the Egyptians more dreadful and noysom than any of the rest had been Take to you handfuls of Ashes of the Furnace In which Pharaoh had made them labour IV Deut. 20. which moved God to punish him and his People with this Plague for their cruel usage of his People there And let Moses sprinkle it The Jews think God imployed him only in Executing this Judgment being much heavier than all the foregoing But both he and Aaron being commanded to take Ashes in the words foregoing as we read they did v. 10. it is more probable they both sprinkled and so the meaning is let Moses as well as Aaron sprinkle it Towards Heaven To show that the Plague came from thence In the sight of Pharaoh That he might be convinced of it Ver. 9. And it shall become small dust in all the Land of Egypt c. Instead of these Ashes which they threw up into the Air there came down a small Sleet as we call it like that of Snow or the Hoar-frost which scalded the Flesh of Man and Beast and raised a Blister in every part upon which it fell The Poison of which penetrating into the Flesh made sore swellings like those we now call Bubo's Insomuch that as Philo understood it L. I. de Vita Mosis they were full of Blotches from Head to Foot Certain it is that the Hebrew word Schechni signifies an Inflammation that made a Tumor or Bile as we translate the word XIII Levit. 18 19. which turned into such a grievous Ulcer that Moses speaks of it afterwards as an unusual Plague which he calls the Botch of Egypt XXVIII Deut. 27. Dr. Lightfoot indeed observes that in the Book of Job II. 7 8. it signifies only a burning Itch or an inflamed Scab an intolerable dry Itch which his Nails could not scratch off but he was glad to make use of a Potsherd to scrub himself But then he confesses that this Schechni here spoken of was higher than that having Blains and Boils that broke out with it which Job's had not So that the Egyptians he thinks were vexed with a double Punishment at once aking Boils and a fiery Itch. But our Interpreters take it otherwise and say that Job also was smote with Boils which in conclusion perhaps had a Scab that itched very much Ver. 10. And they took Ashes of the Furnace c. This Plague was inflicted about the third Day of the seventh Month according to Archbishop Vsher's Computation who thinks it probable as many others do that from hence the Tale was spread among the Heathens that the Egyptians drove the Israelites out of Egypt because they were Scabby lest the Infection should spread all over the Country For they endeavoured in future Ages to make it be believed that what befel themselves was a Plague upon the Israelites Ver. 11. And the Magicians could not stand before Moses because of the Boils c. This Plague seized on them as well as the rest of the Egyptians and that in the Presence of Pharaoh as these words seem to import which perfectly confounded them For though since the Plague of Lice which they could not counterfeit we read of no attempt they ventured to make to vie Miracles with Moses and Aaron yet they still continued about Pharaoh it appears from this place and endeavoured to settle him in his Resolution not to let Israel go perswading him perhaps that though Moses for the present had found out some Secret beyond their skill they should at last be too hard for him But now being on a sudden smote with these Ulcers they were so amazed that we do not find they appeared again to look Moses in the face For now as the Apostle speaks their Folly was manifested to all Men 1 Tim. III. 8 9. In that they could not defend themselves from this terrible stroke whick publickly seizing on them before Moses in the sight of Pharaoh and all his Servants rendred them so contemptible that we never hear more of them Ver. 12. And the LORD hardned the heart of Pharaoh c. If we suppose that the Magicians who had hitherto confirmed Pharaoh in his obstinacy were forced to withdraw in great Confusion when they were smitten with the Boils one would have thought the next thing we should have heard would have been that Pharaoh relented But here is not the least token of that mentioned in this History but rather the express contrary that God was so angry with him that he himself hardned his heart which he had never done before This hardning therefore which is said to be God's doing was something sure very extraordinary Yet it was not an infusion of any bad Qualities or ungodly Resolutions into Pharaoh's heart but only that God did not vouchsafe him those Convictions that might have softned him and gave him up to his own hearts lusts and likewise ordered things so to fall out that he should hereafter be made by them more and more obdurate For he had hardned himself against five Plagues therefore God leaves him to himself and resolves he shall continue in his hardness Accordingly he doth not so much as desire to be freed from this Plague no more than he had done in the former which was nothing so grievous The effect of such Induration is well expressed by Dav. Chytraeus in these words Cor induratum est quod nec compunctione scinditur c. An hardned heart is neither cut by Compunction nor softned by any sense of Piety It is neither moved by Prayers and Intreaties nor yields to Threatnings nor feels the smart of Scourges It is ungrateful for Benefits treacherous to Counsels sullen to Judgments shameless to things most base fearless of Dangers For getful of things past negligent of things present improvident for the future In short it neither fears God nor reverences Man As the LORD had spoken unto Moses The Margin of our Bible directs the Reader to IV. 21. where God saith I will harden c. See there and III. 19. And observe
Rephidim toward that part of the Mountain called Horeb upon their murmuring for want of Water XVII 5 6. But seem to have returned thither to fight with Amalek v. 8. And then they were led by God to this other side of the Mountain which is called the Wilderness of Sinai There Israel encamped before the Mount For the glorious Cloud having led them hither rested upon the Mount as appears from the words following Ver. 3. And Moses went up unto God Whose glorious Majesty appeared upon the Mount And the LORD called unto him out of the Mountain Or rather for the LORD called to him out of the Mountain where the Divine Glory rested unto which he would not have presumed to go if the LORD had not called to him to come up thither Which was upon the second day of the third Month. Thus shalt thou say to the House of Jacob and tell the Children of Israel There was some reason sure for calling them by these two names the House of Jacob and the Children of Israel which perhaps was to put them in mind that they who had lately been as low as Jacob when he went to Padan-Aram were now grown as great as God made him when he came from thence and was called Israel Ver. 4. You have seen There needs no proof for you your selves are witnesses What I did unto the Egyptians Smote them with divers sore Plagues and at last drowned them and their Chariots in the Red Sea And how I bare you on Eagles wings Kept you so safe and placed you so far out of the reach of your Enemies as if you had been borne up on high by an Eagle Which are observed to carry their young ones not in their feet as other Birds were wont to do but on their Wings and to soar so high and with so swift a motion that none can pursue them much less touch them Bochartus hath observed all the Properties ascribed to the Eagle with respect to which Interpreters have thought God's care of his People to be here compared with that Bird Hierozoic P. II. L. II. c. 5. But after all he judiciously concludes that Moses best explains his own meaning in his famous Song XXXII Deut. 11. where the Eagles fluttering about her Nest and making a noise to stir up her young ones to leave their dirty Nest and try their Wings represents the many means God had used to rouze up the drooping Spirits of the Israelites when they lay miserably oppressed under a cruel Servitude and incourage them to aspire after Liberty and to obey those whom he sent to deliver them And brought you unto my self And by that means brought you hither to live under my Government For this was the very Foundation of his peculiar Empire over them that he had ransom'd and redeemed them out of Slvery by a mighty Hand and stretched out Arm as he speaks XIII 3. IV Deut. 34. so as he had not delivered any other Nation and thereby by made them his own after an extraordinary manner peculiar to them alone This Joshua also recals to their mind when he was near his Death and renewed this Covenant of God with them XXIV 5 6 c. Ver. 5. Now therefore Having wonderfully delivered them and supported them in a miraculous manner by Bread from Heaven and Water out of a Rock he now proceeds to instruct them in their Duty as Greg. Nyssen observes L. de Vita Mosis p. 172. If you will obey my voice indeed c. If you will sincerely obey me as your King and Governour and keep the Covenant I intend to make with you then you shall be mine above all the People of the Earth whose LORD I am as well as yours but you shall be my peculiar Inheritance in which I will establish my Kingdom and Priesthood with such Laws as shall not only distinguish you from all other Nations but make you to excel them This is the sense of this verse and the following A peculiar treasure unto me i. e. Very dear to me and consequently I will take a singular care of you as Kings do of those things which they lay up in their Treasury So the Hebrew word Segullah signifies Which Origen proves they really were notwithstanding all the Calumnies of Celsus their Laws being so profitable and they being so early taught to know God to believe the Immortality of the Soul and the Rewards and Punishments in the Life to come and bred up to a contempt of Divination with which Mankind had been abused as proceeding rather from wicked Daemons than from any Excellent Nature and to seek for the knowledge of future things in Souls which by an extraordinary degree of Purity were rendred capable to receive the Spirit of God L. V. contra Celsum p. 260. And this the Author of Sepher Cosri happily expresses when he saith Our peculiar Blessings consist in the conjunction of Minds with God by Prophecy and that which is annexed to it that is as Muscatus explains it the Gift of the Spirit of God And therefore he doth not say in the Law if you will obey my voice I will bring you after Death into Gardens of Pleasure but ye shall be to me a People and I will be to you a God Pars I. Sect. 109. For all the Earth is mine Which made it the greater honour that he bare such a special love to them Ver. 6. And ye shall be unto me a Kingdom of Priests An honourable or a Divine Kingdom not like worldly Kingdoms which are defended by Arms but supported by Piety Or a Princely People that should rule over their Enemies For the same word signifies both Priests and Princes and in the first times of the World none was thought fit to be a Priest but he who was a King or the Chief of the Family as we see in Melchizedek and Jethro That God was peculiarly the King of this People I observed above III. 10. and here he expresly owns this peculiar Dominion over them by saying Ye shall be to me a Kingdom And one reason perhaps why he saith they shall be a Kingdom of Priests is because they were governed while they continued a Theocracy by the High Priest as the prime Minister under God who in all weighty Causes consulted God what was to be done and accordingly they ordered their Affairs XXVIII 30. XXVIII Numb 21. Which is the reason why God commands Moses to make such Garments for Aaron as should be for glory and beauty or for honour and glory as we read v. 2. of that Chapter i.e. to make him appear great like a Prince for they were really Royal Garments And for his Sons also he was to make Bonnets of the like kind for honour and glory v. 40. they being in the form of the Tiarae which Kings wore and are joyned in Scripture with Crowns XXIX Job 14. III Isa 23 c. Whence Philo says in his Book de Sacerd. Honoribus that the Law manifestly
apud illos quae nobis incesta Ver. 28. And Pharaoh said I will let you go that you may Sacrifice to the LORD your God in the Wilderness He doth not say expresly they should go three days Journey as was demanded which hath made some think this was but a niggardly Concession of Pharaoh's who intended to deceive them with general words But Moses understood it otherwise as appears by his acceptance of the Grant Only you shall not go very far away No further than three days Journey Intreat for me This indeed is added so quickly and as it were with the same breath that he granted their three days Journey that it may make one think it was the least part of his intention to permit that but only to get rid of this Plague Which if it had continued long the Egyptians must have left their Country to preserve themselves Several People having been forced by Flies to quit their Habitations as many ancient Authours inform us mentioned by Bonfrerius and Bochartus Ver. 29. And Moses said Behold I go out from thee and I will intreat the LORD that the swarm of Flies may depart c. He was not more ready to desire than the LORD and his Servant Moses were to grant the total removal of this Plague which was sent for his Reformation not his Destruction if he would have duly considered it To morrow Yet he would not pray that he might be released from it presently but let him lye a while under the smart of this Rod that he might be truly humbled and deal no more deceitfully with him as he feared he would But let not Pharaoh deal deceitfully any more c. He had promised fair before v. 8. but broken his word which made this solemn Caution the more necessary lest he should be guilty of such false dealing again Ver. 30. And Moses went out from Pharaoh and intreated the LORD He gave Pharaoh a good Example of Stedfastness by making good his Promise immediately which he gave him in the beginning of the foregoing Verse Ver. 31. And the LORD did according to the word of Moses Here was punctual performance on God's part of what was agreed between him and Pharaoh in the foregoing Treaty There remained not one This was a greater Miracle than that of removing the Frogs for they remained in heaps and stank v. 14. But these were all swept away by a mighty wind perhaps either into the Sea or into the Deserts of Libya Ver. 32. And Pharaoh hardned his heart at this time also c. This is here made an act of his own as it was no doubt in all the former Refusals to let them go v. 15 19. And he hardned his heart by not hearkning or not regarding what they had done as the word is used and translated IX 21. That which made him not to hearken or regard was his excessive Pride and Covetousness for he thought it a dishonour to submit to Moses and he was very loth to lose the Service of so many Slaves which was really more worth to him than all the Land they possessed in Egypt CHAP. IX Verse 1. Then the LORD said unto Moses See VII 1. Go in unto Pharaoh It seems now he went to the Palace And say unto him Thus saith the LORD c. He sends the same Message to him he ordered at the first v. 13. and had continued ever since VII 16 c. Ver. 2. For if thou refuse to let them go and wilt hold them still If thy covetous griping Humour make thee still resolve to detain them in their Slavery Ver. 3. Behold This word as in most other places as Dr. Jackson notes is here a special Character of the speedy Execution of the Plague threatned and of the remarkable manner of its Execution The hand of the LORD is upon thy Cattle c. That is he will smite them which is done by the hand and is just ready to do the Execution Here is no mention of Aaron's Rod no more than in the foregoing Plague and for the same reason See VIII 21. A very grievous Murrain That is a great Plague or Pestilence as we call it in Mankind of which abundance of Cattle shall die For so the word Caved which we translate grievous is used for numerous See VIII 24. But the greater the Number was that died the more grievous no doubt was the Calamity God intending to deal more severely than formerly with him because he had been guilty of a fraudulent Contempt of his former solemn Monition VIII 29. Ver. 4. And the LORD shall sever between the Cattle of Israel and the Cattle of Egypt c. See VIII 22. This was the greater wonder as the word imports because the Israelites and Egyptians were mingled together in the Land of Goshen and their Cattle breathed in the same Air and drank of the same Water c. By which it appeared this Pestilence was not natural but proceeded as was said before from the hand of God Ver. 5. And the LORD appointed a set time That they might know this stroke came from him Saying to morrow the LORD shall do this thing in the Land This Plague was threatned upon the first day of the VIIth Month which afterwards was changed into the first Month of the Year and inflicted on the second Day Ver. 6. And all the Cattle of Egypt died Some survived it is plain from v. 19. Therefore the meaning is either all that were in the Field v. 3. not those in the Cities or Houses or rather a great many of all sorts of Cattle as Drusius expounds it Omne genus all kinds as the word all must be expounded v. 26. Vide L. 2. Animadvers Cap. XVIII But of the Cattle of the Children of Israel died not one Of any sort whatsoever Ver. 7. And Pharaoh sent and behold there was not one of the Cattle of the Israelites dead We do not find that he sent to make any such Enquiry in the former Plagues It is likely he slighted what they said and would not do them the Honour to seem to believe them Moses also had said nothing of this difference God would make between the Israelites and them till the last Plague when the Flies were so busie and vexatious that it made Travel uneasie as it was likewise in the two other before that when they could tread upon nothing but Frogs or Lice And the heart of Pharaoh was hardned One would rather have expected to hear that it relented because he took the pains to satisfie himself that e-every thing foretold by Moses was come to pass which looks as if he meant upon the Truth of that Information to alter his Course This Plague likewise was much heavier than all or most of the preceding which were rather more noisom and terrible as Dr. Jackson speaks than detrimental to Pharaoh and his People For we do not read before this time of the death of any useful Creatures except Fishes when