Commentary on the Old Testament Volume 1

CHAP. XII.

AND the Lord spake to Moses and Aaron, This shall be to you the first month of the year. Here to the Hebrews for their sacred Feasts and meetings to celebrate God's praises for his great mercies towards them, a new beginning of the year is appointed in the month Nisan, answering to our March, or the Moon, that was next to the Vernall Equinoctial; for from the beginning the month Tisri answering to our September, and signifying beginning, was the first, as I have shown at large, Gen. 1. 11. And upon the like reason in remembrance of our deliverance by Jesus Christ do we begin our year, March 25. which was the time of his Conception. This month is called the month Abib, Exod. 13. 4. not that the Hebrews then called their months by any proper names, but by numbers, as the first, second, third, &c. for the first giving of names unto them was after the Babylonish Captivity, and therefore they are all Chaldee. 1 Nisan answering to our March, viz to that part which beginneth at the New Moon, following the Vernall Equinoctial, &c. and to so much of April, as from thence wanted of a full month: of this month see Ester 3. 7. Whereas it is called Abib, it is to be understood, that this was no proper name, but an Epithite. For Abib signifieth a stalk bearing an ear of corn, and therefore the month Abib is nothing else but the month of earing, because Barley then grew into ears in that land, whereas the second month is called Zif, 1 King. 6. 1. and the seventh month Ethanim, 1 King. 8. 2. neither were these any proper names, but Epithites, whereby those months were set forth. For Zif signifieth apertion or opening, and the second month was called the month of opening, because flowers then chiefly were open in every place, and shown themselves in their greatest beauty, and Ethanim signifieth fortes, strong, as the Chaldee Paraphrast hath it, and the seventh month was so called, because then the corn which serveth to strengthen man was laid into the barn: so Vatablus. The proper name of the second month was Tiar, the third Sinan, the fourth Tamuz, the fifth Ab, the sixth Elul, the seventh Tisri, the eighth Marthe, the ninth Casleu, the tenth Tebeth, the eleventh Sebath, the twelfth Adar, of which see Ester 3. The Hebrews in these their months followed the course of the Moon, every new Moon being to them the beginning of the month, and because thus there were in every year some days redundant, they added a month to every third year, which was called annus intercalaris, and therefore that year the month Adar, which was the last, was reckoned twice over.

Speak to all the Congregation of the children of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, &c. The circumstances about the Paschal lamb are notable; for first, it must be taken the tenth day, & being kept till the 14, then it must be killed at even by all the Congregation, that is, in every family, which being all considered together, make the whole Congregation. The Hebrews yield these reasons of keeping it in their house four days before the killing. 1 That if there were any blemish in it, it might be the better perceived. 2 That through the trouble at the time of their departure they might not forget to do this thing. 3 That by the sight thereof they might be the more confirmed in their faith, to believe their deliverance to come: Every bleating of the lamb in this time, saith Ferus, was as the sounding of a trumpet for their departure. 4 To daunt the Egyptians the more, when they should see them thus boldly in every house to take in a lamb to be killed, which at other times if they had done, they would have been ready to stone them, and that the Hebrews might herein see, how God did hold his hand of protection over them, so that whatsoever they did now the Egyptians could not or durst not stir against them. Unto which Ferus further addeth, that there might be no sleighty or perfunctory memorial kept of their approaching deliverance, that they might provide all other things necessary, and borrow in that time Vessels of gold and silver, &c. of the Egyptians. Josephus erred greatly about the time, when he wrote, that it should be prepared, from the 13 day to the 14; for it was from the 10 to the 14. This circumstance of taking it the 10 day, is not spoken of anymore afterwards, where the institution of the Passover is commemorated, Chap. 23. Deut. 16. &c. and therefore it is most likely, that they were not afterwards tied unto it, there being no more the like reason in every respect, that there was at this time. By every man who is appointed to take a lamb, is to be understood every householder, who had company sufficient to eat it, and the whole Congregation is bidden to kill it, as if it were but one, because they were all one in the end, for which, viz. to prefigure one Christ, and in the faith, in which they killed and ate it, as Ferus rightly speaketh.

And the lamb must be a male of the first year, because after that it is no lamb but a sheep, and because it must be most perfect and strong, for so the males were, to show that we must serve God with a perfect heart, and with all our might, when we are most strong and able. And without blemish, not blind or lame or sick, or any way defective, or lean and il-favored, to show that we must not serve God in our sins. And it might be taken, either of the sheep or of the goats, the word 〈 in non-Latin alphabet 〉 translated lamb signifieth either a lamb or a kid, so that some families should take lambes, and some kids. Some, saith Simlerus, will not have it understood, as if a kid might be taken, because the Goat, of which the kid cometh, figureth out the wicked, Math. 25. and therefore they say that sheep and goats feeding in one flock together; when the Lord biddeth, take a lamb of the kids and of the goats (for the Conjunction 〈 in non-Latin alphabet 〉 and is used, and not or,) he meaneth nothing else but a choice lamb taken from amongst them feeding together. But it must be understood, that although goats be sometimes spoken of as representing the wicked, yet they were beasts appointed often for sacrifice, as well as sheep, and therefore I assent rather to them that hold that a lamb or kid was to be taken, some of one kind, and some of the other, and so it was most significative, as by and by shall be shown in the mystery. This lamb or kid must be kept till the 14 day, and then killed between the evenings, for so it is in the Hebrew. The Hebrews say, that all this time it was tied to a bed-post in a chamber, into which all the family came. But what meaneth this, between the evenings? [Quest.] There are amongst Expositors divers conjectures; some holding that the lamb was killed at night, and in the same night roasted and eaten, and because the whole night, in which this was doing, is between the evening or twilight of the day before, and the twilight of the day following, it is said to be between two evenings. But thus the twilight in the morning must have the name of an evening, as it is never in any place called, and the lamb appointed to be killed the 14 day should not have been killed till the 15, seeing the night following the 14 is the beginning of the 15 by the ancient account under the Law. The Rabbins of the Jews are divided about this, some holding that the evening of the 14 day was all the afternoon, in which time they killed and prepared the lamb, and all other things to be used about the Passover, as Rab. Nathan, Rab. Simeon, and Rab. Solomon, who also saith, that •• e reason why this time is said to be between the evenings is, because it is between the beginning of the obscuring of the day by the declining of the Sun, and the total obscuring of it by the coming on of the night. But R. Nathan yieldeth none other reason but the tradition of their Elders. Others of the Rabbins hold, that these two evenings were the first from the Sun-setting unto the total cessation of all light of the day, the other immediately after when all was covered with the darkness of the night. Josephus saith, that they used to kill the Passover from the ninth hour of the 14 day, till night: for at the ninth hour which is three of the clock in the afternoon began the last part of the day consisting of three hours, and called the evening. And this is followed by Andreas Masius, and by Cajetan, and is most probable, because if the latter part of the day, when the Sun grew low, were called the evening, what was done in that time, was between two evenings. The Chaldee Paraphrast for, between two evenings, hath, between two Suns. Lyranus and Tostatus follow that of the whole afternoon, and I cannot see any absurdity in it, if we hold that the lamb might be killed any part of the 14 day, because the day is between two nights which are called evenings: and to kill and flea and to make ready the lamb to be laid to the fire, and other things would ask some time. Matth. 26. 17. It is said, that when the first day of unleavened bread was come, the Disciples came to Christ to know, where they should make ready the Passover, at what time he sendeth them following after at night when all things were ready: whence it is probable, that the day was spent in preparation, being called the first of unleavened bread, because that although they are not the Passover or unleavened bread till the fifteenth day, which began at the coming on of the night, yet they made their unleavened bread that day. Verse 18. It is said they should eat unleavened bread the 14 day at even, but that even is to be understood to be the beginning of the 15 day, for that was the first of the 7 days, in which the feast of the Passover was kept. For the mystical signification of this Lamb, no doubt but that the Messiah was prefigured hereby, because he is often set forth under this name; and in the Cabala of the Jews there is this memorable saying; In the same day, viz. the 15th of the month Nisan, Israel is to be redeemed in the days of the Messiah, as they were upon that day redeemed out of Egypt, as it is written, In the days of thy going forth out of Egypt, I will show wonderful things: thus the Cabala, one of the ancient Monuments of the Jews, written long before the coming of Christ, being now a plain evidence to convince the Jews, seeing Christ, by whom the redemption is made, suffered upon that very day.

And the 15th day of the month when the passover was kept, saith Rupertus, was the full Moon, to show that the Messiah should come in the fullness of time: and it was the full Moon after the vernall Equinoctial, when the days begin to be longer then the nights, there being before short days and long nights; but now the light overcometh the darkness, to show that the World was held in the dark night of sin before, and under dark legal rites; but now sin is overcome, and the light is greatly increased, all things touching the Kingdom of Heaven being made manifest. And this was in the spring, when all things grow green and are revived, to show, that being now renewed in the spirit of our minds, joyful through hope, and flourishing by charity, we should be present at the spiritual banquet of our pascal Lamb. Again, as this Lamb was taken the 10th day of the month, and kept to the 14th, and then killed: so Christ came to Jerusalem upon the same day, that being the place of his immolation, and continued there till the 14th at even, when he first in a figure sacrificed himself in instituting that holy Supper amongst his Disciples, and then was taken and crucified and slain. Thus also Ferus, who saith, that he came to Bethany six days before the Passover, and the day following to Jerusalem riding upon an Ass, that being the 10th day, the next day answering to our Monday, being the 11th, Tuesday the 12th, Wednesday the 13th, Thursday the 14th, at the even after which the Lord's Supper was instituted. And this is according to Joh. 12. He also addeth, that the taking of the Lamb the 5th day before, signified God's manifesting of his purpose to send his Son in the fifth age of the world after. For so soon as man had fallen, the seed of the woman is promised, and one age having passed from Adam to Noah, 2 from Noah to Abraham, 3 from Abraham to David, 4 from David to Christ, whose age was the fifth, he was sacrificed. Moreover, it was either a Lamb or a Kid that was taken, to prefigure Christ; a Lamb to show him to be the Lamb of God, that taketh away the sins of the World; and a Kid of the Goats, to show, that he was in the account of the wicked Jews a sinner, and did bear the sins of us all. And this Lamb was without blemish, to show that in himself he was without all spot or steine of sin. And it was taken out of the flock, because he was a man like untous. And lastly, if the household were too little, another was appointed to join with it, to show that the Gentiles should be taken in to the Jews. Thus Ferus Rabanus saith, that the tenth day signified the Decalogue, because under the Law Christ was taken as it were, being under the Law figured out, but not slain, till afterwards under the Gospel. And a Lamb or a Kid must be taken, to show, that he came, as of righteous so of wicked Progenitours: and the Lamb was killed in the evening, to show his Passion in the evening of the world.

And they shall take of the blood, and strike on the two side-posts and the upper post, &c. Verse 13. The blood shall be to you a sign. Verse 22. Ye shall take a bunch of Hyssop and dip it in the blood, that is in the bason, and strike the lintel, and the two side-posts with the blood, and none of you shall go out of the door of the house, till the morning, &c. This blood appointed to be a means to preserve the Hebrws from death, figured out the blood of Christ, whereby we are delivered from sin & everlasting death, the striking of it with a bunch of Hyssop, which was also used to sprinkle blood at other times, as to cleanse the Leaper, Levite. 14. 4, 5. and Hyssop was also used to make a water for the expiation of sin, Numb. 19. The bunch of Hyssop, saith Rupertus, figured out the faith and humility of Christ's passion, because humility by faith dipped in Christ's blood, saveth from death, whereby through the swelling of pride in the first man we were all endangered, alluding to which David said, Wash me with Hyssop, and I shall be clean. For Hyssop is a low herb growing in rocky places, and healeth the swelling of the Lungs. For these words, the blood in the bason, the vulgar Latin hath, in limine, and the Septuagint likewise; whereupon Augustine inquireth, what blood that was at the threshold? and answereth, that either the lamb was killed there, the blood running out in that place, or else it was brought, and set there for this purpose, but the Hebrew is plain, in the Bason. But what meaneth the striking of this blood upon three posts? Answ. The Angel, [Quest.] that came to destroy, had no need of a sign, for he knew the Hebrews houses from the Egyptians without it; but this was given, as a sign to them, that they might believe the great care of the Lord over them, for their preservation. And touching the posts of their Doors, they must have blood put upon them, to show that we must always, when, we come in, and when we go out, remember the blood of Christ shed for us, and that we ought to make open confession of him, and not be ashamed of his Cross, as Ferus saith. And three posts are marked with blood, to show the Baptism in the name of the Father, Son, and Holy Gost, and that we must not receive Christ's blood only externally with the mouth, and internally by faith, but to imitate him, thus marking herewith the upper post also. And none must go out of the Door thus marked till the morning, to show, that we must not go out of the true Church after any Heresies; for if we do, there is nothing but destruction without, but within there is safety: so Rupertus.

And they shall eat the flesh that night roasted with unleavened bread and sower herbs. Ye shall not eat of it raw or sodden, but roast, &c.

It was not enough to mark the Door-posts with blood, but they must also eat the flesh, to show, that we must receive Christ, not one, but two ways, by faith, and by eating the Sacrament, it is not enough to receive him by believing, but we must also receive him by eating, lest we should seem to contemn his Ordinance. And this eating was in the night, to show that our eating of the flesh of Christ is mystical, and invisible, for the eye of reason must be shut, and we must deal only by faith. It must be eaten roast, to show that Christ's flesh was put into the fire of tribulation, not sodden with water, because it was not mingled with sin, which is as water. And raw, or sodden it must not be eaten, to show that we must not come to eat Christ's flesh without preparation, or thinking the bread to be nothing but bread, o • carnally thinking with the Capernaites, that we cannot eat his flesh, for this is to eat it raw. And by carnal reason we cannot find out, how it can be flesh, the water of our reason must not thus seeth this flesh, but we must attribute all to the operation of the Holy Ghost, who is as fire to roast it, by faith wrought by the Spirit believing it to be such; for this is to eat it roast, not sodden with water. The bread wherewith it must be eaten, is unleavened, the leaven of malice and wickedness must be excluded, and we must eat with the unleavened bread of sincerity and truth: there must be true repentance in those, that eat, for this is not a Sacrament of remission of sins, that is proper to repentance: he cometh like a Dog, that cometh in his sins, and this is not the bread of Dogs, but of Sons. The sauce is bitter herbs, to show that the Disciples should eat the Sacrament in much bitterness and grief of Spirit, as they did, for the words then spoken by Christ, and that we must eat it with a bitter remembrance of our sins, which may cleanse away from the stomach of our mind, the humors of a perverse life. His head with his legs and purtenance, to show that Christ must be all received, and not part of him only; his head, that is, his Divinity must be believed, his feet, that is, his humanity, and his purtenance, that is, his soul, for if with some Heretics we deny him to be God, with others, man, or with others, his soul, we receive him not; for Christ will not be divided, he must be received whole or not at all. And we must receive him all, his promises, gifts and precepts, and not in part, as most do, that will none of his precepts. And nothing must remain of it till the morning, for before the morning of the future life, all must be done, there will be no time for it after: and nothing must be left for Dogs or Egyptians: this Sacrament must not in any part be left to be conculcated. That which remaineth must be burnt with fire, that is, the bones, and what mystery remaineth, that we cannot pry into, we must leave to God's holy Spirit to reveal in his good time. Hitherto and to this effect Ferus. Saint Augustine inquiring what could remain, seeing a sufficient company must be taken to eat it all up? Answereth, that a bone thereof was not to be broken, and therefore they were the bones that remained to be burnt. Simlerus saith, that the fire, wherewith it was roasted, signified affliction, or the Spirit, and that they eat it raw, who abhor from Christ's cross, and they seeth it in water, that take it with the water of human traditions and cogitations, and that bitter Hearbs signified their bitter afflictions in Egypt, and that the remainder must be burnt, that it might not be exposed to contempt. I think that by burning the residue, was most aptly figured out, that the Egyptians and such as they were, Idolatrous people, have no part or parcel of Christ to do them good, although it be said of him, that he is the Lamb of God, that taketh away the sins of the world; or that none but Israelites, that is, the faithful should be suffered to eat any of this Supper. And whereas Augustine and Ferus think, that the residue to be burnt was the bones, it might fall out that they not being able to consume all the flesh, some of that might remain to be burnt also. And by this burning of all that remained, the Lord would intimate their certain departure early in the morning, so that they should have no further time to make use thereof. For the manner of proceeding, Tostatus saith, that this was the custom of the Jews. The Lamb being killed, and the blood striked upon the Door-posts; they flayed it, and took out the entrails, which being washed and purged, they put in again and roasted it whole.

Raw is by Rab. Solomon expounded, not sufficiently roasted, for men in nature abhorred to eat raw flesh, and if it had been eaten in part raw, it might have caused a nausea, and so a casting of it up again. And boiling asketh a longer time, then roasting; and Lamb boiled is not so firm nourishment as roasted, wherefore it must not be boiled but roasted. And the Lamb roasted did most aptly set forth Christ in his passions, because there was no mixture of any water of consolation to allay the heat there of, as to his Martyrs there was afterwards. The word translated, bitter herbs, is 〈 in non-Latin alphabet 〉 Merorim, bitternesses, but the Chaldee Paraphrast and Lyranus hereby understand bitter herbs in general. The Septuagint render it 〈 in non-Latin alphabet 〉 , which Theod. Gaza in Aristor. de Histor. Animalium, Cap. 7. translateth sylvestres lactucas, and thus it is rendered in the vulgar Latin, agrestes lactucas, wild lettice.

Ye shall eat it, your loins girt, your shoes on your feet, and your staff in your hand All this was thus appointed, to show their going out with all haste; and it was afterwards done in the same manner, to preserve the memory of this their deliverance. They used to wear loose garments, wherefore when they travelled, they girded them, that they might not be hindered hereby in going, and whereas commonly they put off their shoes, when they went to meat, now they must have their feet shod, to show that when the time came, they should not have so much as leisure to put on their shoes. Lastly, everyone must have his staff in his hand to travel withal, that they might not delay to seek that. But whether they should stand with staves in their hands, is not said, but it is gathered hence, and the Hebrews say, that they stood, because servants used to take their meat standing, and therefore this gesture served to put them in mind, that they were servants in Egypt. Pererius taxeth Philo for saying that they stood, when they ate the Passover; because no such thing is expressed, and if it had been so instituted, Christ would doubtless have eaten it so, whereas we read, that he rose from supper and put off his garment, and then he sat down again, intimating, that he stood not but sat at supper. Simlerus saith, When Christ is said to have sitten down, it is to be understood, that the Paschal Lamb was eaten before, and then he sat down with his Disciples to eat somewhat else, the lamb having been received, not as meat to fill the belly, but as a Sacrament. Wherefore he seemeth to think that he stood in eating the lamb, but sat down to eat other meats, after which he instituted his Supper, and thence the Feasts preceding the Communion in the primitive Church called Agapae, which were eaten first, took their beginning. I see no necessity to hold, that Christ stood, or that standing was of divine institution, although it were afterwards used by the Jews; yea, I think rather that he stood not but sat at the Paschal Supper; yet not going herein, as is commonly held, and as I have formerly held from the first institution, because the gesture of standing was occasional for that time of their departure only: but now I see that he stood not but sat, there being never any ordinance for standing, but only it was by the Jews collected, forsomuch as they must have shoes upon their feet and slaves in their hands, that they ought to stand. It is the Lord's Passover. This Sacrament was so called, not from the passing of the Hebrews out of Egypt, but from the Lord's passing over the Hebrews houses at this time. In Greek it is rendered 〈 in non-Latin alphabet 〉 , which some have thought to come from passion, as Nazianzen showeth, but reproveth

For the Allegory, the girding of the loins, saith Ferus, figureth out the chastity of those that come to the Lord's Supper, and refreining from following fleshly lusts; the being shod, the being shod with the Preparation of the Gospel of peace, as Saint Paul speaketh, which is, when we do all things according to the Word, for thus we go herein as in shoes, our feet must not be naked, that is, in our affections we must not cleave to earthly things; the staff in the hand, the having of that about us, whereby we may both be supported against our weakness, and drive those away that would persuade us to evil, that is, the same Word of God in our minds; and the Passover must be eaten in haste, to show, that we must not defer preparing ourselves against the Lord's coming, but do it speedily: for the time is short, saith Paul, so that fear of being prevented, as a desire to be with Christ, must work upon us for this end.

They that are the passover, saith Gregory, are bidden to have their Ioines girded, to show, that we must tame pleasures, and restrein the flesh from luxury, that we may not be subject to correction for any vice. By shoes he understandeth the examples of the godly departed, because shoes are made of skins of dead beasts, of which before, when Moses was bidden to put off his shoes. And the staff, he saith, is the pastoral staff, first, the loins must be girded, and then this office undertaken. And as the Passover must be eaten in haste, so he saith, the mysteries of Redemption and the Joyes of Heaven ought to be known with haste, and the precepts of life must be fulfilled in haste, because today we know we may do well, but we know not whether we shall tomorrow. Therefore, let no man be slothful in the journey of this life, lest he lose a place in his heavenly Country; let no man make delays through studying after vain things, but let him perfect that which is begun, lest he have no time to fulfill it.

For I will pass through the land of Egypt this night, and smite every first-born in all the land, from man to beast, &c.

Here is the reason of marking the door-posts with the blood of the lamb, that the Hebrews might be preserved, when the Egyptians were destroyed. In that, after the killing of the lamb, the first-born of Egypt are killed, the destroying of original sin by the death of the lamb Christ Jesus is set forth, saith Rupertus. And I will execute judgment upon all the gods of Egypt; of this see before, Chap. 11. v. 5.

And this day shall be to you for a memorial, ye shall keep it a feast to the Lord, &c. After the Law of the Passover set down for that time, here it is established for a Sacrament perpetually. Seven days must unleavened bread be eaten, and if any should eat leavened bread in that time, he is threatened to be cut off, and of these days the first and the last are appointed for holy Convocations, no work must be done in them, saving about that which they must eat. God will not have his great benefits forgotten, and therefore this feast must be kept, that hereby their deliverance out of Egypt might be remembered forever, and God might be praised therefore: for the time, perpetually, or forever, see before of Circumcision, Gen. 17. The feast of unleavened bread must last seven days, because all that time they could not stay to leaven their bread. Josephus saith, that when the Jews had continued their journey out of Egypt three days, they came to Baalsephon by the Red-sea, and finding nothing there, because it was desert, they sustained themselves with a little meal made into bread and a little baked. And thus they lived 30 days, using it sparingly, and then their provision brought with them was all spent, in the remembrance whereof we keep eight days, eating unleavened bread: thus Josephus. But here it is said, seven days, and Levite. 23. Numb. 28. Deut. 16. Yet Rupertus also standeth for eight days, because the reckoning beginneth at the 14 day, and endeth the 21. But the reckoning is made from the 14 exclusively, not inclusively, from that day, but that day is none of the number. And if [Quest.] they ate unleavened bread 30 days, as Josephus saith, it may be demanded, why they kept but seven afterwards? It may be answered, that seven was an holy number in respect of the seventh day from the Creation, and therefore God would have no holy Feast to last above seven days. The number of seven is often put for many, as Ruth 4. 15. Prov. 26. 16, 25. and in that saying, The righteous falleth seven times in a day. Wherefore seven days, that is, many days in signification were enough to remember the many days, wherein through necessity they ate unleavened bread, and seven days were likewise appointed, to remember their dwelling in Tabernacles forty years.

But why is the first day and the seventh amongst these to be kept as Sabaths, with resting from labor, all but about the meat to be eaten? Answ. [Quest.] it would have been an importable burden to keep so many days together strictly, with resting from all work, and therefore God in mercy appointeth only the first to be kept thus, and the last to make an holy conclusion of this Feast, requiring no more upon the days coming between, but that they should eat unleavened bread, but of this see more, Levite. 3. 7, 8. But which was the first day, is not agreed amongst all. Rupertus saith, that the 14 day was the first, but this cannot possibly stand, because it is expressly said, seven days they should keep this Feast, and the 21 was the last, so that by his account the days would have been eight. The time indeed began the 14 day at even, but then the 15 day began, as hath been already shown. The exception, saving about that which everyone must eat, serveth to distinguish the rest of this Sabbath from the Sabbath of the seventh day: for in it no work must be done without any exception; they must bake what they would bake, and seeth what they would seeth the day before, and not kindle a fire upon it. For the place where the Passover should be kept, although at this time it was in their private houses, yet afterwards when they should come into the land of Canaan, they were forbidden to sacrifice it in any of their gates, but only in the place which the Lord should choose. If any did eat any leavened bread in these days, he must die for it: and so all the laws about the Sacraments and Sabbaths and service of God were ratified by threatening death to transgressors. Yet there was sometimes a case, wherein it was no sin to eat leavened bread upon these days, viz. if he were hindered from keeping the Passover this month, either because he was unclean, or forth in a journey: for then he was not tied to keep the Passover at this very time, but the 14 of the month following at even, and therefore this tie was not upon him this first month, but the second, as is shown, Numb. 9. 11. and practiced, 2 Chron. 30. 13.

Now because, as was before said, the Passover must not be eaten but at the Temple, and the Temple was long since destroyed, it is plain, saith Justin Martyr, that this Sacrament is at an end, and ought not to be used any longer.

Then Moses called all the Elders of Israel, and said to them, Take to you a lamb, and kill the Passover. Verse 22. And ye shall take a bunch of Hyssop, &c. Here Moses, according to the Lord's direction appointeth it in every family to be done, and if there be anything added, or otherwise propounded, then before, we must not think that Moses did it of himself, but by the guidance of the Spirit for further explication. They are forbidden to go out of their houses that night, not because the Angel could not distinguish them from the Egyptians, if he met them without, but to show, that their safety stood in the blood of the lamb, and so doth all ours in the blood of Christ. And this Sacrament is appointed to be used forever, and their children must be informed of the reason of it. And the time of beginning is set, viz. not before, but when they should inherit the land of Canaan, yet it was once kept in Sinai the next year, Numb. 9. 1, 2, 3. And they did, as was commanded, and God did, as he had threatened. Pharaoh therefore rose in the night, he and all his servants, and there rose a great cry in Egypt, for there was no house wherein [Quest.] there was not one dead. If it shall seem doubtful, how this could be so, considering, that in many houses there is not any first-born, for some have no children. Saint Augustine answereth, that by a special Divine Providence it was so disposed of, that at this time there was a first-born in every house: so likewise Lyranus. Cajetan saith, that by the first-born may be understood also the survivour, when the first is dead. Tostatus saith, that they may be understood as first-born, whether males or females who were born first, although their Parents were dead. Hugo Sancti Victoris saith, that it may be understood every house wherein there was a first-born: Ibn-Ezra by every house understandeth the far greatest part. But I hold with Augustine, that one was smitten in every house, for men had divers wives, and therefore it is no marvel, although there were some children in every house, or a man the first-born of his father departed, yea because one man had more wives having all children, there might be more first-borne in the same house slain. Now Pharaoh is overcome after the blood of the Lamb striked upon the Posts of the door, and he speaketh flatteringly to Moses, saying, Depart and bless me, the Lamb having by death overcome sin and the Devil, the Devil now likewise croucheth to him, but as Pharaoh being compelled through fear, all in vain.

And the people took their dough, before it was leavened &c.

As they going into a desert place, took provision with them, so must we in the Wilderness of this world always have the bread of the word with us. Ferus.

And they borrowed of the Egyptians Vessels of Silver, and Vessels of Gold, &c. How just the Israelites spoiling of the Egyptians at this time by the command of the Lord was, I have already shown, Exod. 3. 21. But forsomuch as they [Quest.] borrowed these things of them, and neither meant nor did ever restore them again, it may be questioned, how this can be justified from fraud? Augustine answereth, that although it be said now, that they borrowed them, yet it is to be understood, as spoken by way of capitulation, this borrowing being before in the space of the four days, from the taking of the Lamb, and now they being thrust out in haste, the Egyptians not requiring them, they might go away with them. Elsewhere he saith, There were secret reasons, that we cannot search into, and this may suffice for their justification, God commanded them thus to do, and in doing his command there is no sin, but in doing against it.

Tertullian saith, that there is an old tradition, that the Egyptians sent after the Israelites, requiring them to restore their goods borrowed, but they required then of the Messengers satisfaction for their labors so many years in Egypt, promising upon this condition to restore them, and the recompense for their work being counted came to so much, that it exceeded far the worth of the goods carried away, which when the Messengers perceived they left them for their stipend. I am not of Augustine's mind, or theirs, that think these goods to have been borrowed before this time, for whilst the Egyptians were hardened against the Hebrews, as they were before this blow, there is no probability, that they would lend so much, or color for the Hebrews to borrow. But now urging thē to depart; they might require them to lend vessels for their sacrifices and service of the Lord, and apparel, and ornaments sit for them to put on to keep an holy day to the Lord, and they counting it a benefit to be rid of them any way, would not doubtless now deny them anything, by whose stay they thought all their lives would be hazarded. And for justifying their borrowing, and not restoring, I think, that although they desired only to borrow, the Egyptians might to redeem their lives give them, and so send them away, and then it was no fraud in them to ask to borrow, they believing that God would work so, as that they should not be tied in conscience to restore again. And that it is probable, that they asking to borrow, the Egyptians freely gave, appeareth by the next words, The Lord gave the people favor in the eyes of the Egyptians, &c. for though the word lending be used, yet they might lend so, as never looking for any restitution of them again. And if it were only borrowed and lent, it may be justified by the after-dealing of the Egyptians pursuing the Israelites, for hereby they came into terms of hostility, in which case they might as against their enemies have come, if they had been able, and taken their goods from them, and therefore having them already in their custody, keep them. Lastly, the Egyptians were drowned in the Red-sea, before the time of restoring came, so that they remained not to whom restitution should have been made; and come back to restore they could not for the sea between them and Egypt, without going far about, and it would have been dangerous for those that should have gone amongst such enraged ememies. For the Allegory, the Hebrews borrowing precious things of the Egyptians, which were used afterwards about the Tabernacle in the worship of God, figured out Christian Theologues borrowing of all parts of human learning from the Heathen, amongst whom it was first invented to set forth the Doctrine of truth. Thus Augustine as the Egyptians had Idols, which the Hebrews detested, so they had precious things, which they carried closely away from them, as being ill used by them, but better by the Hebrews: in like manner the Gentiles had many things to be abominated by us Christians, coming out from their society, and they had liberal Arts, and profitable moral precepts, which being abused by them are to be taken away by us Christians, and used in preaching the Gospel. And what else have many of our faithful men done? with how much Gold and Silver and precious stuff came Cyprian furnished out of Egypt, and Lactantius, Victorinus, Hilarius, &c. And it is indeed worth the noting, that heathen men were Inventors of all Arts; Socrates, Plato, Aristotle of Philosophy; Gallen and Hippocrates of Physic; Euclides, Archimedes and Ptolemy of Mathematics; Isocrates, Demosthenes and Cicero of Rhetoric; and Homer, Pindarus and Virgil of Poesie; Herodotus, Thucydides, Salustius, and Livy of History. And although these Arts remained along time amongst their Heirs and successors, Heathen men, yet they were at length taken from them; and they were spoiled thereof, as the Egyptians of their goods, and they remained only amongst Christian Doctors, Justine Martyr, Tertullian, Clemens, Alexandrinus, Origen, Arnobius, Lactantius, Eusebius, Jerome, Augustine, Cyril, Theodoret, &c. who seem to have taken out of the storehouse of the Heathen for the adorning of Christian Doctrine, all manner of learning, and to come laden out of Egypt, as the Hebrews with the rich spoils of the Egyptians, and the Heathen remain thus spoiled, and without all learning at this day. Thus also Porphyrius, the enemy of the Christian Religion of old said of Origen, that he gat unto him, as a support to confirm the strange and feigned Fables of the Jews, the Doctrine of the Greeks; for he had Plato's Books always in his hands, he was much conversant in the writings of Numenius and Cronius, he used familiarly Apollophanes, Longinus and Moderatus, Nicomachus, and other famous Pythagoreans, Theremon the Stoic, and Cornutus &c. And of what avail the knowledge of these Liberall Arts is for the furtherance of our Doctrine, Julian the Apostate perceived very well, when he straitly forbade the study of all human learning to Christians. The Gold of Egypt, saith Ferus, which they carried away, is wisdom; Silver, Eloquence; Garments, moral virtues: for the World hath these in many, as in Scipio, Fabius, Brutus, Lucretia, &c. but they abuse them to vain glory, wherefore we must take them to us, and use them well to God's glory, and so we shall spoil the Devil and enrich the Church of God, which should be the care of us all.

And the Children of Israel went out of Rameses to Succoth about 600000 men, only on foot, besides little ones. Their number is set down, that their admirable increase in this time, they being also so greatly oppressed, might be taken notice of to the greater glory of God, by whose power they were so exceedingly multiplied. And if the men only were 600000, and they were reckoned from 20 years old and upward, but none under 20, as Numb. 1. 3. the women, and males under that age might well be twice or thrice as many more, and then the whole company of them, besides the mixed multitude, could not be less then 18 or 2000000. And all these came from Rameses, which was in Goshen, where they dwelt for the most part, although by reason of their multitudes we cannot but think that they must needs fill divers other parts of Egypt also, but now they were congregated thither expecting this time. Whereas it is said about 600000, Tostatus thinketh, that there was no want of this number, but rather a Surplusage, because Numb. 2. 32. it is said, that they were 603550, and yet the Levites were not counted, who are counted here, and 3000 were cut off for their Idolatry, he saith, following the vulgar Latin 23000. And I do think the number was rather greater, then lesser because, howsoever that numeration, Numb. 2. was a year after, in which time many, that were but 19 years old, then might come into the count, yet it is not probable, that there were so many, as to countervail the slain, the Levites, that number above 600000, and the number that died in that year also by a natural death. Succoth, to which they are said to come, was part of the Troglodites Country, being eight miles from Rameses. The mixed multitude, v. 38. that went up with them are thought by Calvin, Simlerus and some others to have been people of other Nations drawn to dwell in Egypt by the fertility of that place, but now seeing all things destroyed by God's judgments, they went away together with the Hebrews, and some of the Egyptians also, groaning under the tyranny of that King. It seemeth more probable to me, that they were for the most part such, as came of the servants brought by Jacob into Egypt, and so belonged to his children, and some strangers of other Nations offering to go with them, because Moses being sent to deliver the Hebrews only, and to carry them into Canaan, would not doubtless receive many others, except in the nature of servants.

And they baked of the dough, which they had brought out of Egypt, unleavened cakes, &c.

Although the Israelites had free liberty of departing out of Egypt, yet there was some mixture of adversity with this blessing, in that they had but simple provision, viz. of Meale, which they could only make into unleavened Cakes, called the bread of affliction, Deut. 16. 3. So the children of God, saith Calvin, are not every way happy at any time in this world, but have adversity [Note.] mixed with prosperity, that they might be kept from loving the World, and the things thereof. And we must, saith Ferus, do the like unto the Israelites in this place, that is, carry the food of our souls, that is, the word of God with us, and by often meditating thereupon make us cakes to feed our souls, but they must be unleavened, that is, the word of God must not be used to liberty and wickedness, but unto piety and devotion.

Now the dwelling of the children of Israel in Egypt was 430 years. v. 41. And at the end, &c. Of this time enough hath been said before upon Gen 15. where I have shown, that the common received opinion is, that they dwelt in Egypt, since Jacob's coming down thither only 215 years, and that the other half of this time was spent partly in Egypt, when Abraham came first down to sojourn there, and partly in Canaan, and Mesopotamia: but it hath been also considered, whether this whole time may not be counted to have been spent in Egypt.

It is a night to be observed to the Lord, wherein he carried them out of the Land of Egypt, &c.

There cannot but be some doubt made here, how they are said to have [Quest.] gone out in the night, because Moses had before commanded them, Verse 22. not to go out of their houses, till the morning, and Numb. 33. 3. it is said, that they went from Rameses the morrow after the Passover? Rupertus answereth, that they began not to go out, till the light of the morning began to approach, and this was truly the morning, but because it was still somewhat dark, the night was not altogether gone. The cause, why Moses warned them not to go out of their houses till the morning, was, lest they should be smitten by the Angel of the Lord, but this danger being once past, and the Egyptians urging them to be gone, there was no reason, why they should stay till day-light, and yet they being so great a multitude, could not all depart in the order of Armies, as they did, till the next day. It is to be held then, that they began their Journey before day, for which it is said, that they were brought out in the night, and the last of them went away by day, for which it is said, that they went out the morning after the Passover. To make this their expedite going out in so great Companies the more credible, Josephus saith, that Moses had before gathered them together and distributed them into Companies, as they should march forward. This is the ordinance of the Passover, no stranger shall eat thereof. 44 But every manservant, after thou hast circumcised him, shall eat thereof, &c.

The reason, why none might eat the Passover but the circumcised, was because it was eaten in remembrance of their deliverance out of Egypt, and of their preservation, when the first-borne of the Egyptians were all slain, and therefore if any that were not of the children of Israel at the least in Religion, as the uncircumcised were not, their eating of the Passover would have been but a profanation of this most holy Sacrament. And by the like reason no man that is unbaptized may eat of the Lord's Supper, and if any unbaptized within, that is, living impenitently in sin eateth thereof, he also profaneth it, although he be outwardly baptized; yet such are not by the Minister to be put back, but because they are members of the visible Church, to be admitted, but with premonition of the danger, which by coming thus they incur. For the question made here by Expositors, whether bought servants might be compelled to be circumcised, that so they might eat the passover? it hath been resolved already, Gen. 17. 15. Tostatus gathereth from the different words used touching a servant and a stranger, that the last might not be compelled, but the first might; and Cajetan, that he might be compelled to receive Circumcision, as a mark upon his body, as any other mark that his Master would put upon him, but not as a sign of the Religion professed by the Israelites: but this is a distinction without all ground. And for the collection of Tostatus, if he meaneth by compelling, threatening him with being cut off in case he refused to be circumcised, as the Lord appointed at the first instituting of that Sacrament, Gen. 17. it is true, but not otherwise, he utterly refusing and resisting.

It shall be eaten in one house, neither shalt thou carry forth of the flesh thereof, and ye shall not break a bone thereof. None of the lamb must be carried out, in remembrance of the first use thereof in Egypt, where it was eaten whole in the house, in which it was prepared; and if any remained, it was burnt, and none could then be carried out, because they might not go out of their houses for fear of the destroying angel: so that Lyranus erred, when he said, that they might not send any forth of the doors, because they had no leisure to do now, as at other festival times, viz. to send part to their neighbors. This charge of eating the whole lamb in one house, doth mystically set forth the unity that should be in the Church of Christ, all thinking and speaking the same things: if there be Schisms, some of the Paschal flesh is carried forth, and the law of this Sacrifice is broken, if the Sacrament be given to those that are schismatical, or live in dissension with their neighbors: to this effect Ferus. Touching the caution of not breaking a bone, this was, because they were in haste, they must not stand to break the bones and to pick out the marrow: and mystically that which befell the Lord in his passion, was figured out, not a bone of him was broken, as it is applied by the Evangelist. And the word, wherein the meat and drink of our Sacrament consisteth, saith Ferus, ought not to be broken by drawing it into divers senses, but taken whole and as it is, and as the Evangelists not daring to change anything therein, and the Apostles have delivered it.

CHAP. XIII.

ANd the Lord said unto Moses, sanctify unto me every first-born that openeth the womb both of men and beasts, it shall be mine. The Lord having spared the first-born amongst the Hebrews when he slew all the first-born in Egypt, now maketh a law forever after, that all their first-born shall be his. And herein he dealt most equally, he could have taken more, but he taketh only such as he had preserved, the first-born are further said to be all such as open the womb, because otherwise a man having more wives might have thought that one of his children only had need to be redeemed. In bidding that they should be sanctified unto him, he meaneth that they should be separated from a common use unto an holy. But the first-born of men might be redeemed, and how they should be redeemed is appointed, Numb. 3. unless any of them should be peculiarly chosen for the Lord's service, as Samuel was, 1 Sam. 1. being by his mother vowed unto him. And the first-born of an unclean beast might be redeemed, as of an Ass, or else his neck must be broken, that he might not come to any common use: and the first-born of clean beasts must be sacrificed, v. 12. Chap. 22. 29. Chap. 34. 18. But by the first-born here is shown that the males only are to be understood, as was noted before, Chap. 12. 5. to figure out the perfection and best strength required to be spent in God's service. For the first-born of men the Levites were taken, and for the first-born of cattle their cattle, Numb. 3. 41. and for those that were more of all the children of Israel at that time of numbering, five shekels apiece were appointed to be taken by the poll, being shekels of the Sanctuary, that is, 2 shil. 6 pence the shekel, and given to the Levites, v. 47, 48, &c. Afterwards such firstlings as fell of clean beasts, were after seven days to be given to the Lord, because as Rab. Menahem hath it, in seven days there was a Sabbath to sanctify it, but before the seventh day of the age was past, it was not lawful to kill it for common use, Exod. 22. 30. Calvin saith, that in appointing the eighth day, it was alluded to Circumcision upon the eighth day, and that before this time it was naught worth, and so unworthy to be offered up in sacrifice. The words translated, everyone that first openeth the womb, are v. 12. every apertion or opening of the womb. And the first ripe of their fruits were also to be given to the Lord, Chap. 22. 29. As for the first-born of men, they were to be redeemed, but with what price is not set down here, but, Numb. 3. 47. fire shekels were appointed, and Numb. 18. 16. this was the price from time to time, no more was required of the rich, and the poor paid no less. Heb. 12. 23. the faithful are called, the Congregation of the first-born, wherefore in [Note.] this law of sanctifying the first-born was figured out their Sanctification, and how they should be separated from the rest of the world, to serve God in holiness; and likewise the whole people of Israel, Exod. 4. 2 • . for as they by the blood of the Paschal lamb, so we by the blood of Christ, are saved from death, and do therefore owe our lives to the Lord. Christ is also called the first-born amongst many brethren, and therefore the sanctifying of the first-born figured him out, and the prime of our strength and actions which should be sanctified to the Lord,

And Moses said unto the people, Remember this day, in which ye came out from Egypt, &c. Here the second time Moses putteth the people in mind of keeping duly the Feast of the Passover, and then according to that which the Lord further said unto him, v. 1, 2. he delivereth to them the law of separating every of their first-born unto the Lord, v. 12, 13. If it be demanded, why [Quest.] he remembereth the same thing here over again? The Hebrews answer, to intimate a second and more mystical sense of the Passover besides the first, viz. that hereby our Savior Christ might be figured out, who was to come; as in respect of things past, it was a memorial of their deliverance out of Egypt: so Simlerus, who also addeth, that this repetition is made to inculcate it the more into their minds, that they might never forget so great a benefit, or to keep this solemnity in remembrance of it.

This day came ye out in the month of Abib. Here first, the first month hath a name given unto it, but of this name enough hath been already said, Chap. 12. 2. In Canaan the corn was eared, and began to be ripe at this time, and therefore in way of thankfulness and acknowledgement, that all increase of the fruits of the earth came from God, the first fruits were appointed to be brought and offered to the Lord.

And when the Lord shall bring thee into the land of the Canaanites, Hittites, &c. Here the time of beginning to keep this Feast from year to year is set down. Before they came in that land they were fed with Manna, so that they had neither leavened bread nor unleavened to keep this Feast withal. Here are five Nations only mentioned, the other two Gergesites and Perezites understood are supplied in the Septuagint's translation. And he speaketh of this Countries flowing with milk and honey, to intimate that they would be most apt in the midst of such plenty to forget their former poor estate, and therefore even then especially he biddeth them remember this service. Of the meaning of this phrase, flowing with milk and honey, see before, Chap. 3. 17. And of speaking hereof to their sons enjoined, verse 6, 7. see Chap. 12. 26.

And this shall be for a sign upon thine hand, and for a memorial between thine eyes, &c. To the same effect it is spoken again, v. 16. and again, Deut. 6. 8. Deut. 11. 18. and Numb. 15. 38. they are commanded to have fringes upon their garments in their borders, and upon them a riband of blew for a remembrance of all the Commandments of the Lord to do them; and Deut. 2. 12. The Jews upon these grounds made them little rolles of parchment, and upon them wrote four Sections out, called Perashoth. 1 Sanctify unto me every first-born, &c. from Verse 2. of this 13 Chap. to the end of v. 10. 2 And it shall be when the Lord shall bring thee into the land, &c. from v. 11. to the end of v. 16. 3 Hear, O Israel, the Lord our God, the Lord is one, &c. Deut. 6. 4. to the end of v, 9. 4 And it shall be, if ye hearken diligently to my Commandments, &c. Deut. 11. 13. to the end of v. 21. And these four rolles were severally covered with leather, and being all folded in one piece tied upon the head with strings from the crown to the forehead. And the same four Sections were again written in one piece of parchment in four columns, and tied to the left arm with strings near the elbow, that they might be before their eyes, and near to their heart. But the Sadducees wore them upon their forehead and hand. And so precise were the Jews about the writing out of these passages, that unless they were written word for word without any fail or alteration, they held them unlawful to be worn. And so superstitiously opinionated were they of them, that they counted great virtue to be in the wearing of them, for they taught, that whilst a man had these on upon his head and arm, he was meek and fearing God, and not drawn away by laughter or vain meditation, nor conceived any evil thoughts, but turned his heart to the words of Truth and Justice. Their chief time of putting them on was when they went to prayer, or to reading the Law, wherefore they called them Tephillin, Oratories or Prayer-ornaments in the Chaldee tongue, although they allowed the wearing of them by day at all other times also, except upon the Sabbath, because it is said, the Sabbath should be a sign unto them: but they allowed not the wearing of them by night Thus Maimonides. The word used, v 16. is 〈 in non-Latin alphabet 〉 Totaphoth, which we render frontlets, the Septuagint Phylacteria, conservatories, or keepers in memory. Chrysostom and some others think, that by this constitution of the Lord they were tied to wear these memorials about them, but Jerome and others that the meaning was only that they should always have the law before the eyes of their mind, and put the same in practice: see my Exposition Matth. 23. 5. In imitation hereof superstitious persons under the Gospel used to wear amulets with a piece of the Gospel written therein, placing great holiness in thus doing, but this was long ago condemned by the Council at Antioch. The beasts mark is said to be in the forehead, and upon the right hand, Revel 13. 16. I think with Jerome, that the meaning is not, that they should outwardly wear any writing, but only by these speeches is meant, that they should have them in their mind, and do accordingly, as we may gather from Deut. 6. 6, 7, 8. Prov 6. 21. so likewise Simlerus, who saith, that herein it was alluded to the custom of the Heathen, who ware earings, and other ensigns in honor of their gods.

When the Lord shall bring thee into the land of Canaan, &c. Thou shalt set apart unto the Lord all that openeth the Matrix, &c. In Hebrew it is, Thou shalt make to pass to the Lord; what this is, is shown, v. 15. viz. to make to pass through the fire, to sacrifice. See also Deut. 18. 10. 2 King. 16. 3. Ezech. 20. 26. Levite. 18. 21. Numb. 18. 17. In the Septuagint it is, Thou shalt set apart, that is, from thine own to the use of the Lord, to the same effect.

But every first-born of an asse thou shalt redeem with a kid, and if not, break his neck. Touching the redeeming of their sons, see before, v. 1, 2. for Ass, Numb. 18. 15. is unclean beasts, but this, as R. Solomon Jarchi hath it, was the asse only. The word translated kid, signifieth lamb or kid, as was shown before, Exod. 12. and this was to be given unto the Priest, Numb. 18. 15. After the redemption made, a man might use his asse, but otherwise not, Deut. 15. 19. For break the neck, the Targum Hierosolym. hath, kill it, the same word is rendered, cut off the neck, Deut. 21. 4. The redeeming of the firstborn of an asse with a lamb, figured out the changing of our unclean nature into innocence, as Gregory speaketh, saying, what is signified by an asse, but uncleanness? what by a sheep but innocence? therefore the first-born of an asse must be changed for a sheep, that is, the beginnings of an unclean life must be turned to the simplicity of innocence, that after a sinner hath done those things, which being unclean the Lord refuseth, he may now bring forth such clean things, as he may offer in sacrifice unto him.

And it came to pass, when Pharaoh let the people go, that the Lord led them not through the way of the land of the Philistines, though that was near, &c.

How near the Philistines were to Egypt, and what cause there was that the Hebrews should be afraid of them, we may gather, 1 Chron. 7. 21, 22, 23. where some are said to come from Gath, which was in the Philistines Country, and to have slain some of the children of Ephraim, for whom Ephraim their father mourned many days. Ibn-Ezra saith, that the way through the Philistines Country from Egypt to the land of Canaan was but 10 days journey; and Philo, that the bounds of the land of Canaan were from Egypt but three days journey. The bounds are said to be from Sidon to Gerar and Gaza, which Gerar and Gaza were part of the Philistines Country, Gen. 20. Josh. 10. and Gerar was between Cades and Sur, which Sur was near to Egypt, for the Hebrews having passed through the Red-sea, are said presently to have been in the wilderness of Sur, Exod. 15. This way of the Philistines which was West and North, the Lord would not lead them, although the nearest and the most usual way, for this way Alexander came out of Phoenicia into Egypt, by Rinocorura, Gaza and Azotus, but East and Southward to the Red-sea, and so forth about by huge deserts. And the reason is rendered, Lest peradventure the people repent when they see war, and return into Egypt. This was one special reason, because they not being used to war, but to servile labor were cowardly and fearful, and so might, if the Philistines being a warlike people should come out against them, be moved forthwith to return into Egypt again, and the shortness of the way might be a motive unto them. For how timorous they were, even when they had seen many experiments of God's Providence fighting for them, and doing miraculously for their sustentation, appeareth, because when they were come to Cadesh-Barnea, hearing that the inhabitants of Canaan were mighty, they would have made them a Captain to lead them back into Egypt again, although they knew not any way but through the Red-sea, and many vast and barren wildernesses. Scholast. Histor. Non duxit eos per Palestinam, propter antiquum odium patrum, tum pro mandato Domini jubentis, ut duceretur populus ad montem Sinai, ad immolandum ibi. Whereas it may be said, that even in this way they went [Object.] not without war, for when they were in Rephidim, the Amalekites came out to fight against them. I answer, that this was above 40 days after their coming out of Egypt, for from hence they went immediately to Sinai, where the Law was given, and the time of their coming thither is noted to have been the third month after their coming out of Egypt, that is, as will appear to him that shall compute it from the 14 of the first month 46 days, and from Rephidim to Sinai were but eight miles. And in this space of time they had seen the Egyptians drowned, and many wonders more done for them to confirm them; whereas if they had been led directly into the Philistines Country, they might haply have met with enemies within four or five days, being without these experiments of God's favor. Another reason of leading the people so far about, was to tempt and to try them, what was in their mind, and whether they would keep his Commandments, and to give them proofs of his Providence in feeding them so miraculously.

But what is this that he saith, lest peradventure, did not God certainly know [Quest.] what they would do? Answ. This is spoken according to the manner of men, wisely providing against those adverse things that might happen, and that it might appear, that the will of man is not enforced by necessity to the evil which he doth, but that he doth it of his own will. But could not God [Quest.] have destroyed those Philistines before them, and so have given them a passage; and if so, why is this alleged as a reason? I answer, the Lord yet did thus to teach us that we must wisely provide as much as in us lieth to avoid dangers so far as we can, and not cast ourselves needlessly upon his miraculous power. Hereby it is shown, saith Augustine, that all things ought to be done which may rightly be done by counsel to avoid adversity, even when God is apparently an helper. Rupertus saith, that God would have the Philistines reserved by them to punish his people afterwards sinning against him, and therefore he would not now lead them through their land to destroy them. And this was also, saith he, done in a mystery, to show that when God bringeth a man out of the Egypt of sin, he spareth him for a time after his conversion, not suffering Satan to fight against him by his temptations, because he is yet weak and tender, and not able to bear them. So likewise Gregory, Moral. lib. 24 cap. 13. He suffereth not one newly converted to be assaulted as yet with temptations of the world, the flesh, and the Devil, lest they should be driven back from the service of God, wherein they have begun. So Christ would have his Disciples let go, when he was taken, and God, saith the Apostle, will not suffer you to be tempted above that, which ye shall be able to bear.

And the children of Israel went up armed out of Egypt. The word translated armed is 〈 in non-Latin alphabet 〉 five, and accordingly it is by Theodotion rendered 〈 in non-Latin alphabet 〉 five and five, after the manner of Soldiers marching. But because the word signifieth five, and a man having his sword on, girdeth it against his fifth rib, Pagninus rendereth it, accincti; Aquila, 〈 in non-Latin alphabet 〉 ; so likewise R. Solomon and the Chaldee Paraphrast, and Jerome, who saith, that the whole Bench of the Jewish Doctors herein subscribe to Aquila, armed. The Septuagint, in the fifth Generation, but erroneously, for God promised, that they should go out in the fourth. And armed they could not be, although the word be used in this sense, Jos. 1. 14. c. 4. 12. Judge. 7. 11. Because Josephus saith, that the Hebrews went unarmed out of Egypt, but when the Armor of the Egyptians was driven upon the shore, they being drowned in the Red-sea, Moses distributed their Armor amongst them. And it is not probable, that Egyptians fearing them for their exceeding great number would suffer them to keep any Armor in their houses. Scholast. Histor. Armati, i. e. multâ supellectile muniti; whereas some think, that they might borrow Armor, as other things of the Egyptians to defend themselves in the way, it is but a conjecture, because they were not bidden so to do. According to this of going in order five and five, holdeth also Simlerus, and Oleaster, and Calvin, who accordingly▪ rendereth the word 〈 in non-Latin alphabet 〉 , dispositi. They went not out then tumultuously after the manner of runawayes, but marshalled into ranks.

And Moses took with him the bones of Joseph, for he had made the children of Israel swear, &c.

The Hebrews say, that when they sought for the Chest with Josephs bones, and could not find it, immediately a Sheep stood by them, and spake, and shown them the place, where it was, for which cause they carried that Sheep with them into the wilderness, calling it Josephs sheep, and according to this, they say it was spoken in the Psalm, which leadest Joseph as a sheep; but this is an invention of theirs. And no better is that of Comestor in his Scholastical History upon Exod. 37. that the place where Josephs bones lay, being drowned at that time with the overflowing of Nile more then ordinary, Moses wrote the name 〈 in non-Latin alphabet 〉 in a plate of Gold, and cast it into the water, and this swam upon the water, till it was over the place, where Josephs bones were, and so they took them up, and they prophesied of the difficulty of the journey▪ which they should have, according to that, Eccles. 49. The bones of Joseph, after his death prophesied; but that is to be understood only, that they did prophetically as it were demonstrate their departure out of Egypt to come: As they, saith Ferus, going out of Egypt took Joseph with them, so must we take Jesus with us, when we turn from our sins. Of Josephs adjuring his Brethren to carry his bones, and whether the like were done touching the rest of the Patriarchs, see Gen. 50.

And they took their Journey from Succoth, and encamped in Etham, in the edge of the Wilderness.

Etham was eight miles from Succoth: Etham was a City, but then desert, saith the Scholast. History, by Josephus called Lycus, and afterwards, when Cambyses wasted Egypt, Babylon was built there, but not Nebuchadnezzar's Babylon, but another.

And the Lord went before them by day in a Pillar of a Cloud to lead them in the way, and by night in a Pillar of fire to give them light, that they might go on both day and night, &c. v. 22. Because in the vast Wildernesses, through which they were to pass, the way would have been uncertain, the Lord erecteth a visible sign to guide them, in the form of a Pillar erect, called therefore a Pillar, as smoke arising in this form, Judge. 20. 40. and Joel. 2. 30. is called Pillar of smoke. The Lord that went in this Pillar, was the Angel of the Lord, Chap. 14. 19. The use of this Pillar was. 1 To guide them in the way. 2 To enlighten them in the dark time of the night. 3 To shadow them, and cool them in the heat of the Sun, which would otherwise have been grievous to be borne. Psol 105. 39. He spread a Cloud for a covering. 1 Cor. 10. 2. They were all Baptized in the cloud. Thus the Hebrews say, that they were covered from the heat of the Sun with that Pillar of a Cloud 40 years so likewise Lyranus, Hugo de Sancto Victore; Ambrose, Justine Martyr, who saith, that it defended them both from heat and cold; and Genebrard saith, that of this Pillar there was a threefold use. 1 To guide them in the way, because in those vast Wildernesses, where the sands are continually blown about with the winds, no way can be discerned, but Travelers must use Instruments to direct them, as Mariners upon the Sea. 2 To protect them from their enemies, for to this end did God remove it and place it behind the children of Israel betwixt them and the Egyptians, Chap. 14. 3 To shadow and protect them from the heat of the Sun, which in these deserts of Arabia and of the Saracens was most scorching. Yet because in reason this pillar could not cover them, saith Tostatus, it is not to be held that it did, being properly understood, but that the Lord being in this pillar did so temper the air about this host, that they were not annoyed with the heat of the Sun, no more then if they had been shadowed with a Cloud therefrom. For, 1 The figure of it being as a pillar was not fit for a covering. 2 It is said often to have covered the Ark, but not the whole host, that which covered it, being indeed unfit to cover a place of so great extent. 3 It went continually before them, except at one time, when the Egyptians pursued them, so that except the Sun had always been in their faces, it could not shadow them continually: thus also Cajetan. Some, considering these reasons, think, that there were two Clouds, one like a pillar to direct, and the other to shadow them. But because here is mention made of one only, this is to be rejected. One Cloudy pillar being at the first appearance, and at sundry other times in the form of a pillar erect, might at the pleasure of God be so dilated, as necessity required in the manner of a Cloud, as that hereby the whole host might be shadowed, and yet again at standing times so contracted, as that it might appear for the most part over the Ark only. The fourth use of this pillar was that which hath been already touched by Genebrard, to protect them from their enemies. The fifth, that out of it the Lord spake to Moses, and revealed his will divers times unto him, Psal. 99. 7.

This pillar appearing by day as a Cloud, and by night as a light fire, although it may seem to have been double, yet it was but one only, one side whereof was cloudy and dark, and the other side shining and light, Chap. 14. 20. so that when it appeared as a Cloud, the dark side was turned to Israel; but when as fire, the light side. If it be demanded, when it began first to [Quest.] appear? Jerome saith, that now in Etham it appeared first, for here first is mention made of the appearing thereof: but this reason proveth it not, seeing Moses is not said to have taken the bones of Joseph away with him, till their coming to Succoth had been spoken of, which was notwithstanding done before, and therefore this pillar might also appear before, although it be not spoken of till now: and some hold more probably, that it appeared at their first coming from Rameses, because they had as much need of a guide then as now. And the time of the appearing of this pillar unto them was 40 years, even till they entered into Canaan, as may be gathered hence, v. 32. He took not away the pillar of a Cloud by day, nor, &c. The same use still continued of it till then, viz. to guide them in the way, standing still over the Ark when they were not to journey, and removing and going before them when they should journey. There were divers continued miracles all that time, whereof this was one; another was the feeding of them with Manna: a third, their garments waxed not old in so many years, neither did their feet swell: and a fourth, there was not amongst so many thousands one feeble person, so that they had need in their travels either to stay for him, or to leave him behind. When the pillar moved, the Levites took up the Ark, and followed, and Moses used these words, Arise (O Lord) and let thine enemies be scattered, and let them that hate thee flee before thee. When it stood, they set it down, and then he used these words, Return, O Lord, to the multitude of the host of Israel. And all this was; also done in a mystery, Christ's guiding of us towards the heavenly rest being figured out hereby, as is intimated by the Prophet Isaiah, saying, When the Lord shall have washed the daughter of Zion, he will create upon every dwelling place a Cloud, and smoke by day, and the shining of a flaming fire by night. And accordingly he baptized with water answering to the Cloud, and with fire, Math. 3. 11. 1 Cor. 10. 2. As a pillar, so he with his strength supporteth us in our infirmity and weakness. 2 As that pillar, so he guideth us; for I am, saith he, the way, the truth, and the life. 3 He is, as that, both a Cloud for his human nature, and a fire for his divine; as long as it was night, he was only fire, that is, God; but when the day began to appear, he was made a Cloud, that is, man, his Divinity being covered under his human nature. 4 As the light is greater in the day, though the Sun be covered with a Cloud then in the night, although fire shineth; so he having taken upon him our nature, the light was greater then in the night of the Old Testament, when he gave light only in the fire of his divine. 5 Christ is still a fire, that is, terrible to the wicked, and so will be at the last day; and a Cloud, that is, mild and comfortable to the godly. 6 Christ is a fire in the night, to enlighten those that in humility acknowledge their own darkness, but he is a Cloud in the day, hiding himself from the proud, according to that, I came into the world; that the blind might see, and the seeing be made blind; and again, Thou hast hid these things from the wise, and revealed them to babes. Thus Ferus. And Rupertus before him saith, In every place of this heaven of the Scripture occur bright stars, all looking to the fountain of their light, viz. the true Sun Christ, &c. Rupertus lib. 2. in Exod. cap. 28. Ubi{que} in hoc sanctae Scripturae Coelo lucida occurrunt sidera, omnia in fontem sui luminis; scilicet in verum solemn, Christum respicientia, &c. Quisnam hic Dux itineris, nisi qui & Dux & via nobis est, Jesus Christus; ipse nimirum columna ignis, qua verus Deus, &c. Sol ut tolerari possit, venit in nube, id est, Deus ut cum hominibus versaretur venit in carne, secundùm illud, Esa. 19. 1. Ecce ascendet Dominus super nubem levem, & ingredietur Egyptum, &c. Et ad quid hujusmodi columna nos praecessit? nisi ut ostenderet nobis viam fugiendi à Pharaone, id est, à diabols, & aperiret nobis viam Maris rubri, id est, gratiam baptismi sanguine suo rubentis, & ingressi post nos Egyptii cum Pharaone, id est, baptizatos nos idolatrae persequentes perirent de memoria nostra cum diis suis, secundùm illud, Esa. 19. 1. & movebuntur simulachra Egypti à facie ejus. Origen saith, that Etham signifieth fortitude, and Othon his signs, according to that which was here done.

CHAP. XIV.

AND the Lord spake unto Moses, saying, Speak to the children of Israel, that they turn and encamp before Pihahiroth, betwixt Migdol and the sea, over against Baalzephon.

The word Pi signifieth mouth, so that it was the mouth of Hahiroth, signifying, as some say, liberty; others, a den; others, a mountain; and lastly, others, scratching, because of the ragged rocks that were there: so Simlerus. One expoundeth it, a mouth cut or carved out, saying, that it was 16 miles from Etham. This place had the name from the form thereof, being a place between two huge rocks or mountains, the Sea being before. And because they are bidden to turn thither, we may gather, that they went not at this remove straight on, but kept near unto Egypt, the Lord appointing it that Pharaoh might be drawn to pursue them, as entangled here to his own destruction. The word Migdol signifieth a Tower, and it was the name of a City of the Egyptians, Jer. 44. 1. so that they being between this and the Sea, and hemmed in on both sides with mountains, were in a place most disadvantageous for them, and advantageous for the enemy to pursue and destroy them. Thus Pet. Comestor saith, that they turned towards Egypt, and pitched their tents in Pharaohs Country, for Migdol was a Town in Egypt, to which they fled in Jeremiah's time, when Geàaliah was slain.

Baalzephon was the Temple of an Idol of the Egyptians so called, and therefore in the Targum Hierosolym it is rendered, the Idol of Zephon. Baalzephon signifieth the Lord of defense, because they held that this their god resisted fugitive servants: but by this place God would carry them, to show the vanity of this Idol. Origen turning this into an Allegory saith, that Pihahiroth is os nobilium, Migdol, turris, and Baalzephon, Dominus Aquilonis: for by the mouth of Doctors we must be turned to the Tower of virtue, and remember to fight against the Lord of the North. He expoundeth also Baalzephon, ascensio speculae, ascending being by work, and seeing by faith.

This was a strange thing, when the leading of them into Canaan was propounded, to turn them again towards Egypt. But God would thus try their faith, draw forth Pharaoh to his destruction, and magnify his power, that they all might more firmly believe. So we in our travel towards heaven, must look for many a turn-again through straits and adversities.

And Pharaoh will say, They are entangled in the land, the wilderness hath shut [Note.] them in. If they had gone straight on, three days being now past, Pharaoh could not have had any hope, if he should pursue, to overtake them; but now seeing them to return, as held still in his land, the Hebrews say, he thought that Baalzephon by his divine power held them there, and so he doubted not but by the help of his God he should bring them back to his servitude again: thus Simlerus.

And I will harden Pharaohs heart, &c. By this means contrary to man's reason God provideth for the safety of his, and for a full revenge taking upon Pharaoh, saying, that thus he would be glorified. And indeed now was his power fully glorified, and likewise greatest glory redounded unto him, when Christ by his death overcame the Devil.

News being now brought to Pharaoh, both he & his servants resolve to pursue them, and he went out with 600 Chariots, &c. These chariots were choice chariots, most probably the best armed, there being in all likelihood many more, for it is further said, and all the chariots of Egypt, and his horse-men, and his whole army, as Josephus hath it, of 50000 horse-men, and 200000 foot. Pharaoh with all his army being come near them, it is said that they went out with an high hand; the Chaldee Paraphrast, capite aperto, that is, cheerfully and boldly, without all fear, not running away like fugitives, as it had been told to Pharaoh.

But when they saw this great army pursuing them, They were greatly afraid, and cried to the Lord. Verse 11. And said to Moses, Was it, because there were no graves in Egypt, that thou hast brought us out to die in the desert, &c?

It is a question here, how they could be said to have cried unto the Lord, [Quest.] and yet to have expostulated with Moses, who was the Minister of the Lord? Calvin answereth, that it is not to be thought, that some of the most godly cried to the Lord, and the rest expostulated thus, because the same that cried are said to have used these words, neither is there any distinction made in the relation. But when they had through fear, as all men by the instinct of nature being in great danger do, cried to the Lord in a tumultuary manner, they madly expostulate with Moses, showing not only how little they had profited in faith by all the forepassed signs, but great ingratitude and impudency in that they durst commemorate their former murmurings, to justify themselves herein, and to condemn the Lord in his servant Moses, and that with an Irony. But they looked, as Ferus saith, at the Egyptians pursuing them, not at the pillar before them, which was the cause that they were so terrefied. And who can look at the multitude of his sins, and at the hellish host herewith pursuing him, but he must needs shake through fear, if he doth not also look to the pillar set to protect him, Christ Jesus?

And Moses said to the people, Fear not, stand still, and behold the salvation of the Lord, &c. Moses being greatly urged by the rebellious and unbelieving people, showeth his great meekness, in that sparing to reprove their murmurings he only comforteth them in this extremity. In bidding them stand still, he meaneth that they should be quiet and without perturbation in their mind, and although they were able to do nothing to defend themselves against the Egyptians, yet they should not be troubled, for they sitting still and doing nothing God would fight for them.

And the Lord said to Moses, why criest thou to me? speak to the children of Israel to go forward. This is by Calvin rendered by the preterpluperfect tense, God had spoken, holding that he had this Revelation before he comforted the people. But if not, he spake out of a firm faith, whereby he was fully persuaded without particular Revelation at this time, that God would deliver them, and having spoken, he had this Revelation for further confirmation. Moses was a man full of the Spirit, and hereby was guided to speak upon the sudden, as God by and by shown, that it should be. Why criest thou to me? The children of Israel are said to have cried to the Lord, v. 10. but amongst them none is spoken of as crying to the Lord, but Moses; their crying was only the fruit of a troubled mind, and of an unpatient spirit, breaking out by and by into murmuring, and therefore the Lord would not hear it. Many may [Note.] pray, but yet he only is accounted to pray, that in faith and obedience crieth unto God, and he only shall be regarded. The Chaldee Paraphrast relating God's answer, saith, I have accepted thy prayer, speak to the children of Israel, &c. intimating that he cried to the Lord for pardon, fearing lest they should be destroyed for that their murmuring.

Lift up thy rod, and stretch out thy hand upon the Sea, and divide it, &c. This Sea is before said to have been the Red-sea, Chap. 13. v. 18. but touching the reason of this name divers speak diversely. Some think it was so called from the red scales that grow therein, being therefore called in Scripture the scaly sea: some from the red sand upon the shore thereof: some, that it seemeth by reason of the Sun-beams reflecting upon it from the mountains adjoining, for it is not of a red color in the water but clear, as the rest of the Ocean. Strabo saith, that it was so called from Erithrea, the son of Perseus and Andromeda, who dwelt in the Island thereof, and 〈 in non-Latin alphabet 〉 in Greek is red or purple. It is also called the Arabian gulf, and by the Hebrews, Jam Suph, a scaly sea: thus Henry Bunting. Andreas Masius saith, that it was called the Red-sea from a certain kind of red herb, wherewith the shores of that sea abounded, and Stephanus, saith he, citeth Uranius a Punic Writer, who saith that the rain falling upon the mountains, and so down into this Sea gives it a red color. R. Solomon saith, that Suph signifieth a bulrush, and that from the bulrushes it is called Jam Suph, a bulrushy sea. Ctesius Gnidius, that a certain fountain running with red water floweth into it. The opinion most commonly followed by Pliny, Pomponius Mela and the Greeks is, that Erithrea before spoken of, gave the name to it, who in times past reigned there.

Here God biddeth Moses stretch out his hand, and so he with a strong Eastwinde blowing all that night made a dry way through the Red-sea. The Septuagint render it a South-wind, and Philo likewise, but erroneously. The vulgar Latin, a strong wind, not naming the part from whence it blew. The wind raised was the means, but God wrought extraordinarily hereby, otherwise it could not have blown the waters away to the bottom, and divide and hold them so one part from another in one continued track of ground. Pet. Comestor following the Hebrew Doctors, saith, that there were twelve divisions made for the twelve Tribes to pass severally, and then Moses exhorting them to follow him, Reuben, Simeon and Levi feared so to do, but Judah entered first, being therefore worthy of the Kingdom. Moreover, the Hebrews say, that in their journey through this Sea, they went not directly on, but wheeled about, as the bosom of an huge mountain lay into the Sea, thus arriving again on the same side, from which they entered, but on the other side of the mountain: for the Sea was so spacious, that they could not go through in one night, as they did, and such is the nature of the Sea that it casteth up anything drowned therein the same way that it entered, and accordingly it is to be held, that it cast up the dead bodies and armor of the Egyptians, wherefore they being cast up on the shore, where the Israelites came and armed themselves with them, it appeareth that they arrived again upon the same side; thus he out of the Hebrews traditions. If there were twelve divisions made in this Sea, they must needs be the sooner over, but we have nothing but tradition for this, and it is not probable, because they all followed Moses, who could not go but in one path, and if there had been more, Pharaoh should have been doubtful which way to take after them; to say nothing that the miracle had been so much the greater, and therefore Moses certainly would for the greater glory of God have made mention of it. Theodoret therefore rejecteth that of twelve divisions as fabulous, saying, that we ought to follow the undoubted verity of the Scriptures; so likewise Euthymius and Lyranus. But Origen relateth it, as having heard it of his Ancestors, and saith, that he thought he was bound in piety towards them not to conceal it. Tostatus approveth it, and Genebrard alleging for it Ibn-Ezra and Epiphanius. Their common reason is drawn from Ps. 136. 13. He divided the water into parts, therefore say they into many parts. But to this it is answered, that it is so said, because being one before, now it was parted into two; or if it be read into divisions, the plural is put for the singular, which is a thing not unusual in the Scriptures, especially a great and large way being made equal to many divisions. For the fear said to have been in the rest of the Tribes, and that Judah entered first, Jerome speaketh of it by the name of a Jewish fable. Touching their wheeling about and not going directly on to the opposite shore, very learned Expositors are much divided. For Tostatus, Paulus Burgensis, and Thomas Aquinas are for it, alleging both the site of the Land of Canaan, which was such, that if they had gone directly over the Red-sea, they could not have come into that land without returning again, because the Red-sea was the East-border or boundary of Canaan. For the Red-sea, saith Orosius, cometh from the parts of India, and floweth on the South-side of the Mountain Caucasus in Aracusia, Persia, Media, and other Nations, from thence descending into Arabia, and afterwards into Egypt, all which tract is more Easterly then Canaan, so that the children of Israel going out of Egypt had this Sea on the East, and if they had gone directly over it, they must needs have returned again, otherwise they could not have come into Canaan; the passage to which from Egypt was without coming over any sea, as we may see in Jacob's coming down thither in times past with his droves and in chariots, and Abraham's, &c. Moreover, before they entered the sa they were in the wilderness of Etham, & after this again, Numb. 33. they are said to have wandered three days in the same wilderness, although Exod. 15. 22. it is said that they wandered thus long in the wilderness of Shur, whereby we may gather that Etham and Shur were one wilderness called by these two names. But from these things thus compared together it is plain, that they were in the wilderness of Etham before their passing through the Red-sea, and again after, therefore they went not over to the opposite shore, but because an huge craggy mountain in Etham near the sea suffered them not to pass, they were let through the Sea, wherein having fetched a compass they came up again on the other side thereof in the same wilderness of Etham or Shur, for so it is most probable, that that part of Etham was called, the general name being Etham, and the particular in that tract Shur.

On the contrary side Josephus saith, they went to the opposite shore, and by a singular Providence the dead bodies of the Egyptians were cast up thither, and their armor for the greater comfort of the Israelites, that they might be sure that they were delivered from the Egyptians, and make use of their armor: so likewise I hilo, and Lyranus followeth this, laboring to confute the other, and Cajetan; but this last Author delivereth a thing most improbable, viz. that the shore on both sides of the Red-sea was one wilderness of Etham. But the main reason touching the site of the land of Canaan is by them all left altogether untouched. Wherefore till I shall see better reason to the contrary, I hold with Tostatus that in passing through the Red-sea, they only fetched a compass therein, and arrived on the same side of it again, the breadth of an huge mountain in that wilderness only being between. And the words seem not to set forth any further proceeding in the Sea, then unto the midst, for it is not said, that they went through, but into the midst of the sea.

And the Egyptians pursued, and went in after them, &c. The Egyptians, saith Comestor, thought them mad at the first, when they saw them enter in, but then perceiving that they went safely, they followed.

But in the morning-watch the Lord looked upon the host of the Egyptians, and troubled it, and took off their chariot-wheels, &c. There are four Vigiliae or watches of the night. 1 Conticinium, or bed-time. 2 Intempestivum. 3 Gallicinium. 4 Antelucanum, and this last is the morning watch; when God troubled the Egyptian host, sending intolerable showers & grievous Thunders and Lightenings upon them, whereby they being terrefied sought to flee back again when they were now come into the depth of the sea. And that rain and thunder was sent upon them first to their terror is most probable, because the Lord is said to have looked upon them out of the Cloud: thus also Artapanus in Eusebius: and Simlerus saith, Either terrors surprised their minds, or they were terrefied with tempests. And their horses being with the tempest scared brake some of their chariot-wheels, or rather the tempest brast them, whereupon they said, Let us flee, for the Lord fighteth for Israel; so that without doubt the Lord fought against them, first, by a terrible tempest, and then he brought the sea upon them to their utter destruction, see Ps. 77. 17. The Targum Hierosolym. hath it, God threw down upon them pitch and fire and hail-stones, and astonished the host of the Egyptians.

And this was done when the morning appeared, that by the light of the day the Israelites might see God's judgments upon their enemies, and be thankful.

Manethon writing against Appion saith, that Pharaoh himself was not drowned, but his people, for he reigned after this 25 years: but Pharaoh is expressly spoken of, v. 8. and v. 6. Psal. 136. 15. The old opinion of the Hebrews is, that he was drowned last of all, that seeing his people perish first, he might be the more vexed. Touching this division of the Red-sea, the Heliopolites in Egypt, saith Artapanus, held the same, that is here delivered, that Moses by his rod divided it; but the Memphites, that he being skillful in the times of ebbing and flowing of this sea, took his opportunity to lead the Israelites over, which the Egyptians being ignorant of perished. But this most needs be most false. 1 Because that sea being the Egyptian sea, they certainly had as much knowledge of it, as any other man could. 2 As Diodorus Tarsensis, Chrysostom's School-master reasoneth, although the sea ebbing maketh some part bare next the shore, yet it never is hereby made bare in any part, water standing up as a wall on each side, as it did at this time. Josephus, to make this miraculous division of the sea the more probable, saith, that God did the like once for Alexander and his Army, the Pamphilian sea made way for them to pass that he might destroy the Persian Empire. This, saith Strabo, was done, he taking the opportunity of the ebbing of that sea, and passing in a strait place by the mountain Climax, where the sea used to flow, and it being winter, there was notwithstanding so much water, which came down, that they waded an whole day in the water up to the middle. And hitherto hath been set forth the departing of the Israelites out of Egypt, and the manner and true cause thereof, but Manethon, Cheremon, and Lysinachus Egyptian Writers out of an hatred of the Jews have written of the leprosy and the scab amongst them, which was the cause of their expulsion.

For the mystery; The Red-sea figured out baptism, as it is applied, 1 Corinthians 10. 1. and as the Israelites entering the Red-sea were pursued by the Egyptians, so we being baptized are pursued by our spiritual enemies, but we having lived a life answerable to our baptism to the end, come safe to the shore of happiness, singing there a new song, and all our enemies are destroyed forever by virtue of the red blood of Christ set forth in baptism; for by death he destroyed him that had power of death, that is, the devil. We are pursued by them yet whilst we live, but after death set forth also by the Israelites going into the deep, we shall never see them nor be troubled with them anymore forever. Wherefore let us comfort ourselves in this, and not cowardly yield to Satan's temptations, but manfully [Note.] resist them, being assured that if we yield not, they shall not be able to do us any hurt; for the cloudy and fiery pillar standeth between us and them: but assaulted we must look to be till death bringeth us to the shore of everlasting happiness.

And Israel believed the Lord and his servant Moses. In the Hebrew it is, They believed in God, and in his servant Moses; by the Chaldee Paraphrast rendered, They believed in the Word of the Lord, and in the prophecy of his servant Moses. A like speech is used, 2 Chron. 20. 20. Believe in the Lord, and in his Prophets. Exod. 19. 9. 2 Cor. 2. 3. Gal. 5. 10. Esa. 14. 32. Now there is a distinction received in Schools, credere Deum, to believe that there is a God, credere Deo, to believe that which God hath said, to be true, and credere in Deum, to put our confidence in God: according to this last we deny credere in hominem aliquem: or in Ecclesiam, holding that our confidence must be put in God only. Wherefore it is not so spoken in the Scriptures according to this distinction always, but that sometime one is put for another, as Joh. 2. 23. They are said to have believed in Christ, to some of whom he would not commit himself, as knowing that they had not such a perfect confidence in him. Joh. 20. 31. That ye might believe, and believing have eternal life: here saving faith is set forth by giving credit to, as elsewhere by believing in, and Beth in, and Lamed to, saith Simlerus, the most learned Hebrews acknowledge to be promiscuously used. Wherefore to believe in Moses, here is no more but to believe his prophecy, according to the Chaldee Paraphrast; or to put confidence in his faithfulness, when they saw such signs and wonders wrought by him. They believed not in him, as though by his own power he could save them, but in God only, and in him declared mightily to be an Instrument under God to save them. For we are forbidden straitly to trust in man, and threatened if we do. Maimonides saith, that the Jews believed in Moses now, but not so certainly, till they heard God speaking to him out of the Mount, for then they had a confidence in his word, as which they were sure came from God, but all the signs shown before could not work that confidence, because they might be done by Art Magic, but this is only his conjecture.

CHAP. XV.

THen Moses and the children of Israel sung this song unto the Lord, saying, I will sing to the Lord, &c.

There are divers holy songs made and sung after this by divers, but none before it; so that this is the most ancient of all. It may rightly be called an Hymn, or Paeana, or Eucharisticall song, because it was made to celebrate the Lord's praises. It was sung by Moses, and the men by themselves in dances, and then by his Sister Miriam, and the women playing with Timbrels thereto; see the like Judge. 11. 1 Sam. 18. And it seemeth to have been the first beginning of dances, perverted since to vanity and profaneness. Philo saith, Moses leading the men, sang one Verse, and they another, and so likewise Miriam and the women; he singing great, and she small, and so likewise the whole body of the men great, and the women small, making the more delightful harmony, but we may note, v. 21, that they sang the same after them. Josephus saith, that Moses made this song in Hexameter Verses, and that they continued by the shore seven days together, and ever since, saith he, upon the seven Passover-days we go out to the fountains to sing likewise in remembrance hereof. And although the unskillful Reader, saith Jerome, cannot perceive this song to be Metricall, yet both it, and almost all the songs of Scripture, and almost the whole book of Job are such, running in a Dactyl and a Spondee, and sometime for the Idiome of the language they receive other feet of the same time, though not of the same syllables, witness Philo, Josephus, Origen, Eusebius Casariensis, &c. And this he that hath skill in Verse may easily perceive if he looketh into this song. There were two causes, saith Simlerus, of compiling it, one to testify this famous deliverance, when so many thousands joined together in setting it forth: the other, to express high thankfulness to God therefore, and to set forth his most worthy praises.

Now this Hymn is mystical, as Rupertus, and after him Ferus hath observed, our deliverance by Christ being herein set forth, as well as their deliverance at that time from Pharaoh. And therefore the Church, saith Ferus, useth this song, as is most meet, seeing the redeemed by Christ are set forth singing it, Revel. 15. 3. and this is to sing with the voice, and with the spirit and understanding, as Saint Paul speaketh, to perceive or apprehend the mystery inwardly, which is set forth in the outward fact.

For he hath triumphed gloriously, the Horse and his Rider hath he cast into the Sea. This was done when Pharaoh and his horsemen were drowned in the Red-sea, but never did the Lord triumph so gloriously as in our Redemption, his wisdom, power and mercy shining more herein then in the very creation of all things; and specially may he be said to have triumphed gloriously, when breaking the bands of death he arose again and went up into heaven, for then, as one riding in triumph he led captivity captive. The Horse and his Rider are the world and the devil, ruling it as it were with a bridle, and turning it to all evil. For, according to this, Now, saith Christ, is the judgment [Note.] of this world, now shall the Prince of this world be cast out: and as Pharaoh he is cast into the Sea, that is, into hell, whither his horse the world shall be cast after him; and therefore take heed that thou be not the devils horse turned about to vice by his bridle, lest thou perish horribly together with him. The horse, as Philo noteth, may aptly set forth the world, because it is aproud and violent kind of creature, used to the wars, and running headily to his own destruction, and is most unruly and violent in his desire to the female. And horses were creatures in which men were most apt to put their confidence; for which cause it is so often inveighed against in the Psalms, and a charge is given to the Kings of Israel not to multiply horses, for they that had troops of them were hereby puffed up with pride, and by their chariots, thinking their force invincible.

The Lord is my strength and song, and he is become my salvation, &c. Pharaoh, and his army, that seemed so mighty, were overthrown, and so strength appeared to be in God only, who is therefore alone to be accounted our strength. And worthily may the same be said of Christ, yea these words are used in praising him, Psal. 118. 14. Esa. 12. 2. Israel's salvation from Pharaoh, being premised, Esa. 11. 15, 16. and then applied to that by Christ, showing it, and the praise given for it to be typical, figuring out this. The word translated, the Lord, is 〈 in non-Latin alphabet 〉 , first used here, and seldom used but in Songs or Psalms. The Greeks translate it, Lord, the Chaldee, fear, the Targum Hierosolym. the fear of all the world, it signifieth being, as 〈 in non-Latin alphabet 〉 doth, and is held by some Hebrews to be an abridgement thereof. This is retained in the Greek, Hallelujah, Revel. 19. 1, 2, 3, 4. My song, that is, the subject of my song or melody. Christ is called our salvation, Luk 1. 71, 74. Luk. 2. 30. He is my God, and I will make him an habitation: in Hebrew 〈 in non-Latin alphabet 〉 this is my God, it is spoken in opposition to the gods of Egypt, who were no gods, and of no divine power, but vainly so called, but the true God, who is of all power, is my God. Lyranus here commemorateth an opinion of the Hebrews, that Moses meant by this, God manifesting himself by some visible appearance to the people of Israel, as a Warriour fighting eagerly for them, so as he never did show himself at any other time, no not to his Prophets: but he rejecteth it, because no such thing is spoken of in the Scripture, yea we may gather from that which is spoken in Scripture, that this is most false, because Deut. 4. it is said, Ye heard a voice, but saw no likeness. God knew the proneness of that people to Idolatry, and therefore he always avoided giving occasion by showing himself in any likeness. I will make him an habitation, the Chaldee Paraphrast hath it, a Sanctuary; so that Moses together with the people here bind themselves to set up a Tabernacle to God: the Septuagint and vulgar Latin read it, I will glorify him; but this followeth next, He is the God of my father, and I will exalt him: because it was an impeachment to serve a new God, here antiquity is ascribed unto God, the God of my father Abraham, to whom all the promises were made long ago, which begin now to be fulfilled, and then to Isaac and Jacob, but Abraham was the head and the first, with whom God made his Covenant and with them in him, and therefore he saith in the singular number, The God of my Father. Touching the mystery, this, saith Rupertus, that is, this man so much despised by the Jews, and so poor in appearance, even Christ Jesus is my God, and I will make myself his habitation, for he dwelleth in the heart by faith, and let no man object, that so I should set up a new god unto me, contrary to the Comandement of the Lord; for even this is the God of our Father Abraham, who saw his day and rejoiced.

The Lord is a man of War, the Lord is his name. A man of war is an excellent Warriour; as a man of words, one very eloquent; a man of arm, a mighty one, Job 22. 8. the Septuagint, a breaker of wars, the Chaldee, a Victour of wars; the name 〈 in non-Latin alphabet 〉 is elsewhere set forth with this addition, of hosts, the Lord of hosts, Psal. 83. 14, 19. Psal. 46. 7, 8, 12. it signifieth a being of power, to execute all judgments upon his enemies for the salvation of his elect. There have been many famous Warriours amongst men, saith Ferus, but none comparable to God, for they all, Pompey, Alexander, Caesar, &c. when they have slain others, have perished themselves, but God continueth forever. The vulgar Latin rendereth it, The Lord is as a man of war, his name is omnipotent. From generals Moses here proceedeth to particular matter of praising God, and this notably agreeth also to Christ in the mystery: for he, saith Rupertus, shown himself an excellent Warriour, in that not being to fight against flesh and blood, but spiritual powers, he armed himself accordingly, not with sword and spear, but with humility and obedience against their pride, and with charity against their malice, and thus he threw down the chariot of the aiery Pharaoh, whereby he thought, he could ride above the altitude of the Clouds, and be like to the most high, and his whole army both of vices and Idols, which he had set up to be adored as gods, according to that which followeth, Pharaohs chariots and his host he hath thrown into the sea, &c. v. 4. thus also Ferus; and thus Christ is spoken of, Psal. 24. 8. Revel. 19. 11. Psal. 45. 3, 4. And he saith not only his host, but also his chosen Captains, that is, the wisest, noblest, stoutest, and most valiantt; Chaldee, the fairest.

The depths have covered them, they sank down into the bottom, as a stone; that is, never to rise up again, and therefore the phrase is varied, v. 10. They sank as lead, see Nehem. 9. 11. and so the spiritual enemy is cast down, being never able to rise again to hurt those that are in Christ, and Babylon the seat of Antichrist and his Kingdom is cast as a stone into the sea.

Thy right hand, O Lord, is become glorious in power, thy right hand hath dashed in pieces the enemy, &c. that is, not by accident, or by the power or policy of man, but by thy power alone have they been confounded.

Thou hast overthrown them that rose up against thee, thou sentest forth thy wrath, which ate them up as stubble. The Chaldee hath it, which rose up against thy people, for they that injury God's people, set themselves against God, Zach. 2. 8. Matth. 25. 45. Act. 9. 4. Thy wrath; not his Angels, but his wrath was sent forth, for that is as a fire, before which the wicked are but as stubble, Psal. 89. 47. Esa. 5. 24. chap. 47. 14.

With the blast of thy nostrils the waters were gathered together, &c. The same thing is here inculcated with many words, to beat the remembrance of it the more into the minds of the rude people. The blast of God's nostrils is commonly put for his wrath, as Job 4. 9. but here it is alluded to the wind sent to dry up a way in the sea, Chap. 14. 26. which was done in favor to the Israelites, but in wrath against the Egyptians, that they might thus be drawn to enter in to their destruction. And therefore in the vulgar Latin it is, in spiritu furoris tui, according to the sense of the words.

Hereby also is mystically set forth, how God under the Gospel in his wrath beat down and destroyed the dumb Idols, whereby the Gentiles were led, as Jupiter and Venus, &c. which now are nowhere to be found. Their proud neighing horses, the wicked Kings and Rulers, which tyrannically shed the blood of many Martyrs, were now devoured also, the trumpet of the Gospel, the breath of God's nostrils blowing upon them. And the people, which are as many waters, were hereby gathered together, when they were converted unto Christ, yea the great deeps in the midst of the sea were gathered together, in that wicked men out of the hidden places of darkness, and the depths of vices came flocking together to Christ's baptism: for by the abyss or deep the wicked and unsearchable evil heart of man is signified: Thus Ferus.

The enemy said, I will pursue, I will overtake and divide the spoil, my lust shall be satisfied upon them, &c. Here the fact of the Lord against them is further amplified, they being brought in by a • rosopopeia vaunting themselves, see the like, Judge. 5. 30. for (my lust) is 〈 in non-Latin alphabet 〉 my soul, but will or lust, is hereby signified, so Ps. 27. 12. I • s. 41. 3. 78. 18. My hand shall destroy them, or repossesse them, for thus the word is used, Numb. 14, 12, 24. The Septuagint render it, Have dominion over them. And this is most probably the meaning, because when they first went out after them, they said, Why have we thus done to let Israel go from serving us? Yet it is not to be doubted but that they purposed to slay Moses, and Aaron, and the chief amongst them.

Thou didst blow with thy wind, the sea covered them, they sank as lead. When they presuming upon their strength made just account to overthrow them the Lord to show the greatness of his power, did but blow with the breath of his mouth, and easily confounded them all, when he turned the wind to bring the Sea upon them. When wicked men are most secure, then destruction [Note.] cometh suddenly upon them, so likewise Sennacherib, Sisera, &c. They sank as lead, iniquity is heavy as a talent of lead, sinking the sinner into the pit of destruction, but faith maketh light, as Peter, who walked upon the waters, but yet he had some lead, that is, sin in him, not sufficiently yet purged, which made him to sink; wherefore let us put away our sins, lest we sink at the last day into the deep of hell, Lead, as Origen hath it, will melt when it cometh to the fire, and so shall the sinner, that is all leaden at the last burning, when the gold, that is, the godly shall be purged, and shine more gloriously. Mystically the Devil pursuing the faithful maketh just account to devour him, but by the breath of God's mouth he is restrained, as when he was not suffered to touch Jobs life, and shall finally fall as lead into the abyss of hell.

Who is like to thee, O Lord, among the gods, who is like thee, glorious in holiness, fearful in praises, doing wonders? From the amplification of this wonderful overthrow Moses now proceedeth to an Epiphonema; by gods, here I understand with Calvin, not Princes or Angels, but the Idols of the Heathen, by them worshipped and trusted in, as being of great power, as gods: and God is said to be incomparably glorious in holiness, to tax the profaneness of those gods on the contrary side: fearful in praises, because we cannot seriously apply ourselves to praise him, duly considering his gestes in overthrowing so many thousands of men in an instant, but a kind of trembling and amazedness must needs surprise our minds. And the next words, doing wonders, seem to be added to direct us to explain this clause thus. Simlerus yieldeth three other reasons. 1 Because to praise God sufficiently exceedeth our strength, and therefore we cannot but tremble when we praise him. 2 Because all our praising of God must be with reverence and fear. 3 Because as the Devils malicious works affect the mind with fear, so should God's laudable acts. But all these are rejected by Calvin, and only the first followed, which is indeed the best and most genuine. But when God is said to be terrible, saith Ferus, it is to be understood to the wicked, whereas his faithful servants have joy of that which he doth terribly against them, and praise him therefore with glad hearts: and the former words, amongst the gods, he following the vulgar Latin readeth it in fortibus, concluding that we ought to look at these four things in God, that we may be rightly affected towards him, that he is most mighty, holy, terrible to the wicked, and gracious to the godly.

Thou stretchedst out thy right hand, and the earth swallowed them. They were drowned in the waters, and yet he saith, the earth swallowed them, but this was in regard of mire at the bottom, wherein they stuck, saith Simlerus. But how did they stick there, when they were cast up? wherefore this is spoken in regard of the deep hollow in the earth, wherein they were drowned, such as the channel of the Sea is, so Jonah saith of himself, The earth with her bars was about me: Or because being destroyed by death, they went into the land of darkness, as Ferus noteth out of Job, saying, that in these words he beginneth to set forth in order the things touched upon before; for first God's might was spoken of, which appeared in drowning the Egyptians, this was the wonder of his might, the wonder of his mercy and holiness followeth next, v. 13. Thou in thy mercy hast led forth the people, whom thou hast redeemed. This leading was by the hand of Moses and Aaron, Ps. 77. 21. but ascribed to God as the principal Leader. Calvin rendereth it, Thou wilt lead, but it is in the preter tense, and setteth forth that which is past, as the next words, Thou hast guided them in thy strength unto thy holy habitation, are a prophecy of that which was to come, when they should be brought into Canaan: so Ferus, who also applieth the first unto Christ, because as a good shepherd he led his forth in mercy, whom he hath redeemed. And for the other to come, he speaketh also in the preter tense after the manner of a Prophet, because he knew by the Spirit, that this should be as certainly done, as if it had been already fulfilled, and he useth another word properly signifying to bear, or carry, intimating his power, and their weakness, being able to do nothing, and his great solicitude and love towards them, for which it is said elsewhere, that he carried them, as upon Eagles wings. In thy strength, this is added for their comfort, because they should meet with many obstacles, that they might be confident through his power of overcoming them all, unto thy holy habitation, that is, to the land of Canaan, where the Temple was afterwards built, & where his flock, the people of Israel did safely dwell, and rest: see Jer. 50. 19. & Jer. 33. 12. Esa. 33. 20. Ps. 78. 52, 53, 54. And this prophetical continued to the 19 V. is the last part of this Hymn.

The people shall hear and be afraid, sorrow shall take hold upon the inhabitants of Palestine, &c. The vulgar Latin rendereth it, Ascenderunt populi, & irati sunt; but it is 〈 in non-Latin alphabet 〉 , they heard, and were stirred with anger and fear. Ferus following the Vulgar saith, that here it is prophesied with what opposition they should meet, the Philistines, Edomites, Moabites and Canaanites coming out against them, but it is plainly spoken of their hearing of these wonderful judgments, whereas they should tremble, which came accordingly to pass. For the fear of Moab is shown, Numb. 22. and of the rest, Jos. 2. Ch. 5, &c. For the Edomites fear, although they may seem not to have feared, because they came out armed to their borders, to deny them passage, but it was fear that moved them thus to do, lest they should enter and possess their Country, and haply they came to their borders, because most advantageous for them in regard of the Mountains there to make resistance: so Simlerus.

And he saith, The Dukes of Edom, because the Edomites were governed by Dukes: of their fear, see Deut. 2. 4. Tremhling shall take hold upon the mighty men of Moab, this is spoken of those, that are overcome with fear. The inhabitants of Canaan shall melt away, that is, faint with fear, as Jos. 2. 9. Ch. 5. 1. by a similitude taken from wax melting before the fire.

They shall be as still as a stone, till thy people pass over. The Septuagint render it Lapidescent, as Niobe is feigned by the Poets for sorrow to be turned into a Stone; hereby the extremity of fear is set forth, bringing such a cold upon the heart, as that a man is still and unable to stir, as a stone, as Nabal hearing of David's coming against him with 400 men, it is said, His heart died within him, and he became like a stone.

Thou shalt bring them in, and plant them in the mountain of thine inheritance; that is, in Canaan a mountainous Country, and specially having mount Zion there is, and the word planting is used to show a stable and settled abiding that they should have there, Psal 80. 9. Psal. 44. 3. It is a Metaphor taken from a Vine deep rooted in the ground. For the mystery; as they had Philistines, Moabites, &c. for enemies in their passage to Canaan, so we have Jews, Pagans, Heretics, false Christians, and spiritual wickednesses, upon whom we must pray with Moses, that fear may come, and they may be still as a stone, whilst we are passing to the heavenly Canaan, that is, always, whilst we are living in this world, for our passing is never at an end, till we be gone from hence. We must therefore always be praying, that we may be planted in that mountain of God's inheritance, never to be removed again: thus Ferus. And this is our comfort, that we which are the true faithful people of God, shall in spite of all our enemies by God's grace and power be undoubtedly at length planted there for evermore.

The Lord shall reign forever and ever; in Hebrew 〈 in non-Latin alphabet 〉 forever and still. The vulgar Latin following the Septuagint, in aeternum & us{que}. Pagninus, in saeculum & us{que} in perpetuum; the Chaldee Paraphrast, in saeculum, & is saecula saeculorum. This addition of the last word, us{que} still, hath given occasion of much inquiry to Expositors, how it could be so spoken, seeing that beyond eternity there is nothing. But I will not trouble my Reader with their divers ways of resolving this. For Origen hath resolved it well for all, when this word in saeculum is used, ofttimes a long duration of time is meant, which shall yet have end, but when us{que} is added, absolute eternity, so that name what long space of time thou canst, and he shall reign all this time, and still forever without end. And this is the conclusion of this song with another Epiphonema, having reference to the Lord's reigning perpetually in the holy land amongst his true Israelites here, being as a King unto them to protect and provide for them, and in the heavenly Jerusalem, of which this was a type for evermore.

Because the horses of Pharaoh with his chariots entered into the sea, and the Lord brought the waters upon them, &c. This is no part of the song, but is added as a reason of the Lord's reigning forever, and of all the praises here given unto him, as in the Revel. it is said, Now salvation is of God, and the Kingdom is Christ's, because the accuser of the brethren is cast out: so Ferus and Calvin. But Simlerus thinketh, that it may be a part of the song, answering to the first Verses, and being the sum of them together. But it differeth from all the rest, being of many more feet then come into a Verse, and therefore I subscribe rather to them that hold it for an addition, prefixing this word because, which is not in the Hebrew, to make it the plainer.

And Miriam the Prophetess, the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels & dances, &c. The men after Moses having done singing, the women now answer in the same words, haply Verse by Verse. And Miriam is called the Prophetess, because, as may be gathered, Numb. 12. 2. she had divine Revelations, and she is said to be the sister of Aaron, because Aaron was the eldest brother, and she had always lived with Aaron. God hath divers times not only used men but women, as his instruments to reveal his will, as Deborah, Hulda, Hanna, &c. but whether they might teach publicly, as Prophets did, is a question? Simlerus holdeth, that they might, and alledgeth for this the example of Deborah judging Israel, and the saying of the Apostle, A woman praying or prephesying. And whereas he saith a woman should not speak in the Church; it is answered, it is true, ordinarily, as none but the Levites were to teach the people, yet extraordinarily some have been stirred up of other Tribes. But Calvin contrariwise: see my Exposition, 1 Cor. 11. The women besides voices used timbrels, which the men did not, saith Ferus, because they are the weaker sex, and need more helps.

And Moses brought the children of Israel from the Red-sea, and they went into the desert of Sur, &c. Here they travelled in three days 40 miles, saith Henry Bunting. Of this desert it hath been already spoken, and that it was the same with Etham. Simlerus noteth, that the word translated, brought them up, signifieth properly, drew them out, to intimate, that they stuck to the spoil of the Egyptians, hardly suffering themselves to be drawn from thence. Here travelling three days they found no water, and then coming to water, it was bitter, being therefore called Marah, bitter, whereupon they murmured against Moses. Here begin their temptations, and the effect thereof, murmuring. And as they sometime found no water, then bitter water, so we in our pilgrimage to our heavenly Country sometimes are without all worldly comforts, and sometimes we meet with many adversities in these things, which we have, and our weakness is never so much tried, as when we thus suffer, now [Note.] it appeareth, that we are flesh, and of little or no strength.

Then be cried to the Lord, and the Lord shown him a tree, which he cast into the waters, and they were made sweet, &c. The Hebrews, saith the Scholastical History, held, that this Tree was bitter, and that the power of God might the more appear, he caused bitter to be put to bitter, hereby making sweet, and this is commemorated by Fagius, and that they held, that this tree had no virtue in it to sweeten, but to make the waters worse, but God to show, that he can do all things, would thus work by contraries. Thus Elisha, by casting in salt made the waters of Jericho sweet, and Christ by anointing blind eyes with clay made them to see. Josephus saith, that this water was in a pit being corrupted for want of motion, and into it Moses cast his rod, being cut with a long scissure in the midst, and then causing much water to be drawn and poured out, that which remained with frequent concussions was purged and made potable. But this is a derogation from the miracle, and therefore to be rejected. It may be, saith Comestor, that this tree had such virtue in it, as being prepared of God, and shown to Moses in the wilderness, where no tree grew. It was certainly a great miracle, howsoever, because no tree could naturally have any such virtue to sweeten so much water upon the sudden, as this did, wherefore God wrought hereby, who could have done it without any means, but he would hereby rebuke the foolishness and infidelity of the people, as Calvin saith, as if he had said, Do ye ask what shall we drink? as if it were impossible to give you good water here. Lo, I can easily do it by any weak means, and for proof hereof, do but cast that tree into the waters, and they shall be sweet; and if by a tree I can sweeten your bitter waters, then never doubt anymore of my power to provide for you in any time of want. And in regard of thus much spoken here in effect, it is added, There he made him a statute and judgment, and there he proved him, that is, Israel. Peter Comestor saith, that he is said to have given it there, because now he promised to give it, if they would obey him. The statute given here, saith Ferus, is oral only, not in writing. And it is expressed in the next words.

If thou wilt diligently hearken to the voice of the Lord thy God, and do that which is right in his sight, &c. It is a general precept to keep all his Statutes and Commandments with a promise of keeping them free from the diseases brought upon Egypt, that is, the plagues sent for their rebellions to their utter destruction. Lyranus saith, that the law of the Sabbath was here in special given them, and therefore is observed, Chap. 16. and the law of the red Cow, and some judicials, and this he hath from the Hebrews. Simlerus thinketh that the laws observed by their fathers, and coming to them by tradition, were now established, that they might know, that they were of God, and did not depend upon custom only. But these are all conjectures; for if God had said anymore, it should certainly have been related as well as this general. In the former words, proved him, is by some understood, saith Calvin, as spoken of the people, as if they had tempted the Lord, after this law given, but he rejecteth this, and referreth it, as we commonly do, to the Lord trying the people by affliction.

The waters of Marah do mystically set forth the Law, which is bitter to the carnal man, and in the carnal Rites to the Christian, but let the tree of Christ's Cross be cast in, which is, understand them with reference to Christ's passion, and they will be sweet and wholesome: or by Marah understand afflictions sweetened by the remembrance of Christ's passions: thus Ferus. And Elias in Lexico Cald. see Galat. 3. 13. 1 Pet. 2. 21. 2 Cor. 1. 5, 7, 10.

And they came to Elim, where were twelve fountains, and 70 Palm-trees, &c. God brought them hither, saith Calvin, in condescending to their weakness, that they might have a more comfortable station. The Palm-tree is good for shade, and the boughs were used in rejoicing, Levite. 23. 40. In Targum Hierosolym. the twelve Palm-trees are made figurative of the twelve Tribes, and seventy Palm-trees of the seventy Elders, and of the seventy souls that came into Egypt, the Apostles also were twelve, and the Disciples sent out seventy, Luk. 9. 1. And according to this last Simlerus saith excellently, that as the Israelites, so the true Church after Baptism cometh to Marah by afflictions, but through Christ their afflictions are sweetened, and they are recreated eft-soones with the doctrine of the twelve Apostles, as clear fountains, and by the seventy as Palm-trees, and all other holy Fathers, whose writings being watered with these fountains do greatly delight and nourish the Church of God.

CHAP. XVI.

ANd they took their journey from Elim, and all the Congregation came to the wilderness of Sin. This was 16 miles: from Zemeh a bush, cometh Zin or Sin, a thorny place. Here their going to the Red-sea from Elim mentioned, Numb. 33. 10. is omitted, and from the Red-sea they came into this wilderness, being a journey of 16 miles.

There is a strong City in Egypt called by this name, Ezech. 30. 15. but this wilderness seemeth to have taken the name from the Mount Sinai, which stood here, of which see before, Chap. 3. This is said to have been between Elim and Sinai, because there was another wilderness called Sin near the Borders of Canaan, called also Paran and Kadesh, and the remove from Elim to the Red-sea is here omitted, and their coming to Sin next to Elim is set down, because the most noted places of their abode only are here mentioned, every particular else being reserved to Numb. 33. The time when they came hither is noted to have been the 15 day of the second month. So that from their going out of Egypt hitherto had passed 30 days, all which time haply their provision brought out of Egypt lasted them, but now it was all spent, so Josephus, see before, Chap. 12. 16. Calvin thinketh, that they found some food, till now, as they passed, but this is improbable at that time of the year.

And all the Congregation murmured against Moses, &c. Here again the corruption of man appeareth so soon as he is in any want. This murmuring, although it be said to be of the whole Congregation, yet some faithful persons there were doubtless that murmured not, as Joshua, and Caleb, Eleazar, Ithamar, &c. It was a general murmuring that overspread all the Tribes, and the thousands of Israel, and therefore the whole Congregation is said to have murmured. The temptation indeed was great, to want all sustenance, and to be in a wilderness, but if we consider, that God knoweth our wants, it is by his providence, that we come into them, not for our hurt, as out of hatred, but to prove and so to better us, and that he is of power sufficient to supply our wants whatsoever they be, we shall never murmur against him, as they did.

And they said, Would to God we had died in Egypt, when we sat by the flesh-pots, and did eat bread our fill, &c. Hebr. Who will give, that we might have died, &c. by the hand of the Lord. In the Septuagint, 〈 in non-Latin alphabet 〉 , being smitten of the Lord. This was gross ingratitude to prefer being smitten with the Egyptians, before being delivered so graciously. Or the meaning may be, we wish rather that we had continued servants, and so lived and died. Having through hunger suffered a little while in their journey to Canaan, they are more vexed, then at all the miseries endured in Egypt: so whatsoever we [Note.] suffer being in our worldly ways, is counted light, but if we suffer but a little for godliness it is counted grievous.

Then the Lord said to Moses, Behold, I will rain you down bread from heaven, and the people shall go out and gather, &c. The Scholastical History saith, When Moses had prayed to the Lord, he answered thus, and this doubtless is here to be understood. God saith, he will rain, to intimate the abundance, and from heaven, because the earth where they were, was barren, a certain rate every day, Hebr. 〈 in non-Latin alphabet 〉 , a days word for his day, that is, a portion, for 〈 in non-Latin alphabet 〉 is put for thing, as well as for word. God would send food, but they must gather it, and go out for this purpose, man must labor for his living, and he would supply them with no more, but sufficient for the day, that he might teach them to depend upon his providence, and prevent murmuring for time to come, and according to this we are commanded, Care not for to morrow. This was the third time of their murmuring, yet God passing by ill-deserving, for his own glory, without rebuking them, thus graciously supplieth their wants, but he will not always thus bear with men's sins, but be avenged upon them at the last. That I may prove them, whether they will walk in my law or not. Here is a difference, saith Calvin, amongst Expositors; some holding that the meaning is, when I shall thus extend my bounty towards them, I shall see, whether they will be won hereby to better obedience or not; others, whether they will be content with my allowance, or long after daintier meat, or a greater quantity. But he preferreth the first and the best. Simlerus saith, that God in saying, Whether they would walk in his Law, meant the law of keeping none till the morrow, and of not going out for it upon the seventh day. But this is too particular, the meaning is more general, whether they would by his bounty be brought to more constant obedience, not murmuring for any want, seeing by daily experience, that God could from heaven provide for them, when all means in this world failed. This bread did mystically set forth Christ sent down from heaven to feed the soul to eternal life. And it is worth the noting, that this was not sent, til that they had passed through the sea, & all the provision brought out of Egypt was spent, to show, that we cannot be fed with Christ, till that we have been baptized, and we neglect all worldly comforts in comparison of this, we must be spiritually hungry. Again, the time is noted to be the 15 of the second month, which was the time appointed for the second Passover, if any could not be prepared to eat it in the first month, Numb. 9. because they were far off in a journey or unclean, to show that the Gentiles should have the true Manna given unto them, Christ Jesus, who were afar off and unclean, when the first Passover of the Jews was celebrated.

And upon the sixth day they shall prepare that which they bring in, and it shall be twice so much, &c. Here we may see, that the Sabbath-day was holy, before the promulgation of the Law, even since the creation, as was noted, Gen. 2. contrary to the opinion of some, although no mention be made hereof again, till now. The Sabbath is a type of the future rest in heaven, and whoso will rest there, must gather so much as will suffice him then, he must lay up a treasure, Matth. 6. 1 Tim. 6. 17.

At even ye shall know, that the Lord hath brought you out of Egypt: and in the morning ye shall see the glory of the Lord, for he heareth your murmurings, &c. They had mentioned the flesh-pots of Egypt, and the fullness of bread there, verse. 3. and therefore, that they might be satisfied in both these, they are promised flesh in the evening, and bread in the morning, verse. 8. Moses and Aaron speak to them first generally, In the evening ye shall know, &c. and in the morning ye shall see the glory of the Lord, and then express further, how they should know, that not they, but the Lord brought them out of Egypt, because they had complained, Ye have brought us into this wilderness, to kill this whole assembly with famine, this they should know, that he brought them out, not to famish them, but to feed them with flesh, because in the evening they should have flesh. Then they express, what they meant by their seeing the glory of the Lord in the morning, viz. they should fill themselves with bread. And herein it is said they should see the glory of the Lord specially, because with this bread they should be fed forty years together, and so God's glory should shine most of all in this, so Simlerus. Whereas it is added, as a reason, why the Lord would do thus, for he heareth your murmurings; It is not so to be understood, as if hereby they prevailed to get this food: for to show, that it was not granted to their sins, but that God did thus strive with their perverse contumacy, he saith, Ye shall see the glory of the Lord, for he heareth your murmurings, that is, God will appear unto you, that in the brightness of his countenance, seeing your impiety, ye may at length be ashamed, and feel, that it was a sacrilegious tumult, which ye so audaciously made against him, as Calvin speaketh. As here, so to Elijah God sent bread and flesh, saith Augustine, by the evening, when flesh was sent, Christ's passion; and by the morning, wherein Manna, his resurrection being signified. Or by the evening, when they should know, that the Lord brought them out of Egypt, this life is set forth, as Ferus hath it, because now under the Gospel this life is, as it were, the evening of the world; by the morning, the life to come: for here we know, that Christ hath brought us out of the bondage of sin, but there we shall see his glory: or by the evening understand the time of the Law, when they had fleshly rites; by the morning, the time of the Gospel, wherein we have the bread that came down from heaven, Christ himself. Or because the flesh was sent only to fill their bellies, and the Manna, as a Sacrament that cometh in the evening, setting forth darkness: this in the morning, setting forth God's grace, as the morning often doth, Psal. 30. 6. 143. 8. Lament. 3. 22, 23. so Ainsworth. Yet in the course of nature, quail having flown all day, come to their resting place at night, and the dew falleth in the morning, with which Manna came down. Whereas it was noted before out of Simlerus, that by the glory which God would show, is meant the sending of Manna, both this and the appearance of God's glory to the eye, spoken of v. 10. is meant, as Ainsworth also hath it. The appearing of that glory made it manifest, that they murmured against God, and it could not but be terrefying, and so shown, as a dreadful rebuke for their murmuring.

Come near before the Lord, for he hath heard your murmurings. And when Aaron spake to all the congregation, they looked towards the desert, and behold, the glory of the Lord appeared in the cloud. This by the course of the history must needs have been done in the morning, when the Manna was fallen. The cloud was that, wherein God went before them to guide them in the way, in it was an extraordinary appearance of a terrefying brightness at this time, and by showing his glory thus, God did also at other times repress the tumultuous rage of the people, as Numb. 14. 10. 16. 42. 12. 5. And hereby they were convinced, that not Moses, but God led them out of Egypt, and that he was amongst them, and therefore they did impiously to murmur, whereas they should rather in their necessity have called upon him.

And the Lord spake to Moses, saying, I have heard the murmurings of the children of Israel, &c. Some, saith Simlerus, hold, that God spake here the second time to Moses out of the cloud, but that is improbable; for the time of this glorious apparition doth not so agree with the words spoken. It is doubtless a commemoration of that which was spoken before by the Lord unto Moses, that in promising them flesh in the evening, and bread in the morning, it might appear, that he spake not without ground, which might before this be questioned; because he had hitherto declared only, how the Lord had promised to rain bread from heaven, no mention being made of flesh, verse. 4. And therefore Calvin and some others read it, For the Lord had spoken. This was the ground of Moses his speeches, verse. 6, 7, 8.

And it came to pass at even, that the quail came up, and covered the camp, and in the morning the dew lay round about the host, &c. The word translated quail, is by the Septuagint rendered Ortygometrae, which bird (they say) is the king of quail; by Josephus, Ortygia: but all others render it, quail. But it is put in the singular number, quail came up, for the plural, quail; as before, frog, for frogs, Exod. 8. 6. Touching this kind of fowl, Avicen and some other Physicians, saith Simlerus, write that they are very unwholesome, because they feed upon Helebore, and have the falling sickness, and specially at the spring-time, which was now. But others speak to the contrary, comparing the quail to the partridge, as Aristotle, who handleth them both together, as being alike in nature. And Galen prescribeth a medicine against the falling sickness out of a quail. They feed sometimes indeed upon Helebore▪ but that groweth not in all places, neither doth it argue them to be unwholesome, because many creatures do feed upon that which would be hurtful to man, and yet are themselves good meat for him. It is well known, that they feed upon corn, and Ferus is so far from yielding them to be a mean kind of food, as that he hence magnifieth the bounty of God, in that he gave them no course flesh, but the most dainty. And Cogan in his Haven of health, preferreth them, as the most wholesome and finest of meats. Touching these quail, some questions offer themselves. As first; How the coming of quail [Quest. 1] could be counted miraculous, and a singular act of God, seeing it is well known, that they flee in great companies from one country to another, as into Italy about Pisaurus, at the latter end of the spring, where their coming being observed, an huge multitude of them is yearly taken, and sometimes as men sail upon the sea, they are seen coming in such great multitudes to ships, and to light so thick upon them, that they endanger them of drowning; And the very time of their remove noted, was the spring-time, wherein they came about the host of Israel? I answer: All this being granted, yet it was a very great miracle. 1 That such an infinite multitude should now be brought hither to satisfy six hundred thousand persons, and afterwards, Numb. 11. a month together, when as a man would think, as Ferus speaketh, that all the quail in the world could not have sufficed. 2 That they should come into the wilderness, whereas they naturally flee not, but to places, where they may find food. 3 That they should come at once, and at the time set by Moses, that very evening.

Secondly, whether the sending of quail, mentioned, Numb. 11. 31. be [Quest. 2] the same with this, or another? It is generally answered, that it was another, and a year after this, saith Ainsworth; but Ferus speaketh, as if it were all one. The circumstances also show, that it was another; for this was in the wilderness of Sin, that in Chibroth-Hattaavah; this before the giving of the Law, that after; this before they had Manna; that when they were weary of being fed only with Manna, this without any expostulation on the part of Moses, and but for once, that for a month, Moses also expostulating, and asking, how they should get flesh enough for an whole month? So that quail were sent doubtless two times. 1 No revenge being taken for their murmuring, because they were hungry, and in extreme want. 2 Destruction following after, because having food enough, they would not therewith be content. If it be said, This seemeth not to have been so, because Moses having experience once of God's giving flesh, would not have doubted, how he could do it the second time: I answer, as he doubted at the waters of Meribah, after many miracles, so he might then, notwithstanding the same miracle done before.

Thirdly, why did they complain, as if they had been in so great want of [Quest. 3] flesh, when they had many cattle? To this Augustine answereth, that the wilderness being a barren place, these could not be so fruitful in increase, and therefore if they should have been spent for food, they would have been wanting for sacrifice.

Fourthly, why was flesh given only one evening, but Manna every [Quest. 4] morning continually, whilst they were in the wilderness? I answer, God in giving flesh did only intend to show his power to provide flesh for them in the wilderness as well as in Egypt, but not to satisfy their wanton desires, wherefore he giveth it once only, but because they could not live without some food, Manna continually to teach them frugality, and to be content to be maintained and fed as it pleased him, and not as they themselves out of their intemperance desired.

The Manna fell with the dew in the morning; And when the dew was gone, there lay in the wilderness a small round thing, as small as the hoar frost. And the children of Israel said, It is Manna, &c. Verse 31. this Manna is said to have been, like Coriander-seed, white; and the taste of it like Wafers made with honey. Numb. 11. 7. the color of it is said to have been, as the color of Bdellium, and the taste of it as the taste of fresh oil, and for the use of it, Numb. 11. 8. they ground it in Mils, or beat it in a Mortar, and baking it in a pan, made Cakes thereof. These things being rightly understood, there is no difference; for Bdellium is white, and the taste of it unbaked was as that of Wafers with honey, but being baked, as of fresh oil. So Tremellius, who saith, that by Bdellium the gum of Bdellium is meant, which is light through the whiteness like wax, Plin. nat hist. lib. 12. c. 9. and for wafer he hath Epichyti, affirming that Athenaeus calleth this kind of Cake, Attanita.

It seemeth, that it lay under the dew, for that being gone in the morning, it continued being hard and not dissolveable by the heat of the Sun. For the name thereof, Manna in Hebr. 〈 in non-Latin alphabet 〉 , that is Man. Some render it, what is this? as the Septuagint, and the vulgar Latin, for 〈 in non-Latin alphabet 〉 signifieth what, and in the Chaldee Man is put for Mah. Tremellius rendereth it, cibus praeparatus, so likewise Calvin, noting that the people herein shown themselves grateful, as if they had in this name acknowledged, that they were obliged unto God not only for food, but for having it ready provided without any hard labor. Thus also some of the Rabbins, calling it a prepared bread sent from heaven without man's labor, agreeable to every man's taste, and able to content and please everyone. Man properly signifieth a prepared portion. Philo, Josephus, Rab. Solomon are for the first, and to them Simlerus subscribeth, because the reason following here, for they knew not what it was, implieth, that in saying 〈 in non-Latin alphabet 〉 they only questioned what it was. Ferus saith, that man-hu signifieth, this is a gift, as if they meant in way of extolling, this is a great gift indeed, but some have taken it, as spoken in contempt, as if they had said, This is a goodly gift indeed, nothing but a little round thing, is this the bread promised in such plenty? we know not what this is. But if in this sense, they should certainly have been reproved. I hold with Calvin, &c. that prepared meat is meant, and the next words, they knew not what it was, do only imply, that they called it by this common name, because they knew not, how properly to call it. And that they spake not these words by way of question, but as naming hereby this thing, appeareth, v. 31. where it is said they called it Man. And how to subscribe unto the other, I know not, because the Hebrews had none acquaintance with the Chaldees at this time, that they should use any word of their language in any other sense, then in their own. Were not this obstacle in the way, that other reading, what is this? I confess would be most current, Mystically, as the Manna fell with the dew, so Christ cometh down in the preaching of the Gospel, and to the Manna lying under the dew, it is alluded, Revel. 2. 17. where the Spirit speaketh of the hidden Manna, so that this is also a type of the heavenly happiness to come, which some Rabbins have acknowledged, as Rab. Isaac on Gen. 1. and R. Menahem on Exod. 16. saying, It is a figure of the food of just men in the world to come.

There is a thing called Manna, which is used in Physic, of which Galen and other Physicians write, which falleth naturally in some parts of Arabia, but this was not of that sort; for that was only for Physic, this for nourishment; that fell only in the Spring-time, this all the year; that fell only in certain places, but never in any other, this in all places, whither the children of Israel went; that fell not, as the Hebrews affirm, in the wilderness of Sin, but this fell there; that was soft enough, this hard to be beaten in Mortars; that lasteth all the year, this would not last till the next morning, unless it were the Sabbath-day. So that this was sent altogether miraculously, and came not from natural causes, as that did. Yet for the similitude that was between them, it is to be thought, that this Physical Manna took the name from that. And touching this miraculous Manna, there is another admirable thing added, v. 21. When the Sun waxed hot, it melted; it endured the baking with the heat of the fire, and yet melted away with the heat of the Sun, but the Manna that falleth naturally from sweet exhalations, melteth not.

This is the bread which God hath given you to eat. Verse 16. This is the thing which the Lord hath commanded, gather of it every man according to his eating, an Omer for a man. An Omer, in Greek called a Gomer, was the tenth part of an Ephah, v. 36. that is, a Gallon, according to Budaeus, who will have an Ephah to be a bushel and a peck of our measure, but according to others an Ephah is a pottle less then our bushel. If we follow the rate of Budaus, each one had half a peck for a day, both the head and the inferior person, the great and the small, which was a liberal allowance. One measure is appointed to each man mystically, to show that all the faithful partake alike of Christ, Gal. 3. 28. 2 Pet. 1. 1. and that howsoever one man gathereth more worldly goods then another, yet he enjoyeth no more, because he enjoyeth no more then he useth for the sustenance of his life, and he that gathereth least, hath so much also. Some observe a miracle in this, that he which gathered most, had but an Omer, and he which gathered least had so much: but I subscribe rather to them, who hold, that it was brought into a common place, and distributed thence by measure, and the miracle was rather in this, that some bodies requiring more food then others, yet the Lord made an Omer suffice the greatest stomach, which was but sufficient for the least. If the quantity before spoken of may seem too much for any man; it must be considered, that men in those days had stronger bodies, requiring more food then our bodies in these times, and the wilderness where they were was an hungry place.

The conditions set in this gathering and using of Manna, were both that they should keep none till the morning, and that they should go out to gather none upon the Sabbath, but both gather and make ready against the Sabbath upon the sixth day.

Against both these some transgressed, but the Manna kept till the morrow was full of worms and stank, and they which went out upon the Sabbath to gather, found none, but a rebuke from the Lord for their labor, whereupon they kept the Sabbath better afterwards. If it be demanded, why the Lord would not have them gather more then for one day at once? Ferus answereth [Quest.] well. 1 To show that he would have us to depend upon his providence from day today, he would try by this, whether being fed today, they would believe that they should be fed tomorrow. 2 To teach them and us to fear the Lord, seeing they depended upon him to be fed from day today, and so likewise do we. 3 To teach that no man should be covetous, or desire abundance, but be content with things necessary. And if any, as the disobedient Israelites, will reserve somewhat till the morrow, that is, covetously extend their care to after-times, their riches shall also crawl with Worms, the worm of conscience checking them for unjust gettings, the worms of cares, which never suffer them to rest in quiet, and the worm that never dieth in the world to come, and their riches are like stinking and unprofitable things, not benefitting them in their life, and much less at the day of death and judgment.

It is here noted, that in the heat of the sun the Manna melted, intimating, that they must go out betimes in the morning to gather it, intimating, that we must use diligence in our callings, & specially seek for the heavenly Manna betimes, and not defer this care, Prov. 10. 4, 5. chap. 6. 6, 8. Joh. 12. 35. Gal. 6. 10.

And on the sixth day they gathered twice so much, and all the Rulers came and told Moses, &c. Josephus saith, that they gathered so much as they used to do, and when they came to measure it, it was by miracle doubled, and this wonder was that which they told Moses. Calvin and Simlerus charge the Rulers here to be more stupid and slow to obey, then the people, because they doing as Moses had before commanded, the Rulers seem to complain of them. Ferus commendeth them for their solicitude, lest the people should provoke God again in anything: and that of Josephus seemeth to be probable, Rulers and people having forgotten the precept of the Sabbath, God did miraculously give them occasion to go to Moses to be put in mind of it.

Bake that which you will bake, &c. and the remainder lay up till tomorrow. The Sabbath was a day of rest, and therefore they must neither go out to gather Manna, nor bake it being gathered upon that day, but upon the sixth, for they might not kindle a fire upon the Sabbath, Exod. 35. 3. Simlerus saith, that these words may be taken two ways, either that they should bake upon the sixth day for the seventh also, or else bake their proportion for the sixth, and reserve the rest, as they gathered it, unbaked, and if so, the miracle was the greater, seeing that if it had been baked, it might have been thought, that by this means it kept from putrefying, and not by the mere power of God. In that the Lord would not have them to reserve any before this, till the morrow; but now the sixth day being come, he willeth it: This, as Ferus well noteth, showeth that we must not be solicitous for this world, set forth by the six days, but for the world to come, set forth by the Sabbath, we should be careful: for God knoweth that we need worldly things, and therefore will provide them for us; but we must lay up treasures in heaven, and seek the kingdom of God; for as Manna kept till the Sabbath putrefied not, so treasures laid up in heaven are not corrupted with moth or canker, but contrariwise treasures laid up here, as Manna reserved at other times.

Six days ye shall find it in the field, but the seventh there shall be none. This also is mystically verified, in the time of this life we may work, and be rewarded in the world to come; but after death there is no more working of good, for which we may be rewarded. Thus also the Rabbins, as in the six days a man must prepare for the Sabbath in respect of work and food, so unless a man prepare his works aright in this world, he shall have nothing to eat in the world to come. For the Sabbath, of which it is said, in it shall be none, signifieth the world to come, which shall be all Sabbath, for there shall be no doing of the Law, but receiving of reward. Whoso laboreth in the evening of the Sabbath, shall eat in the Sabbath: so Rab. Elias: wherefore walk, saith the Lord, whilst ye have the light; and Paul, Whilest we have time, let us work the good: and behold, now is the acceptable time of the Lord.

Whereas some went out upon the Sabbath, and found none, it showeth the infidelity of some, they will not believe, but that they may obtain grace even at the last, see Math. 7. 22. Luc. 13. 25. but they shall be deceived, and even here God curseth men's labors upon the Sabbath, so that they get nothing [Note.] but displeasure hereby. It shall be found at the last to be true, which [Note.] God's Prophets have foretold to the confusion of unbelievers, although they have lightly regarded it here.

Abide ye everyone in his place, let no man go out of his place upon the Sabbath day. This is not meant so, as if they should keep in their tents or houses, a in prisons, shut up upon the Sabbath-day, for they were to go to the holy Assemblies, Levite. 23. 3. Act. 15. 21. but that they should not go out to labor. The Jews hereupon held it unlawful for any man to go out of his City upon the abbath-day, and because the limits thereof were 2000 Cubits, they determined this space to be a Sabbath-days journey. See my Exposition, Act. 1. 12. Chaldee Paraphrast, Talmud. Rabbin. &c.

Fill an Omer of it, and let it be kept for your generations. 34 So Aaron laid it up before the Testimony to be kept. Here because Moses would set down the whole history of this Manna together, he addeth this of the keeping a pot full thereof, which was not done till a year after, when the Ark was built, in which this was put. The pot wherein, is said, Heb. 9. to have been a golden pot, and so the Septuagint render it here, v. 33. Take a pot, Septuagint, a golden pot. The Hebrews, saith Comestor, say, that they had a little Tabernacle at the first, at which they asked counsel of the Lord, and in this the pot of Manna was now placed, and this is not improbable, because, Chap. 33. 7. the Tabernacle is said to have been removed, before that the Tabernacle was made, which was not till, Chap. 36. And if it were so, then the opinion generally received, that this is spoken, per Pr • lepsin, is not true, for it is spoken in the proper place, when indeed it was done.

And the children of Israel ate Manna 40 years, till they came to the border of the land of Canaan. This is spoken by anticipation, to set forth together the infinite power and mercy of God, in that he fed them not one day, or month, or year, but 40 years, being so great a multitude, without anything growing out of the ground, neither did he with-hold this gift from them notwithstanding their sins. Why they were kept 40 years in the wilderness, is shown, Numb. 14.

For the mystery, I have said already, and shown Manna to be a figure of Christ, for which cause it is called spiritual bread, because, as Ambrose hath it, it was prepared by divine virtue without commixtion of elements, and not by man's industry according to the course of the world, having therein a figure of the mystery to come, which we now take in remembrance of Christ our Lord: and for this it is also called the bread of Angels, because created by the virtue, whereby Angels subsist, figuring out him that was to come from heaven to feed us spiritually. Ferus upon this, Man did eat Angels food; saith, It was not so called, because the Angels live by bodily food, for they are spirits: but 1 Because it was prepared by the ministry of Angels. 2. Because it was superhumane. 3. Because it figured out Christ, into whom the Angels desire to look. 4 Because in the faithful it effecteth the same, that invisible food doth in the Angels, viz. that they live forever without waxing old. Ob. Christ saith, Your fathers did eat Manna and are dead. Sol. This [Object.] is spoken of those that looking carnally upon the Manna, are it only to fill [Sol.] their bellies; but not spiritually by faith, looking up to him that was figured out hereby, and they that receive the Sacrament of Christ's body and blood thus at this day, shall die and perish also. And it is to be noted, that Manna doth aptly figure out Christ in everything; that was a gift coming from heaven, so was Christ; when that was sent, they knew not what it was, so they knew not who this man Christ was; Manna was given to tempt them, so Christ is preached by his Ministers to try whether we will believe in him, having not seen him, and in the Sacrament, whether we will believe more then we see or perceive by our outward senses. Again, Manna was small, yet of great virtue, so Christ, being of little reckoning in outward appearance; Manna was white, so Christ without all spot of sin; Manna tasted pleasantly, so Christ to the penitent sinner; Manna was beaten in a Mortar, so Christ by many passions; Manna came in the dew, so Christ in the Word; Manna was alike distributed to all, so Christ; Manna was kept for a memorial to posterity, so the Sacrament serveth for a remembrance of CHRIST.

They must go out in the morning to gather Manna, so we must betimes, first seek the Kingdom of God; in the heat of the Sun it is melted, if we defer long, he will vanish from us. Upon the sixth day they gathered for the Sabbath, so we in the time of this life must get Christ, and we must gather him daily, till we come into the heavenly Canaan, all the years of our life: to this effect Ferus and others, and he also compareth the Word of God unto Manna, but Rabanus Maurus most excellently. It will appear to him, that shall compute the time, that Manna began to fall the first day of the week, which is our Lord's day, for the sixth they must gather twice so much, the next after which was the Sabbath. Upon our Sabbath then falleth the true Manna, but none upon the Jews Sabbath; we have the word of God set forth upon ours, but as no Manna fell upon theirs, so that of the Prophet is now verified upon them, The children of Israel shall sit many days, without a King, a Priest, a Prophet, and without a Sacrifice. But as the people knew not, but inquired of Moses what the Manna was, so must Christian people inquire of the Ministers of God's Word, what the meaning of it is. Again, as Manna was sweet, so is the Word, yet it is also as the hoary frost, having some sharpness for correction therein, and it is most white and pure, &c.

CHAP. XVII.

ANd the children of Israel journeyed from the wilderness of Sin, and pitched in Rephidim, and there was no water to drink. Numb. 33. 13, 14. mention is made of two other places, to which they came, before at Rephidim, viz. Daphca twelve miles from the wilderness of Sin, and Alush twelve miles from thence; and from Alush they came to Rephidim, eight miles. These are here omitted, it being only inserted, according to their journeys, because nothing memorable happened in these places. Rephidim, or as the Greeks have it, Raphidim signifieth a grass-bench, of Raphad, to make a place to lie down on. Rabanus noteth, that all these stations, Suph, Sin, Daphkah, Alus and Raphidim were all one wilderness of Sin, taking the name from mount Sinai, near to which they now were being in Raphidim. And it is said, they made their journeys at the commandment of the Lord; because he, by going before them in the pillar, shown them whither they should go, and where they should rest.

And the people chode with Moses, and said, Give us water to drink: and Moses said, Why contend ye with me? why tempt ye the Lord? &c. A like history to this is set forth also, Numb. 20. Which some, saith Calvin, think to be the same, but their error sufficiently appeareth by the distance of this place from that, appearing Numb. 33. 15, 36. to be two and twenty journeys, and whereas this was the second month after their coming out of Egypt, that was about the fortieth: but a little before Aaron's death, Numb. 33. v. 38. And therefore Psal. 106. it is commemorated, verse. 32. after all other sins of theirs in the wilderness, as being committed but a little while before their passing over Jordan. And although in some things there is such agreement, that a man would think both these histories to be one, yet the places being divers and far distant, evince the contrary, this was in Rephidim of Sin, that in Zin or Kadesh, between Ezion-Gaber and Cadesh-Barnea, not above an 120 miles from Jerusalem towards the South, whereas the wilderness of Sin was 156 miles towards the South-west, and there is much difference in many circumstances. If it shall seem improbable, that Moses having once brought waters out of a rock without any infidelity, should in the like case doubt afterwards; Simlerus answereth well, that haply he might fear that God would be so offended with the people for murmuring upon the same occasion the second time, that he would not vouchsafe the same favor again unto them, and therefore doubted then. God's giving them water twice out of a Rock, seemeth also to be implied by the saying of the Apostle, The Rock that followed them: for in that being far from the first place, they were yet watered out of a Rock so long after, the Rock did as it were follow them. Here again the people show themselves to be most wicked, in that having had so lately so great experience of God's power and mercy when they wanted food, they were again without all faith, when they wanted drink, and this aggravateth their sin, that they mutiny against their Governor, and require of him to give them drink, which was not in his, but in the power of God alone. He chargeth them with tempting the Lord and sinning against him, because he that believeth not, but out of infidelity is moved with wrath for any want, and chargeth the Lord or his Ministers with unjust dealing, tempteth him, that is, trieth his patience, and provoketh him to take revenge upon him, as upon a Rebel.

And Moses cried to the Lord, saying, What shall I do to this people, for they are almost ready to stone me. This prayer of Moses, saith Calvin, was not rightly composed, but confused and mingled with much perturbation of the mind, as if he held himself to be unjustly burdened to be set over so unruly a people. But all others applaud Moses herein as a pattern to us, teaching us in his example in the time of distress to flee to God by prayer, to be directed by him, as not knowing of ourselves what to do. And Ferus specially praiseth Moses, in that he desired not revenge to be taken upon the people, but prayeth for them, not timorously speaking of their being ready to stone him, but fearing if they were not presently supplied, they might commit this great sin to the provoking of God against them to their own destruction, to whom I rather subscribe herein, because no fault is here laid to the charge of Moses.

And the Lord said to Moses, Go on before the people, and take with thee the Elders of Israel, and the rod wherewith thou smotest the River, &c. Here again the infinite mercy of God appeareth, in that being again provoked, he yet cometh at it. He biddeth Moses not to flee away, as fearing the fury of the people, but to go on before them towards Horeb, and there he saith, that he would stand at the Rock, and make the waters to flow out, when he should strike it with his rod, that is, he would stand in the cloudy pillar. But why must he go with the Elders to this place, and not with all the people? Ferus [Quest.] answereth, because the people for their infidelity were unworthy, and yet some eye-witnesses must stand by to testify the miracle, and for this purpose the Elders were fittest, who might instruct the people in the fear of the Lord, thus also Calvin and others.

His rod also, wherewith he smote the River that is in Egypt, turning it into blood, he must take in his hand, that by this outward sign, wherewith he had done so great miracles, and especially upon the River in smiting therewith, he might be the more confirmed, that now again in smiting the Rock, he should by the divine power bring out waters.

God could as well without Moses and his rod, as Ferus noteth, have brought out waters, but he would thus win authority to Moses, the Ensign whereof was his rod: for if the Minister of God be without authority, he shall be subject to contempt amongst the people. Whereas in the preceding history it is said, Aaron smote the River, not Moses, but here Moses; whereupon Augustine maketh a question, whether by the River be not meant the Sea, which Moses smote? it is easily resolved, as he also finally resolveth it, that it is said to have been smitten by Moses, because Aaron did it at the command of Moses. And the rod elsewhere called the rod of God is here called the rod of Moses, because God imparted his authority to Moses, a sign whereof it was. And the Lord promiseth to stand there in the cloudy pillar, to be seen, that Moses might have the more confidence, and yet be kept humble, as not doing it by any power in him, but striking only, and God bringing out the water, and that the people prone to Idolatry might not think any virtue to be in the Rock to adore it. Of the name of Horeb and Sinai, see before, Ch. 3. 1. they were two tops of one Mountain, one eastward called Sinai, the other westward called Horeb, and a Plain fruitful and pleasant is between them, this, Brittenbacchus saith, he with many others went and saw Anno 1483, in the month of September, the mountain is all one in the base, and is both great and high, so that they could not without great labor go up unto it, this was from Raphidim eight miles. This miracle is for the greatness of it much celebrated, Deut. 8. Nehem. 9. Psal. 78. Psal. 105. Esa. 48, &c. Some, saith Simlerus, to derogate from this miracle, and say, that the rod of Moses was of Adamant, and so he brake the Rock therewith, and thus a fountain lying hid there before flowed out, but this is vain: if there were any fountain, God brought it forth by his Almighty Power, or rather at this instant he created a new fountain there.

And he called the name of the place Massah and Meriba, that is, temptation and contention, that by the name they might be put in mind of their sin to repent, and take heed of tempting the Lord by murmuring anymore: for this name was a perpetual memorial, that when they tried it, the Lord shown himself to be amongst them, not of their merit, but of his grace, when they deserved to be forsaken.

For the mystery, this rock figured out Christ, 1 Cor. 10. he is therefore often compared to a rock, upon which the Church is built, at which some stumble, and which breaketh those in pieces upon whom it falleth, Matth. 16. Rom. 9. 1 Pet. 2. Matth. 21. Esa. 8. chap. 28. Dan. 2. Zach. 3. Psal. 117. Eph. 2. Act. 4. And as the rock yielded water to drink, so Christ yieldeth both the drink of his spirit, Joh. 7. and of his blood. But as the rock, so Christ must first be smitten with the rod of affliction, and his side must be pierced with a spear, and then cometh forth blood and water, so Ferus. Or as Isidore hath it, the wood of the cross was as the rod wherewith he was smitten, and the people's murmuring, which gave occasion to bring water out of the rock, figureth out trouble and want found, when a man looketh to the Law, but then the Rock Christ is shown, whereby refreshing cometh, and unto him also Moses leadeth.

And Amalek came and fought with Israel in Rephidim, and Moses bade Joshua choose out men and go fight with Amalek, &c. The Amalekites are thought by many to have come of Amalechus the bastard son of Eliphaz, the grand-child of Esau, spoken of Gen. 36. But because Gen. 14. 7. mention is made of Amalekites in Abraham's time, this seemeth to be false; but they might be called so, saith