Commentary on Genesis and Exodus

QUEST. I. Of the desert of Sin.

Vers. 1. THey came to the wilderness of Sin, &c. 1. There was another desert called Zin, where Miriam Moses sister died, which is named also Pharan, and Kadesh, Numb. 33.36. but with this difference: this Sin is written with samech, the other with • sade: Marbach. Simler. Then Tostatus is somewhat deceived, who maketh two deserts bearing the same name Sin: qu. 1. in Exod. whereas the one is Sin, the other Zin or Tzin. 2. There was also the desert of Sinai, which was divers from this of Sin: for into this desert they came on the 15. day of the second month, but into the other, on the first day of the third month, chap. 19.1. Thostat. 1. quaest. 3. This was the eighth station or mansion place of the Israelites: the seventh which was by the red Sea, Numb. 33.9. is here omitted: as other stations there numbered, as Raphkah, and Alush, are not here rehearsed, but only the principal places remembered▪ Iun▪ Simler.

QUEST. II. Of the time, when the Israelites came into the desert of Sin.

THe fifteenth day of the second month: 1. This was a month after their coming out of Egypt, whence they departed upon the 14. day of the first month: Marbach. 2. Which showeth their great ingratitude, who in so short a time had forgotten all those miracles, and great works, which the Lord had done for them in Egypt, and their mighty deliverance from so great a bondage: Pelarg. 3. As also by this appeareth the cause of their great want and penury: they had now spent all their provision, which they brought out of Egypt, of the which they had lived all these thirty days, feeding thereof but sparingly neither: for they could not bring out much food with them, coming forth in haste, and having no other carriage but upon their shoulders, and they pretending to go out to sacrifice in the desert, could not without suspicion of a purpose not to return, convey much away: Simler. 4. Now further it is to be observed, that this 15. day of the second month, when Manna was given, was the same day which was prescribed for them to keep the Passover in, that were unclean, Numb. 9. signifying thus much, that the true Manna was not given to the Jews, which observed the first legal pasch, but to the Gentiles, which were unclean through their filthy Idolatry, Christ the true Passover was offered: and this was the second pasch under the Gospel, which succeeded the first pasch under the Law: Ferus ex Gloss. ordinar.

QUEST. III. Whether all the children of Israel murmured.

Vers. 2. ANd the whole congregation of the children of Israel murmured. 1. The word Lun here used, signifieth to persist, as also to murmur: but the latter is more proper, they persisted obstinate, and opposed themselves by their murmuring against Moses and Aaron. 2. It is like that there were some godly persons among them that murmured not, as Caleb and Joshua : but because they were but few in respect of the rest, all are said to have murmured: Lyranus. and even the Saints also are not without some infirmities: Ferus. 3. The whole congregation therefore is said to murmur, both because it was general throughout the campe, and in regard of the manner, they assembled tumultuously against Moses and Aaron, and shown their discontent: Simler. 4. It is added, in the desert, to show the cause of their murmuring: the place where they were was barren and dry, and yielded no hope of any succor or comfort: Iun. And beside, their wretched nature appeareth, that being in such misery and distress, which should have stirred them to prayer, they fell to murmuring: Simler. 5. This famine then, which they endured, was the more grievous in these three regards: because all their provision, which they had brought out of Egypt was spent: and there was small hope of any new supply in that vast and barren desert; and beside, the multitude was so great, that a little provision would not suffice: Borrh. 6. So for this cause all the congregation is said to murmur, both to include the Levites, who also murmured with the rest: and there were beside other strange people mingled with the Israelites, who set them on work to murmur, as we read, Numb. 11.4. Tostat. quaest. 1.

QUEST. IV. How they are said to have murmured against Moses and Aaron here, and afterward against the Lord.

AGainst Aaron and Moses. Yet afterward verse 8. they are said to have murmured, not against them, but against the Lord: the reason is this: 1. Because they were the servants and Ministers of God: and he which murmureth against God's Ministers, contemneth God himself: Genevens. And Moses so saith, Vt adversus illum se scirent murmurasse, qui illos miserat: That they should know, that they had murmured against him, who had sent them. August. qu • st. 59. in Exod. 2. They are said then to murmur against Moses and Aaron, because their speech was directly against them, and to them: but in effect it was against the Lord: because not Moses and Aaron, but the Lord had brought them out of Egypt, which the Israelites repented them of, and were discontented with: Lyranus. and beside, that which they murmured for, the want of flesh and of bread, Moses could not give them, but God. Thostat. quaest. 1.

QUEST. V. Of the grievous murmuring of the Israelites.

Vers. 3. O That we had died by the hand of the Lord, &c. These murmuring and obstinate Israelites do diversely offend: 1. In their ingratitude in extenuating the benefits, which they had received, upon every occasion: they look only unto their present state, and place, where they were, and think not of the place of bondage, whence they were brought: Pellic. 2. They prefer carnal things before spiritual, the flesh-pots of Egypt before the glorious presence of God, who now shown himself visibly among them: Ferus. 3. They prefer their miserable bondage in Egypt, with their gross flesh-pots, before their glorious liberty, being in some want, whereas men will even with the loss of their lives redeem their liberty: Marbach. 4. Yea they untruly accuse Moses and Aaron, as though they had brought them out for their destruction: whereas they did therein nothing of their own head, but as the Lord directed them: Ferus, Pelican. 5. Yea, they call their glorious vocation from bondage to liberty, a death and destruction. Borrh.

QUEST. VI. How the Israelites are said to have fit by the flesh-pots of Egypt.

WHen we sat by the flesh pots. 1. The word (sir) signifieth both a pot and a thorn: because they used to hang their pots upon hooks of iron, or wood, like unto thorns: and so the meaning is, that they sat by the pot hangers, whereon they used to hang their pots: Oleaster. 2. Some think, this is spoken because they had flocks of cattle in Egypt, whereof they might have fed, if they would, but they did rather use to eat of fish and fowl, which they had there in abundance: Gloss. ordinar. 3. But though the Egyptians abstained from the flesh of bullocks and sheep, it is like the Israelites had their fill: and their fitting by the flesh pots, both noteth their security: Lyranus. and their carnal voracity and greediness: Sedebant affectuo • e: They sat gaping over the pots? Tostat. They had cattle in the desert, but if they should have eaten of them, they might soon have killed them all up. 4. But it is very like that they speak somewhat lavishly in the commendation of Egypt, as Dathan and Abiram did call it a land that flowed with milk and honey, Numb. 16.13. of purpose to disgrace and diminish the true praise of the land of Canaan, which indeed was the land that flowed with milk and honey. 5. Some think further, that they had no such store of cattle in the wilderness, because of the want of pasture: o • that they spared that kind of flesh, lest they should want for sacrifice: but it is not like that this people had any such religious thought at this time: therefore it is more probable, that they longed not for such kind of flesh, which was at hand, but for the flesh of fowls, such as they used to eat in Egypt, and they wanted now: for the nature of discontented people is, to loath such things, as they have, and to covet and desire that, which they have not: and in that the Lord giveth them quail, it seemeth he satisfied their own desire, but to their further hurt, in sending that kind of flesh which they lusted after: Sic fore Gloss. Ordinar.

QUEST. VII. In what sense the Lord saith he will rain bread from heaven.

Vers. 4. I Will cause bread to rain from heaven. 1. Some think, that by bread is understood generally▪ any kind of nourishment, after the manner of the Hebrew phrase: Gloss. ordinar. Lyranus. Oleaster. But Augustine's reason overthroweth this interpretation: Nam isto nomine carnes complectuntur: ipsa enim alimenta sunt: for so also the flesh should be comprehended in this word, for they were also a kind of nourishment ; but the flesh and bread here promised, were two distinct things, as is evident, verse 8. 2. Neither is yet bread here taken properly, for that which is made of corn, for of that kind Manna was not. 3. Therefore the (name) bread, is here taken for that which should be in steed of bread, as the foundation and stay of other meats, which should serve to strengthen man's heart, as bread doth, Psalm. 104.14. and for that, they were to use it as bread, in grinding it, and baking it, and making cakes of it, Numb. 11.9. Tostat. 4. It is said to rain from heaven: because it came down in the manner of rain or snow, out of the air, which is called by the name of heaven: as Psal. 8.8. they are called the fowls of heaven. 5. And hereby the Lord signifieth the great abundance of this heavenly bread, which should overflow, and fall everywhere, as the rain, that both poor and rich might have enough: and in that it came from heaven, he would teach them, that although the earth was barren below, that he could command the heavens above to nourish them, that they should no more be so diffident or distrustful. Ferus.

QUEST. VIII. Why they are commanded every day to gather this bread.

GAther that which is sufficient for every day. 1. What this sufficiency was, is afterward expressed, verse. 16. for everyone, a gomer full. Tostat. 2. And as God promiseth to send it, so they are required to gather it: whereby is signified, that although God do send bread, and other necessaries for the sustentation of man, yet he must do his diligence in the labor and travel of his vocation. Ferus. 3. And here the Lord promiseth only sufficiency, not superfluity, that they should not give themselves to immoderate appetite and gluttony. Pelican. 4. And further, the Lord promiseth bread, not for years or months, but for every day for it self, that they should depend upon God's providence, day by day. Genevens. And for this cause the Hebrews think, that the seventh year of rest was appointed in the law, wherein they should neither sow nor reap; that as well the rich as poor should that year depend upon God's providence. And agreeable unto this rule, is that petition in the Lord's prayer: Give us this day our daily bread: where our Savior teacheth us daily to depend upon God for our food. Oleaster.

QUEST. IX. How the Lord is said by this to have proved his people, and to what end.

Vers. 4. THat I may prove them. 1. This probation of them, was not to that end, that the Lord should have experience of them, for their froward nature was well enough known to him: but as Augustine saith, ut ipsis hominibus ostenderet, to make them known to themselves and others: Tostat. 2. Some refer this probation or trial, to that particular law and precept of gathering but a certain portion of Manna every day: to see whether they would believe God's promise, and depend upon him: Sic Vatab. Borrha. Galas. Tostat. Rupert. 3. Some understand it as well of that precept, as of the other, not to gather any upon the Sabbath: as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit: Simler. 4. Some will have it taken more largely of all the precepts and commandments touching Manna: which were eight in all: 1. To gather Manna in the morning. 2. To gather that which was sufficient. 3. Not to exceed in eating the measure of a gomer. 4. Not to leave any till the morrow. 5. Upon the 6. day to gather double so much. 6. To reserve one gomer for the Sabbath. 7. To eat that measure so reserved upon the Sabbath. 8. To keep a gomer of Manna for a monument to posterity: Lyranus. 5. But it is better to take it in a more general sense: The Lord as he had tried them before with crosses and adversity, so now he will prove them by his benefits, to see whether they will afterward walk in his fear, and in obedience before him: Sic Ferus, Calvin. Osiander. Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward: Oleaster.

QUEST. X. Why the flesh was given in the evening, the bread in the morning.

Vers. 8. AT even shall the Lord give you flesh to eat, &c. 1. The reason why both the flesh and bread were not given together, as the Ravens brought unto Elias, bread and flesh at once, both morning and evening, 1. King. 17. some take to be mystical: Augustine applieth it to Christ, who was sacrificed in the evening, and rose again in the morning, being the true bread which is given us from heaven: Rupertus by the flesh in the evening, signifieth the carnal rites of the law, by the bread in the morning, the faith of the Gospel. Ferus by the flesh given in the evening, understandeth the incarnation of the Son of God, in the evening, that is, toward the end of the world, who came to redeem us, and by the bread in the morning, when they should see the glory of God, the glory of immortality in the next life. 2. But leaving these mystical applications, which may be as many and divers, as their heads are tha • devise them: some other think, that the reason was this: because these times were best agreeable unto the things: the evening was fittest for the fall of the quail, which being wearied by the •• ight of the day, do light upon the ground at night: and the morning was the fittest time for the Manna, which fell with the dew, and if it were not gathered betime, it melted with the heat of the Sun▪ Lyranus. These reasons are misliked by Tostatus: the first, because the quail came not by any natural instinct, but sent of God by an extraordinary wind: and the Manna, which was hardened by the fire, and melted by the heat of the Sun, had not that property by any natural quality, for then it should have melted by any heat whatsoever, as we see butter and oil doth, and other liquid things: therefore it was a supernatural quality, which was given to Manna, to melt with one kind of heat, and not with another. But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning, for howsoever that were a supernatural quality in the Manna, yet i • appeareth ( de facto ) that it did melt by the heat of the Sun: then was the morning the fittest season to gather it in, before the Sun waxed hot: The morning then serving best for Manna, what other time could be • itter for the raining of flesh than the evening? for together they could not come: if the flesh had fallen with the Manna, it could not have been gathered. 3. But the best solution is, which is touched by Lyranus also, and subscribed unto by Tostatus, that the Lord in sending these things, flesh and bread, which the people murmured for, observeth the same order, which they did in their murmuring: they first complained for the want of their flesh po • ▪ and then for the scarcity of bread, verse. 3.

QUEST. XI. Whether the rock were first stricken to bring out water, or the flesh and bread first sent.

RVpertus here also moveth another doubt out of the 78. Psalm, verse. 20. Behold he smote the rock that the water gushed out, &c. can he give bread also, and prepare flesh for his people? For here the Prophet seemeth to invert the order of these miracles, that first the rock was smitten, whereout the water gushed, and that afterward the flesh and bread was given, whereas the striking of the rock followeth in the next chapter, Exod. 17. 1. To this question he answereth by a distinction, that Moses report of these miracles is historical, setting down the order of time, wherein they were done: but the other in the Psalm is prophetical, applied unto Christ: the flowing of the waters out of the rock, signifieth the passion of Christ, and the baptising into his death; the Manna shadowed forth the Eucharist, in the eating of his body: now, first we must be baptized in the name of Christ, before we can be partakers of his body and blood in the Eucharist. 2. But we need not for the dissolving of this question to run unto any such mystical sense: for the people murmured twice for flesh, once in the desert of Sin, as is here expressed, another time in Kibroth hattavah, Num. 11. the first of these murmurings went before the smiting of the rock in R • phidim, the other followed after, and of the latter speaketh the Prophet here, when the Lord sent a fire among the people for their murmuring, which was not done now, but it happened afterward in the other murmuring, as the story is extant, Numb. 11.1. And of the former sending of Manna and flesh, speaketh the Prophet afterward in the same Psalm, verse. 24. He had rained 〈◊〉 Manna, &c.

QUEST. XII. Why Moses biddeth Aaron to speak to the people, and doth it not himself.

Vers. 9. ANd Moses said unto Aaron, &c. 1. Some think that Moses vouchsafeth not to speak unto this unworthy and unthankful people, and therefore appointeth Aaron to speak. Pelican. But this can be no reason, because afterward Moses speaketh unto the people himself, verse. 15. 2. Some think, that it was Aaron's office to speak unto the people, for God had made him Moses mouth, chap. 4.16. and as Moses Prophet, chap. 7.1. But although this order was observed in Egypt, that the Lord spake to Moses, Moses to Aaron, & Aaron to Pharaoh, and to the Egyptians: yet after they were come out of Egypt, Moses used himself to speak unto the people, as appeareth, chap. 12.13. and 14. where it is said, verse. 31. They believed the Lord, and his servant Moses. 3. Therefore, this rather was the cause, why Moses thus spake unto Aaron, because when these words were to be uttered, Moses was to be with the Lord, when his glory appeared in the cloud: this then was the order, wherein these things were done, hitherto rehearsed in this Chapter: First, after the people had murmured, then the Lord spake to Moses, verse. 4. which might be betimes in the morning: after that, Moses and Aaron spake to the people, verse. 6. then Moses gave that charge to Aaron, of speaking further to the people, verse. • . This being done, Moses went unto the place, where the Lord appeared in the cloud. Tostat. 4. Now Aaron spake unto all the Congregation, either in calling the Elders and Rulers together, who should speak to the people: or else, in causing himself proclamation to be made, and notice to be given to the people, which is most like, for this might be sooner done, and as all the people had murmured, so it was fit, they should all present themselves before the Lord. Tostat. ibid.

QUEST. XIII. How the people are bid to draw near before the Lord.

Vers. 9. DRaw near before the Lord. 1. The Lord in respect of his divine essence is everywhere: and not in one place more than in another: but by reason of some new effect, and extraordinary manifestation of his presence, he is said to be rather in one place, than in another: As here he is said to be in the cloud, because there he shown his glory. Tostat. 2. The people are called before the Lord, which Pelican understandeth of the assembly and congregation, where they should hear the Lord's Prophets speak unto them: but it is rather understood of God's presence in the cloud, that all the people should come forth of their tents, and turn themselves toward the wilderness, and so behold the glory of God, which appeared unto them: as followeth in the tenth verse. Tostat. Iun. For as yet there was neither Ark nor Tabernacle, where they should appear before the Lord. Simlerus.

QUEST. XIV. What cloud it was wherein the Lord appeared.

Vers. 10. THe glory of the Lord appeared in the cloud. 1. Some think, that this was not that cloud, whereby the Lord directed the journeys of his people, but another: because that cloud stood over the host, but this was toward the wilderness: but this is no good argument: for that cloud which did lead them, went before them, sometime nearer, sometime further off. 2. Others think that this was the cloud, which rested upon Moses Tabernacle, before the great Tabernacle was made, which is mentioned, chap. 33.7. but this is uncertain. Ex Tostat. 3. Therefore, without further question, it was none other cloud, than that, which was their guid, which in the day was a cloudy pillar, in the night a pillar of fire: which was an evident testimony of God's presence: Iun. Oleaster. Yet it is to be thought, Gloriam Dei in solit • modo patefactam, &c. That the glory of God was manifested, otherwise than it 〈◊〉 , that i • , in a more fearful manner, the more to terrify the people: Calvin. Simler.

QUEST. XV. When the Lord thus spake to Moses.

Vers. 11. FOr the Lord had spoken to Moses, &c. 1. Some think, that Moses, after he had given Aaron charge to speak to the people, and was gone to appear before the Lord, that then the Lord spake thus to Moses, which words, he returning again, delivered to the people. Tostat. But here is no mention, that Moses spake those words in this place to the people: only it is said, The Lord spake, or had spoken. 2. Therefore it is the better opinion, that the Lord had thus spoken unto Moses, before he spake thus unto the people, verse. 6, 7. but here it is expressly mentioned, to show Moses faithfulness, that he delivered nothing to the people, but what he had received from God: for here the very same words almost are rehearsed, which Moses before had uttered to the people: it is therefore better expressed in the pr • terpluperfect tense, dixerat, the Lord had said. Sit Simler. Vatab. Gen • vens.

QUEST. XVI. What manner of fowls were sent, whether they were Quails.

Vers. 13. AT even the Quails came, &c. 1. The Septuagint translate the Hebrew word (sh • la • ) 〈 in non-Latin alphabet 〉 , ortygometr • , which is not the Quaile, but a bird of a greater sort, much bigger, but not much unlike a Quaile, as Aristotle describeth: which is the King and Captain of the Quails, and goeth before them: but the Rabbinesse, as David Kimhi, Solomon, do take it for the usual bird called a Quaile. 2. But this doubt will be made: because both Plini • , and Solinus do write, that the Quaile is but unwholesome flesh, because it feedeth of poisonful herbs: and Gale • e saith, that the Quaile eateth of Helleborus: and beside they say, that it hath the falling sickness, and the claw thereof is used to hang about their necks, that are troubled with that disease. But hereunto it may be answered, that many fowls which feed of gross, and unwholesome meat, yet do yield wholesome and nourishing flesh for man's food: and we see by experience, that the Quaile is held to be dainty meat, and found to be nourishing, and not much unlike the Partridge: and therefore Aristotle treateth of them both in one and the same Chapter. Simler. And further, if it were admitted, that the Quaile is of it self no wholesome meat, who doubteth, but that the Creator, which sent them, could make them wholesome and savoury to his people? Pelarg. 3. Therefore the Lord rather in sending Quails, not beefes or sheep, or such other grosser flesh, doth therein show his power, that was able to provide for them of the best; he testifieth also his love, in sending them the best: and he would thereby take occasion of murmuring away, which they would have fallen into, if God had fed them with the worst, and grossest flesh. Ferus.

QUEST. XVII. Whether the coming of the Quails were a natural work.

SEcondly, it is questioned, whether the coming of these Quails were an ordinary and natural thing. 1. Seeing that those Arabian coasts do abound with such kind of fowls: and Pliny writeth, that they use to pass over the seas in such numbers, that resting upon the maste • of ships, they put them in danger of drowning, and in Italy in the sea coasts, about Pisa •• rus, they flock in such numbers, that a great sort of them are taken by the inhabitants: Beside, they use in the spring, to fly into the Northern countries, and in the Autumn, to return again into the Southerly parts, and it was now about the spring time, when they were sent upon the camp of the Israelites. 2. But notwithstanding these allegations, this appeareth to have been a miraculous work, above the ordinary course: 1. Because God promised he would send them flesh: but if the Quails would have come otherwise, by ordinary flight, such promise needed not to have been made. 2. Though Quails use to take their flight in great troupes, yet for so many to come together, to suffice 600. thousand people and more, was beyond the compass and reach of ordinary experience. 3. The place also maketh it seem the more strange: for the Quails living upon the fruits of the earth, would not of themselves have taken their flight, into barren and desert grounds, such as these were: but rather unto the fertile and fruitful countries. Simler. Pelargus.

QUEST. XVIII. Whether this story of the sending of the Quails, and that Num. 11. be all one.

A Third question remaineth, whether this sending of Quails, be the same with that, which is mentioned, Num. 11. Some think that it is the same story, though remembered in two sundry places: of this opinion seem to be Ferus, B • rrh. Genevens. But that these are two divers stories, and that the Quails were two sundry times sent, it may appear by these reasons: 1. Because this sending of Quails was in a divers place from the other: this was done in the desert of Sin: the other in Kibroth hattavah, after they were departed three days journey from the wilderness of Sinai, Numb. 10.33. and 33.16. Pelarg. 2. These Quails came in the second month, on the 15. day: but the other, after they had received the Law in mount Sinai. Simler. 3. These Quails were given, but to satisfy them for one time, there they are satisfied with them a month together, Calvin. 4. These Quails only covered the Campe, because they were but to suffice them for once: those fell a days journey without the host on each side, because they were to feed on them a month together. Tostat. qu • st. 5. 5. Here no punishment followed, but there the wrath of God was kindled against them, and they were smitten with a very great plague, while the flesh was between their teeth. Osiander.

But here two principal doubts will be moved: First, Why the people were punished then for lusting after flesh, and not now? The answer is, because God in his fatherly compassion, and longanimity, did bear with them now: but being often provoked with the same sin, he will no longer forbear. Osiander. Beside their murmuring now, being in extreme want, destitute of all manner of food, was more excusable than the other, proceeding of wantonness, when they were fed with Manna. Simler.

Secondly, it will be objected, that Moses, Numb. 11.21. doubteth, how the people being 600. thousand, should have all flesh given them: which Moses would have made no doubt of, if the like miracle had been done before. To this it may be answered: 1. That so in Rephidim, when the people murmured for water, Moses smote the rock, and there came out water: yet he doubted, when he was to strike the rock again at another time, Numb. 20. 2. Beside, at the first time the Quails came but one evening, and served but for one refreshing, but at the other time the Lord promised, that they should have flesh for a month together: therefore Moses might not simply doubt of the sending of Quails, but that they should be fed with them so long together. Simler.

So then notwithstanding these objections, it is evident by the reasons before alleged, that the Quails were twice sent unto the Israelites: and Josephus also accordingly reporteth this story in two several places, as twice done, Lib. 3. Antiquit. cap. 1. and again, cap. 12. This also is warranted by the Psalm. 78. verse. 20. where mention is made of the streaming of the water out of the rock, before they had flesh given them: whereas the first giving of flesh, came before that miracle of bringing water out of the rock Exod. 17.

QUEST. XIX. Whether the Man were a kind of dew.

Vers. 13. ANd in the morning the dew lay round about the host, and when the dew that was fallen was ascended, &c. 1. Some by this dew understand the Manna it self, which was as a kind of congealed dew, and lay round about the host. Lyranus. But it is evident, that beside the Manna, there was a dew also, together with the which the Man did fall, Num. 11.9. 2. Some other are of opinion, that first there fell as an hoary frost upon the earth, and then the Man fell upon that: and so they do read that place, Numb. 11.9. that the Man fell upon the dew: Tostat. quaest. 6. But there the preposition ghal is better interpreted, with, than upon: as the Latin Interpreter giveth the sense: Pariter descend • b • t & Man: The Man descended together with it: and beside, it is said in the verse following, that the dew first ascended, that is, vanished, and then the Man appeared: but this could not be, if the Man were upon the dew. Tostatus taketh the ascending of the dew, for the being or lying of it, above and upon the earth. But that cannot be: for in the verse before it is said, The dew lay round about the host, then it followeth, When the fall or lying of the dew was ascended. Here then two things are evidently expressed concerning this dew: the coming and falling of it, and the ascending of it, and going away. 3. A third opinion there is of the Rabbin's, that the Man had both an hoary frost, and congealed dew under it, and a dew upon it, and so was, as it were between two covers: R. Solomon. But, if there were as an hoary frost beside the Man, how should it have been discerned from it? for the Man it self is said to have been 〈◊〉 a small hoary frost upon the earth. 4. This then remaineth as the truest opinion, that the Man fell together with the dew, as it were wrapped and folded up in it: and when the dew was gone and vanished away, the Man remained: Simler. Oleaster. Iun. Vatab. But against this Tostatus objecteth: 1. That the Man it self melted also with the heat of the Sun, so that when the dew wasted, the Man should have gone away with it. 2. The dew hath an evil relish and taste, and so if it had fallen together with Man, which had a sweet and pleasant taste, it would have marred and corrupted the pleasantness and sweetness thereof. Contra. 1. The dew being of a thinner substance, was quickly licked up, but the Manna melted not, before the heat of the Sun came: in the space then between the drying up of the dew, and the heat of the Sun, was the time to gather the Man. 2. We see by experience, that when the dew is dried up, the herbs do nothing relish or savor of it: beside, there are sweet and pleasant dew, such as this was, which would nothing have allayed the pleasant taste of the Man.

QUEST. XX. Whether the Man were a natural meteore.

FUrther it is to be inquired, whether this Man were a natural meteore, and ordinary thing. 1. Josephus affirmeth, that in his time in all that region, it used to rain Manna, as it did then in Moses time: the Arabians also have such a like thing, as that was, which is called Manna. Contra. The Arabian Manna is nothing like unto this Man: 1. This fell every day, saving the Sabbath, for 40. years together, the other only in the spring time: Pelarg. 2. The Arabian Manna neither hath such a pleasant taste, neither doth it melt with the heat of the Sun, nor yet is so hard, to be beaten in a mortar: and it will continue a whole year: it is used also rather as a medicine, than nourishment: beside, the Hebrews write, that the Arabian Manna falleth not at all about the mount, and circuit of Sinai. Simlerus, Oleaster. 2. Then this Man was not a natural meteore, or an ordinary and usual thing, as may appear by these reasons: 1. The Man was never seen before till that time. Tostat. And it came not but according to the word and promise of God. Calvin. 2. The natural Manna falleth but in the spring: this came winter and summer, and ceased not; as no natural meteors do: Simler. 3. This came in such abundance, that it sufficed 600. thousand daily. 4. It fell every day, the Sabbath excepted. 5. It fell only in that place where the Israelites encamped, the other nations bordering upon it, as the Amalekites, Edomites, and others knew it not. 6. This Man, if it were kept till the next morning upon the week-days, putrefied, yet was preserved till the Sabbath, and endured many years in Aaron's pot of Manna. Simler. 7. It had contrary qualities: it melted at the Sun, and was hardened at the fire: 8. It fell twice so much upon the sixth day, to serve also for the Sabbath. 9. As soon as they were gone over Jordan, and entered into the Land of promise, the Manna ceased. Simler. Calvin.

QUEST. XXI. Whether the Manna lay about the campe only, and not within it.

Vers. 13. IT lay round about the host. 1. The Manna fell not as the Quails did, which covered the campe, and were sent amidst their rents, that they might take them with ease: but the Manna fell without the campe round about, whereof Tostatus yieldeth these two reasons: 1. Because the place where they pitched their tents, was trampled upon with their feet, and so full of dust, and therefore not clean, or fit for the Manna to fall in. 2. After that the Sun rose, the Manna melted, which remained ungathered, and then the ground would have been moist and slabby, and so discommodious for their wa •• ing, and footing: therefore he thinketh, that the Man fell rather without the campe, upon the green grass, and sword ground, which was not walked, nor trampled upon. 2. Rupertus further maketh this application of the divers site and place of the Quails and the Manna: the one lying within the campe, signified the carnal rites and ceremonies of the Law, peculiar to the Jews, the other lying without, betokened the Gospel of Christ, which should be preached to all nations: and that as the Israelites went out of the campe to gather Manna, so we must leave the Jewish rites and ceremonies, if we will be graft into the faith of the Gospel. 3. But this observation of the divers falling and lying of the Quails and Manna is too curious: neither will the text bear it. For, Numb. 11.9. it is said that the Man with the dew fell ghal hamachaneh, upon the host or campe: in the which very word, the Quails are said also, verse. 13. to have fallen upon the host, or campe: so that indifferently the Manna fell upon and about the host, as the Quails did: for if the Manna had fallen all without the campe, which lay in a great compass and circuit of ground, some miles in length and breadth, the people, if it had not rained Manna at their doors, and near hand, could not so readily have gathered it, before the heat of the Sun. And it is not to be imagined, but that in the midst of the tents, there was some convenient ground for the Manna to light upon: and that it was so ordered and disposed in the fall, as it was fittest for their gathering: neither need the other inconveniences to be feared, of moistening the ground: for beside, that it may be supposed, that the Manna came in such measure every day, as sufficed for their eating, so that much remained not superfluous after their gathering: it falling like unto a dew, or thin frost being melted, could not much moisten the ground.

QUEST. XXII. Whence it was called Manna.

Vers. 15. IT is Man. 1. The words in the Hebrew are Man hu, which have a double interpretation: Some do read, quid hoc, what is this, 〈 in non-Latin alphabet 〉 : Septuagint, whom Josephus followeth, and the Latin. So also, Simler. Pelican. Tostat. Rupertus. And then they take man hu, for ma • hu: for mah signifieth what, and then they will have the letter (nun) added paragogically for better sound: Ma • bach: some think that Man in the Chaldee tongue, signifieth what: Simler. And this interpretation best agreeth (they say) both to the words following, They wist not what it was: and to Moses answer; This is the bread, which the Lord had given: but if they had called it Man, that is, a gift, or meat prepared, they had known what it was, and Moses needed not to have told them. Tostat. Lyranus. Contra. 1. If such a word in that sense be found in the Chaldee, yet there is no reason to think, that Moses would use a Chaldee word here. 2. The people in general, might know it to be sent of God, but could give no special or particular name to it. Iun. Galas. And so as Calvin saith, Colligimu • mediam fuisse eorum cognitionem, &c. We gather that they had a mean kind of knowledge mixed with ignorance: and therefore they are more fully instructed of Moses, concerning the use and end thereof.

2. The Hebrew word there being man, not mah, it is more likely to be derived of the root manah, which signifieth to number, or prepare: some will have it called man, because it fell in such great number. Oleaster. But it signifieth here rather a gift, or meat prepared, that is, without any labor. Calvin. Galas. Iun. Vatab. And so the Author of the wisdom of Solomon taketh it: who calleth it 〈 in non-Latin alphabet 〉 , • ibum paratum, meat prepared: chap. 17.20. Howsoever the other reading may seem to have a good coherence with the words following, yet because it answereth not to the original word, which is not maah, what, but 〈◊〉 , the latter is to be preferred.

QUEST. XXIII. Why the Manna is said to be the bread of Angels.

THis Man is called. Psal. 78.25. The bread of Angels. 1. Some Rabbin's hold, that it is so called, because the Angels indeed are refreshed with the divine light: Quod lum • n incorporatum est, & f • ctum Manna: Which divine light was incorporate, and became Manna: So R. Aquiba, and R. Mos •• Gerundens. To whom seemeth to subscribe Paulus Burgens. in his additions upon this Chapter: But R. Ishmael dissenteth from them, that the Angels do eat no material or corporal food, being themselves spirits, and immaterial: and that divine light being a spiritual thing, how could Manna, being a material substance be made of it? 2. But this is a more probable sense, that not the material, but the mystical Manna, is the bread of Angels, because it was a type and figure of Christ, whom the Angels desired to behold. Borrh▪ Marbach. Yet this is not the proper and literal meaning. 3. Some think it is so named of the effect, because it gave strength unto them not to wax old, nor feeble, as the Angels are preserved in their state without decay: such an operation this Man wrought in Caleb, who was of as good strength at 80. as he was at 40. years before, Josh. 14. Ferus. But this is spoken without ground; true it is that Caleb was lively, and of good strength in his old age, but this he had not by the eating of Manna, but by the special gift of God: And this being but one special example, maketh not a general rule: whence also can this virtue of Manna be gathered, seeing all the 600. thousand, which came out of Egypt (only Caleb and Joshua excepted) all died in the wilderness, and yet they did eat of Manna? 4. Some think therefore, that it is called the bread of Angels, because of the excellency of it: as S. Paul saith, The tongues of Angels. Borrh. But the right meaning is, that it is so called, because the Angels were God's Ministers, in the forming and preparing of Manna: it was given by the ministry of Angels. Tostatus quaest. 6. Lyranus, Junius, Marbachius.

QUEST. XXIV. Of the measure gomer how much it contained.

Vers. 16. GAther every man a gomer, &c. 1. Concerning the measure of the gomer, it is said in the last verse of this Chapter, to be the tenth part of an Ephah, which according to the estimate of R. Solomon, containeth three of the measures called Seah: and every Seah held six of the measures called (cabi) and every • ab held so much as 24. eggs: so that the gomer being the tenth part of an Epha. contained 42. eggs, which maketh just three pints of ale measure. Oleast. Lyranus. In another account, the gomer contained two of the measures called choenix, and an half. Iun. And the choenix was a pint and half and somewhat more; so that by this estimation the gomer should be somewhat above three pints: some esteem the gomer at a pottle. Genevens. 2. Simlerus thinketh that the gomer was not so large a measure, nor yet the Epha, as it is taken for: he thinketh that there was no great difference between the choenix, which was an Attike measure, and the gomer: so also Budaeus. For the chaenix was the ordinary allowance for one day, as appeareth by that proverb of Pythagoras, Choenici no insideas, that one should not sit over his choenix, that is, be too careful for his daily diet: it is not like therefore, saith he, though the Lord shown himself liberal toward his people, that he would double and treble their diet: Again, it is written in the story of Ruth, that she gathered every day an Epha of barley, which had been too much for her to bear according to this rate, if the Epha were equal to the medimnus Atticus, the Attike bushel: and whereas Sarah is said to have made ready three Seahs of meal, for the three Angels, which came as three guests to Abraham, which make an Epha, to what end should she have made ready so much? But these reasons may be answered. 1. The Lord in allowing unto this people double the ordinary stint, therein shown his liberality toward them. Iun. 2. The Epha, though it should contain (as some take it) almost 8. gallons, equal to our bushel, was not too great a burden for a woman to bear: neither is it strange, that Sarah of her bounty, especially in so great a family, made ready such a quantity of meal for so few guests. 3. But I neither think, that a gomer containeth so little, as Budaus and Simlerus make it, as to be equal to the measure choenix, which was the daily allowance for servants: for in the Epha, which was the half part of the medim • us Atticus, the Attike bushel, Iun. Analys. there were 24. of that measure choenix: so that a gomer being the tenth part, must contain two choenix, and almost an half: neither was the gomer so large, as to contain a pottle. Genevens. Which had been too great a proportion for one days allowance: or to hold▪ 2. of the measure called Sextarius, as Rupertus : which as some think, contained six eggs. Marbach. Some four eggs. Oleaster. I then subscribe to the former computation of R. Selam • h, as most probable: that the gomer was of the content of 42. eggs: which maketh just three pints of Ale measure: so the Epha shall by this reckoning hold not all out four gallons, about half of our bushel. For the Epha is derived of Apha, which signifieth to seethe or bake: The Epha then signifieth, a seething, or baking, so much as might serve for the daily ordinary of a reasonable household. Iun. Analys. 4. Tostatus here maketh question, whence the Israelites had so many gomers, every man to measure his gatherings by; and resolveth, that the measures which they had, they brought out of Egypt with them: and that it was not necessary, that every family should have their several measures, but that some common measures served for all. Quaest. 9. But these questions are both curious and unnecessary, and therefore I will spend no time about them.

QUEST. XXV. How one measure of Manna sufficed for every ones eating.

EVery man according to his eating. 1. How could one gomer be sufficient for every ones eating? The young and feeble could not eat so much as the elder persons, and strong: and some men would eat more than others: as Solinus writeth of Milo, that he did eat up an ox in a day; wherefore, for the removing of this doubt, it must be confessed in the opinion of some, that as Manna was an extraordinary food, so it had an extraordinary virtue given unto it, that one gomer might content the greatest feeder, and that he which did eat the least, might well overcome that measure. Lyranus. Pelarg. As for feeble person • , it is to be supposed, that there were not any among them, as is witnessed in the Psalm 105.37. There was none feeble among their tribes: and yet if there had been, the Manna, which was ministered by the Angels, was such an excellent food, as that as it strengthened the sound, so it would also have comfo • ted the weak and feeble. Tostat. 2. The last named Author hath another solution, that the miracle was not In saturatione, sed in mensuratione: Not in the sufficing and satisfying them which did eat, but in the measuring: For he imagineth, that he that was sufficed with less than a gomer, yet when he came to measure, the Manna was rarified, and so filled up the gomer. But he that needed more, and gathered according to his eating, more than a gomer, when he came to the measure, by the secret working of God, the Manna was thickened, condensate, and pressed together; so that he had but a gomer: Tostat. qu. 10. But according to his own rule, Miracula non ponenda sunt sine necessitate: Miracles must not be brought in without necessity: There being then no necessity of this miracle, nor yet the Scripture warranting the same, we have no ground or foundation of any such conceit: neither doth the Author insist upon it, relying rather upon the first. 3. But seeing therein also we must presuppose a miracle, a third way may be found without miracle, to dissolve this knot: for where it is said: Gather of • t every man according to his eating, a gomer for a head or poll: the meaning may be this, not that all should eat alike, that the child should eat the same measure, which the strong did, but the next words expound it, According to the number of your persons: that is, so many gomers they should take for every house, as there were persons in it. So Simler. 1. This exposition is warranted by the like, Exod. 12.4. where they are bid to take a lamb according to the number of their persons, that is, according to their eating. 2. If the meaning of these words were, that every man should gather according to his own eating, and not according to the eating of the family, then they which could not gather, should be excluded from eating. 3. If it were understood of the quantity rather, of that which he gathered, not of the number of those for whom they gathered, it would imply a contradiction: for every man's eating, was not according to the same stint, and measure of a gomer: some were contented with less, and some others it would not suffice. 4. A great inconvenience would follow, that if everyone were allowed his gomer, the infant of three or four year old, should be allowed to eat as much as the strongest man. Therefore upon these reasons, I think, that a proportion is rather limited for the families, for every head in the house a gomer, which was afterward distributed in the house, according to every ones eating, then a rule prescribed how much everyone should eat. And of this opinion is Cajetan: Sciebat Deus, quod supputando quamlibet familiam simul s • fficiebat summa tot homer, quot erant capita, &c. God did know, that counting every family together, so many homers sufficed, as there were heads, be that did eat less, being considered with him, that did eat more.

QUEST. XXVI. Why a gomer was appointed for every head.

NOw the reasons, wherefore a stint was set them for their gathering were these. 1. By this means God provided for the weak and feeble, that the lusty and strong should not gather all from them, seeing that how much soever they gathered, they should have but for everyone his gomer: Ios • ph. 2. Beside in that the Lord appointeth the same measure, as well to the rich, as the poor, he would teach them, that they likewise should be helpful one to another, and communicate one to another's necessity. Galasius. 3. In that the Lord only alloweth them competent and sufficient food, he teacheth them to take heed of superfluity and excess: Non vult ut colligant ad superfluitatem, vel avaritiam, sed ad necessitatem: He would not have them gather to superfluity, or covetousness, but for necessity. Ferus. As Christ teacheth us, only to pray for our daily and necessary food, in the Lord's prayer. Borrh.

QUEST. XXVII. Whether the people transgressed in gathering, some more, some less.

Vers. 17. THey gathered some more, some less. 1. Some think, that the Israelites offended herein, and transgressed the commandment of Moses, as they did afterward, both in reserving the Manna and in going out to gather it upon the Sabbath day. Rupertus, Ferus. But this appeareth not in the text: because they came not to the ghomer to measure, till they had gathered, and therefore in the gathering there was no apparent transgression. 2. It is then only hereby insinuated, that they did their endeavor to gather it, as Moses bad them, one helping another. Galas. And they which had more servants, whose help they used in gathering, had more, and they which had fewer, gathered less. Piscator. 3. Yet the obedience of the people is not much commended, seeing presently after, their disobedience is noted. Calvin. It might be, that at the first gathering, some of them were greedy, and gathered with an insatiable mind.

QUEST. XXVIII. How it came to pass that none had over, that gathered more, nor none had any lack, that gathered less.

Vers. 18. WHen they did measure it with a gomer, he that had gathered much, had nothing over, and he that had gathered little, had no lack. How this could be, seeing it is said before, that some gathered more, and some less, it is diversely resolved: 1. Josephus thinketh, that what any man gathered above a gomer, putrefied and corrupted, and so he had not the more. Contra. This solution cannot be received, for these two reasons. First, because by this it yet is not evident, how he that gathered little had no lack, though he that gathered much had not the more: Again, this putrifying of the Manna, was of that which was reserved of every man's gomer, as it followeth, verse. 20. not of any such overplus above a gomer. 2. Some other think, that God so guided and directed their hand in gathering, that every family when they came home, found no more by the measure, but for every person a gomer. Oleaster. But the text is against this conceit: which saith, that some gathered more, some less: but if God had directed their hand, they should not have exceeded their gomer in gathering: neither is it like that every household had a gomer to measure by at home: for they had no occasion to use such measures till now. 3. Some do here affirm a miracle to have been wrought: that, what any gathered above a gomer, when it came to the measure, was annihilated by the power of God, or secretly subtracted by the ministry of the Angels: and what lacked of that measure, in any ones gathering, was by the like secret means supplied. Tostat. quaest. 10. But we are not to imagine miracles without necessity: Divers miracles indeed must be acknowledged concerning Manna: 1. That every day there fell so much, as sufficed 600. thousand and more. 2. That upon the sixth day, there fell twice so much, as upon any other day. 3. That the Manna reserved upon any other day, putrefied, saving what was kept for the Sabbath, upon the sixth day. 4. That no Manna fell upon the Sabbath: all these were miraculous works. Marbach. But in this equal distribution, it is not necessary to presuppose a miracle. 4. Piscator hath this solution, that although in an arithmetical proportion, some gathered more, some less: as he that went into the field with ten servants gathered more, than he which went with five: yet in a geometricall proportion, there was no difference: for he which gathered for five, had as much, his number considered, as they which gathered for ten: but the text seemeth to speak, not of the gathering by families, but of every ones single gathering: that he which gathered much, had nothing over, that is, more than his fellow, that gathered less. 5. The reason of this equality then, was, they did not carry everyone his gathering presently home, but they put all their gatherings together: Tandem ex communi acervo sumebant praescriptam portionem: Then they took their stinted portion out of the common heap. Calvin. Galas. Or the fathers of the families, Adhibita mensura distribuebant ab omnibus in commune comportatum: Did by applying the measure, distribute that which was brought together in common. Iun. 6. S. Paul by this example of the Israelites, one helping another in gathering, and conferring their labors in common, exhorteth to liberality, that Christians in like manner should support the necessities one of another, 2. Cor. 8.14. Beside this excellent moral use, Rupertus maketh this fit mystical application: that as in the gathering of this Manna, howsoever they had gathered, none had over, nor yet did any lack: so in the Eucharist, wherein we receive the true spiritual Manna, it goeth not by ones eating much or little of the bread and wine, which are proposed in the Sacrament: Non pro quantitate portiunculae vivi • ici panis, quam ore sumit & gratiam accipit: A man receiveth not grace, according to the quantity of the portion of the lively bread, which he taketh with his mouth: but if he receive but a little, it doth as much profit him, as if he had received all: As Adam was as deep in transgression, in tasting of one apple, as if he had eaten of all the trees in the garden. So Rupertus.

QUEST. XXIX. How the Manna grew to be corrupt with worms.

Vers. 20. SOme reserved of it till the morning, and it was full of worms and stunke. 1. They abused Manna, reserving it of a covetous and distrustful mind, contrary to God's commandment by Moses, and therefore it became unprofitable unto them: for no creature is so pure, but being abused turneth to our destruction. Genevens. 2. Here an 〈 in non-Latin alphabet 〉 is to be admitted: the latter is expressed first: for it stank and putrefied, before it crawled with worms. Borrh. 3. The Manna putrefied not of it own nature, as is evident, both that it kept without any putrification until the Sabbath, and it was preserved in a pot for many generations. Lyranus. As also the Manna being ministered by the Angels, and of an excellent workmanship, was of such a perfect composition, that it had no such malignant and noxious quality. This corruption then was sent upon Manna, and caused by the Lord, as a punishment of their disobedience. Tostat. quaest. 11. 4. This putrifying of Manna hath this moral application: that after the same manner, covetous men, which greedily gather riches, and hoard them up unprofitably, do now feel the worm of conscience: and after this life, Ver • em illum sentient, qui nunquam morietur, shall feel that worm which shall never die, unless they repent. Ferus. 5. But Rupertus application is unfit, who by the worms in the Manna understands Christ, that as the worms bred there without any generation: so Christ was borne of the Virgin, without any carnal copulation: Christ is in Scripture compared and resembled to this Manna: but the corruption of this Manna, no way agreeth with his perfection and incorruption.

QUEST. XXX. How the sun is said to wax hot, and of the melting of Manna.

Vers. 21. WHen the heat of the sun came, or when the sun waxed hot, it melted. 1. Some take by the sun here, to be understood the air next unto the ground, which waxeth hot, and not the sun. Borrh. But the figure rather is in this: the sun is said, incalesce • e, to wax hot, for calefacere to make hot. Iun. For the sun increaseth not in heat. 2. Aristotle thinketh that the sun is not hot of it self, and the reason is, Quia corpora coelestia non suscipi •• t peregrinas impressiones: The heavenly bodies receive no foreign or strange impressions. Thostat. This may be admitted, and yet the sun shall be hot: for that is no elementary or foreign impression, but a quality inherent, and native in the sun, seeing the Scripture saith, nothing is hid from the heat thereof, Psal. 19.8. which heat may be increased by the reflection of the beams of the sun, and the exhalation of hot and dry vapors▪ but the beginning of vital and comfortable heat, without any inconvenience, may be granted to come from the body of the sun, as the fountain thereof. 3. Now the reason why the sun, as he riseth higher, so waxeth hotter, is this: when the sun is too low, his beams do not fall directly upon the earth, but being in the East, they tend to the West; but as the sun ascendeth unto the meridianall point, so his beams do descend, and smite upon the earth, which then beginneth more and more to feel the power and force thereof. Tostat. 4. In that the Manna melted by the heat of the sun, but was hardened by the fire, for otherwise it could not be baked and made into cakes: it appeareth, that neither of these proceeded from any natural disposition or quality in the Man, for if naturally it had been dissolved by the sun, the heat of the fire in like manner, would have wrought upon it: therefore both these operations in Manna, proceeded not from any natural quality therein, but was wrought extraordinarily by the power of God, so disposing. Tostat. qu • st. 11. 5. And this was the reason, why it melted by the heat of the sun, to stir up the people, to gather it betimes, that they might have time to prepare it, and then attend other business: if it had been to be gathered all day, they might have been more slothful and negligent. Calvin. 6. The time then of gathering Manna, was after the sun rise, so soon as the dew was off the ground, until the sixth hour of the day toward noon, when the sun began to be ho • . Lyranus.

QUEST. XXXI. How they gathered twice so much upon the sixth day.

Vers. 22. THe sixth day they gathered twice so much, &c. 1. Some think, that they gathered no more upon the sixth day, than they did other days, but that it was multiplied by the power of God, and became twice as much, that is, two gomers for every man. Joseph. Lyranus. But the words of the text are otherwise, they gathered twice so much: it was not then made twice so much when it was gathered, but they indeed gathered twice so much, as they did upon any other day. 2. Therefore, herein the miracle was seen, that upon the sixth day there fell twice so much, as upon the other days. Marbach. And they indeed gathered as much again, as they used to do: for otherwise, if the Lord had not commanded them so to do, to gather double upon the sixth day, they had transgressed in exceeding a gomer ▪ in their gathering: yet they are not reproved, but commended for it: And Moses saith, they did herein the same thing, which the Lord said. If it were then God's commandment, that they should gather double, this doubling was in their gathering, not in the increasing afterward: God would not have commanded them to do that, which was not in their power, but in his own working: It was in their power to gather double, when God had sent it upon the ground: But it was in God's hand only to increase and multipli • it, when it was gathered. Sic fere Tostat. quaest. 12.

QUEST. XXXII. What moved the Rulers to come and tell Moses, that the people had gathered double.

Vers. 22. THe Rulers of the Congregation came and told Moses. These were not the Captains over thousands and hundreds, and over fifties, for they were not instituted till afterward, chap. 18. nor yet were they the 70. Elders, which also were not yet appointed: but they were the Princes of the tribes and families, such as are rehearsed, Numb. 1.2.7. Tostat. 1. Some think that these Princes came of a good mind, and feared lest the people transgressed the commandment in gathering double, because they knew not God's will yet touching the Sabbath. Ferus. But they could not be altogether ignorant of that, seeing the Lord by Moses had told them before, verse. 5. that upon the sixth day, they should gather twice so much, as they did daily. 2. Some impute it unto their forgetfulness, and incredulity, that they believed not the word of God, that he would send them double food upon that day. Calvin. Gal • s. But it is not like that the Princes, and chiefest men, which used to consult with Moses, and were directors to the rest, were more ignorant, and of less belief, than the common people: neither doth Moses here reprove them for any such unbelief. 3. Therefore the sounder opinion is, that they were not ignorant herein of God's commandment of gathering double, and that the people did therein as they were commanded: but they came to Moses to receive further direction, how that double portion which they had gathered, should be ordered. Tostat. 4. Another opinion is, that Moses had not yet propounded to the people, what the Lord had said concerning the double portion, to be gathered upon the sixth day, verse. 5. but the people of themselves did it, being accustomed to keep the Sabbath, knowing that upon that day, they were to rest, and yet that it was not God's will they should fast that day, and altogether abstain from meat. Piscator. But this would lay both an imputation of unfaithfulness to Moses, that he should conceal any part of God's counsel from them, especially in so necessary a thing, as the observation of the Sabbath was: and of ignorance upon the Rulers of the Congregation, that the common people did better know what was to be done, than they: and although it was an usual custom among the people of God, to keep the Sabbath: yet they were not yet so well instructed, in the manner of the observation thereof: therefore I rather prefer the opinion of Tostatus herein, next before alleged.

QUEST. XXXIII. Of the meaning of the 23. verse, and whether they dressed upon the sixth day, that which was reserved for the seventh.

Vers. 23. THe rest of the holy Sabbath is tomorrow. 1. Thostatus in not rightly pointing, or distinguishing this verse, putteth this word morrow to the next sentence, reading thus, Cr • s quodcun{que} operandum est, facite, To morrow, what is to be done, do ; and so much busieth himself about the meaning of these words; resolving upon this sense, that, what was to be done the next day about their victual, because it was the Sabbath, they should do it now: but, although this indeed be the meaning of the words following, that what they had to seeth and dress the next day, they should do it now: yet all this labor might have been spared, if the word morrow, be joined with the former sentence, as it is here set down, and as it is in the original, the Sabbath is tomorrow. 2. The words following, Seeth that which ye would seeth, &c. are two ways understood, that either they should seeth upon the sixth day, so much as should serve the next also, for upon the Sabbath they were not to busy themselves about their meat. Iun▪ Piscator. Or they should seeth so much, as would serve their turn presently, and reserve the rest till the next day: for if they had sod & dressed that which was reserved till the next day, it had seemed no strange thing, that it was not putrefied. Simler. But I prefer the former exposition, both because there was much business, which belonged to the grinding, dressing of Manna, and making it into cakes, which works they were not to do upon the Sabbath: and it is like that the Manna, which was reserved upon other days, though sodden or baked, yet was corrupted with worms: and of it self, the Manna was not like to putrefy in one day, though it were raw and unsodden, but that the Lord caused it to corrupt, thereby to admonish his people.

QUEST. XXXIV. Whether the observation of the Sabbath were now first instituted.

Vers. 20. THe Lord hath given you the Sabbath. 1. Some are of opinion, that the Israelites began first now to keep the Sabbath, and that this precept was but to continue till the coming of the Messiah. Tostat. quaest. 12. But this opinion hath no ground, nor good warrant: for Moses speaketh of the Sabbath, as of a thing well known: To morrow is the rest of the Sabbath: and to what end else should the people have been so ready, to have gathered a double portion upon the sixth day, but to prepare them for the Sabbath, before Moses had yet spoken anything of the rest thereof? 2. Therefore it is more than probable, that the Sabbath of ancient time was kept among the people of God, grounded▪ upon the example of God himself, that rested after the creation, finished in six days, upon the seventh: which observation was delivered by godly tradition from Adam to his posterity: for seeing, that the Church had from the beginning a public▪ and external worship of God, it could not otherwise be, but that they had also a certain time prefixed, wherein to celebrate the public worship and service of God; and then what time was more fit, than that which God had sanctified by his own example? Simlerus, Oleaster. This law then of the Sabbath, as belonging rather to the law of nature, than to the law of Moses, because it containeth the manner of God's worship, was to continue even after the abrogating of Moses law, Ferus: for though we keep not the very same day, which the Jews did, yet the Lord's day is kept upon the seventh day: Dic septima vacare catenus morale & necessarium, quod stat • tempore Domino vacandum sit: Upon the seventh day to rest is therefore moral and necessary, because we must upon some set time be vacant for God. Pelican. 3. Here the reason given of observing the Sabbath, is taken from God's liberality, that had given them upon the sixth day, meat for two days: two other reasons are else where yielded, the one from the end of the creation, Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt, Deut. 5.15. Iun.

QUEST. LV. Of the Feast of the Sabbath.

Vers. 29. TArrie everyone in his place, let no man go out. There are three rules here set down for the observation of the Sabbath: 1. That everyone should tarry in his place, and so being free from other business, give himself to contemplation: so Ferus interpreteth these words: Maneat apud se: Let him abide with himself: that is, enter to himself: Conscientiam suam scrutetur: Let him examine his conscience : This indeed may very well be a consequent of that their staying and tarrying within: for being sequestered from other affairs, they were the freer for meditation: but the literal sense of the words is, that they should stay within. 2. Neither were they to go forth, that is, with intent to gather Manna, which lay round about the host; or to do any further business: they were not forbidden all kind • of walking and going out for their solace and recreation: as the mount Olivet is said to be a Sabbath days journey from Jerusalem, Act. 1. that is about a mile: Thostat. quaest. 13. 3. They are also commanded to keep the Sabbath rest, to Sabbatize, which is to be exercised in good works, Ferus: as Augustine saith: Male celebrat Sabbatum, qui à bonis operibus cessat: • t • um enim ab iniquitate debet esse, quia bona conscientia non inquietum, sed tranquillum facit animu • : He keepeth the Sabbath ill, which ceaseth from good works: for true rest must be from iniquity; because a good conscience doth make the soul not unquiet, but calm and still: yet although they were commanded to rest the seventh day unto the Lord, Non oblig • bantur tota di • v • care D • o: They were not bound all the day to attend upon God's service, but to cease from all other occupations: Ne imped • rantur, si Deo vacare vell ••• : That they should not be hindered, if they were disposed to attend upon God. Tostat. quaest. 12. in Exod.

QUEST. XXXVI. The description of Manna, the quantity, fashion, color and taste thereof.

Vers. 31. IT was like unto Coriander seed, white &c. The Manna is resembled here and in other places to five several things: to the hoary frost, verse. 14. to Coriander seed, unto wafer cakes made with honey: and Numb. 11.7. to • d • llium ▪ and fresh oil, 1. it is likened to the hoary frost: Non quia ex ••• sum, in modum pr ••• a, sed sic multiplicatum: Not because it was extended (or lay in flakes) as the • oar frost, but it was multiplied in number like unto it: as it is in the Psalm: He scattereth the hoary frost lik • ashes, Psal. 47. Oleaster: Josephus therefore is deceived, who thinketh that it came down like snow: fo • he saith, that as Moses prayed it fell upon his hands, and he thought it snowed: 2. In quantity and proportion it was like to Coriander seed, not in color, for that kind of seed is blackish. Vatabl. And so verse. 14. it is said to be a small round thing: the word is M • cusphas, which Jerome translateth p • lo con •• s • m, as wheat that is husked, and brayed with a pestle: and the Chaldee. d • c • rticatum, like unto barked or pilled wood, that is, white: the Septuag. translate it, white : but the Hebrews generally interpret here round : this word is only found in this place, and so the signification is the more doubtful and uncertain here: but I prefer the usual reading. 3. For the color, it is said here to be white: and Numb. 11.7. In color like unto • dellium, which some take to be white pearl: Oleaster, or a kind of precious stone. Vatab. the Septuagint take it sometime for 〈 in non-Latin alphabet 〉 , the Carbuncle, sometime for the Crystall: Numb. 11. but it is rather the gum of the tree • dellium, which was transparent and shining like unto pure and tried wax, Plin. lib. 12. cap. 9. Iun. Osian. and Josephus saith, that • dellium was a kind of drugge, or spice. So then the Manna was not only white, but it was also of a clear color, like unto gum, o • to the kernel of a grape: Pelican. 4. For the taste, it was like unto wafers made with honey, or unto fresh and sweet oil, Numb. 11.7. it had a pleasant taste and relish.

QUEST. XXXVII. Whether the Manna had a divers relish according to every ones taste.

BUt further concerning the divers taste of Manna, a question is moved out of those words in the book • of Wisdom, chap. 16. verse. 21. It served to the appetite of him that took it, and was meet to that that every man would. 1. Upon this ground the opinion of some is: that the Manna, though it had actually and positively, but one kind of taste, like unto wafers made of honey: yet God gave unto it such a gift, that it relished according to every man's desire, and it was turned to the taste and savor of any kind of meat, which they had mind unto. Tostat. And that Manna had this quality only in their mouths and taste, that were holy men, and thankful▪ but to the evil and disobedient, it had not that variety of delightful taste, but was as unsavory in their mouths, for they preferred p • ppons, onions, leekes and garlike before it. Lyranus.

2. Contra. 1. If the Manna, actually gave one certain relish in the mouth, as of honey or oil, how could it at the same time have any other relish? for divers tastes of contrary kinds and tempers it could not have at once: and if it were turned to any other taste, then had it not actually the taste of honey or fresh oil. 2. Besides, by this means the Lord should have satisfied every ones wanton appetite, which not being contented with the ordinary taste of Manna, would have it changed according to his desire. 3. And that Manna had the same relish to all, both good and bad, is evident by Moses description, Numb. 11.8. The people went about and gathered i • , &c. so it relished in that manner to the people: if it had tasted so only to the better sort, to the believers and the thankful, a very few should have had that privilege: for the people wept and murmured in their families, everyone in his tent door. Now in that they preferred the onions and leekes of Egypt, it shown their great unthankfulness, that made more account of such gross meat, than of the precious delicate Manna.

3. The meaning then of that place is, that this Manna actually had such variety of delectable tastes, that it pleased every man: not that it changed and turned as every man's fancy led him: but there was no stomach so weak, nor no tooth so dainty, whom Manna might not content: the Manna being yet raw and undressed, had the taste as of mingled honey, or oil, but after it was prepared and dressed, it gave a mixed and variable taste, as if many sweet and pleasant things were tempered together. Iun.

4. The excellency then of this food commendeth the goodness of God, who was not contented to give them ordinary and common food, but fed them with the best. Ferus. As it is said, Wisdom 16.21. Thy sustenance declared thy sweetness to thy children. The Grecians write that Democritus prolonged his life with eating of honey, Athan. lib. 2. cap. 3. Pliny maketh mention of some that lived of pulse, lib. 18. cap. 8. The Egyptians boast much of their herbs. Diodorus. lib. 1. cap.. 4. But all these must give place to Manna: never was any people in the world fed with the like food unto Manna. Pelarg.

QUEST. XXXVIII. When Moses spake to Aaron concerning the pot of Manna, to be set before the Lord.

Vers. 34. ANd Aaron laid it up before the Testimony. 1. The opinion of some Hebrews is, that this pot of Manna was laid up in Moses Tabernacle, before the great Tabernacle was made. Lyranus. But this cannot be: 1. Into that Tabernacle none came but Moses, and in his absence Joshua, chap. 33.7, 11. Therefore it is like, that Moses would rather have there placed it himself, than have spoken to Aaron. 2. Because Moses speaketh to Aaron to do it, it seemeth that Aaron was consecrated Priest, which was not before the second year, when the Tabernacle was erected. Tostat. 2. Whereas it is said, verse. 33. to be set before the Lord, it may also have this sense, Ante 〈◊〉 dictum est, quod sit ipsa devotione offerendi, &c. Before the Lord may be said, in respect of the devotion of the offerer, wheresoever it was put : so Augustine. quaest. 61. But these words, before the Testimony, which is meant of the Ark, do expound the other: therefore the Ark being not yet made, this here commanded, was not done presently. 3. Augustine misliking the former solution, resolveth, that this is spoken by way of a prolepsis, that is here written which was afterward done: for in Scripture the order of time is not always observed: Moses therefore to finish at once the whole history concerning Manna, maketh mention also of this reserving of the • ot of Manna, which was done afterward, the Tabernacle being now made, and Aaron consecrated Priest. Tostat. quast. 14. So 1 Sam. 17.54. David is said to have put Goliath's armor in his Tabernacle, which was not then, but long after, when he was established in the Kingdom. Piscator. 4. This pot of Manna, which was of gold, Junius thinketh was not placed hard before the Ark, for then it could not have been seen of the people, as it is said, verse. 32. That they may see the bread &c, And in the Ark it was not, for within it only were the two tables of the law, 1 King. 8.11. it was set therefore, in the entrance of the most holy place. Iun. But it seemeth rather, that it was placed in the most holy place within the second veil, by the Apostles description, Heb. 9.4. Simler. Where also Aaron's rod was, which was there kept also, for a testimony to the people, Numb. 17.11. though it were not continually in their fight.

QUEST. XXXIX. By whom this clause was added of the Israelites eating of Manna forty years.

Vers. 35 THe children of Israel did eat Manna 40. years, until they came to a land inhabited, &c. Augustine also thinketh, that this is spoken by a prolepsis, that is, an anticipation or prevention of the story; but it cannot so properly be said here, because Moses lived not to see this, for he died in the 11. month of the 40. year: and the Manna ceased on the 15. day of the first month of the 41. year: but a prolepsis, or anticipation of the story is, when the same writer setteth down that before, out of his place, which was done after. Tostat. He therefore resolveth that Moses did write this, prophetice by a prophetical instinct: so also Iun. But this may be rather thought to be added by Joshua, or some other of the Prophets afterward; as likewise, the story of Moses death and burial, Deut. 34. which is not like to have been penned by himself. Piscator.

2. Till they came to a land inhabited. Augustine thus expoundeth, Non quia continuo ut venerunt ad terram habitabilem, &c. Not because as soon as they came to a land inhabited, they left eating of Manna: Sed quia non ante, But because not before. But what land inhabited it was, is expounded afterward, namely the land of Canaan: for though the Israelites possessed before, the land of the Amorites, on the other side of Jordan, yet the Manna ceased not, till they had passed over Jordan, and were entered into the bounds and borders of Canaan, which was the promised land, that flowed with milk and honey. Tostat. quast. 15.

1. Doct. Of the excellency and pr •• ogative of the Lord's day.

Vers. 5. BVt the sixth day, &c. it shall be twice so much. Origen upon this place, well collecteth the prerogative and excellency of the Lord's day, beyond the Sabbath of the Jews, proving that the Manna began first to fall upon that day: his words are these: Si sex di • bus continuis (ut scriptura dicit) collectum est, à septima autem die, quae est Sabbati, cessatum est, sine dubio initium ejus à die prima, qua est dies Dominica, fuit: &c. If the Manna were gathered six days together, as the Scripture saith, and it ceased upon the seventh, which is the Sabbath, without doubt it began on the first day, which is the Lord's day.

2. Doct. That it is lawful to lay up in store, so it be done without distrust in God's providence.

Vers. 19. LEt no man reserve thereof till the morning. Though the Israelites were bound unto this precept, because every day they received Manna from heaven, and so the Compassions of God were renewed every morning, as the Prophet Jeremiah saith, Lament. 3.23. yet this taketh not away all store and provision, to be laid up aforehand: for the sluggard is condemned for his sloth and carelessness, and is sent by the Wise man to learn of the Ant, which gathereth her meat in summer; Prov. Our blessed Savior also commanded 〈 in non-Latin alphabet 〉 , the remainder of the meat to be kept. And the reason is not alike: for then they received Manna every day, and therefore needed not to lay up anything in store: But now the fruits of the earth are only gathered in summer: wherefore 〈 in non-Latin alphabet 〉 , the letter of this precept is not to be urged, but the 〈 in non-Latin alphabet 〉 , the sense and moral equity bindeth us still, that we take heed of an immoderate & distrustful care, in making provision for the time to come, but depend upon God's fatherly providence. Pelarg.

3. Doct. How Manna was a type and figure of Christ.

Vers. 31. THey called the name of it Man, &c. The holy Apostle S. Paul, maketh this Manna an evident type of Christ, calling it their spiritual meat, 1 Cor. 10.3. And in many things the type and figure agreeth unto the body and substance: 1. In the causes of sending this Manna: 2. In the condition • and qualities thereof: 3. In the manner of the gathering: 4. In the use thereof. Ferus.

First, touching the causes: 1. The Lord had compassion of his people, when they were in want, and almost famished in the wilderness: so Christ was given unto us, that by faith in his body and blood, our hungry souls should be nourished. Marbach. 2. The Lord in sending Manna, shown his power, his mercy, goodness, and love to his people: and in nothing more appeareth the love of God to us, than in sending his only Son into the world to die for us. 3. The Lord by sending Manna, did prove, whether his people would walk in his law or no, verse. 4. So the Lord maketh trial of the obedience of the world, in receiving the law of his Son Christ, that is, the Gospel. Ferus.

Secondly, concerning the qualities and properties of Manna: 1. It was but a small thing, yet had great vertu •• and Christ, though in the low degree of a servant, was of great power. 2. The Manna was white, and Christ was pure and unspotted. 3. The Manna was ground in the mill, or beaten in a mortar, and Christ was beaten and bruised for us. Ferus. 4. The Manna came from heaven: so the Son of God descended, and took upon him our flesh. Simler. 5. The Manna was sweet and pleasant, as honey: so is Christ unto the soul. 6. The Manna fell with the dew: so Christ brought with him abundance of spirit and grace. 7. The Manna fell every day: and Christ hath promised to be with his Church unto the end of the world. 8. The Manna ceased as soon as they came into the land of Canaan: and in the next world, there shall be no use of the Word, or Sacraments. Ferus.

Thirdly, in the gathering of Manna, these conditions were observed: 1. It was lawful and free for all men and children, male and female, young and old, master and servant, to gather the Manna: so there is neither bond nor free, male nor female, but all are one in Christ, Gal. 3.28. Simler. 2. They were commanded to gather every day: and we must all our life long gather of the heavenly Manna. 3. They were to go out of their tents to gather it: and we must depart from our old conversation. Ferus. 4. They which gathered much, had not the more, nor they which gathered little, the less: so both those which are strong, and they which are weak in faith, are admitted to this Manna. Marbach.

Fourthly, for the use: both good and bad did eat of the Manna: so men of all sorts come unto the Word, and Sacraments, but not all to the same end: for as the Manna putrefied to those which kept it contrary to Moses commandment, so the Word of God, and the Sacraments are the savor of death unto death, to those which unworthily receive them. Ferus. But it will here be objected, if this Manna were spiritual and heavenly food to the Israelites, as S. Paul saith, how is he reconciled with our Savior Christ, who saith, Moses gave you not bread from heaven, but my father giveth you true bread from heaven? John. 6.32. The answer here is ready, that our Savior speaketh according to their capacity and understanding, with whom he there dealeth: who had a carnal imagination of Manna, and could see therein nothing, but corporal food. Simler.

1. Conf. Against the carnal presence in the Eucharist.

Vers. 5. THe people shall go out and gather. Rupertus hath upon these words this gloss, applying them to the Eucharist: Si digne manducare cupimus, ab omni curiositate corpores sensus egrediamur, &c. If we will worthily eat, let us go forth from all curiosity of corporal sense, that we do not think to discern by the sight, taste, smell, feeling, whether it be the flesh of Christ indeed, which we take &c. Paulus Burgens. likewise in his additions upon this Chapter, maintaining the opinion of some Rabbin's against Lyranus, that the Manna is called the bread of Angels, because it was made of that incorporeal light, which the Angels are refreshed with, addeth further, thus: Est valde applicabile, &c. This is very fit to be applied unto our true Manna, the Sacrament of the Eucharist: In qua est verum lumen divinum, ex voluntate divino incorporatum, ex quo scilicet lumine divino Angeli in coelo reficiuntur, &c. Wherein the true divine light, by the will of God is incorporate, out of the which divine light, the Angels in heaven are rerefreshed, and the faithful in the wilderness of this life, are fed by the same light, being incorporate.

Contra. First, this is but a weak text, The people shall go out and gather, to prove the carnal presence of Christ in the Eucharist: for an argument cannot be grounded upon an allegory of Scripture devised: it rather maketh against that gross opinion: for seeing their Manna was also, as the Apostle saith, a spiritual meat unto them, and signified Christ, as the Eucharist doth unto us: and yet as it was their corporal food also, they tasted it, and it had a sweet relish in their mouths, as of honey or oil: they were not to go out of their senses, though under that type spiritual food also were conveyed: so in the Eucharist, the outward symbols are discerned by the senses, while the spiritual food is offered to the f ••• h of the worthy receiver.

And concerning Burgensis conceit, it is very new and strange: that not the true body of Christ, that which was borne of the Virgin Marie, is not incorporate in the Sacrament, which is the opinion of the moderne Papists, but a certain divine and incorporall light, such as the Angels are nourished with in heaven. In his assertion then these three notable errors are contained: 1. that the Israelites Manna, and the body of Christ in the Eucharist were made of one and the same substance, a certain divine light incorporate. 2. That Christ's body in the Eucharist is incorporate, and made of that divine light: and so consequently, Christ shall have another kind of body in earth, than that in heaven, which was incarnate of the virgin Marie. 3. That the Angels in heaven, and the faithful in earth, have one and the same food. Thus when men follow their own fancies, and leave the Scriptures▪ they wind themselves into errors, and find no way to get out.

2 Conf. That there was the same spiritual substance of the old Sacraments and ours.

FUrther, where the Apostle saith, alluding unto this Manna, they did all eat The same spiritual meat, 1 Cor. 10.3. The Romanists, because they cannot away that there was the same spiritual substance of the Sacraments of the Old Testament, and of ours, have this shift: that they eat the same meat among themselves, not the same with us, Rhemist. annot. in 1 Cor. 10.3. and Rupertus hath the same conceit: That they did all eat the same meat, Non eandem, quam nos, Not the same which we eat.

Contra. 1. This answer is contrary to the very sense of the Scripture: for the Apostle showeth, that Christ was their spiritual meat and drink, and so is he ours: therefore they had the same spiritual meat with us. 2. Against Rupertus, we will oppose Augustine, who thus writeth of this matter: It had sufficed to have said, they did eat a spiritual meat, but he saith the same, I cannot find how I should understand the sense, but the same that we do eat.

3. Conf. Against the Anabaptistical community.

Vers. 18. HE that had gathered much, had nothing over, &c. S. Paul upon this text thus inferreth: Upon this condition, your abundance at this time supplieth their lack▪ that also their abundance may be for your lack, that there may be equality, as it is written. He that gathered much, &c. 2. Cor. 8.14. Upon which place the Anabaptists would ground their confused community and equality: whereas the Apostle speaketh not of an equality in the possession of things, but in the use, and that not all times, but when the necessity of our brethren requireth it: and so he exhorteth, that like as in the gathering of Manna, one helped another, and that which any gathered over, went to make up his part, that had gathered less: so the superfluity and abundance of the rich, should supply the necessities and wants of the poor. Simler.

4. Conf. Against prayer and sacrifices made for the dead.

Vers. 26. SIx days shall ye gather, but in the seventh you shall find none. Ferus hereupon thus noteth • Septimo die, id est post hanc vitam, non invenietur quod colligere possumus, &c. On the seventh day, that is, after this life, there shall nothing be found for us to gather. They then which in this world do not find remission of sins, shall not find it in the next: what help can prayers, or Masses afford unto those which are departed, if nothing be to be gathered after this life? Here then one of their own write •• hath made a good argument, against their superstitious and fruitless prayers, and sacrifices, which the Romanists use to offer for their dead.

5. Conf. Against the keeping of relics.

Vers. 32. FIll a gomer, and keep it for your posterity. Here is an holy relique kept by the commandment of God, not to be adored and worshipped, but to put the people in remembrance of this great benefit, in feeding of their forefathers in the wilderness. The popish relics offend against all these rules: 1. God hath not commanded them to keep any such thing. 2. They show them to the people for adoration, not for the commemoration of any benefit. 3. The Manna which putrefied, being kept one day against God's commandment, endured many hundred years by his appointment: but popish relics are not privileged from putrifying, therefore God hath not ordained them so to be kept.

1. Observ. The Church of God hath her turns, of fullness, and of want in this world.

Vers. 1. THey departed from Elius, and came into the wilderness of Sin. They remove from a place of pleasure and plenty, where they found 12. fountains, and 70. Palme trees, to a barren and comfortless desert: wherein is set forth unto us the state and condition of God's Church and children in this world. Ferus. Sometime they ebb, otherwhile they flow: now they have plenty, and ere long, they suffer want, which the Lord doth, to exercise the patience of his servants, that they may be instructed with the Apostle, both To be full, and to be hungry, to abound, and to have want, Philip. 4.12.

2. Observ. Against the unprofitable gathering of riches.

Vers. 20. SOme reserved of it till the morning, and it was full of worms. This showeth, that they which corruptly gather riches, shall have no profit by them, they both scrape them together in this life without comfort, and heap them up to their punishment afterward, as the Prophet saith to cruel covetous men: Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul: for the stone shall cry out of the wall, and the beam out of the timber shall answer it: we unto him that buildeth a town with blood, &c.

3. Observ. Worldly and carnal men acknowledge not God's gifts.

Vers. 15. THey wist not what it was. This is the difference between the godly and the wicked: they thankfully acknowledge the gifts of God, and know from whom they receive them: but the other as brute beasts, use the things present before them, not praising the Author thereof. Oleaster. And therefore, men of this world are said to have their bellies filled with hid treasure, Psal. 17.14. for it is hid unto them, who it is that feedeth and filleth their bellies: and in this respect, the Prophet maketh the unthankful and ignorant people worse than the ox, That knoweth his owner, & than the asse, which knoweth his masters crib: but Israel hath not known, my people hath not understood, &c. Isaiah 1.2.

4. Observ. God's benefits are to be had in remembrance.

Vers. 32. FIll a gomer, and keep it for your posterity, that they may see the bread, &c. God will not have his worthy and singular benefits, to be committed to oblivion, but always thankfully remembered: as for the same cause, Christ commanded the remainder of the broken meat to be kept, which filled 12. baskets, after he had fed the multitude: that that singular miracle might be had in thankful remembrance. Oleaster.

5. Observ. Where ordinary means are offered, extraordinary must not be sought.

Vers. 35. THey did eat Manna till they came to the borders, &c. As soon as they came to help themselves sufficiently with the fruits of the earth, the Manna ceased: which showeth, that extraordinary means must not be expected, where ordinary are at hand. Piscat. For this cause our blessed Savior repelled the tempter, which would have had him make bread of stones, which was an extraordinary and unwonted way for food.

QUEST. I. Why some mansion places are omitted here.

Vers. 1. THey camped in Rephidim. 1. They came from the wilderness of Sin by divers countries, for between Sin and Rephidim, there were two stations beside, here omitted, Dophka, & Alush, Numb. 33.13, 14. Iun. 2. Sin is here taken for one special station, but it is the name in general of all that desert unto Sinai: Gloss. ordin. 3. These two stations are omitted and many beside: for whereas there are 42. mansion places reckoned in all, Num. 33. not above 15. are specially mentioned before in the history, as it is set forth in this book and Numbers, because those places are specially noted, wherein any notable accident befell: as in Marah the bitterness of the water, in Elim the Palme trees, in the desert of Sin, the Manna, in Rephidim, the issuing of the water out of the rock, and some other beside. Tostat. quast. 1. 4. There are also more names of places rehearsed in the story, than are numbered in the Catalogue of their stantions, Num. 33. as Mattanah, Nahaliel, Bamoth, Numb. 21. but all those were not the names of the mansion places, where they stayed, but such as they passed by. Tostat. ibid. 5. They are said to have journeyed at the mouth of God, because they followed the direction of the cloud: for when the cloud was taken up they journeyed, and where it abode they pitched: this was the commandment of God here spoken of, as it is interpreted, Numb. 9.18. Tostat. Simler.

QUEST. II. Of penury and want of water which the Israelites here endured.

Vers. 1. WHere was no water for the people to drink, &c. 1. The Rabbin's here are deceived, which think that the thirst of the people here, was not natural and necessary, (for Manna was both meat, and being full of moisture, served for drink, say they) but of wantonness rather. The words of the text show the contrary, that there was no water for the people to drink, and therefore it was a violent and necessary, not a wanton and voluntary thirst. Simler. Calvin. 2. Their conceit also hath no ground, that think some of the people had water, which they brought along with them from Elim, and therefore they are said to tempt God, to show his power, when there was no such necessity. Tostat. quast. 2. For all the people murmured, as though they were ready to die for thirst, verse. 3. 3. The truth is therefore, that they were driven to great extremity for want of water: for drought and thirst is a great trial, and a miserable calamity, as is evident by divers examples in sacred and foreign stories: As Hagar with her son were ready to perish for want of water, Gen. 21. And the three Kings, that were to fight against Moab, were like all to be undone for want of water, if the Lord by his Prophet had not relieved their want: The men of Berhulia, when the City was besieged, fell down and died for thirst: The Samaritans, being assaulted by the Romans, died of thirst: Thales Milesius, as Laertius writeth, perished through heat and thirst: Johannes Leo hath a memorable story of certain Merchants, that perished by thirst in the desert of Azoad in Africa: where are to be seen two Sepulchers, the one of a Merchant, the other of a Carrier of wares: who sold unto the other a cup of water for a thousand crowns, and yet, the water not being able to suffice both, they twain died there: Lysimachus yielded himself and his whole host, for want of water, and having drunk, being now become a captive, he uttered these words: O Dii, inquit, quam brevis voluptatis gratia ex rege me feci servum! O God for how small a pleasure, of a King, have I made myself a captive! Pelarg.

QUEST. III. Why it pleased God to prove his people with thirst.

NOw it pleased God, as before he tried his people with hunger, so now with thirst, for these causes: 1. Because the people were very oblivious and forgetful of God's benefits, God by afflictions would put them in mind of their duty, that they which in prosperity did forget him, by want and penury, might be driven to seek him, as it is in the Psalm, When he slew them, they sought him, and returned. 2. Another cause was in respect of themselves, because they were a proud and haughty people, and thought well of themselves: as the rebellious say unto Moses, All the Congregation is holy, Numb. 16.3. therefore the Lord by this means would humble them, and make them know themselves. 3. The Lord being purposed to make the Israelites a peculiar people to himself, and purposing to give unto them his laws, by this means would prove and try them, whether they would keep his commandments, Deut. 8.2. Even as a father nurtureth and schooleth his child, whom he purposeth to make his heir; so the Lord saith, As a man nurtureth his son, so the Lord thy God nurtureth thee. Tostat. 4. The Lord also brought them into this strait, that the faithful thereby should be discerned from the rest: for affliction and temptation, is as a sieve to try the chaff from the wheat. Ferus.

QUEST. IV. How the people are said to tempt God.

Vers. 2. WHerefore do ye tempt the Lord? 1. Some will have them to tempt God, because there were among the people, that had water, and yet would have God to help them, when there was no need: for then to expect or require the divine help, when there is no urgent necessity, is to tempt God. Tostat. But it is shown before, that this want of water was general, and all the people were in great extremity. 2. They are therefore said to tempt God, either because they doubted of his power, and therefore would try whether he could give them water: for the word nasah, signifieth properly to make trial, as David is said not to have tried or proved before to go with armor, 1 Sam. 17.39. Oleaster. Or they tempted God, doubting of the truth of his promises, as verse. 7. Is God among us or no? Pelarg. And so they tempted God by their incredulity. Iun. Further they do prescribe and limit God, that unless he show them some sign of his presence and power, they will not believe, that it was his will to bring them out of Egypt unto that place. Marbach. They do tempt him also by their impatiency, they urge Moses presently to give them help, or else they will stone him, whereas they should patiently have waited upon God. Simler. And further, though they are not herein said to tempt God, expecting his help, where all human means, & counsel was denied: yet herein they tempted him, because they thought God was bound unto them, to succor them at their need. Lyranus. Whereas the heathen by the light of nature, could see and say, Diis & parentibus non possumus reddere aequalia, We cannot recompense the God's and our parents: God is no way indebted unto man. Tostat. quast. 2.

QUEST. V. Of Moses fear lest he should be stoned.

Vers. 4. YEt a little while, and they will stone me. 1. Josephus here somewhat altereth, and transposeth the story: for this taking up of stones to cast at Moses, he placeth before the giving of Man, when they murmured for food in the desert of Sin: But this their violent and audacious enterprise fell out in Rephidim. 2. This was not a carnal, worldly, or distrustful fear in Moses, but a natural fear, which a right perfect man is subject unto, for so our Savior saith, My soul is heavy unto death. Tostat. 3. Yet this fear of Moses was not so much, in respect of his present danger, as in regard of the people, lest they, if he should have been slain, after his death might have fallen to Idolatry. Lyranus. 4. Or he might fear, lest, if they should have killed him, the Lord would have punished them, and revenged his death: as Jeremiah saith in the like case: As for me, behold I am in your hand, do with me as you think good: But know for a certain, if ye put me to death, you shall surely bring innocent blood upon yourselves, &c. Tostat. quast. 2. 5. Moses objecteth his danger, that he might the sooner obtain his desire. Oleaster.

QUEST. VI. Why Moses is bid to take the Elders with him.

Vers. 5. TAke with thee of the Elders of Israel. 1. The vulgar people were not thought worthy, because of their murmuring, to see the miracle, which God was about to work for them, and therefore he is bidden to take the Elders. Simler. Or because, the Elders might be murmurers also with the rest, they are called to be eye witnesses of this great work, that they might see and testify, that water was brought forth out of the rock, where there was none before. Ferus, Tostat. Galas. 3. That being men of authority, they might be able better to instruct and certify the people. Iun. 4. And God hereby would establish an order for government, that Princes should be assisted with grave counselors, neither to do things of their own head, as Saul did. Ferus. Nor to despise the counsel of the wise and ancient, and to follow the rash and headstrong, as Rehoboam did to his cost.

QUEST. VII. Why Moses is bid to take his rod.

Vers. 5. ANd the rod, wherewith thou smotest the river. 1. Rab. Solomon, to whom subscribeth Lyranus, thinketh that Moses is bid to take the rod, because some of the Israelites thought, that rod had power only to bring plagues, as it did upon the Egyptians, and not blessings: but that was no reason, for before this, Moses used that rod in dividing the waters of the red sea, to deliver the people of Israel out of the hand of their enemies, which was a great blessing. Tostat. 2. Therefore that was not the reason, but because it pleased God to use this organe and instrument at this time. Tostat. And to get Moses the greater authority with the people, he is bid to smite the rock with the rod, whereas God could have brought forth the water, without any such means. Pelarg. And the Lord did it also to confirm the faith of the Elders, when they saw this rod in the hand of Moses, whereby he had wrought great wonders, especially in the waters. Simler. 3. By the river and flood, we are not to understand the sea, but the river of Egypt, which is here remembered, because it was first of the Egyptian plagues: and though Aaron smote the river, and not Moses: yet he is said to do it, because it was done by his direction. Iun. Tostat. Aaron percussit authoritate & mandato Mosis: Aaron smote it by the authority, and at the commandment of Moses: August. quast. 64. in Exod. so also Lyranus.

QUEST. VIII. Whether it be all one story of smiting the rock, Exod. 17. and Num. 20. or divers.

FUrther, whereas the like story of bringing waters out of the rock, is penned by Moses, Numb. 20. the question is, whether it were one and the same act. 1. Some think, that in both places there is a narration of one and the same fact: as Procopius upon this place with others: of which opinion these may be the reasons: 1. Because it would seem strange, if Moses had once before done the like, that he would have doubted the second time, as he doth, Num. 20. 2. The people there object, Wherefore hast thou brought us out of Egypt? Whereas all of that generation were dead before, that came out of Egypt, they only excepted which were then young. 3. The name which Moses giveth to the place in both stories is the same, namely Meribah.

Contra. 1. Moses might be doubtful the second time, in respect of the unworthiness of the people, fearing the Lord would not show his power, because of their unthankfulness, and therefore he saith, the Lord was angry with him for their sakes, Deut. 3.26. 2. the offspring of those which were dead, might so complain, because if their fathers had not come out of Egypt, they had remained there still. 3. The same name may be given unto divers places: and yet herein there was a difference, for the place in Rephidim, was called both Massah and Meribah, temptation, and contention: the other Meribah only.

2. Wherefore the sounder opinion is, that these two stories were divers, and that Moses smote the rock two sundry times, which may appear to be so by these reasons: 1. The place was divers: this striking of the rock was done in Rephidim, which was the 11. station, Numb. 33.14. but the other was in the desert of Sin, the 33. station, Numb. 33.36. 2. The time was divers: this miracle was done in the first year after their departure out of Egypt: the other in the 40. year: for in the very next station Aaron died in the 5. month of the 40. year, Numb. 33.38. 3. In the other story Moses was somewhat doubtful, and therein displeased God, and was reproved: but here he is found firm and faithful. 4. Here he only taketh the Elders with him, but there the Lord biddeth him to gather together the whole congregation. 5. This miracle was wrought by the rod, wherewith Moses had wrought wonders in Egypt: the other with Aaron's rod that budded, and was laid up before the Lord, Numb. 27. for Moses is said to have taken it from before the Lord, Numb. 20.9. Iun. By these reasons, the stories appear to be divers. Simler. Osiander.

QUEST. IX. Of the mount Choreb.

Vers. 6. I Will stand before thee upon the rock in Hereb. 1. Some take Horeb or Choreb to be the top of the mount Sinai: but that cannot be, for they were not yet come unto mount Sinai, much less unto the top of the mount. 2. Some think that Choreb and Sinai were all one, but this was another place, yet called by the same name. Lyranus. Tostat. But that this was the same Choreb, which was called the mount of God, chap. 3.1. appeareth in the next chap. verse. 5. where it is said, they camped by the mount of God. 3. Some other think that Sinai was the name of the whole plain or desert, wherein there were many hills and mountains, whereof Choreb was one. Oleaster. in 3. cap. Exod. But this opinion is controlled, chap. 19.11. where the very hill it self is called mount Sinai. 4. Therefore the more probable opinion is, that all that hillie tract or circuit was called Choreb of the drines of the ground, where Sinai was situate. Iun. Or that hillie tract might bear the name of Choreb on the one side toward the West, and the name Sinai toward the East. Simler.

QUEST. X. Whether the water out of the rock did still follow the Israelites.

Vers. 6. THou shalt smite the rock, and water shall come out of it. The Apostle saith, that the rock followed them, 1 Cor. 10▪4. 1. Some think that this is spoken of Christ the spiritual rock, that did still accompany them: but the Apostle meaneth that rock whereof they drank, which he called spiritual, because it signified Christ. 2. Some will have the water of this rock still to follow the Israelites, to serve thrir necessary use, as Tertullian calleth it Aquam comitem, the water, that did accompany them: but this cannot be admitted: for afterward Moses smote a rock in another place, Numb. 20. and in another place they digged a well for water, Numb. 21.17. which needed not to have been done, if the water still followed them. 3. Neither yet is it like, that this water did only satisfy their present necessity, in that place. Osiander. For it came forth abundantly▪ and so ran along: and if in that place only, it had refreshed them, that whole circuit being barren and dry, they should oft soon again have been in distress for want of water. 4. Therefore I condescend to their opinion, that think this was not Vnim di • i beneficium, a benefit for one day, or place, but that they had use of this water afterward in their journeye. B • za. 5. But whether this river or stream runneth still to this day, and watereth all that valley, which before was dry, as Tostatus thinketh, quast. 3. I leave as doubtful, thinking rather, that it ceased, as the Manna did, being appointed only for a supply of their present necessity.

QUEST. XI. What nation the Amalekites were, and how they set upon Israel.

Vers. 8. THen came Amalek. 1. The singular number is here put for the plural, Amalek for the Amalekites: for one man could not bid battle to a whole host. Tostat. 2. Amalek the father of this nation, was the son of Eliphaz the son of Esau by his concubine Timna, Gen. 36.12. Mention is made of the country of the Amalekites in Abraham's time, Gen. 14.7. but that is by a prolepsis, the country is called by that name which it had when Moses writ that story, not when these things were done. Simler. 3. Some take these Amalekites to be the same with the Ishmaelites, and Saracens. Gloss. ordin • r. They rather belonged to the Idumeans, or Edomites, but dwelled apart from them, in a part of Arabia by themselves. Tostat. They inhabited the region Gobolitis, and the city Para, Joseph. lib. 3. cap. 2. They are thought to be the same with the Arabians called Autai. Zeigler. 4. The manner how Amalek set upon Israel, is declared, Deut. 25.18. how they set upon the hinmost of them, the tail of the army, where followed the women and children, when they were faint and weary; whereas it had been their part, rather to have met them with bread and water: Like as Shimei cast stones at David, and railed upon him, being already afflicted and pursued of his wicked son: and as the Jews insulted over Christ hanging in torment upon the cross, and gave him vinegar and gall to drink. Marbach. 5. These Amalekites were the first of all nations that set upon Israel, when they came out of Egypt. And therefore Balaam thus prophesieth of them: Amalek the first of the nations, his latter and shall be destruction, Numb. 24.20. As they were the first that assaulted Israel, so their destruction should not be behind. Ferus. 6. Twice did the Amalekites encounter with Israel, once by stealth, striking the hinmost of them, and this was in Rephidim: another time they fell upon them being joined with the Canaanites, while Israel abode in Cadesh barneah, Numb. 14. Tostat. 7. This Amalek is not unfitly by some, made a representation and lively image of Satan, who lieth in the way, to hinder all true Israelites in their way to the heavenly Canaan. Gloss. interlin.

QUEST. XII. The reasons which moved the Amalekites to set upon the Israelites.

THe causes why Amalek did thus lie in wait for Israel, were these: 1. Some think they did it. Vt paterna abdicationis ult • res essent, to revenge their father Esau's quarrel for the loss of the birthright. Calvin. But this was no wrong offered to Esau, seeing he sold his birthright, and so willingly left it: and this revenge rather belonged to the Edomites (if there had been any wrong done) which were the right offspring of Esau, whereas the Amalekites came by a concubine. Simler. 2. Some think that the Amalekites did it of envy, to hinder them from the possession of Canaan, their promised inheritance. Marbach. But it is not like, that they had any such persuasion, that ever they should conquer Canaan: but yet it is very like, that there remained some envy and hatred in them against the Israelites, as there was in Esau toward Jacob. 4. Therefore the Amalekites might fear their own country, lest the Israelites should set upon them, and therefore combined themselves with other nations against them, to prevent all danger, Joseph. 5. As also, they not only enterprised this of a malicious, but of a covetous mind also: as it is the manner of the Arabians, to rob and spoil those that go by the way, thinking to enrich themselves by the prey, and spoil of the Israelites: these were the causes which moved the Amalekites. 6. But on God's behalf the reasons were these, that he might exercise his people with new crosses, lest through ease and idleness they might wax wanton. Pelarg. That they might have experience of the goodness of God, which still added benefits to benefits. Ferus. That they might by this means • e made more expert, and animated against their enemies, whom they should afterward encounter. Lyranus. Tostat. And by this means, the Israelites also were furnished, and provided of armor and other necessaries, by the spoil of the Amalekites. Ferus, Lyranus, Marbach.

QUEST. XIII. Why Moses goeth not himself to battle, but appointeth Joshua.

Vers. 9. ANd Moses said to Joshua. 1. Moses goeth not himself to battle, propter senium, because of his age, he was now 80. year old. Ferus. 2. And Quia novit officium suum spiritual magis esse, quàm mundanum, &c. He knew that his office was spiritual, rather than worldly. Marbach. 3. He therefore appointeth Joshua in his place, whose courage and faithfulness he had experience of. Tostat. As also, because he was to bring the people into the land of Canaan, and to fight the Lord's battles, it was fit that the people should be used and acquainted with his government and command. Simler. 5. As also Moses stayeth behind, that he might attend unto prayer, and use spiritual means, with he knew would more prevail than all external force. Simler. 6. Beside, this doth notably shadow forth the excellency and preeminence of the Gospel, before the law: for by this, that Joshua, and not Moses, encountereth with Amalek, and prevaileth against him, was prefigured, Quod non lex nos ab hostibus liberaret, sed Jesus Christus, That not the law could deliver us from our enemies, but Jesus Christ. Ferus.

QUEST. XIV. Whether this Hur were the son of Caleb.

Vers. 10. MOses, Aaron and Hur, or Chur, went up. 1. The opinion of some is, that this Hur was the son of Caleb, and Miriam, Moses and Aaron's sister, who, they say, was also called Ephratah, whom Caleb married after his wife Azuba, 1 Chron. 2.20. Contra. But this cannot be for divers reasons: 1. Miriam was elder than Moses by 13. or 14. years: being then a maid of discretion, when Moses was an infant, exposed in the river, who stood by to see what became of the child, and went and called Moses mother to be his nurse: Moses then being at this time 80. years old, Miriam could not be under 90. at the least, and then was Caleb but 40. when he was sent to search the land, Josh. 14.7. therefore it is not like that these two were married together, especially considering that Caleb had another wife before. 2. Again, this Hur was now a grave man, and fit for government: for to him and Aaron, Moses committed the affairs of the Common-wealth, when he went up into the mount, Exod. 24 14. how then could he be the son of Caleb, who was but 40. year old? 3. That Ephrath, which was Caleb's second wife, gave that name unto Bethlehem, of whom it was called Bethlehem Ephratah: but Miriam dying in the wilderness, never came into the land of Canaan, and therefore of her could no place be named there: she was not then that Ephrath, that was Caleb's wife. 4. Now whereas Hur is there said to be the son of this Ephrath, it might be another of that name: for in the Scriptures we find, that divers have had the same name. Sic Lyranus. Tostat.

2. Josephus opinion then is more probable, that this Hur was rather the husband of Miriam Moses sister, and so he was allied unto Moses and Aaron. So Procopius.

QUEST. XV. Whether Moses lifted up his hands in prayer.

Vers. 11. ANd when Moses held up his hand. 1. Some think that Moses held up his hand by course: when the one hand was weary, then he held up the other with a staff in manner of an ensign, or banner: Iun. But I rather subscribe here to Oleaster, that hand is put in the singular, for hands: for it followeth afterward, verse. 12. that Aaron & Hur held up his hands on both sides, not by turns, but at once. 2. Junius also, with whom consenteth Piscator, thinketh, that Moses did not lift up his hand, as showing the gesture of one that prayed, but he lift up the staff with his hand, as a triumphant banner. But against this opinion Tostatus objecteth: 1. That had been to no purpose, for Moses to hold up the staff as a sign of victory to the host, because the backs of the Israelites were toward him, seeing the Amalekites from the South, set upon the hindermost part of the campe: and then they could not turn them to see the staff, without giving advantage to their enemies. 2. There had been no force in the lifting up the staff to get the victory, therefore the efficacy was in Moses prayers: to the which end he lift up his hands: as the Apostle exhorteth men to lift up pure hands, 1 Tim. 2.8. 3. But both these opinions are better joined in one, that both Moses prayed unto God, Et manuum elavatio symbolum fuit additum precibus, And the lifting up of his hands was a sign added to his prayers. Simler. And the Chaldee Interpreter expresseth the same sense, that his hands were stretched out to prayer. Vatab. As also the holding up of the staff between his hands, was a sign of the victory. Moses àux & belli quidam signifer foelicem eventum ipse spondebat baculi vexil •• , interim prophetiae munere functus: Moses the Captain of the war, & as it were the ensign bearer, did • ssure them of good success by the banner of the staff, not neglecting in the mean time his prophetical office. Pelarg. 4. And as for the former of Tostatus reasons, it cannot certainly be gathered, which way the host of Israel was pitched: it is no other like, but that Moses staff, which he held up, was in the sight of the Israelites: and to that end he went up to the top of the hill: and to this purpose Procopius maketh this fit allusion: Populus si cernit manus legislatoris supinas, vincit, &c. If the people see the hands of the Lawgiuer aloft, they overcome: but if they see them hang down they are overcome: so if one understand the law spiritually, he obtaineth victory, but the contrary falleth out, if one follow the literal sense. 5. But whereas some make this gesture of Moses, holding his hands aloft with the staff between them, to be a representation of the sign of the cross: I say with Simlerus. Non valde huic sententia innit • r, ut dubia, I do not much rest upon this sentence, as doubtful.

QUEST. XVI. How Moses hands were heavy.

Vers. 12. MOses hands were heavy. 1. The people's sins did not press down Moses hands, as Lyranus, for then he should not have lift them up at all, which is Tostatus reason: 2. Neither were his hands feeble through age: for 40. year after this, when Moses was an 120. year old, Moses was of such a perfect constitution, that it is said, his natural strength or vigor, was not abated, Deut. 34.7. 3. Neither yet is this to be imputed to Moses infirmity of mind, as our Savior saith, The spirit is ready, but the flesh is weak, as though Moses waxed cold in prayer. Ferus. 4. Nor yet do I consent to them, that think Moses still continued his prayers, but that this remissness was only in his strength: Continuatus labor ab eo perferri non potuit, Continuall labor, in lifting up of his hands he could not endure. And yet God would have the victory to follow the lifting up, or falling of Moses hands, to testify unto the people, that the victory was only from God, to whom Moses did elevate his hands. Simler. For if Moses inward strength and zeal had continued all one, it is like the same effect would have followed 5. Wherefore, I think rather with Calvin: Iste defectus ex singulari zeli vehementia natus est: This defect in Moses proceeded not (of any tepiditie or coldness in Moses) but from the vehemency of his zeal: for while he lift up his hands, Intentissime orabat, & magna animi contentione, He prayed vehemently, and with great earnestness of mind. Vatab. The remitting of his hands then shown an inward abating of his zeal and fervency, which may befall the most perfect men: for the gesture of them that pray, hath a reciprocal work upon the affections, which first do bring forth the humble gesture of the body, and by the same, they are again kindled and inflamed: as Augustine hath this excellent saying, Gestu corporis, ut flexione gen •• m, extensione manuum seipsum magis excitat homo ad orandum, &c. By the gesture of the body, as the bowing of the knee, the stretching out of the hands, a man doth stir himself up the rather to prayer: and these being visibly done, the invisible affection of the soul is increased: and by this means, Affectus cordis, qui ut ista fierent praecessit, quum facta sunt, crescit: The affection of the heart▪ which went before these were done, is increased, when they are done. So then, Moses hands became steady afterwards being supported; and so, the constancy of the gesture of the body, did rebound upon the affection of the soul, which in like manner continued constant and fervent. 6. Rupertus mystical application is not here to be rejected: Moses manus graves erant, Moses hands were heavy, because the law could bring nothing to perfection.

QUEST. XVII. Of the supporting and bearing up of Moses hands.

Vers. 12. ANd they took a stone, and put it under him, &c. 1. Moses was both ways wearied, both in standing so long, and in holding up his hands all that while, therefore they provide both ways for his infirmity and weakness: they put under a stone for him to sit upon, and of each side held up his hands. Tostat. 2. As they supported and bare up his hands; so no doubt they joined with him in their earnest prayers and desires unto God: Quum manus ejus attollerent, mentes etiam habebant ad Deum erectas. As they lift up his hands, so also they had their minds erected unto God. Calvin. 3. His hands are said to be steady to the going down of the sun, not that then they began to be faint, but then the battle being ended, and the victory obtained, there was no need for him any longer to hold up his hands. 4. Divers allegories are made of this place: as that Moses hands, that is, the precepts of the law are heavy, but that by Aaron, who signifieth Christ, and Hur, that is, the holy Ghost, they are made easy and light. Ferus. Some by Moses and Hur, understand the two Testaments: upon the which our prayer must rely. Some again thus allegorize: Aarrn, they say, signifieth montanus, hillie, and Hur, fire, so two things support our prayer, high and heavenly meditation, and fervent charity. Lyranus. But Chur signifieth white, V • light or fire: and beside the false etymology, these allegories are too curious, and somewhat far fetched. 5. But Rupertus mystical application may be received: who by this stone understandeth the grace of the Gospel, In quasederet Moses, id est, lex adimpleretur: whereon Moses sat, that is, the law was fulfilled. And this moral accommodation also is very fit: that by Aaron and Hur, all godly Ministers may learn, Quomodo se mutuo animare debeant, & incitare ad preces: How they ought to animate and stir up one another unto prayer. Marbach.

QUEST. XVIII. What this Amalek was, and of whom descended.

Vers. 13. IOshua discomfited Amalek and his people. 1. Strabo hath this opinion, that this Amalek, the father of the Amalekites, should be descended of Ishmael. Lyranus and Tostatus would convince him of error herein, because the young man, which came running to David and confessed that he had killed Saul, said he was an Amalekite, and yet he is generally held to have been the son of Doeg, that was an Edomite: But this were to prove a thing more certain, by that which is uncertain: for it is evident and certain out of the Scripture, that Amalek the son of Eliphaz came of Esau, Gen. 36. and whether that young man were the son of Doeg, is uncertain. 2. Where it is said, Amalek and his people: Tostatus doth much busy himself to show, that this could not be Amalek the son of Eliphaz, for then he must have been above 260. year old: for the time of the sojourning of Israel in Egypt, was 215. year, and when Jacob descended thither, he was an 130. year old, about whose 80. year Amalek might be borne: and so he resolveth that this was not that Amalek, but another of that name, descended of that race. Tostat. quast. 7. in Exod. But all this labor might have been well spared, for by Amalek, not any one person, but the whole nation of the Amalekites is understood: as Israel is usually in Scripture taken for the Israelites: and his people were those, which aided and assisted them. Vatab. As Josephus showeth, how the King of Amalek sent unto other nations, and that they combined themselves together against Israel. 3. Thus we see how this victory was achieved: First and principally by God the Author, and cause thereof, then the means were of two sorts, partly spiritual by the earnest prayer of Moses, partly external by Joshua's sword. Simler. And here began the prophecy to take place, concerning Jacob and Esau, The elder shall serve the younger. Borrh.

QUEST. XIX. What book this was wherein Moses is commanded to write this story.

Vers. 14. WRite this for a remembrance in the book. 1. Tostatus thinketh, that this was some special book beside this present story, and namely that, which is called the book of Iashar, or the Righteous, which is mentioned, Josh. 10. and that many things were written in that book by way of prophecy, which book was written by Moses, but is now lost, because when that Heretics had corrupted this book, the ancient Church neglected it, and had no care of it, lest in receiving the Verities in that book, they should together have received their Falsities and Heresies. Tostat. quast. 7. in Exod. Contra. 1. That this book of Iashar was written by Moses, it is not like: seeing mention is made thereof in David's time, 2 Sam. 1.18. for if all those stories had been prophetically set down in that book aforehand, what needed those several historical books of Scripture to have been written afterward? 2. Neither had that been a good reason, to reject that book, because it had been corrupted: for so some books of canonical Scripture also, should have been laid aside, which some Heretics corrupt fingers have been meddling with. 3. This book of Iashar therefore was none other than a Chronicle of the acts and gestes of the people of God, which book is now lost, as divers other historical books. Iun. 4. Tostatus addeth further, that this book of Iashar was the same book, which is called the book of the battles of the Lord, Numb. 21.14. which was not that book of Numbers: for there is a confirmation of those things, then presently done by a former book, which prophetically described those wars: But it is no good argument, thus to reason: the book of the battles of the Lord is not the book of Numbers, therefore it is that other book of Iashar: some think it was the book of Judges. Genevens. Some a book now missing, the Scriptures now extant being sufficient. Osiander. The best answer is, that the word sepher, signifieth as well a rehearsal, as a book, as it is taken, Matth. 1.1. The book of the generation of Jesus Christ. The meaning then is, that when the battles of the Lord are rehearsed, these also shall be spoken of, which by God's providence the Amorites made against Moab, preparing an inheritance for the children of Israel, who were forbidden to deal directly against Moab. Iun. Numb. 21. annot. 8. 5. Wherefore the book, wherein Moses did make a memorial of this thing▪ was no other than this present history of Exodus, and other his historical commentaries, which are likewise mentioned, chap. 34.17. Deut. 31.9.22. Iun. Calvin. Simler. This same charge is likewise registered by Moses, Deut. 25.17. Galas. 6. This the Lord would have committed to writing for these causes: 1. That a thankful memory should still be retained in time to come, of this great deliverance. 2. That the people of God should know the sentence denounced against Amalek, which should be executed in due time. Simler. 3. And that Saul, who was to perform this service, should with better courage and boldness, set upon that enterprise. Ferus.

QUEST. XX. Why Moses is commanded to rehearse it to Joshua

Vers. 14. REhearse it, or as the Hebrew is, put in the cares of Joshua. 1. Moses is bidden to intimate this to Joshua, because he was to be his successor. Iun. 2. Some think, that this was the thing, which he should rehearse to Joshua, how Moses by his prayer, and the lifting up of his hands, obtained the victory, which Joshua was not present to see. Pelican. But it followeth in the next words, what it was, namely the sentence of God, for the utter extirpation of Amalek. 3. That both it might be an encouragement to Joshua against the rest of God's enemies, seeing, that they, which made the first attempt, are thus judged of God. Simler. As also to be a caveat unto Joshua, and the Israelites, that they should make no league or peace with this nation, which before the Lord stood accursed. Tostat. 4. In like manner, God will have it written in every faithful man's heart, that he hath ordained the Devil and his Angels, and all our spiritual enemies, that we should be at perpetual defiance with them: Ferus, Rupert. 5. Neither was this charge given to Joshua, that they should bear still in mind this injury, which was offered them by the Amalekites: but that they should think of the judgments of God against them: it is one thing to remember private wrongs, another to bear in mind the judgments of God given in charge.

QUEST. XXI. Whether Amalek were wholly destroyed by Saul.

Vers. 14. I Will utterly put out the remembrance of Amalek, &c. Tostatus here affirmeth thus, Nomen Amalechitarum totaliter periit tempore Saulis, That the name of the Amalekites did wholly perish in the time of Saul, quast. 7. in Exod. But this appeareth to be otherwise: for after that time, when Saul was sent against Amalek, 1 Sam. 15. (and after that, Tostatus saith, Non fuit populus Amalechitarum, &c. There was 〈◊〉 more people of the Amalekites ) we find that the Amalekites burnt Zildag David's City, 1 Sam. 30.2. Some therefore think, that the meaning is, that the Lord would overthrow and destroy, statum & dominium, the state, Kingdom and dominion of that nation. Pelican. But the words are more general, he would put out the remembrance, or memory of Amalek. 3. The truth then is this, that God gave indeed a charge unto Saul, utterly to destroy Amalek: and if Saul had done his faithful endeavor at that time, there had not been any left: But Saul being negligent to execute the Lord's commandment, only the destroying those Amalekites, that were nearest, and made resistance, letting them alone which were farther off; Iun. 1 Sam. 15. Martyr. 1 Sam. 27.8. David afterward perfected what Saul had omitted, & did smite Amalek, 1 Sam. 27.8. & afterward he put to the sword the whole host of the Amalekites, letting none to escape, saving 400. which rode away upon camels, 1 Sam. 30.17. And after this, we find no great exploit done by that nation: but by little and little they were rooted out, according to the sentence of God here decreed against them.

QUEST. XXII. Of the building of the Altar, and the name thereof.

Vers. 15. ANd Moses built an Altar, and called it Jehovah nissi. 1. Moses by the example of the godly Patriarchs built an Altar, whereon to offer sacrifice unto God, and to show his thankfulness for this great victory. Simler. 2. There was yet no settled Priesthood ordained, but the right of sacrificing belonged unto the first borne, as mention is made afterward of certain young men of the children of Israel, which were sent to offer sacrifice, chap. 24.8. Now Moses, though he were not the first borne ( Aaron being elder than he) yet he was extraordinarily consecrated of God both Prince and Priest, to offer sacrifice, who consecrated Aaron afterward for the Priesthood. Tostat. 3. The name given unto this Altar, signifieth, Jehovah is my banner: which name some think was not given to the Altar, but is referred to the sacrifices there offered. Calvin. And so the Chaldee interpreteth, that he worshipped God upon that Altar. Tostatus saith, that the name of God is incommunicable, and cannot be given unto the creatures, but complexe with some other addition, as Gen. 22. Abraham calleth the mountain, The Lord will be seen: but this observation is not always true: for Jacob called the Altar which he set up in Shechem, The mighty God of Israel, without any other addition: where notwithstanding the word Altar must be supplied: The Altar of the mighty God of Israel. Iun. As we use commonly to say, We will go to S. Andrew's, meaning the Church so called. Oleaster. So the word Altar is to be supplied here, The Altar of Jehovah my banner. Simler.

QUEST. XXIII. Of the meaning of these words, The hand is upon the throne of Yah.

Vers. 16. THe hand is on the throne of Yah. 1. Here the Latin translator readeth very corruptly, manus solius Domini, the hand, is of the Lord only, for, manus super solium Domini, the hand is on the throne of God: and the Interlineary gloss giveth this note upon it: Omnia opera nostra operatur in nobis, He worketh all our works in us, which is a true note, but upon a wrong text. 2. Junius in his last edition, doth understand it of Amalek, reading thus, Because the hand of Amalek was against the throne of Yah, that is, against his people: But here, Amalek is thrust into the text: and Junius himself hath reversed that interpretation, in his Analysis, inclining to their opinion, that take this to be the form of an oath, which the Lord taketh for the assurance of this sentence against Amalek. 3. Some by the throne of God understand the heavens, and make this the meaning, that as the covenant with the heavens is sure, so this decree against Amalek. Ex Simler. 4. Others by the hand upon the throne, understand the power and majesty of God, which with an outstretched hand shall be revenged of Amalek. Junius in his first edition, Tostat. Lyranus. Galas. 5. Some by throne interpret the Church of God, which is as God's seat and resting place, which he will defend against all the adversaries thereof. Ex Calvin. 6. But the fittest interpretation of all is this, that God as by the lifting up his hand to heaven, and laying it upon his throne, doth swear that he will have continual war with Amalek : for as men use to lift up their hand, when they take an oath, as Abraham, Gen. 14.22. so the like phrase is used of God, as Deut. 32.40. I lift up mine hand to heaven, and say I live forever, Iun. Analys. Borrh. Pelican. For divers forms are set forth in the Scripture of the Lord's oath: sometime he sweareth by himself, Gen. 22.16. sometime by his excellency, Amos 8.7. sometime by his life, Ezech. 18.3. As I live, saith the Lord: and by lifting up his hand to heaven, Deut. 32.40. and by his throne, as in this place. Oleaster. 7. So by this oath, the Lord confirmeth his sentence against Amalek, that he will have war against him, from generation to generation, that is, continually, till he have made an end of him, which was fulfilled partly under the Judges, and under the Kings, specially Saul and David: and under the Persian government, for Hamon who was subdued by Ester, was an Agagite, that is, an Amalekite of the posterity of Agag. Simler. Junius.

1. Doct. Christ is the rock, whereout issueth the waters of life.

Vers. 6. THou shalt smite the rock, and water shall run out of it. This rock is interpreted to be Christ, by the Apostle, 1 Cor. 10.4. The rock was Christ : Christ is diversely said to be a rock: he is a most sure rock, against the which the gates of hell shall not prevail, Matth. 16.18. he is a rock of offense to the wicked and unbelievers, Rom. 9.22. Behold, I lay in Zion a stumbling block, and a rock to make men fall : he is a rock, upon the which the faithful do rely, 1 Pet. 2.6. Behold I put in Zion a chief corner stone, elect and precious, and he that believeth therein, shall not be ashamed: he is a rock or stone of judgment, that upon whom it falleth, it grindeth them to powder, Matth. 21.44. This rock giveth us water of life: First, his most precious blood, which issued out of his side, whereby we are cleansed. Secondly, the Spirit of grace, which is the water of life, as it is interpreted, John. 8.38. He that believeth in me, out of his belly shall flow rivers of waters of life: this spake he of the Spirit, which they that believe in him should receive, &c. The people asked this water of Moses, but he could not give it them: they receive it out of the rock. Ferus.

2. Doct. It is lawful for Christians to defend themselves by war.

Vers. 9. MOses said to Joshua, choose us out men and go fight. Hence is proved the lawfulness of war against the Anabaptists, which deny the use of armor and weapons unto Christians. Pelarg. It is lawful for the people of God to defend themselves with weapons, against their enemies. Piscat.