Commentary on Genesis and Exodus, Book 2 · Chapter 16

Commentary on Genesis and Exodus · Book 2 · Chapter 16

p. 195CHAP. XVI.

1. The Method and Argument.

THis Chapter sheweth both the necessity and want of food, which the children of Israel sustained, to vers. 4. then the supply of their want in the rest of the Chapter.

First, their want is described: 1. By the circumstances of the time and place. 2. By the effects, their murmuring: where are set forth the circumstances of their persons that murmured, the whole congregation, and against whom, namely, Moses and Aaron, vers. 2. then the matter of their murmuring, vers. 3.

Secondly, the supply is: 1. Promised by the Lord, with particular direction, what they shall gather upon every day, and what upon the sixth day, vers. 4, 5. 2. The same is declared to the people: 1. Joyntly by Moses and Aaron, with a reprehension for their murmuring vers. 6, 7. 2. By Moses alone, vers. 8. 3. By Aaron alone, at the appointment of Moses: where is shewed, both what the people saw while Aaron spake, and what the Lord said before to Moses, vers. 10, 11, 12. 3. The promise is exhibited: where first is described the manner of the comming forth of the fl…sh, then of the Man, vers. 13, 14. 2. The effect which it wrought, the admiration of the people, which is shewed by the name Man, which they gave it. 3. Then followeth certaine lawes and precepts, for the disposing and ordering of thi… Man.

The first law and order is, how much every one should gather: where is set forth the precept or rule, vers. 16. The obedience of the people, vers. 17. and the successe, vers. 18.

The second precept is, that nothing should be reserved till the morning, where both the transgression of the people is shewed, vers. 20. and their obedience afterward, in gathering it every morning, vers. 21.

The third precept is, that they should gather none upon the Sabbath, but twice so much upon the sixth day, to serve also for the Sabbath: here is declared. 1. The occasion of this law, the information of the rulers, with the occasion thereof, the people gathering double on the sixth day, vers. 21, 22. 2. Then the promulgation of the law of the Sabbath, with the obedience of the people thereunto, to vers. 27. 3. The transgression of the people, vers. 27. 4. The reprehension by Moses, with an iteration of the law, to vers. 30. 5. The reformation of the people, vers. 30. with a further description of Man, vers. 31.

The fourth precept is, the reserving of Man in a pot, commanded by the Lord to Moses, vers. 32. prescribed by him to Aaron, vers. 32. and by him accordingly performed, vers. 34.

Lastly is shewed the perpetuall use of Manna, till they came to the land of Canaan, vers. 35.

2. The divers readings.

Vers. 8. When the Lord hath given▪ I.V.S. where must be supplied; yee shall know. I. better than,I.V.S. at eventide shall the Lord give. B.G.L. for here the preposition is omitted: the word is, beteth, in giving. A P.H.

Vers. 10. They looked towards the wildernesse. A.P.B.G.L.V. they turned them. I.S. phanah signifieth both.A.P.B.G. cum caeter▪ G.P.I. B.G.I.c… c… B G

Vers. 14. When the dew which was fallen (or the lying of the dew) was …ended. G.P.A. or, lift it selfe up. I. was gone. B.V. had ceased. S. had covered the face. L.

Vers. 14. A small round thing. I.B. G.A.P.V. better than, a small white. S. or, pilo …usum, beaten with a pestle. L· mecusphas, round.

Vers. 15. It is Man. B.G.V.I.P. better than, what is this? S.L.A. for, mah ▪ not man, signifieth what.

Vers. 29. Turne every man in his place. G.I.V.P. at home. B. with himselfe. L.S. the word is, …actun, sub se, under him. P. that is, in the place under him.

Vers. 31. As wafers made with hony. I.B. G. cum caeter. better than, fi…e flower made with hony. I.S.L. tzaphichith, cakes, wafers.

Vers. 34. Laid it up before the Testimony to be kept. B.G. cum caeter. better than, posuit in Tabernaculo: …he put it in the Tabernacle. L. haghaduth, the Testimony.

3. Questions and doubts discussed and explained.

QUEST. I. Of the desart of Sin.

Vers. 1. THey came to the wildernesse of Sin, &c. 1. There was another desart 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 desarts bearing the same name Sin: qu. 1. in Exod. whereas the one is Sin, the other Zin or Tzin. 2. There was also the desart of Sinai, which was divers from this of Sin: for into this desart they came on the 15. day of the second monethmonth, but into the other, on the first day of the third monethmonth, 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 numbred, as Raphkah, and Alush, are not here rehearsed, but only the principall places remembred▪ Iun▪ Simler.

p. 196QUEST. II. Of the time, when the Israelites came into the desert of Sin.

THe fifteenth day of the second monethmonth: 1. This was a monethmonth after their comming out of Egypt, whence they departed upon the 14. day of the first monethmonth: Marbach. 2. Which sheweth their great ingratitude, who in so short a time had forgotten all those miracles, and great workes, 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 dayes, feeding thereof but sparingly neither: for they could not bring out much foode with them, comming forth in haste, and having no other carriage but upon their shoulders, and they pretending to goe out to sacrifice in the desert, could not without suspition of a purpose not to returne, convey much away: Simler. 4. Now further it is to be observed, that this 15. day of the second monethmonth, when Manna was given, was the same day which was prescribed for them to keepe the Passeover in, that were uncleane, Numb. 9. signifying thus much, that the true Manna was not given to the Jewes, which observed the first legall pasch, but to the Gentiles, which were uncleane through their filthy Idolatry, Christ the true Passeover was offered: and this was the second pasch under the Gospell, 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 murmure: 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 Ioshua: but because they were but few in respect of the rest, all are said to have murmured: Lyran. and even the Saints also are not without some infirmities: Ferus. 3. The whole congregation therefore is said to murmure, both because it was generall throughout the campe, and in regard of the manner, they assembled tumultuously against Moses and Aaron, and shewed their discontent: Simler. 4. It is added, in the desert, to shew the cause of their murmuring: the place where they were was barren and dry, and yeelded no hope of any succour or comfort: Iun. And beside, their wretched nature appeareth, that being in such misery and distresse, 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 murmure, 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 worke to murmure, as we reade, 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 Gods Ministers, contemneth God himselfe: 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 murmure 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: Lyran. 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 doe diversly offend: 1. In their ingratitude in extenuating the benefits, which they had received, upon every occasion: they looke onelyonly unto their present state, and place, where they were, and thinke not of the place of bondage, whence they were brought: Pellic. 2. They preferre carnall things before spirituall, the flesh-pots of Egypt before the glorious presence of God, who now shewed himselfe visibly among them: Ferus. 3. They preferre their miserable bondage in Egypt, with their grosse flesh-pots, before their glorious liberty, being in some want, whereas men will even with the losse of their lives redeeme 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 owne head, but as the Lord directed them: Ferus, Pellican. 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 sate by the flesh pots. 1. The word (sir) signifieth both a pot and a thorne: because they used to hang their pots upon hookes of iron, or wood, like unto thornes: and so the meaning is, that they sate by the pot hangers, whereon they used to hang their pots: Oleaster. 2. Some thinke, this is p. 197spoken because they had flocks of cattell in Egypt, whereof they might have fed, if they would, but they did rather use to eat of fish and fowle, which they had there in abundance: Gloss. ordinar. 3. But though the Egyptians abstained from the flesh of bullocks and sheepe, it is like the Israelites had their fill: and their fitting by the flesh pots, both noteth their security: Lyran. and their carnall voracity and greedinesse: Sedebant affectuo…e: They sate gaping over the pots? Tostat. They had cattell in the desert, but if they should have eaten of them, they might soone have killed them all up. 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt, as Dathan and Abiram did call it a land that flowed with milke and hony, 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 milke and hony. 5. Some thinke further, that they had no such store of cattell in the wildernesse, because of the want of pasture: o… that they spared that kinde 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 kinde of flesh, which was at hand, but for the flesh of fowles, 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 quailes, it seemeth hee satisfied their owne desire, but to their further hurt, in sending that kinde of flesh which they lusted after: Sic fore Gloss. Ordinar.

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

Vers. 4. I Will cause bread to raine from heaven. 1. Some thinke, that by bread is understood generally▪ any kinde of nourishment, after the manner of the Hebrew phrase: Gloss. ordinar. Lyran. Oleaster. But Augustines reason overthroweth this interpretation: Nam isto nomine carnes complectuntur: qu…st. 60. in Exod.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, vers 8. 2. Neither is yet bread here taken properly, for that which is made of corne, for of that kinde 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 meates, which should serve to strengthen mans 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 raine from heaven: because it came downe in the manner of raine or snow,Quaest. 2. in Exod. out of the aire, which is called by the name of heaven: as Psal. 8.8. they are called the fowles of heaven. 5. And hereby the Lord signifieth the great abundance of this heavenly bread, which should overflow, and fall every where, as the raine, that both poore and rich might have enough: and in that it came from heaven, hee 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 distrustfull. 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, vers. 16. for every one, 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 doe send bread, and other necessaries for the sustentation of man, yet hee must doe his diligence in the labour and travell of his vocation. Ferus. 3. And here the Lord promiseth only sufficiencie, not superfluity, that they should not give themselves to immoderate appetite and gluttony. Pellican. 4. And further, the Lord promiseth bread, not for yeeres or moneths, but for every day for it selfe, that they should depend upon Gods providence, day by day. Genevens. And for this cause the Hebrewes thinke, that the seventh yeere of rest was appointed in the law, wherein they should neither sow nor reape; that as well the rich as poore should that yeere depend upon Gods providence. And agreeable unto this rule, is that petition in the Lords prayer: Give us this day our daily bread: where our Saviour 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 knowne to him: but as Augustine saith, ut ipsis hominibus ostenderet, to make them knowne to themselves and others: Tostat. 2. Some referre this probation or triall, to that particular law and precept of gathering but a certaine portion of Manna every day: to see whether they would beleeve Gods 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 commandements touching Manna: which were eight in all: 1. To gather Manna in the morning. 2. To gather that which was sufficient. 3. Not to exceede 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 keepe a gomer of Manna for a monument to posterity: Lyranus. 5. But it is better to take it in a more generall sense: The Lord as hee had tried them before with crosses and adversity, so now hee will prove them by his benefits, to see whether they will afterward walke in his feare, and in obedience before him: Sic Ferus, Calvin. p. 198Osiand. 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 mysticall: Augustine applieth it to Christ, who was sacrificed in the evening, and rose againe in the morning, being the true bread which is given us from heaven:Qu. 61. in Exod. Rupert. lib. 3. …. …. 1…. Rupertus by the flesh in the evening, signifieth the carnall rites of the law, by the bread in the morning, the faith of the Gospell. Ferus by the flesh given in the evening, understandeth the incarnation of the Sonne of God, in the evening, that is, toward the end of the world, who came to redeeme 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 mysticall applications, which may be as many and divers, as their heads are tha… devise them: some other thinke, that the reason was this: because these times were best agreeable unto the things: the evening was fittest for the fall of the quailes, which being wearied by the …ight of the day, doe 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 Sunne▪ Lyranus. These reasons are misliked by Tostatus: the first, because the quailes came not by any naturall instinct, but sent of God by an extraordinary wind: and the Manna, which was hardned by the fire, and melted by the heat of the Sunne, had not that property by any naturall quality, for then it should have melted by any heat whatsoever, as we see butter and oyle doth, and other liquid things: therefore it was a supernaturall 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 supernaturall quality in the Manna, yet i… appeareth (de facto) that it did melt by the heat of the Sunne: then was the morning the fittest season to gather it in, before the Sunne waxed hot: The morning then serving best for Manna, what other time could bee …itter for the rayning of flesh than the evening? for together they could not come: if the flesh had fallen with the Manna, it could not have beene 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, vers. 3.

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

RVpertus here also moveth another doubt out of the 78. Psalme, vers. 20. Behold hee smote the rocke 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 rocke was smitten, whereout the water gushed, and that afterward the flesh and bread was given, whereas the striking of the rocke followeth in the next chapter, Exod. 17. 1. To this question he answereth by a distinction, that Moses report of these miracles is historicall, setting downe the order of time, wherein they were done: but the other in the Psalme is propheticall, applied unto Christ: the flowing of the waters out of the rocke, 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 baptised in the name of Christ, before we can be partakers of his body and bloud in the Eucharist.Rupert. lib. 3. in Exod. ….….7. 2. But wee need not for the dissolving of this question to runne unto any such mysticall 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 rocke 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 Psalme, vers. 24. Hee had rained … Manna, &c.

QUEST. XII. Why Moses biddeth Aaron to speake to the people, and doth it not himselfe.

Vers. 9. ANd Moses said unto Aaron, &c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people, and therefore appointeth Aaron to speake. Pellican. But this can be no reason, because afterward Moses speaketh unto the people himselfe, vers. 15. 2. Some thinke, that it was Aarons office to speake 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 himselfe to speake unto the people, as appeareth, chap. 12.13. and 14. where it is said, vers. 31. They beleeved 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, vers. 4. which might be betimes in the morning: after that, Moses and Aaron spake to the people, vers. 6. then Moses gave that charge to Aaron, of speaking further to the people, vers. …. This being done, Moses p. 199went unto the place, where the Lord appeared in the cloud. Tostat. Quaest. 4. in Exod.4. Now Aaron spake unto all the Congregation, either in calling the Elders and Rulers together, who should speake to the people: or else, in causing himselfe 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 neere before the Lord.

Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where: 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 hee is said to bee in the cloud, because there hee shewed his glory. Tostat. 2. The people are called before the Lord, which Pellican understandeth of the assembly and congregation, where they should heare the Lords Prophets speake unto them: but it is rather understood of Gods presence in the cloud, that all the people should come forth of their tents, and turne themselves toward the wildernesse, 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 Arke nor Tabernacle, where they should appeare 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 thinke, that this was not that cloud, whereby the Lord directed the journeyes of his people, but another: because that cloud stood over the hoast, but this was toward the wildernesse: but this is no good argument: for that cloud which did lead them, went before them, sometime neerer, sometime further off. 2. Others thinke 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 uncertaine. Ex Tostat. 3. Therefore, without further question,Tostat. qu…st. 2. in Exod. it was none other cloud, than that, which was their guid, which in the day was a cloudy piller, in the night a piller of fire: which was an evident testimony of Gods 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 fearefull manner, the more to terrifie 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 thinke, that Moses, after he had given Aaron charge to speake to the people, and was gone to appeare before the Lord, that then the Lord spake thus to Moses, which words, he returning againe, delivered to the people. Tostat. Tostat. qu…st. 4. in Exod.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, vers. 6, 7. but here it is expressely mentioned, to shew Moses faithfulnesse, that hee 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 fowles were sent, whether they were Quailes.

Vers. 13. AT even the Quailes came, &c. 1. The Septuagint translate the Hebrew word (sh…la…) foreign, 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 Captaine of the Quailes, and goeth before them: but the Rabbinesse, as David Kimhi, Salomon, doe take it for the usuall bird called a Quaile. 2. But this doubt will be made: because both Plini…, and Solinus doe write, that the Quaile is but unwholesome flesh, because it feedeth of poisonfull herbes: and Gale…e saith,Lib. 8. de histor. animal. cap. 1…. Solinus cap. 18. G…len. lib. 4. foreign. that the Quaile eateth of Helleborus: and beside they say, that it hath the falling sicknesse, and the claw thereof is used to hang about their neckes, that are troubled with that disease. But hereunto it may be answered, that many fowles which feed of grosse, and unwholesome meat, yet doe yeeld wholesome and nourishing flesh for mans food: and wee see by experience, that the Quaile is held to be dainty meat, and found to bee 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 selfe 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 Quailes, not beefes or sheepe, or such other grosser flesh, doth therein shew his power, that was able to provide for them of the best; hee 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 comming of the Quailes were a naturall worke.

SEcondly, it is questioned, whether the comming of these Quailes were an ordinary and naturall thing. 1. Seeing that those Arabian coasts doe abound with such kind of fowles: and Plinie writeth,Psa…. lib. … ▪ c…p. …. that they use to passe 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 Northerne countries, p. 200and in the Autumne, to returne againe 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 beene a miraculous worke, above the ordinary course: 1. Because God promised hee would send them flesh: but if the Quailes would have come otherwise, by ordinary flight, such promise needed not to have beene made. 2. Though Quailes 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 compasse and reach of ordinary experience. 3. The place also maketh it seeme the more strange: for the Quailes 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 fertill and fruitfull countries. Simler. Pelargus.

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

A Third question remaineth, whether this sending of Quailes, be the same with that, which is mentioned, Num. 11. Some thinke that it is the same story, though remembred in two sundry places: of this opinion seeme to bee Ferus, B…rrh. Genevens. But that these are two divers stories, and that the Quailes were two sundry times sent, it may appeare by these reasons: 1. Because this sending of Quailes 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 dayes journey from the wildernesse of Sinai, Numb. 10.33. and 33.16. Pelarg. 2. These Quailes came in the second monethmonth, on the 15. day: but the other, after they had received the Law in mount Sinai. Simler. 3. These Quailes were given, but to satisfie them for one time, there they are satisfied with them a monethmonth together, Calvin. 4. These Quailes onelyonly covered the Campe, because they were but to suffice them for once: those fell a dayes journey without the hoast on each side, because they were to feed on them a monethmonth 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 betweene their teeth. Osiander.

But here two principall 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 beare with them now: but being often provoked with the same sin, he will no longer forbeare. Osiand. Beside their murmuring now, being in extreame want, destitute of all manner of food, was more excusable than the other, proceeding of wantonnesse, 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 beene done before. To this it may bee answered: 1. That so in Rephidim, when the people murmured for water, Moses smote the rocke, and there came out water: yet hee doubted, when hee was to strike the rocke againe at another time, Numb. 20. 2. Beside, at the first time the Quailes 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 monethmonth together: therefore Moses might not simply doubt of the sending of Quailes, but that they should be fed with them so long together. Simler.

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

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

Vers. 13. ANd in the morning the dew lay round about the hoast, and when the dew that was fallen was ascended, &c. 1. Some by this dew understand the Manna it selfe, which was as a kinde of congealed dew, and lay round about the hoast. Lyran. 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 hoare frost upon the earth, and then the Man fell upon that: and so they doe reade 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 Latine 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 bee, 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 hoast, then it followeth, When the fall or lying of the dew was ascended. Here then two things are evidently expressed concerning this dew: the comming and falling of it, and the ascending of it, and going away. 3. A third opinion there is of the Rabbines, that the Man had both an hoare frost, and congealed dew under it, and a dew upon it, and so was, as it were betweene two covers: R. Salomon. But, if there were as an hoare frost beside the Man, how should it have beene discerned from it? for the Man it selfe is said to have beene … a small hoare 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:Tostat. quast. 6. in Exod. Simler. Oleaster. Iun. Vatab. But against this Tostatus objecteth: 1. That the Man it selfe melted also with the heat of the Sunne, so that when the dew wasted, the Man should have gone p. 201away with it. 2. The dew hath an evill 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 pleasantnesse and sweetnesse thereof. Contra. 1. The dew being of a thinner substance, was quickly licked up, but the Manna melted not, before the heat of the Sunne came: in the space then betweene the drying up of the dew, and the heat of the Sunne, was the time to gather the Man. 2. Wee see by experience, that when the dew is dried up, the hearbs doe nothing relish or savour of it: beside, there are sweet and pleasant dewes, such as this was, which would nothing have allayed the pleasant taste of the Man.

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

FUrther it is to be enquired, whether this Man were a naturall meteore, and ordinary thing.Ioseph. lib. 3. Antiq. cap. 1. 1. Iosephus affirmeth, that in his time in all that region, it used to raine 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. yeeres 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 Sunne, nor yet is so hard, to bee beaten in a morter: and it will continue a whole yeere: it is used also rather as a medicine, than nourishment: beside, the Hebrewes 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 naturall meteore, or an ordinary and usuall thing, as may appeare by these reasons: 1. The Man was never seene before till that time. Tostat. And it came not but according to the word and promise of God. Calvin. 2. The naturall Manna falleth but in the spring: this came winter and summer, and ceased not; as no naturall meteors doe: 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 weeke-dayes, putrified, yet was preserved till the Sabbath, and indured many yeeres in Aarons pot of Manna. Simler. 7. It had contrary qualities: it melted at the Sunne, and was hardned at the fire: 8. It fell twice so much upon the sixth day, to serve also for the Sabbath. 9. As soone as they were gone over Jordan, and entred 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 hoast. 1. The Manna fell not as the Quailes 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 yeeldeth these two reasons:Tostat. qu…st. 6. in Exod. 1. Because the place where they pitched their tents, was trampled upon with their feete, and so full of dust, and therefore not cleane, or fit for the Manna to fall in. 2. After that the Sunne rose, the Manna melted, which remained ungathered, and then the ground would have beene moyst and slabby, and so discommodious for their wa…ing, and footing: therefore hee thinketh, that the Man fell rather without the campe, upon the greene grasse, and sword ground, which was not walked, nor trampled upon.Rupert. lib. 3. in Exod. cap. 15.Exod 15 2. Rupertus further maketh this application of the divers site and place of the Quailes and the Manna: the one lying within the campe, signified the carnall rites and ceremonies of the Law, peculiar to the Jewes, the other lying without, betokened the Gospell 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 bee graft into the faith of the Gospell. 3. But this observation of the divers falling and lying of the Quailes and Manna is too curious: neither will the text beare it. For, Numb. 11.9. it is said that the Man with the dew fell ghal hamachaneh, upon the hoast or campe: in the which very word, the Quailes are said also, vers. 13. to have fallen upon the hoast, or campe: so that indifferently the Manna fell upon and about the hoast, as the Quailes did: for if the Manna had fallen all without the campe, which lay in a great compasse and circuit of ground, some miles in length and breadth, the people, if it had not rained Manna at their doores, and neere hand, could not so readily have gathered it, before the heat of the Sunne. And it is not to be imagined, but that in the middest 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 bee 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 doe reade, quid hoc, what is this, foreign: Septuagint, whom Iosephus followeth, and the Latine. So also, Simler. Pellican. 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 thinke that Man in the Chalde 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 knowne what it was, and Moses needed not to have told them. Tostat. Lyran. Contra. 1. If such a word in that sense bee found in the Chalde, yet there is no reason to thinke, that Moses would use a p. 202Chalde word here. 2. The people in generall, might know it to be sent of God, but could give no speciall or particular name to it. Iun. Galas. And so as Calvin saith, Colligimu… mediam fuisse eorum cognitionem, &c. Wee gather that they had a meane kinde 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 labour. Calvin. Galas. Iun. Vatab. And so the Author of the wisdome of Salomon taketh it: who calleth it foreign, …ibum paratum, meat prepared: chap. 17.20. Howsoever the other reading may seeme to have a good coherence with the words following, yet because it answereth not to the originall 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 Rabbines 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. Ismael dissenteth from them, that the Angels doe eat no materiall or corporall food, being themselves spirits, and immateriall: and that divine light being a spirituall thing, how could Manna, being a materiall substance be made of it? 2. But this is a more probable sense, that not the materiall, but the mysticall 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 literall meaning. 3. Some thinke 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 hee was at 40. yeeres before, Iosh. 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 speciall gift of God: And this being but one speciall example, maketh not a generall rule: whence also can this vertue of Manna be gathered, seeing all the 600. thousand, which came out of Egypt (only Caleb and Ioshua excepted) all died in the wildernesse, and yet they did eat of Manna? 4. Some thinke therefore, that it is called the bread of Angels, because of the excellencie 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 Gods Ministers, in the forming and preparing of Manna: it was given by the ministry of Angels. Tostatus quaest. 6. Lyranus, Iunius, 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. Salomon, 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. egges: so that the gomer being the tenth part of an Epha. contained 42. egges, which maketh just three pints of ale measure. Oleast. Lyran. In another account, the gomer contained two of the measures called choenix, and an halfe. Iun. And the choenix was a pint and halfe and somewhat more; so that by this estimation the gomer should be somewhat above three pints: some esteeme 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 betweene 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 carefull for his daily diet: it is not like therefore, saith he, though the Lord shewed himselfe liberall toward his people, that he would double and treble their diet: Againe, it is written in the story of Ruth, that she gathered every day an Epha of barley, which had beene too much for her to beare according to this rate, if the Epha were equall to the medimnus Atticus, the Attike bushell: and whereas Sarah is said to have made ready three Seahs of meale, for the three Angels, which came as three ghests to Abraham, which make an Epha, to what end should she have made ready so much? But these reasons may bee answered. 1. The Lord in allowing unto this people double the ordinary stint, therein shewed his liberality toward them. Iun. 2. The Epha, though it should containe (as some take it) almost 8. gallons, equall to our bushell, was not too great a burden for a woman to beare: neither is it strange, that Sarah of her bounty, especially in so great a family, made ready such a quantity of meale for so few ghests. 3. But I neither thinke, that a gomer containeth so little, as Budaus and Simlerus make it, as to be equall to the measure choenix, which was the daily allowance for servants: for in the Epha, which was the halfe part of the medim…us Atticus, the Attike bushell, Iun. Analys. there were 24. of that measure choenix: so that a gomer being the tenth part, must containe two choenix, and almost an halfe: neither was the gomer so large, as to containe a pottle. Genevens. Which had beene too great a proportion for one dayes allowance: or to hold▪ 2. of the measure called Sextarius, as Rupertus: which as some thinke,6. contained six egges. Marbach. Some foure egges. Oleaster. I then subscribe to the former computation of R. Selam…h, as most probable: that the gomer was of the content of 42. egges: which maketh just three pints of Ale measure: so the Epha shall by this reckoning hold not all out foure gallons, about halfe of our bushell. For the Epha is derived of Apha, which signifieth to seethe or bake: The Epha then p. 203signifieth, a seething, or baking, so much as might serve for the daily ordinary of a reasonable houshold. 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 severall 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 oxe 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 vertue given unto it, that one gomer might content the greatest feeder, and that he which did eat the least, might well overcome that measure. Lyran. Pelarg. As for feeble person…, it is to bee supposed, that there were not any among them, as is witnessed in the Psalme 105.37. There was none feeble among their tribes: and yet if there had beene, the Manna, which was ministred by the Angels, was such an excellent food, as that as it strengthened the sound, so it would also have comfo…ted the weake 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 lesse 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 hee came to the measure, by the secret working of God, the Manna was thickned, condensate, and pressed together; so that he had but a gomer: Tostat. qu. 10. But according to his owne 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 bee 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 lambe 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 owne 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 mans eating, was not according to the same stint, and measure of a gomer: some were contented with lesse, and some others it would not suffice. 4. A great inconvenience would follow, that if every one were allowed his gomer, the infant of three or foure yeere old, should bee allowed to eat as much as the strongest man. Therefore upon these reasons, I thinke, 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 every one 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 lesse, 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 meanes God provided for the weake 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 every one his gomer: Ios…ph. 2. Beside in that the Lord appointeth the same measure, as well to the rich, as the poore, he would teach them, that they likewise should be helpefull one to another, and communicate one to anothers necessity. Galasius. 3. In that the Lord onelyonly alloweth them competent and sufficient food, hee teacheth them to take heed of superfluity and excesse: Non vult ut colligant ad superfluitatem, vel avaritiam, sed ad necessitatem: He would not have them gather to superfluity, or covetousnesse, but for necessity. Ferus. As Christ teacheth us, only to pray for our daily and necessary food, in the Lords prayer. Borrh.

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

Vers. 17. THey gathered some more, some lesse. 1. Some thinke, that the Israelites offended herein, and transgressed the commandement 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,Rupert. lib. 3. in Exod cap. 16.Exod 16 and therefore in the gathering there was no apparent transgression. 2. It is then only hereby insinuated, that they did their endevour to gather it, as Moses bad them, one helping another. Galas. And they which had more servants, whose helpe they used in gathering, had more, and they which had fewer, gathered lesse. Piscator. p. 2043. 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 unsatiable mind.

QUEST. XXVIII. How it came to passe that none had over, that gathered more, nor none had any lacke, that gathered lesse.

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 lacke. How this could be, seeing it is said before, that some gathered more, and some lesse, it is diversely resolved: 1. Iosephus thinketh, that what any man gathered above a gomer, putrified 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: Againe, this putrifying of the Manna, was of that which was reserved of every mans gomer, as it followeth, vers. 20. not of any such overplus above a gomer. 2. Some other thinke, 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 lesse: but if God had directed their hand, they should not have exceeded their gomer in gathering: neither is it like that every houshold had a gomer to measure by at home: for they had no occasion to use such measures till now. 3. Some doe here affirme a miracle to have beene 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 meanes 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, putrified, saving what was kept for the Sabbath, upon the sixth day. 4. That no Manna fell upon the Sabbath: all these were miraculous workes. Marbach. But in this equall distribution, it is not necessary to presuppose a miracle. 4. Piscator hath this solution, that although in an arithmeticall proportion, some gathered more, some lesse: as hee 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 speake, not of the gathering by families, but of every ones single gathering: that hee which gathered much, had nothing over, that is, more than his fellow, that gathered lesse. 5. The reason of this equality then, was, they did not carry every one his gathering presently home, but they put all their gatherings together: Tandem ex communi acervo sumebant praescriptam portionem: Then they tooke their stinted portion out of the common heape. 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 labours in common, exhorteth to liberality, that Christians in like manner should support the necessities one of another, 2. Cor. 8.14. Beside this excellent morall use, Rupertus maketh this fit mysticall application: that as in the gathering of this Manna, howsoever they had gathered, none had over, nor yet did any lacke: so in the Eucharist, wherein we receive the true spirituall 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,Rupert. lib. 3. in Exod. cap. 17.Exod 17 it doth as much profit him, as if he had received all: As Adam was as deepe 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 wormes.

Vers. 20. SOme reserved of it till the morning, and it was full of wormes and stunke. 1. They abused Manna, reserving it of a covetous and distrustfull minde, contrary to Gods commandement 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 foreign is to be admitted: the latter is expressed first: for it stanke and putrified, before it crawled with wormes. Borrh. 3. The Manna putrified not of it owne nature, as is evident, both that it kept without any putrification untill the Sabbath, and it was preserved in a pot for many generations. Lyran. As also the Manna being ministred 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 morall application: that after the same manner, covetous men, which greedily gather riches, and hoard them up unprofitably, doe now feele the worme of conscience: and after this life, Ver…em illum sentient, qui nunquam morietur, shall feele that worme which shall never dye, Rupert. lib. 3. cap. …9.unlesse they repent. Ferus. 5. But Rupertus application is unfit, who by the wormes in the Manna understands Christ, that as the wormes bred there without any generation: so Christ was borne of the Virgin, without any carnall 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.

p. 205QUEST. XXX. How the sunne is said to wax hot, and of the melting of Manna.

Vers. 21. WHen the heat of the sunne came, or when the sunne waxed hot, it melted. 1. Some take by the sunne here, to be understood the ayre next unto the ground, which waxeth hot, and not the sunne. Borrh. But the figure rather is in this: the sunne is said, incalesce…e, to wax hot, for calefacere to make hot. Iun. For the sunne increaseth not in heat. 2. Aristotle thinketh that the sunne is not hot of it selfe, and the reason is, Quia corpora coelestia non suscipi…t peregrinas impressiones: The heavenly bodies receive no forren or strange impressions. Thostat. This may be admitted, and yet the sunne shall be hot: for that is no elementary or forren impression, but a quality inherent, and native in the sunne, seeing the Scripture saith, nothing is hid from the heat thereof, Psal. 19.8. which heat may be increased by the reflexion of the beames of the sunne, and the exhalation of hot and drie vapours▪ but the beginning of vitall and comfortable heat, without any inconvenience, may be granted to come from the body of the sunne, as the fountaine thereof. 3. Now the reason why the sunne, as he riseth higher, so waxeth hotter, is this: when the sunne is too low, his beames doe not fall directly upon the earth, but being in the East, they tend to the West; but as the sunne ascendeth unto the meridianall point, so his beames doe descend, and smite upon the earth, which then beginneth more and more to feele the power and force thereof. Tostat. 4. In that the Manna melted by the heat of the sunne, but was hardned by the fire, for otherwise it could not be baked and made into cakes: it appeareth, that neither of these proceeded from any naturall disposition or quality in the Man, for if naturally it had beene dissolved by the sunne, the heat of the fire in like manner, would have wrought upon it: therefore both these operations in Manna, proceeded not from any naturall qualitie 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 sunne, to stir up the people, to gather it betimes, that they might have time to prepare it, and then attend other businesse: if it had beene to bee gathered all day, they might have beene more slothfull and negligent. Calvin. 6. The time then of gathering Manna, was after the sunne rise, so soone as the dew was off the ground, untill the sixth houre of the day toward noone, when the sunne began to be ho…. Lyran.

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

Vers. 22. THe sixt day they gathered twice so much, &c. 1. Some thinke, that they gathered no more upon the sixth day, than they did other dayes, but that it was multiplied by the power of God, and became twice as much, that is, two gomers for every man. Ioseph. Lyran. 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 seene, that upon the sixt day there fell twice so much, as upon the other dayes. Marbach. And they indeed gathered as much againe, as they used to doe: for otherwise, if the Lord had not commanded them so to doe, to gather double upon the sixt 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 Gods commandement, that they should gather double, this doubling was in their gathering, not in the increasing afterward: God would not have commanded them to doe that, which was not in their power, but in his owne working: It was in their power to gather double, when God had sent it upon the ground: But it was in Gods hand onelyonly 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 Captaines 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 thinke that these Princes came of a good minde, and feared lest the people transgressed the commandement in gathering double, because they knew not Gods will yet touching the Sabbath. Ferus. But they could not be altogether ignorant of that, seeing the Lord by Moses had told them before, vers. 5. that upon the sixt day, they should gather twice so much, as they did dayly. 2. Some impute it unto their forgetfulnesse, and incredulitie, that they beleeved 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 lesse beleefe, than the common people: neither doth Moses here reprove them for any such unbeleefe. 3. Therefore the sounder opinion is, that they were not ignorant herein of Gods commandement 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 bee 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 sixt day, vers. 5. but the people of themselves did it, being accustomed to keepe the Sabbath, knowing that upon that day, they were to rest, and yet that it was not Gods will they should fast that day, and altogether abstaine from meat. Piscator. But this would lay both an imputation of unfaithfulnesse to Moses, that he should conceale any part of Gods counsell from them, especially in so necessarie a thing, as the observation of the Sabbath was: and of ignorance upon the Rulers of the Congregation, that the common people did better p. 206know what was to be done, than they: and although it was an usuall custome among the people of God, to keepe the Sabbath: yet they were not yet so well instructed, in the manner of the observation thereof: therefore I rather preferre the opinion of Tostatus herein, next before alleaged.

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

Vers. 23. THe rest of the holy Sabbath is to morrow. 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 himselfe about the meaning of these words; resolving upon this sense, that, what was to be done the next day about their victuall, because it was the Sabbath, they should doe it now: but, although this indeed be the meaning of the words following, that what they had to seeth and dresse the next day, they should doe it now: yet all this labour might have beene spared, if the word morrow, be joyned with the former sentence, as it is here set downe, and as it is in the originall, the Sabbath is to morrow. 2. The words following, Seeth that which yee would seeth, &c. are two wayes understood, that either they should seeth upon the sixt day, so much as should serve the next also, for upon the Sabbath they were not to busie themselves about their meat. Iun▪ Piscator. Or they should seeth so much, as would serve their turne 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 putrified. Simler. But I preferre the former exposition, both because there was much businesse, which belonged to the grinding, dressing of Manna, and making it into cakes, which works they were not to doe upon the Sabbath: and it is like that the Manna, which was reserved upon other dayes, though sodden or baked, yet was corrupted with wormes: and of it selfe, the Manna was not like to putrifie 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 keepe the Sabbath, and that this precept was but to continue till the comming 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 knowne: To morrow is the rest of the Sabbath: and to what end else should the people have beene so readie, to have gathered a double portion upon the sixth day, but to prepare them for the Sabbath, before Moses had yet spoken any thing 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 himselfe, that rested after the creation, finished in six dayes, upon the seventh: which observation was delivered by godly tradition from Adam to his posteritie: for seeing, that the Church had from the beginning a publike▪ and externall worship of God, it could not otherwise be, but that they had also a certaine time prefixed, wherein to celebrate the publike worship and service of God; and then what time was more fit, than that which God had sanctified by his owne 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 Gods worship, was to continue even after the abrogating of Moses law, Ferus: for though we keepe not the very same day, which the Jewes did, yet the Lords day is kept upon the seventh day: Dic septima vacare catenus morale & necessarium, quod stat… tempore Domino vacandum sit: VponUpon the seventh day to rest is therefore morall and necessarie, because we must upon some set time be vacant for God. Pellican. 3. Here the reason given of observing the Sabbath, is taken from Gods liberalitie, that had given them upon the sixt day, meat for two dayes: two other reasons are else where yeelded, 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 every one in his place, let no man goe out. There are three rules here set downe for the observation of the Sabbath: 1. That every one should tarrie in his place, and so being free from other businesse, give himselfe to contemplation: so Ferus interpreteth these words: Maneat apud se: Let him abide with himselfe: that is, enter to himselfe: 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 sequestred from other affaires, they were the freer for meditation: but the literall sense of the words is, that they should stay within. 2. Neither were they to goe forth, that is, with intent to gather Manna, which lay round about the host; or to doe any further businesse: they were not forbidden all kind… of walking and going out for their solace and recreation: as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem, Act. 1. that is about a mile: Thostat. quaest. 13. 3. They are also commanded to keepe the Sabbath rest, to Sabbatize, which is to be exercised in good works, Ferus: as Augustine saith: Malè celebrat Sabbatum, qui à bonis operibus cessat: …t…um enim ab iniquitate debet esse, quia bona conscientia non inquietum, August de vera …. sen…. 114.sed tranquillum facit animu…: He keepeth the Sabbath ill, which ceaseth from good works: for true rest must be from iniquitie; because a good conscience doth make the soule not unquiet, but calme 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 Gods service, but to cease p. 207from all other occupations: Ne imped…rantur, si Deo vacare vell…: That they should not be hindred, if they were disposed to attend upon God. Tostat. quaest. 12. in Exod.

QUEST. XXXVI. The description of Manna, the quantitie, fashion, colour and taste thereof.

Vers. 31. IT was like unto Coriander seed, white &c. The Manna is resembled here and in other places to five severall things: to the hoare frost, vers. 14. to Coriander seed, unto wafer cakes made with hony: and Numb. 11.7. to …d…llium ▪ and fresh oyle, 1. it is likened to the hoare frost: Non quia ex… sum, in modum pr…a, sed sic multiplicatum: Not because it was extended (or lay in flakes) as the …oare frost, but it was multiplied in number like unto it: as it is in the Psalme: He scattereth the hoare frost lik… ashes, Psal. 47. Oleaster: Iosephus therefore is deceived, who thinketh that it came downe like snowe: fo… he saith, that as Moses prayed it fell upon his hands, and he thought it snowed: 2. In quantitie and proportion it was like to Coriander seed, not in colour, for that kinde of seed is blackish. Vatabl. And so vers. 14. it is said to be a small round thing: the word is M…cusphas, which Hierome translateth p…lo con…s…m, as wheat that is husked, and brayed with a pestle: and the Chald. d…c…rticatum, like unto barked or pilled wood, that is, white: the Septuag. translate it, white: but the Hebrewes generally interpret here round: this word is onelyonly found in this place, and so the signification is the more doubtfull and uncertaine here: but I prefer the usuall reading. 3. For the colour, it is said here to be white: and Numb. 11.7. In colour like unto …dellium, which some take to be white pearle: Oleaster, or a kinde of precious stone. Vatab. the Septuagint take it sometime for foreign, the Carbuncle, sometime for the Crystall: Numb. 11. but it is rather the gumme of the tree …dellium, which was transparent and shining like unto pure and tried waxe, Plin. lib. 12. cap. 9. Iun. Osian. and Iosephus saith, that …dellium was a kinde of drugge, or spice. So then the Manna was not onelyonly white, but it was also of a cleare colour, like unto gumme,Ioseph… lib. …. cap. …. o… to the kernell of a grape: Pellican. 4. For the taste, it was like unto wafers made with hony, or unto fresh and sweet oyle, 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 Wisdome, chap. 16. vers. 21. It served to the appetite of him that tooke 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 kinde of taste, like unto wafers made of hony: yet God gave unto it such a gift, that it relished according to every mans desire, and it was turned to the taste and savour of any kinde of meat, which they had mind unto. Tostat. And that Manna had this quality onelyonly in their mouths and taste, that were holy men, and thankfull▪ but to the evill and disobedient, it had not that variety of delightfull taste, but was as unsavory in their mouths, for they preferred p…ppons, onyons, leekes and garlike before it. Lyran.

2. Contra. 1. If the Manna, actually gave one certaine relish in the mouth, as of hony or oyle, how could it at the same time have any other relish? for divers tastes of contrarie kindes 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 hony or fresh oyle. 2. Besides, by this meanes the Lord should have satisfied every ones wanton appetite, which not being contented with the ordinarie 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 onelyonly to the better sort, to the beleevers and the thankfull, a very few should have had that privilege: for the people wept and murmured in their families, every one in his tent dore. Now in that they preferred the onyons and leekes of Egypt, it shewed their great unthankfulnesse, that made more account of such grosse 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 mans fansie led him: but there was no stomake so weake, nor no tooth so daintie, whom Manna might not content: the Manna being yet raw and undressed, had the taste as of mingled hony, or oyle, 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 excellencie then of this food commendeth the goodnesse of God, who was not contented to give them ordinary and common food, but fed them with the best. Ferus. As it is said, Wisdome 16.21. Thy sustenance declared thy sweetnesse to thy children. The Grecians write that Democritus prolonged his life with eating of hony, Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse, lib. 18. cap. 8. The Egyptians boast much of their herbes. Diodor. 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 Testimonie. 1. The opinion of some Hebrewes is, that this pot of Manna was laid up in Moses Tabernacle, before the great Tabernacle was made. Lyran. But this cannot be: 1. Into that Tabernacle none came but Moses, and in his absence Ioshua, chap. 33.7, 11. Therefore it is like, that Moses would rather have there placed it himselfe, than have spoken to Aaron. 2. Because Moses speaketh to Aaron to doe it, it seemeth that Aaron was consecrated Priest, p. 208which was not before the second yeare, when the Tabernacle was erected. Tostat. 2. Whereas it is said, vers. 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 Augustin. quaest. 61. But these words, before the Testimonie, which is meant of the Arke, doe expound the other: therefore the Arke 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 alwayes 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 Goliahs armour in his Tabernacle, which was not then, but long after, when he was established in the Kingdome. Piscator. 4. This pot of Manna, which was of gold, Iunius thinketh was not placed hard before the Arke, for then it could not have beene seene of the people, as it is said, vers. 32. That they may see the bread &c, And in the Arke it was not, for within it onelyonly 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 vaile, by the Apostles description, Heb. 9.4. Simler. Where also Aarons 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 fourtie yeares.

Vers. 35 THe children of Israel did eat Manna 40. yeares, untill 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. monethmonth of the 40. yeare: and the Manna ceased on the 15. day of the first monethmonth of the 41. yeare: but a prolepsis, or anticipation of the story is, when the same writer setteth downe that before, out of his place, which was done after. Tostat. He therefore resolveth that Moses did write this, propheticè by a propheticall instinct: so also Iun. But this may be rather thought to be added by Ioshua, or some other of the Prophets afterward; as likewise, the story of Moses death and buriall, Deut. 34. which is not like to have beene penned by himselfe. Piscator.

August. quaest. …1. in Exod.2. Till they came to a land inhabited. Augustine thus expoundeth, Non quia continuò ut venerunt ad terram habitabilem, &c. Not because as soone 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 entred into the bounds and borders of Canaan, which was the promised land, that flowed with milke and hony. Tostat. quast. 15.

4. Places of Doctrine.

1. Doct. Of the excellencie and pr…ogative of the Lords day.

Vers. 5. BVt the sixth day, &c. it shall be twice so much. Origen upon this place, well collecteth the prerogative and excellencie of the Lords day,Orig. homil. 7. in Exod. beyond the Sabbath of the Jewes, 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 dayes 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 Lords day.

2. Doct. That it is lawfull to lay up in store, so it be done without distrust in Gods 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 renued every morning, as the Prophet Ieremie 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 carelesnesse, and is sent by the Wise man to learne of the Ant, which gathereth her meat in summer; Prov. Our blessed Saviour also commanded foreign, 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 any thing in store: But now the fruits of the earth are onelyonly gathered in summer: wherefore foreign, the letter of this precept is not to be urged, but the foreign, the sense and morall equitie bindeth us still, that we take heed of an immoderate & distrustfull care, in making provision for the time to come, but depend upon Gods 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 spirituall meat, 1 Cor. 10.3. And in many things the type and figure agreeth unto the bodie 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 wildernesse: so Christ was given unto us, that by faith in his bodie and bloud, our p. 209hungrie soules should bee nourished. Marbach. 2. The Lord in sending Manna, shewed his power, his merciemercy, goodnesse, and love to his people: and in nothing more appeareth the love of God to us, than in sending his onelyonly Sonne into the world to die for us. 3. The Lord by sending Manna, did prove, whether his people would walke in his law or no, vers. 4. So the Lord maketh triall of the obedience of the world, in receiving the law of his Sonne Christ, that is, the Gospell. 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 morter, and Christ was beaten and bruised for us. Ferus. 4. The Manna came from heaven: so the Sonne of God descended, and tooke upon him our flesh. Simler. 5. The Manna was sweet and pleasant, as hony: so is Christ unto the soule. 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 soone 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 lawfull 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 goe out of their tents to gather it: and wee must depart from our old conversation. Ferus. 4. They which gathered much, had not the more, nor they which gathered little, the lesse: so both those which are strong, and they which are weake 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 putrified to those which kept it contrary to Moses commandement, so the Word of God, and the Sacraments are the savour of death unto death, to those which unworthily receive them. Ferus. But it will here bee objected, if this Manna were spirituall and heavenly food to the Israelites, as S. Paul saith, how is he reconciled with our Saviour Christ, who saith, Moses gave you not bread from heaven, but my father giveth you true bread from heaven? Ioh. 6.32. The answer here is ready, that our Saviour speaketh according to their capacity and understanding, with whom he there dealeth: who had a carnall imagination of Manna, and could see therein nothing, but corporall food. Simler.

5. Places of Confutation.

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

Vers. 5. THe people shall goe out and gather. Rupertus hath upon these words this glosse, applying them to the Eucharist: Si digne manducare cupimus, ab omni curiositate corpores sensus egrediamur, &c. If we will worthily eat, let us goe forth from all curiositie of corporall sense, that we doe not thinke to discerne 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 Rabbines against Lyranus, that the Manna is called the bread of Angels, because it was made of that incorporeall 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 faithfull in the wildernesse of this life, are fed by the same light, being incorporate.

Contra. First, this is but a weake text, The people shall goe out and gather, to prove the carnall presence of Christ in the Eucharist: for an argument cannot be grounded upon an allegorie of Scripture devised: it rather maketh against that grosse opinion: for seeing their Manna was also, as the Apostle saith, a spirituall meat unto them, and signified Christ, as the Eucharist doth unto us: and yet as it was their corporall food also, they tasted it, and it had a sweet relish in their mouths, as of hony or oyle: they were not to goe out of their senses, though under that type spirituall food also were conveyed: so in the Eucharist, the outward symboles are discerned by the senses, while the spirituall food is offered to the f…h of the worthy receiver.

And concerning Burgensis conceite, it is very new and strange: that not the true bodie 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 certaine divine and incorporall light, such as the Angels are nourished with in heaven. In his assertion then these three notable errours are contained: 1. that the Israelites Manna, and the bodie of Christ in the Eucharist were made of one and the same substance, a certaine divine light incorporate. 2. That Christs bodie in the Eucharist is incorporate, and made of that divine light: and so consequently, Christ shall have another kind of bodie in earth, than that in heaven, which was incarnate of the virgin Marie. 3. That the Angels in heaven, and the faithfull in earth, have one and the same food. Thus when men follow their owne fansies, and leave the Scriptures▪ they wind themselves into errours, and finde no way to get out.

p. 2102 Conf. That there was the same spirituall substance of the old Sacraments and ours.

FUrther, where the Apostle saith, alluding unto this Manna, they did all eat The same spirituall meat, 1 Cor. 10.3. The Romanists, because they cannot away that there was the same spirituall 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, Lib. 3. in Exod. cap. ….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 sheweth, that Christ was their spirituall meat and drinke, and so is he ours: therefore they had the same spirituall meat with us. 2. Against Rupertus, we will oppose Augustine, who thus writeth of this matter: It had sufficed to have said, De utilitat. poenitent. cap. 1.they did eat a spirituall meat, but he saith the same, I cannot finde how I should understand the sense, but the same that we doe eat.

3. Conf. Against the Anabaptisticall communitie.

Vers. 18. HE that had gathered much, had nothing over, &c. S. Paul upon this text thus inferreth: VponUpon this condition, your abundance at this time supplieth their lacke▪ that also their abundance may be for your lacke, that there may be equalitie, as it is written. He that gathered much, &c. 2. Cor. 8.14. Upon which place the Anabaptists would ground their confused communitie and equalitie: whereas the Apostle speaketh not of an equalitie in the possession of things, but in the use, and that not all times, but when the necessitie 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 lesse: so the superfluitie and abundance of the rich, should supplie the necessities and wants of the poore. Simler.

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

Vers. 26. SIx dayes shall yee 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 doe not finde remission of sins, shall not finde it in the next: what helpe can prayers, or Masses afford unto those which are departed, if nothing be to be gathered after this life? Here then one of their owne write… hath made a good argument, against their superstitious and fruitlesse prayers, and sacrifices, which the Romanists use to offer for their dead.

5. Conf. Against the keeping of reliques.

Vers. 32. FIll a gomer, and keepe it for your posteritie. Here is an holy relique kept by the commandement 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 wildernesse. The popish reliques offend against all these rules: 1. God hath not commanded them to keepe any such thing. 2. They shew them to the people for adoration, not for the commemoration of any benefit. 3. The Manna which putrified, being kept one day against Gods commandement, endured many hundred yeares by his appointment: but popish reliques are not privileged from putrifying, therefore God hath not ordained them so to be kept.

1. Observ. The Church of God hath her turnes, of fulnesse, and of want in this world.

Vers. 1. THey departed from Elius, and came into the wildernesse of Sin. They remove from a place of pleasure and plentie, where they found 12. fountaines, and 70. Palme trees, to a barren and comfortlesse desert: wherein is set forth unto us the state and condition of Gods Church and children in this world. Ferus. Sometime they ebbe, otherwhile they flow: now they have plentie, 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 hungrie, 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 wormes. This sheweth, that they which corruptly gather riches, shall have no profit by them, they both scrape them together in this life without comfort, and heape them up to their punishment afterward, as the Prophet saith to cruell covetous men: Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned against thine owne soule: Habakuk 2. vers. 10.11, 12.for the stone shall crie out of the wall, and the beame out of the timber shall answer it: we unto him that buildeth a towne with bloud, &c.

3. Observ. Worldly and carnall men acknowlege not Gods gifts.

Vers. 15. THey wist not what it was. This is the difference betweene the godly and the wicked: they thankfully acknowledge the gifts of God, and know from whom they receive them: but the other as bruite 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 unthankfull and ignorant people worse than the oxe, That knoweth his owner, & than the asse, which knoweth his masters cribbe: but Israel hath not knowne, my people hath not understood, &c. Isay 1.2.

p. 2114. Observ. Gods benefits are to be had in remembrance.

Vers. 32. FIll a gomer, and keepe it for your posteritie, that they may see the bread, &c. God will not have his worthie and singular benefits, to bee committed to oblivion, but alwayes thankfully remembred: 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 thankfull remembrance. Oleaster.

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

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