stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
5.1 Answer the second Yet Christ is as faithful now as Moses was then Heb. 3.2 3. who became the Grand Sacrifice as before Eph. 5.2 Isa 53.10 Christ became both Priest Sacrifice and Altar 1. He was a Priest after the order of Melchisedeck Heb. 7. in Offering up himself upon the Cross 2. His Humane Nature was the Sacrifice And 3. His Divine Nature was the Altar whereon it was Offered This Sacrifice was Offered once for all and not often as the Jewish Sacrifices were Heb. 9.25 26. Chrysostom calls those Typical Offerings Plaisters which were renew'd Morning and Evening every day but the Offering of this Antitype lasteth for ever Emplastrum Christi saith he si semel Impositum sit semper salus This Soveraign Plaister of Christs Blood if once laid on never needs taking off to be renew'd but Infallibly Effects the Cure Yet 2. There are other Real Moral and Spiritual Sacrifices besides Christ on the Cross under the Gospel but all have their value and vertue in him As 1. The Gospel-Sacrifice of Repentance wherein the penitent Soul offers it self up upon Gods Altar as a reasonable Sacrifice Rom. 12.1 and 15.16 and Psal 51.17 Zebachei Elohim The Sacrifices of God 't is there in the Plural in Regimine Intimating that Contrition or Repentance hath many Sacrifices in one for as the word for Sacrifice in Hebrew comes from Zabach jugulavit to cut the Throat it shews true Repentance is a plain putting of the Knife to cut the Throat of our Corruptions it mortifies sinful Lusts and crucifies all Carnal Inordinate Affections So as the Hebrew word is in the plural Number it teaches that Contrition is a Self-condemning Self-crucifying and Sin-mortifying Act so hath many Sacrifices in that one A truly penitent and contrite heart is a more acceptable Sacrifice to God than thousands of Rams or ten thousand Rivers of Oyl Mic. 6.7 Sacrifice and Burnt-offering thou wouldst not desire Psal 40.6 I will take no Bullock out of thy house c. Psal 50.9 Will I eat the Flesh of Bulls or Drink the Blood of Goats v. 13. Offer unto God thanksgiving and pay thy Vows to the Lord v. 14. All which doth shew that Una dei est purum gratissima Victima pectus No Sacrifice was then comparative to the Obedience of Faith 1 Sam. 15.22 Rom. 16.26 Such an heart as lieth low and heareth all that God saith was even then the fittest altar to lay their offerings upon this low Altar did best Sanctify all their Sacrifices without which God respected them not though they were of his own ordaining much less doth God respect the Sacrifice of the Mass which hath no footing nor warrant in the word The 2 Gospel Sacrifice is praying for what we want as praising for what we have is the third These two take up the whole Duty of man an Holy Trade is hereby driven 'twixt Heaven and Earth and a most sweet intercourse 'twixt God and Man in praying to God this was the best incense in Old Testament times Psal 141.2 Let my Prayer come up as Incense Ketoreth ut suffimentum As a sweet smelling savour Gen. 8.21 Full of Fragrancy Damascen calls fervent Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ascensions of the heart to God like Pillars of the smoak of incense As Aarons Incense was a compound of many sweet Spices so is faithful Prayer a Compound of many sweet Graces burning together with fire from Heaven and rowling up Elationibus fumi in Pillars of smoak towards Heaven again Cant. 3.6 Manoahs Angel ascended up in the Flame and Smoak of his Sacrifice Judg. 13.19 20. Riding up therein to Heaven as Elijah did in his Chariot Thus Prayer is the Souls Chariot wherein it is carryed up to God for no sooner is the heart melted having the Stone in it through grace dissolved but 't is poured out in Prayer as a liquid thing before the Lord Psal 62.8 and 't is lifted up to God Psal 25.1 There to be offered up upon our high Altar Christ Heb. 13.10 Irenaeus saith Altare nostrum in Coelis est Christ in Heaven is our Altar on which this Incense Prayer must be offered Christ takes our Prayers from us and both Perfumes and Presents them to the Father for us Rev. 8.3 making them to be a sweet smell and savour by the Odours of his own Incense Christ is that Golden Altar which is before the Throne Rev. 8.3 and 9.13 Those Prayers that have not Wings and Wind in their Wings to Chariot them up to this Golden Altar can never find acceptance agreeable to this Theodoret hath an excellent descant upon Mat. 21.12 13. My house is a house of Prayer c. Saying Mark here Christ casteth out Sheep and Oxen out of the Temple and Doves too and setteth up Prayer as the sole Sacrifice thereof Hereupon Saints are call'd Temples yea Temples of the Holy-Ghost to shew that as Temples were Houses of Prayer so they should be Men and Women of Prayer as David was a man of Prayer Psal 109.4 Vaani Tephillah Heb. But I am Prayer As if he had been Vir orationis according to Montanus a very and a meer compound thereof inasmuch as he turn'd every Providence that did befall him into a Prayer And for this cause he is supposed to be called a man after Gods own heart Above Moses Abraham and all the the Holy Patriarcks Now none but thick-scull'd ones could think that God who is a Spirit Job 4.24 should be satisfied with the Jews sacrificing him Flesh Hos 8.13 No. He that killeth an Ox unless he kill his corruptions too is as if he slew a man he that sacrificeth a Lamb unless he see his own guilt and be born up to behold the Spotless Lamb of God that takes away the sins of the World is as if he cut off a Dogs Neck He that offereth an Oblation unless therewith he offer up himself for a whole burnt-offering Rom. 12.1 is as if he offered Swines Blood He that burneth incense unless he lift up holy hands in Prayer without wrath and doubting 1 Tim. 2.8 is as if he blessed an Idol saith the Lord Isa 66.3 The 3. Gospel Sacrifice is praising God for what we have as the second was in praying God for what we want Therefore saith God I will not eat the Flesh of Bulls c. but offer unto God Thanksgiving c. Psal 50.13 14. that was the marrow or pith of all their Peace-offerings That Thank-offering of paying Vows was more acceptable to God than an Ox that had Horns and Hoofs Psal 69.31 We should cover Gods Altar with the Calves of our Lips in giving thanks to his name Heb. 13.15 And not with the Lips of our Calves only Hos 14.2 The Lip labour of a Pharisee may slightly say God I thank thee Luk 18.11 But 't is not so much a Saying thanks as a doing thanks not a bare giving-thank's but a pure living-thanks that the Lord looks after The Life of
Gal. 4.30 31. Having a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an utter Ruin a Total and Final Desolation to come upon his Country as an Infallible Argument of Gods rejecting them for ever Ezek. 35.3 7 15. Wastness Wastness as the Hebrew elegantly expresseth it that is extream and irrecoverable Destruction should befall Mount Seir God would make it a Den of Dragons and Devils Obad. ver 10 11. and Psal 137.7 with Ezek. 25.13 14. They were in Malachi's days left in the Captivity of Babylon when the Jews were returned into their own Land as the People of Gods Curse and utmost rejection and their Land irreparably Ruinated because as Esau began betimes to Bristle at Jacob and to bruise him in the Womb so his off spring the Edomites were all along bitter Enemies to the Church both joyning in her Miseries and joyning with her Adversaries Thus the Prophet Malâ—chi most Emphatically Argueth how these two Brothers did both tumble in one Belly at the same time they were Digged â—ut of the same Pit and Hewed out of the same Rock as Isa 51.1 yet Esau the Heir was rejected at least he was less loved than Jacob so the word Hated is taken Gen. 29.31 Luk. 14.20 and Matth. 10.37 he was passed by and let alone to perish in his Sin as he and his were a People of Gods Curse when Jacob and his were a People of Gods Choice The 2. Testimony is that of the Apostle Paul Rom. 9 10 11 12 13. Where he excellently inferreth from this Oracle that profundum sine fundo profound and unfathomably deep Doctrine of Election and Reprobation or rather Preterition more properly opposed to Election And he most Acutely argueth in the following Verses how carnal Reason must not reprehend what it cannot comprehend Surely Gods absolute Soveraignty is above that of the great Turks who Destineth his Eldest Son to a Diadem but his Younger to an Halter c. Dei voluntas est ratio rationum nec tantùm recta sed regula saith Bonaventure well God may do what he will with his own Matth. 20.15 God being a tree Agent cannot be unjust he is bound to none therefore there is no replying or wording it with him Some are rejected that his Mercy might the more be manifested to others who are Elected which they come to know by their being effectually called 2 Pet. 1.10 And by receiving the Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priviledg Heavenly Honour Nonnus to believe Joh. 1.12 Act. 13.48 That the profound Mystery of Gods Eternal and unsearchable predestination is contained in this Mystical Oracle is largely demonstrated by the Apostle Paul with his many Antecedents and Consequents to it in his 9. Chapter to the Romans where first he deplores the Anathema and Rejection of his Countrymen the Jews which he gathered from their Contumacious Rejecting the Gospel whereas his Countrymen contradict him boasting the contrary that they could not be cast off without making the Promise of God frustrate He to convince them teacheth that their Rejection did not Anticipate or Disannul Gods Promises which were not made promiscuously to all the Carnal Seed of Abraham but only to those Sons of Promise which by the gratuitous Divine Election were accounted the Seed and did obtain the Promise This distinction he vindicates from the Cavils of Carnal Reason by most apposite and undeniable Evidences As 1. By the Example of Ishmael and Isaac both which were Born of Abraham yet the latter only was reckoned for the Seed and for the Son of Promise 2. By the Example of Jacob and Esau both which were Born of the same Parents at one Birth yet Jacob only was Elect and preferred before Esau not by any Merit of his own but by Gods free Electing Grace because that discrimination was Designed and Assigned also as he saith before the Boys or Brothers were Born as well as before they had done either good or Evil. 3. By the Testimony of this Oracle Gen. 25.23 The Elder shall serve the Younger where by Servitude must be meant the Abjection of Esau and by Dominion Jacobs Election to Grace as the History of Esau's selling his Birthright to Jacob and his missing Isaak's blessing together with his proving but a profane Person Heb. 12.16 doth amply Demonstrate 4. By the Testimony of Malachi Jacob have I loved and Esau have I hated Hatred and Love must be the Cause and Original of Gods passing by the one and of Electing the other as before 5. By Gods Testimony to Moses I will have Mercy on whom I will have Mercy 6. By the Scriptures Testimony concerning the hardening of Pharaoh ' s Heart 7. By the proportion of a Potters Soveraign power over the Clay Hereupon the Apostle sets his Country-men to the Rights saying That the Election obtain'd the Promise but the rest were hardened Rom. 11.7 therefore God hath not cast off his people whom he fore-knew ver 22. Besides this clear Scripture Allegory there be other three Mystical Senses of this Oracle given by the Rabbins and by the Antient Fathers As 1. Rebekah ' s Womb resembles the VVomb of Providence 2. The VVomb of Christendom 3. The VVomb of Christianity all in time of the last first The first Mystery or Mystical Sense is This holds out the Doctrine of that Conflict or Combat in the Heart of a Christian This lyes in the VVomb of Christianity after we come out of the first state of Degeneration by Grace into the second state of Regeneration as the striving and strugling was in the Womb of Rebekah All the Twenty years of Rebekah's Barrenness she felt not complain'd not of any such Concussions or Commotions within her No more doth any Mortal while under a Spiritual Barrenness of Grace and Godliness in the faln Estate find or feel any true or gracious contest within betwixt Flesh and Spirit for it may be Twenty Thirty or Forty years together All that time the strong Man armed keeps all his goods in peace Luke 11.21 Hebr. Beshalom This is all the Devils delight to dwell without disturbance and reign or play Rex without controul Abraham's House was quiet enough Hagar and Sarab could dwell peaceably enough together 'till Isaac was Born no sooner did Ishmael fall out with Isaac that Heir of the Promise this begat and began a commotion Sarah must part with her Hagar and cast out both the Mother and her scossing Son Thus it is 'twixt Flesh and Spirit Every new Man is two Men and hath in him two Armies Cant. 6.13 the Army of the Flesh and the Army of the Spirit these two do oft Combat together and do make Concussions in the VVomb of the Soul which is the Field they pitch their Tents and Fight their desperate Battels in as Esau and Jacob did in their Mothers Womb. The former and the latter couple are both Brothers quia simul jacent its eodem utero hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Brother ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul
and out of the World c. § 1. First In the first Head there be three particular circumstances to be observed in the Sale of Joseph c. Consider 1. The Sellers 2. The Buyers 3. The principal impulsive procuring cause of this Bargain both in the Sellers and in the Buyers In this Sale First The Sellers are to be considered His own Brethren who hated him whereof Moses makes mention in Gen. 37. as he gives an account in chap. 36. of Esau who hated his Brother Jacob as Joseph his Son was hated of his Brethren Though Esau lost his Birth-right by his own fault but Joseph got it by the fault of Reuben The time when these Sellers made this Sale is mentioned by Moses to wit while Esau and his Posterity had peaceable and prosperous possessions in Mount-Seir when Jacob with his Father Isaac were but Pilgrims in Canaan Esau had now before Jacob's return from Laban to the Land of Promise removed himself from sojourning with his Father Isaac where Jacob left him at his Banishment from home by the over-ruling providence of God who appointeth the bounds of all mens Habitations Act. 17.26 Gen. 49.13 Psal 24.1 c. to make room for the right heir of that promised Land both according to Gods Promise and Isaac 's Blessing Gen. 36.6 7 8. though it may be justly doubted whether Esau gave place to Jacob out of any regard to such reasons but rather 1. Because he consulted his own conveniency finding his condition in Canaan uneasy to himself both by the respect his Father especially his Mother bore to Jacob and by the disrespect they bore to him for grieving them with his wicked Marriages Gen. 26.25 And 2. Because he would both refuse the incommodiousness of Canaan wherein so small a portion was in a sojourning way alloted them as could not with any comfort contain both his and his Brothers large Estates and chuse Seir for its more commodiousness of Hunting wherein he much delighted and where he might make himself more room for his growing substance than a sojourner could compass in Canaan yea and where also he might have more Elbow-room as a prophane person Heb. 12.16 for his grievous sinning whatever Esau's thoughts were most likely minding nothing but his own conveniency and commodity God caused them to conduce to the promoting of his own Promise and Providence for God had promis'd Canaan not to Esau but to Jacob however as Esau's removal from Canaan to Seir must needs be for much case to Jacob at his return who could promise to himself little peace and less comfort in Esau's over nigh a neighbourhood and who now upon Esau's resignation could be accommodated with compass or ground enough though but sojourners for his Cattel in Canaan And Though Esau in his removing to Seir did depart from the Church yet did he grow exceeding great there through the great Graciousness of God who had a gracious regard 1. To the Divine Promise made to Abraham of multiplying his Seed as the Stars c. Gen. 22.17 2. To the Divine Oracle given to Rebekah of two Nations in her Womb c. Gen. 25. 23. And 3. To the Patriarchal Blessing bestow'd by Isaac on Esau wherein a Dominion is promis'd him c. Gen. 27.39 40. all which were in a great measure accomplished before Moses time as appeareth Gen. 36. 1 Chron. 1.35 and after him also 2 Kin. 8.20 in all which three places an account is held forth of Esau's foretold Dominion in his Dukedoms and Kingdoms reduced to Dukedoms again but at last expired in Herod the Idumean or Edomite of Esau who craftily compassed the Title of being termed the King of the Jews Mat. 2.1 who therefore was troubled at Christs Birth for fear of losing his Kingdom v. 2 3. c. See Josephus Antiquity Lib. 14. cap. 26. and 15.10 wherein may be observed how the Blessing of Isaac upon Esau did take place Though he was a bad Son therefore called Edom a name and Note of his Prophaneness Gen 25.30 and 36.1 yet had he a good Father and was thus beloved for his Fathers sake as Rom. 11.28 concerning Temporal Blessings All the predictions and promises of God have their due and full accomplishment even to a Prophane Esau How much more will not God be wanting to fulfil all the aforesaid for his Holy and obedient Israel Though the Posterity of Esau was sooner advanced to Royal Dignity than the Posterity of Jacob which in the Egyptian servitude were under a Rod of Iron Exod. 1. c. while Esau's off-spring was swaying a Golden Scepter Edom flourisheth with Dukes and Triumpheth with Kings while Israel sigheth and groaneth in their House of Bondage Gen. 36.31 where the Hebrew Rabbies have a good remark shewing the different estate of the Children of this World from the Children of God and that therefore outward Pomp and Prosperity is no sure sign of the True Church as Papists assert for then Moses choice was Childish if not Foolish in chusing rather to suffer Affliction with the People of God than the Pomp and Pleasure of Pharoah 's Court Heb. 11.25 26. which was the wisest and the happiest choice that ever the good Man made and far better than that which Elibu chargeth Job with That he had chosen Iniquity rather than Affliction Job 36.21 it may be added to this Rabbinical Note that citò exoriuntur impii sed citò arescunt tandem exuruntur c. The wicked rise up soon and suddenly to Honour and Grandeur like the Grass upon the House top Psal 129.6 7 8. which groweth sooner and faster than Grass of the Field but like it they soon and suddenly wither away when the east wind of Gods Wrath bloweth upon them or the heat of his Indignation scorcheth them they indeed lift up themselves or are set up by God on high but upon slippery places Psal 73.18 They are advanced as was Haman but to be brought down again with a witness yea with a vengeance They suddenly perish as the Grass Psal 37.2 and 73.19 yea as that Grass which groweth on the House top to which no man wisheth a Blessing as is usual to Harvest men Ruth 2.4 nor the Mower filleth his hand therewith as not holding it worth his Labour of such little worth are wicked men Prov. 10.20 mere Compounds of Vanity and Villany unworthy of a name as the Rich Glutton Luk. 16. who is not named there as the good Begger is ver 19 20. unless a name of Reproach as Esau by the better sort was after call'd by his worst Name Edom Gen. 25.30 and 36.1 c. than by his better Name his Father gave him and unworthy not only of a Name but also of a Being and least worthy of a Well-Being Therefore God Curseth them as he did the Figtree Mat. 21.19 21. and as he did this Edom notwithstanding his fair Leaves of Royal Pomp c. whom God confounded not only for hating Sion but
for us but alas we are made the Tail and not the Head v. 44. because of our Disobedience Thus it was with Ephraim Hos 13.1 The Fourth Remark is such an over-ruling Providence of God attended Joseph that those very means which let in upon him his State of Humiliation were improved thereby to hand him into his State of Exaltation Thus God can by the same means whereby we were cast down raise us up let us leave it with the Lord 't is not good to search too deep into God's Secrets Deut. 29.29 As the Declaring of his own two Dreams to his envious Brethren brought him into all this Misery so the Interpreting of the Butler and Baker's two Dreams to them proved in due rime a great means for his full Delivery at his Age of 28 and two years after the Expounding of Pharaoh's two Dreams to him became not only the Effectual means of his Actual full Delivery but was the very step and stirrup whereby he did climb up into his lasting full Advancement Gen. 40.13 17. and 41.1.25 46 c. The Fifth Remark is also God gave to Joseph for his 13 years Affliction in his Service and Imprisonment full fourscore years Liberty Prosperity and Honour God is a liberal Pay-master and his Retributions to his Servants for all their Sorrows and Suffrings are more than bountiful as to Joseph his Servant here whom God both Inlarged and Advanced by Dreams as before he had been so low abased by them as at last to be thrust down into a Dungeon but behold his God lets down a Ladder of Love to him as he had done to his Father Jacob Gen. 28.12 to lift him up out of his low Condition a Ladder of many Rounds every ascending Step exactly answering those of his descending in this Ladder of Promotion As 1. For his Servitude and Slavery he hath given him a Ring an Ensign of Liberty an Ornament of Honour and a Badge of Authority Gen. 41.42 It being his Signet or Sealing-Ring wherewith he was invested with power as well as honour to Seal with Royal Authority what Commands or Decrees he pleased for the People's observance see Esth 3.10 and 8.2 and Luk. 15.22 2. For his Course kind of Cloathing suitable to his servile and slavish Condition yea for his Mourning Prison-Garments Pharoah gave him a Sute of Silk or very fine Linnen Cotton or Bombazene such as Princes wore so he was ranked among his highest Courtiers 3. For the Iron fetters upon his fett Psal 105.18 He hath a Chain of Gold about his Neck that he might not seem Inferiour to any Prince in the Kingdom 4. For his being fixed in a fast and firm Prison and Dungeon he could not stir his feet out of the Stocks Pharaoh gives him a moveable Chariot whereinto he set his feet to go abroad at his pleasure with Honour yea the second Chariot of the Kingdom Gen. 41.43 which was one of the Royal Chariots as 2 Chron. 35.24 wherein to Ride as a Vice-Roy raised above all the other Princes as Mordecai was mounted upon the King's Horse Esth 6.8 so was Joseph in the King's Chariot and is made the Second man in the Kingdom for Interpreting Pharoah's Dreams whereas Daniel was but made the Third man for Reading the writing upon the wall Dan. 5.29 5. For all his opprobrious Reproaches and contumelious Disgraces that both his barbarous Brethren and his leud Mistriss loaded him with he hath now in their stead the King's Herald to Proclaim before him Abrech Tender-Father or Father of the King for as Ab Hebr. is Father so Rech in Syriack is King from whence the Latin Rex is derived or Oh thou Blessed one as it comes of Barak to Bless whom God hath made a Father to Pharaoh and all the People Gen. 45.8 and while they thus Blessed him who had been sufficiently cursed they bowed the knee to express their Reverence to him who was young in Years yet old in Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old young man 6. For his being separated from his Brethren Gen. 49.26 He was received into the Royal Society of the Right Honourable the King's Privy-Councillors and was constituted as Chair-man at the Conncil-Table which though Moses doth not express yet David intimateth in Psal 105.21 22. All the very Privy-Councillors as well as the Private People were bound possibly by Oath to obey him in all things and as out of the Chair he magisterally taught these Senators Wisdom Thus the Hebrew Rending runs He bound the Princes to his Soul or according to his Will and made wise his Elders teaching them not only Civil and Moral but also Divine Wisdom for which Cause God sent Joseph saith he into Egypt that some sound of the Redemption of faln Mankind might be heard in that Kingdom at that time the most flourishing in the World Neither is Moses altogether silent herein for he calls him a Master of Wisdom or Father to Pharaoh Gen. 45.8 much more to his Councillors and he says that no hand or foot shall move to wit in Affairs of State at Home or in foreign Embassies abroad without Joseph's order he was the King's Plenipotextiary Gen. 41.44 7. For his being scost'd at by that scornful title of Dreamer Captain-Dreamer Hebr. or this Architect of Dreams Gen. 37.19 and Rogue c. by Potiphar and his Brethren c. behold now he hath an High name of Honour and Office put upon him that is Zaphnath Paaneah Gen. 4◠45 which signifies in the Egyptian Tongue a Revealer of Secrets for his foreshewing the seven years of Plenty and the seven years of Famine or thee Saviour of the World for his saving many Lands from being Famish'd by storing up Provision before the Famine came Wherein he became a most eminent Type of Christ who is so Indeed 8. For his solitary Life he had led a long time both as a Servant and as a Prisoner God gave him in Honourable Marriage the Daughter of Potipherah Prince of On for so cohen signifies Exod. 18.1 and Davids Sons are called cohenim 2 Sam. 8.18 Chief Rulers they were Princes but not Priests And though Joseph was in this strange country constrained to Marry an Idolater because he could not take a Wife out of his Fathers Kindred as Jacob did the Daughter of Laban an Idolater in Syria and Moses a Midianitish Woman Yet the Daughter of a Civil Prince though Idolatrous was a fitter Match for this Religious Man than one of a Superstitious Priest who was a Master of Idolatrous Mysteries this Joseph's Conscience could not dispense with unless he had in this as he had in other things some special direction from God However 't is beyond doubt Joseph instructed her in the true Religion c. 9. And that Joseph might have a full accumulation of comforts proportionable to the time of his Troubles for thirteen or fourteen years of his state of Humiliation whereof about three years he lay in Prison God gave him Fourscore years of
before and after him he was the Law-giver he was a Mediator though not of Redemption yet of Relation as he fetched Divine Laws from God to Israel and as he carried Devout Prayers from Israel to God Moreover this is very Remarkable and quite cross and contrary to that Popish Doctrine of their Monastick perfection The Romanists affirm that the Married Estate is far less Honourable than the Unmarried because say they the Apostle Paul who was an Unmarried Man had the Honour of going up to God in his Rapture into Paradise but passing by his own saying That he had power to lead about a Sister a Wife c. we Answer that this Moses who was a Married Man had a greater Honour confer'd upon him insomuch as God vouchsafed to come down to him 'T is much more condescention in a Mortal Prince to rise up from his Throne and come down Stairs to his poor Subject than if only he were call'd up to him And as to the latter respect God wrought many Miracles of Mercy upon Israel and of Plagues and Judgments upon Egypt by Moses's Hands whereby the Church of God was delivered out of the House of Bondage and carried through the Wilderness to the very Borders of Canaan No further doth Moses or the Law go 't is Joshua our Jesus leads us into the Land c. The Life of Moses consisted of an hundred and twenty years so that it may most aptly be divided into three distinct Forties In his first forty years he had his Deliverance from Pharaoh's Infanticide as above and lived all those years after as the Adopted Son of Pharaoh's Daughter who gave him that Advantage by the help of his Tutors as to a Princess's Sun to become so mighty in words and deeds as Stephen speaketh Acts 7.22 which Character he giveth Moses not from any express Scripture but by necessary consequence for it could no otherwise be conceived concerning the Adopted Son of a King and of a King of Egypt a Land abundantly addicted to Learning and Study Until he was Forty years old he lived in Pharaoh's Court as the Son of Pharaoh's Daughter and as some say was designed â—o succeed Pharaoh in the Throne He being now grown up to full Maturity of Stature Authority and all Accomplishments both as a great Orator and as a great Warriour was minded to visit his afflicted Brethren Exod. 2.11 This he did partly by Natural Inclination having a Sympathizing Spirit towards their Relief And partly by Divine Instigation intimating to them that he was raised and sent of God to deliver them Acts 7.23 25. The signal whereof was his slaying the Egyptian as a Judge appointed of God his Call thereto being manifested to his own Conscience Exod 2.12 13 14. Moses had Suck'd in such a Savour of Godliness with the Milk of his Mother who with his Father had instructed him that he was of the Seed of Abraham the Heir of the World c. that all the Court-pleasures and Treasures could not wear off Heb. 11.25 26. He refuseth his Courtiers Life offers to be his Brethrens Reconciler and Deliverer they not yet enough humbled refuse their own Deliverance and puts it back forty years longer Pharaoh heard what he had done and to secure himself from so dangerous a Person whom he suppos'd to be the Man foretold by his Priests that would be the Scourge of Egypt and the Deliverer of Israel sought to slay him Exod. 2.15 upon this Moses flies into Midian which brings us to the second forty years which time he tarried there when of an High Courtier he became a poor Shepherd and of a Student in Philosophy was turn'd a Student in Divinity yea and studied even God himself and while he was so doing hath that famous Vision of Christ in a Bush burning but not consumed Exod. 3.2 by the good will in it Deut. 33.16 In this Vision the Place Time and End are very Remarkable 1. The Place 't was not in Pharaoh's Court where he never had such a Vision as this for full forty years he lived therein but it was in the Wilderness When Man is satiating himself with the Honours and Pleasures of a Worldly Court there is no leisure to have or hold Commerce with the Court of Heaven Felix was for his more convenient Season Acts 24.25 Worldly Pomp and Vanity make such a noise in a Courtiers Ears that God may speak once and twice and he perceive it not Job 33.14 Hence Israel was allured into the Wilderness and there God spake kindly to her Heart Hos 2.14 there the Pillar of Glory came to them and walk'd with them from Stage to Stage in a Familiar manner Exod. 13.20 21. When they were in Aâ—tham Hebr. hard Ground God comes when distant from Egypt or the World When the Soul is drawn at distance from the Distractions of the World then is it in the fittest frame for the Visions of God Prov. 18.1 2. The time when relating 1. To Moses and 2 To Israel 1. As to Moses This Vision of the Bush was at the end of his second forty years Acts 7.30 so long had he lived a private Life as a poor Shepherd 'T is a wonder his former forty years Life of an Honourable Courtier had not put his Mouth out of taste for so long a Dishonourable Countrey Life But a good Heart is taught to condescend to all conditions and can be abased as well as Exalted as Paul Phil. 4.11 12. and David was call'd to be a Courtier yet content after to become a Shepherd till his Conquering of Goliath 2. As to Israel both Moses and Israel must wait long for this comforting Vision Moses finds Israel as the Messias did after in the sharpest part of their misery Duplicantur lateres venit Moses Though the Tyrant was dead Exod. 2.23 yet Tyranny was not one Pharaoh succeeds another as afterwards the Bloody Herods did and all of the same Brutish Bran Though Israel's Chief Oppressor was suppressed yet were they Oppressed still for another Pharaoh succeeded as great in Power and as grievous in Persecution They changed only their Master but not at all their Miseries which indeed grew greater and greater this made them sigh and groan and as it was with Job their stroke was heavier than their groaning Job 23.2 3. The final Cause wherefore This is double also not only for comforting Israel in their Bondage but also Moses in his Banishment who spent not his second forty years private Life in Idleness but in Divine Contemplations as above and in Writing the Book of Genesis and as some say the Book of Job for comforting his Countrey-men in Misery teaching them thereby to lean upon the Lord and to learn to live by Faith on the Promises made to their Forefathers the Holy Patriarchs Mens very Miseries cry to God as Hagar's did Gen. 16.11 when her self cried not The Lord knew their Soulâ—â—n Adversity Psal 31.7 Gods Eye saw what the wicked did to Moses and
Bondage then was she a forlorn Outcast as Ezekiel there describes her yet even then saith Hosea God loved this unlovely Child when she little deserved his love He loved her because he loved her Deut. 7.7 it was a spontaneous and a gratuitous Act of God Idea dei non advenit â—i aliundè no Motives of love were in the Object outwardly but all sprang from the Agent inwardly God healed their Backslidings and loved them freely as he did afterwards when they had rendred themselves unworthy objects of his love Hos 10.9 and 14.4 only because he remembred his own Mercy Luk. 1.53 then he called his Son Israel out of Egypt even out of the iron furnace Hos 11.1 Deut. 4.20 God had no need of such a Son as Israel was For First There was no defect on God's part He had his own natural Son by eternal Generation Isa 53.8 Psal 2.6 One brought up with him Prov. 8.22 23 c. so needed not to adopt any Son Secondly There was no Desert on Israel's part who was now cast out to the loathing of his Person c. No Eye pitied him c. Ezek. 16.4 6 7 8 c. then did God's Eye pity him and this pitiless Fatherless Child found mercy in God Hos 14.3 even at such a time when this untoward Child had so highly provoked his Heavenly Father as he was just upon resolving to Ruin him and to make his Grave for him in Egypt yet even then God wrought for his own Names sake that it should not be blasphemed among the Heathen Ezek. 20.8 9 10. Some Godly Israelites had no doubt within the space of 215 years discoursed sometimes of God's Promise to Abraham that he would bring his Posterity out of Egypt c. Had not this been done it would have reflected upon God's Glory and the Egyptians readily had reproached the God of Abraham in whom the Israelites so boasted c. This whole Book of Exodus is but the fulfilling of God's Promise to Abraham Gen. 15.15 c. Israel God's first-born Exod. 4.22 call'd out of Egypt is a type both of Christ Personal who when a Child after his stay there two or three years some say six or seven years was call'd out of Egypt Mat. 2.15 And of Christ Mystical 1 Cor. 12.12 his Church which God will call out of the Bondage of Babylon spiritually call'd Sodom for uncleanness and Egypt for oppression Rev. 11.8 when the Beasts Lease of 1260 Prophetical Days is expired God will hasten it in his time Isa 60.22 Christ will not leave his Son Israel to live and die in Egypt though his Slavery in that House of Bondage may last two hundred and fifteen years as sure as God call'd Israel his Son and Jesus his Son out of Egypt so sure will he call his Church out oâ— Egypt also How long Christ staid there is uncertain Some say several years as before but others are of opinion that Herod did not live many Months after that barbarous Murder of so many Innocent Children his bloody Butchery at Bethlehem but fell into a foul and loathsom Disease whereof he died If this be supposed we must suppose also that his Son Archelaus's Journey to Rome for his Inthronization in his Father's stead must take up some considerable time However he staid in Egypt till God sent him word that they were dead who sought his life Matth. 2.13 14 15 20 21 22. would to God we could be content to stay till God bring us word c. 'T was a blessed Prognostick that Israel's Slavery in Egypt was near its expiration when God gave them Hearts to sigh groan mourn and cry c. Oh that those best Prognosticks were found amongst us could we but cry Lord we are Hell but thou art Heaven we are all Sin but thou art all Grace c. Alas we are all Abjects both as to our Persons and Conditions Oh let us now be the Objects of thy Mercies and Compassions c. It was one of the Emperor's Symbols or Mottos Miseria est Res digna Misericordiâ Misery is an object that is worthy of Mercy How much better becomes it the King of Kings to say My Sion is now an outcast whom no man seeks after but I will heal her c. Jer. 30.17 He will not leave her as an Orphan Joh. 14.18 but will hear her very breathings Lam. 3.56 when such Kings Rule as know not Joseph Exod. 1.8 nor know the Lord Exod. 5.2 nor Jesus our Brother nor his Brethren but deal hardly with them Deo confisi nunquam confusi such as trust in God shall never be ashamed much less confounded Isa 28.16 Rom. 9.33 1 Pet. 2.6 The Second Remark is As the Motive for Israel's Deliverance out of Egypt was only the mere Mercy and Compassion of a gracious God upon his groaning People under most grievous Oppressions so the means whereby this Deliverance was effected were the ten miraculous Plagues which God by Moses poured down upon Pharaoh and his People c. for dealing so injuriously with Abraham's Seed c. Note here 1. That the Church of God may be in an evil Case when Deliverance is at the Door Thus it was with Israel in Egypt They saw how they were in an evil Case Exod. 5.19 because of their evil Courses being tainted with the Idolatry of Egypt Ezek. 20.5 7 8 and 23.8 Josh 24.14 as before 't is writ as an heavy Curse of God If ye still transgress against me I will set Princes over you that shall hate you Levit. 26.17 such as are odious to God and malicious to his People and the more that Moses by Commission from God mediateth for Israel the more was the Tyrant inraged and their Affliction aggravated as this evil Case provoked the passionate people by mistaking Occasions for Causes like Dogs in a Chafe to bark at their best Friends as if Moses had made them stink before Pharaoh when he had promised their Deliverance so this startled Moses himself being displeas'd with the Disappointment and he being too short-spirited also complains of it to God not distinguishing betwixt God's Denying and Delaying Exod. 5.20 21 22 23. God could have cut off Pharaoh at once by his Power but his Wisdom was to glorifie himself gradually and though he had promis'd Deliverance yet had he left to himself a liberty both for the time means and manner of its Performance We must not awake our love till he please Cant. 2.7 but we must wait saith the Lord and we shall we shall we shall be delivered Hab. 2.3 so that text soundeth 2. Note Now God begins to make himself known by his Name Jehovah to the Posterity of the Patriarchs in performing that Promise made to them who only knew him by the Name Elshaddai in propounding this very Promise of bringing their Seed out of Egypt but lived not to see the full performance of it Exod. 6.3 Now God began to work Miracles as the Great Jehovah whose being is of
is Confidence the Conclusion can be no better than Confusion The Egyptians came forth as a Whirl-wind to devour Israel Hab. 3.14 15. having got the Ball on the foot and confidently carrying it toward the Goal but God gave them a turn and an overturn and in anger cast them down Psal 56.7 Job 9.4 Prov. 29.1 Isa 6.10 11. The 4th Remark is As the great God distinctly foreknoweth uno quasi intuitu with one glance of his All-seeing Eye all the Consults of wicked Persecutors so he can with the more facility confound their Counsels Thus it was here as God guided Israel into this wandring out of the King's high-way on purpose that hereby as by a Strategem Pharaoh and his Army might be decoyed to pursue them So God foretold what Improvement the Egyptians would make of this conceited Stray and Straits that Moses had mistook his way and they now were intangled in the Wilderness c. Exo. 14.3 4. Hereby Pharaoh hardened his own heart to pursue that he might bring them back to Bondage ver 6 7 8 9. as if they had been no better than so many Run-away-Slaves whereas 't is said v. 8. they marched boldly bravely in Battel-Ray and in a most comely Equipage not with any disorder or confusion of Fugitives Thus God dazles dulls and disannuls the Wisdom of the World's Wizzards not only foreseeing their Consults but also forestalling their Projects catching the crafty in their own craft 1 Cor. 1.19 and Psal 9.15 c. All the haste Pharaoh made in making ready his Chariots and driving furiously after Israel was but an hasting to meet his own destruction The 5th Remark is Sore and grievous Distresses oft bring God's Church and Children into sore and grievous Distractions Israel's distress was great here They türned out of the way to Canaan which lay Northward toward Memphis the chief City of Egypt Southward So that their turning Exod. 14.2 was indeed Returning as they might think well in making such a semicircle in their march Besides Migdol was a Garrison-Tower which they had on one side as the Sea on another and their being before Baalzephon added to their distress for this was the Idol of the Egyptians as Baal-peor was the Idol of the Moabites Numb 25.3 In this Idol as Rabbys say the Egyptians placed great confidence conceiting that he could fetch again Fugitives and therefore thought that now Israel was faln into his fast Custody However 't is probable chat this place was another Garrison of the Egyptians whereby all run-aways might be secured All this was ordered thus not by chance but by providence to infatuate Pharaoh making him fancy that Israel was inclosed with Mountains Seas Desarts and Garrisons and indeed Israel in their unbelief thought no better of themselves ver 9 10 11 12. Whereas the truth is the Lord led them thither beside the Reasons afore-mentioned in the first Remark Because 4. God's Power and Providence might be the more manifested in his marvelous deliverance of his People and in his as marvelous destruction of his and their Enemies Notwithstanding when Pharaoh overtook Israel who had got three days march before his setting out in those frightful Straits they were in great Distress which brought upon them great Distrust as well as Distraction which appeared in their reproachful Expostulation with Moses pretending they had been true Prophets in predicting all this evil which was now come upon them as if Moses by his ignorance or imprudence had drawn so vast a People into this desperate danger against their praemonition given him in Egypt Thus they distrusted God their sin having manifold aggravations As 1. They at once forgot all the wondrous works the Lord had wrought for them in Egypt 2. They unthankfully preferred their Bondage in Egypt before their miraculous Deliverance out of it 3. They murmured against God and his Minister Moses 4. They prophanely scoffed saying Because there were no Graves in Egypt c. ver 10 11 12. 5. They were too short-spirited in not waiting God's leisure and pleasure for his season Yea 6. They justified their former Incredulity and Repining Speeches in the house of Bondage We may well suppose them distracted with their distress at the sight of Pharaoh's approaching being disâ—spirited with long slavery mostly unarmed and wearied with three days travel on foot with the out-cries of their Wives and Children which was a very distracting distress so as to over-balance all they had seen of Miracles in Egypt and what they then saw of the cloudy Pillar their conduct and covering So that when they cryed to the Lord it was more from sense of danger than from Faith for deliverance it was an howling rather than a right praying Hos 7.16 Psal 107.28 more from fear than from faith The 6th Remark is The marvelous Infatuation upon Pharaoh and his People and the notorious Blindness God struck them with thus hastily to make them Run headlong upon their own destruction They did not only pursue Israel by Land but also into the Red Sea when the Lord had divided it to make a way for his People whose Extremity tho' they little deserved it was God's opportunity Exod. 14.13 14 23. When the Egyptians saw that the Israelites walked upon firm ground God having dryed up the Mud and paving the bottom c. by an East-wind ver 16 21. they did promise unto themselves the same safety and success also Exod. 15.9 vainly singing a Triumph before a Victory which Israel did not there but they were grosly deceived for they sound to their woe that this fair way before them was only to bring them into the Noose or Draw-Net to catch them It was made for Israel who fled from their Enemies to escape out of their bloody hands who would have slain Moses Aaron and the principal Men of the Host but the common People they would have led back to Bondage It was not therefore made for the Egyptians who pursued the Innocent to destroy them The causes of their Blindness and Presumption were these 1. The long-sufferance and forbearance of God towards them which should have led them to Repentance Rom. 2.5 in sparing their lives hitherto and only smiting their Corn Cattle and First-born in those Ten Plagues And as to Pharaoh their Leader who had made his heart harder than was Jeroboam's Altar of Stone which presently clave asunder when the Lord's Prophet cryed unto it 1 King 13.3 But the mighty Hammer of God's Word in the mouth of that great Prophet Moses with ten Miracles gave ten mighty strokes at Pharaoh's hard heart yet could make no impression or entrance God will therefore take now another course with him to get himself a Name and great Honour by subduing such a sturdy Rebel Neh. 9.10 Exod. 14.4 18. a work which Rabbins say converted Jethro and made him the first Gentile Proselyte to the Jewish Church and which caused the Philistines long after to cry out These are the Gods that smote
gave to David a Model drawn in writing for the building of the Temple 1 Chron. 28.19 which either God himself wrote down as he did the two Tables of the Law and sent it to David by an Angel or some Prophet as 2 Chron. 29.25 or David himself wrote it down by Divine Direction for he was a man of God so call'd 2 Chron. 8.14 and what he doth herein he did as he was Inspired by the Spirit of God 1 Chron. 28.12 Now the Apostle Heb. 8.5 referreth this Model shewn to Moses in the Mount not only to the design of the Fabrick the Tabernacle but also to the sense and signification perfectly correspondent to the Arche-Type or first Pattern of Heavenly things So all this glorious Furniture of the Tabernacle was not for worldly Pomp but for spiritual mystery of coelestial Graces which should be enjoyed by Christ all shadowed out to the Faith of Israel in their Sanctuary Services Nor might Moses alter any thing from the Model either in matter or form Nor may we any Divine Institution with our Humane Invention that Tool polishes not but pollutes Exod. 20.25 The Tenth Remark upon this 12th Station at Sinai is the Idolatry of Israel in Moses's absence Exod. 32. Their sin is described First By the causes or occasions of it 1. The remote cause was Moses's tarrying so long as forty days and nights in the Cloud out of Israel's sight Moses could not tell the People the time of his Return as Rabbi Solomon saith for it was unknown to himself how long he should tarry Some say that the People thought either the Fire had consumed him at his entrance into the Cloud or that God had taken him into Heaven as he had done Enoch and Elijah afterward or had conveyed him to some other place because he staid so long from them or that he was some way or other certainly dead for want of their Manna and Water so many days We know not what is say they become of the Man Ver. 1. wherein they shew both great Contempt of their Mediator and Saviour in not vouchsafing him his name but scornfully calling him The Man whom on this side Idolatry they could not have too much veneration for And likewise their gross Infidelity is bewrayed hereby that tho' they had daily experience how the Lord fed to vast a multitude with Manna c. yet could not conceive how a single Person Moses should be preserved alive forty days in the Cloud with God without fetching any supplies of food from the Camp But the causa proxima of this heinous sin was the Phrenzy of the People who Rebelled against the Light Job 24.13 became vain in their Imaginations having their foolish hearts darkened c. were as meer mad-men in their actings Rom. 1.22 23. They were mad upon their Idols Jer. 50.38 Such a deep Tincture of Idolatry they had contracted by conversing so long with Idolaters in Egypt that tho' God had Aired them so many days now in the Wilderness yet were they not still sweetened and cleansed from that stinking sin Beside they saw the Cloud fixed upon Mount Sinai and from thence thought it would guide them no more therefore must they madly have a stirring God of their own making and at their own disposal one that would march when and whither they listed and especially one that might make them welcome to Egypt an Egyptian Idol in their Returning thither as after they designed Numb 14. Acts 7. v. 39 40. Secondly Their Idolatry is described by the sinful Circumstances of the Action preparatory thereunto As 1. The People propound to Aaron to make them Gods 2. Aaron's sinful complyance in directing them a method how to accomplish their wicked Design ver 2. 3. Hereupon the People bring their Jewels of Gold ver 3. And 4. Aaron makes the Golden Calf of those materials ver 4. Then follows Thirdly The description of the Idolatrous fact it self Wherein 1. Aaron sets up the Calf to be worshipped 2. Erects an Altar before it 3. Proclaims an holy Day or solemn Feast ver 4 5. 4. The People worship their new Idol and celebrate their new Festival both with Sacrifices and with Dances ver 6. From these two high and heinous pieces of wickedness both in the preparation and the performance of this gross Impiety Observe 1. The great danger of Non-residence in those Persons that have the Charge of a People both Magistrates and Ministers Seeing the People here take an occasion to commit so great a sin in Moses's absence from them but forty days who had a Divine Warrant for his present withdrawment and all that time was negotiating with the Lord for an Instituted Worship to bring Israel yet in the mean time they without all Warrant invent a wicked Worship of their own This shews how necessary it is to attend our Charge if God dispense not Observe 2. The monstrous levity and fickleness of this People who had newly heard the Lord with his own Voice thunder out the Moral Law to them The first Precept whereof did directly prohibit making other Gods before him and to which they had newly two several times promised their Obedience Exod. 19.8 and 24.7 yet now they must have Gods made with hands at the same time that the Mount burned with Fire The terrour of which sight alone might have restrained them from their sin of making and worshipping a Calf seeing the signs of God's presence as consuming Fire was still before their Eyes Deut. 9.15 had they not been mad upon their Idols Jer. 50.38 And while the Cloudy Pillar the evident sign of God's presence remained with them for it was not now withdrawn as some say seeing it is expresly affirmed that the Cloud did not leave them either night or day for forty years till they came to Canaan Exod 13.22 and then the Manna ceased also Josh 5.12 which Manna they had now falling daily for their food yet so soon they forgot God the giver of it turning his Glory into the similitude of a Calf c. Psal 106.19 20 21. as if they had been no better than the blockish Pagans who changed the glory of the incorruptible God into Images made like to corruptible Men Birds Beasts c. Rom. 1.23 Some do wonder that this People who had God so nigh them as no other Nation in the World had Deut. 4.7 did not rather desire the Image of a Cherub or Angel rather than of a Calf But they were so besotted with that Idolatry they had seen among the Egyptians who as some say had the Devil appearing to them once in a year in the likeness of a pied Bullock and used to go before them to their chief City Memphis whom the Egyptians followed after playing upon Harps and other Instruments c. Therefore the Idol of Egypt they constantly worshipped was a pied Bull or Bullock and Israel in Emulation and Imitation of these Egyptians desired a stirring God a walking Calf that might
10.10 where he expresseth how afraid he was lest God should destroy them being far more troubled for them then they were for themselves insisting so much upon this eminent History of his interceeding for them this second time when their case was almost desperate insomuch that Moses was put upon a Peradventure I may make an Atonement Exod. 32.30 implying the difficulty thereof and therefore makes he use of his best levers at a dead lift as Prayer and Fasting Thirdly That there was sufficiency and consistency of time for all those three forty days fasts Dr. Lightfoot makes manifest in his Chronology affirming that Moses came down to break the Golden-Calf c. upon the 17th day of the Month Tammuz which answers to our June the next day he returns to God by prayer but is returned back the same day with a sad Answer whereupon Israel is humbled c. Exod. 33. from 5 to 12 c. The next day Moses goes up again and falls upon his second forty days fast wherein he desired to see the glory of God as in his first he had seen a glorious Tabernacle upon Israel's humbling the Cloud of Glory which had been removed by their Idolatry was restored c. On the 30th day of the Month Ab which answers to our July he enters on his third fast then he seeth the Lord and heareth him proclaim himself by most glorious attributes c. Exod. 34. and on the tenth day of the Month Tisri which answers to our September he came down with the glad tidings that all was well betwixt God and Israel with the renewed Tables in his hand and with a Commission to set about the making of the Tabernacle here 's time sufficient for two forty days fasts c. The Twelfth Remark on this Twelfth Station of Israel at Mount Sinai is the erection of the Tabernacle which was the visible sign Divinely appointed of God's favourable presence with his Church the glorious Cloud taking possession of it to dwell therein among his people Exod. 40.17 and 34. Mark here how God renewed his Covenant with Israel when duly humbled for their gross Idolatry God had given Moses upon his first fast Exod. 24.18 two Tables which were the work of God hewn out of the Saphire of the Throne of God's glory v. 20. say the Jewish Doctors and the writing was the writing of God Exod. 31.18 and 32.16 Moses brake those Tables at the sight of the Golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a Pattern and a Command for making and setting up a glorious Tabernacle and die service of it that benefit is also forfeited by their Calfish Idolatry and neither Tables to be restored nor the Tabernacle to be made tho' Moses had directions for it Exod. 25 26 27 28 29 30 31. Chapt. All those Love tokens from the Lord were lost by their peccatum flagrans the flaming Sin in Exod. 32.1 to 7. until Moses by long and earnest prayer had prevailed for Israel's peace upon their due humiliation 'T is said the People mourned Exod. 33.4 even in Mourning Habit as they had good cause they looked after Moses c. v. 8. to see what success his interceeding for their sin might obtain And when they saw signs that God was appeasable they bowed in thankfulness v. 9 10 11. This Friendship and familiarity of God with Moses was further manifested in those words hew thee two Tables of Stone c. Exod. 34.1 4 c. Herein they differed from die first Tables which were the work of God Exod. 32.16 but these were of Moses's hewing to shew the work of Moses's Law is to hew an heard heart Hos 6.5 yet cannot change it from Stone to Flesh nor write the Law in it that is Christ's work Ezek. 36.36 37. he makes all new Rev. 21.5 the first Law writ in the heart was broke by the sin of the first Adam The Messiah as Moses here renews all both heart and life God writes the Law again here in Moses's two new hewn Tables renews his Covenant with Israel thus humbled gives a new Commission to set about making the Tabernacle the People freshly fall on the work Exod. Chap. 35 36 37 38 39. and so freely frame they furniture for this Worldly Sanctuary Heb. 9.1 as they not only do but over do Exod. 36.7 to make amends for breaking the Law by Idolatry The Women devote their Looking-glasses whereby they dressed their Bodies to make the Laver whereby through Faith they might sanctifie their Souls Exod. 38.8 All was finished by the first day of the first Month in the second year then the Tabernacle was erected the Cloud of Glory fills it Exod. 40.17 34. So that Moses who had oft entred the Cloud cannot here v. 35. when God took up his Seat on the Ark to shew the unworthiness and weakness of all Flesh to come into God's presence as Levit 16.2 Aaron went in only at God's call as Moses into the Cloud when called Exod. 24.16 If so such daâ—ling Glory was not usual then it had hindred the service there it was a Type of God's dwelling with Men in Christ The Thirteenth Remark upon this Twelfth Station at Sinai is that no sooner was the glorious Tabernacle erected in all its furniture both without and within and God had taken his Chair of State upon the Mercy-Seat between the Cherubims but immediately he who had hitherto spoken to Israel out of Heaven Exod. 20.22 and Nehem. 9.13 c. now speaketh from the Mercy-Seat in the newly-erected Tabernacle and called Moses who stood without and could not enter when the glory of the Lord had filled the place Exod. 40.35 to come to him Levit. 1.1 and there taught he Israel by Moses how they should serve him with Sacrifices according to the Levitical Law c. all expressed in the whole Book of Leviticus which only containeth an entire History of one Months time while they still staid at Sinai after the Tabernacle and its service was set up being the first Month of their second years wandring in the Wilderness and of their Redemption from Egypt and the 2515 year of the World Note the first from hence This was wonderful Divine Condescension that the Great God should vouchsafe to humble himself so far as to meet Man in this Tabernacle which had the Cloudy Pillar upon it by day and fire upon it by night in the fight of all Israel in all their journeyings after this Exod. 40.36 38. Numb 9.17 23. this great favour is oft Celebrated Neh. 9.19 Psal 78.14 105.39 Note Secondly God did not call Moses to him with a loud frightful thundring voice as he did upon Sinai but with a sort low yet audible voice as the last letter in Vaiikra He called being less than all the other in that first word doth intimate or it may hint that tho' this were a glorious Oracle yet was
if his pardoning Mercy prevent it not Therefore our Lord saith Sin no more Joh. 8.11 Lest a worse thing come unto thee Joh. 5.14 Here Israel sinned again and that with a double Sin 1. In desiring Flesh which they wanted ver 4. And 2. In disdaining Manna which they enjoyed ver 6. and the vehemence of their concupiscence was the more inflamed by remembring their former Egyptian Diet yet forgetting withal their Egyptian Drudgery ver 5. this made them so wickedly discomposed that they prefer such gross Meats as Garlick Onions c. before the Corn of Heaven Psal 78.24 which was both wholesome and Toothsome ver 7 8 9. and easily both obtained and prepared for Food yea this their Lust for Flesh made them fret and and pine away as Amnon's for Tamar did making him Lean from Day to Day 2 Sam. 13.4 this is punish'd with the Plague of Leanness and Surfeit v. 33. Psal 106.15 c. The fifth Remark is The People's prophane deploring their Penury when they had little cause to do so while fed with the Food of Angels doth not only make God angry with them ver 10. but also putteth meek Moses into a pang of Passion and Impatience as appeareth by his Pathetical Expostulation ver 11 12 13 14 15. wherein he sadly complaineth to God of the intolerable Burden of his governing such an ungovernable Company and that God had not heard his Prayer presented Exod. 3.11 and 4.10 c. Wherein he begs to be excused from that great undertaking and here ver 15. comparing Evils together He chuseth rather to undergo the Pains of Death it self than be continued in bearing this unbearable Burden In the like pang of Passion was Elijah's Speech 1 King 19.4 This and his Whence should I have Flesh c. ver 13. do all shew the insufficiency of the Law though it be Holy c. Rom. 7.5 12. to satisfie or restrain the Lusts that do Reign in our Members or bring Men to God yet what the Law could not do in supplying our wants in governing and guiding us through this Wilderness and in carrying us to Canaan it being weak through the Flesh God hath done by sending his Son Rom. 8.3 Who gives us not Flesh to satisfie our Carnal Lusts but his own Flesh to be Food for our Souls which he hath given for the Life of the World and which whoso eateth hath Eternal Life Joh. 6 51 54. The Rabbins here say that God had shewed Moses all the Evils he would bring upon this stiff-necked People which put him into so great a Perturbation that he could not Complere Vocem utter his whole Speech using Hebr. At thou in the Foeminine Gender spoken to God for Attah thou the Masculine contrary to common Rule of Grammatical Construction of Speech The sixth Remark is The Divine Remedy to all this Humane Malady both as to Moses's Impatience and as to Israel's Intemperance To the 1. Moses must not bear the burden alone but shall be assisted with the Sanhedrim or great Council of the Jews consisting of seventy Seniors answerable to the seventy Souls that descended with Jacob into Egypt whereof Moses sat President all endowed with the Gifts of the Spirit of Moses who was as a Candle that lighteth others yet hath not less either heat or light than it had before ver 16 17 24 25 30. of which number were Eldad and Medad who humbly hid themselves as Saul did 1 Sam. 10.22 but the Spirit found them ver 26. at which Joshua envies suspecting some Schism or the Diminution of Moses's Dignity and the prejudice of his Master 's Right and Reputation not yet knowing they were of the chosen Sanhedrim seeing they staid in the Camp still notwithstanding the call of Moses to the Door of the Tabernacle out of a Sense of their own Insufficiency Thus the Spirit in us lusteth to envy Jam. 4.5 Mar. 9.38 Luk. 9.49 Joh. 3.26 This Evil Moses who had the greatest cause of Emulation rebukes in Joshua ver 27 28 29. being wholly the Lord's 2ly As to the People's Intemperance as God promised and performed Plenty of Flesh to those fleshly-minded Multitude so he punished their Impiety with an horrible Plague at the close thereof ver 18 19 20 31 32 33 34. Wherein we may observe 1. That when God had promised a whole Month's provision of Flesh Moses thought that verily God had out promised his own Power of performing and prays him to consider that the People whom he had promised to feed with Flesh were six hundred thousand Soldiers beside Women Children and Strangers which amounted say the Rabbins to three hundred thousand more and it could not be a little Flesh that would feed so vast an Host for a whole Month hereupon he makes this Objection Shall all our Flocks reserved for a breed in Canaan be slain or shall all the Fishes in the Sea be gathered together to suffice them ver 21 22. here Moses had quite forgot God's third Storehouse the fulness of the Firmament though not the fulness of the Earth and that of the Sea all which are God's three Treasuries out of which he supplies Man's Necessities for he had forgot the Fowls of the Air whereof he had large Experience the Year before Exod. 16.13 c. Yet God sent them such a drift of Quails as Moses never dreamt of As a little before Moses's Passion was too strong ver 15. in desiring his own Death so here his Faith was too weak in distrusting the Power and Providence of God The best of Men are but Men at the best and the worthiest of God's Servants are subject to faults and failings in this Life God himself answers Moses's Objection of unbelief bearing with his Diffidence here which he would not pardon afterwards Numb 20.12 This was a private failing betwixt God and Moses but that was a publick Act before all the People God will not pass by the scandalous practices of his own People without some sensible check That his Omnipotency is never Non-plust ver 23. Thou shalt see that my Hand or Power is not shortened as Isa 50.2 and 59.1 Thus Christ knew what he had to do when Philip said Two hundred Penny worth of Bread is not sufficient for so great a Multitude Joh. 6.5 6 7 9 10 c. God's Almighty hand is not more lessened in its Power now than when it created all things out of nothing I know saith Job to God that thou canst do every thing Job 42.2 And God here bids Moses never trouble himself about the Manner He should soon see the Matter done Observe 2. Discontent is ever harping upon wants even while good Things are present and plentifully enjoyed as if it enjoyed nothing thus it was with Haman who accounted he had no Honour while he wanted a bow from Mordecai's over stiff and not bending Knee Esth 5.11 And Ahab had no Comfort in his Kingdom though the Glory of all Lands Ezek. 20.6 while he longed for a
Sallet out of Naboth's Vineyard 1 King 21.4 c. No better was it with those murmuring Male-contents here who though they had Manna though Wheat of Heaven and Food of Angels yet because lightly come by it was lightly set by they accounted it a light Meat loathed it though it was both a Corporal and a Spiritual Food to them as it was a figure of Christ and so their Loathing of Manna and longing for the Meat of Egypt prefigured their rejecting of Christ and their relying for nourishment upon the Righteousness of man Gal. 3.3 10. and 4.9 Yea their Sin was not in Secret only but they as it were proclaimed openly their Iniquity in running to Moses's Tent-Door as Mutineers do to their General 's Tent and by weeping and howling stirr'd up themselves and one another to follow their Lusts This fretting Leprosie their Sin was generally spread over all the People ver 10. by which it appeareth that God chose this untoward Generation not for their Merits Sed ex mirâ merâ misericordiâ He chose them for his Love and loved them for his Choice Observe 3. God heard and saw all their sinful Postures and Practices ver 18. therefore bids them prepare themselves for the Day of Slaughter as Jer. 12.3 so ver 20. here intimates or sanctifie your selves for a Coelestial Banquet by Repentance for your Sins Otherwise you shall have Flesh but with a Vengeance which ye shall eat on Earth but digest in Hell Plenty of Quails an exceeding fat Fowl and Food for Princes is brought miraculously and so plentifully that each Family had ten Homers or ten Ass Loads as some say to satisfie them for a whole Month. All which Time they fed their Lusts with Pleasure and without fear Jude ver 12. Though the Lord had threatned to punish them with nauseating and filthy Vomits A violent Wind miraculously brings them ver 31. Psal 78.26 God rained Flesh upon them as Dust and feathered Fowl as the Sand of the Sea ver 27. N.B. They lay in circuit and compass about the Camp a Day 's Journey Numb 11.31 32. so that the gathering of them lasted all that Time for as in their coming in Droves so in their keeping sweet so long there was an extraordinary Providence of God but at the Month's end for so long God promis'd to feed them with Flesh a dreadful Plague falls foul upon them ver 33 34. which is thought to be that burning Vengeance ver 3. where their Sin is set down in the General and their Plague in particular Thus Deus dat Iratus quod negat propitius God grants Mens desires in Wrath Hos 13.11 yet denies in Mercy sometimes 2 Cor. 12.9 That which here they are was sawced and that which they drank was spiced with the bitter Wrath of God Job 20.23 Psal 78 30.31 Deut. 9.22 1 Cor. 10.6 The Fourteenth Station of Israel in the Wilderness was Hazeroth Numb 33.17 removing from Kibroth Hattavah a new Name those Murmurers by an hasty Testament gave to the Place they lay buried in which signifies the Graves of the Lusters from whence it is plainly implied that the Innocent in not Lusting and Murmuring received no damage by that Plague then they marched to this Place where it is expresly said They were that is they abode or continued there some time Numb 11.35 as the like Phrase bears the same Sense Dan. 1.21 and Ruth 1.2 They were that is they continued there And the Cause of Israel's Continuance at Hazeroth was a new Impediment and Trouble which Moses's Sister and Brother Miriam and Aaron raised against him for exercising a chief Magistracy which is particularly related Numb 12. per totum and ver 15. 'T is expresly said that the People Journeyed not till Miriam was cured and recovered of her Leprosie which was seven Days The Remarks upon this Fourteenth Station are as followeth The First is Here arose another Murmuring against Moses whom His extraordinary endowments and highest Communion with God could not secure from Calumnies far worse than the former Numb 11. for that Sin of Lust which occasion'd it began among the baser sort ver 4. but this Sin of Ambition and Vain Glory began among the chiefest of the Church for those three Moses Aaron and Miriam were the principal Guides whom God sent before his People Mic. 6.4 Here was a Sister a Prophetess Exod. 15.20 and a Brother the High Priest both near Relations against their Brother a Prophet and chief Magistrate Nothing can secure a Man from offensive Exceptions as Satan prevailed first with Eve then by her with Adam so here first with Miriam and then by her with Aaron What is said by the Apostie the Woman was first in the Transgression 1 Tim. 3.14 holds true in this Instance also Miriam is set first before Aaron Numb 12.1 because chief in the Transgression and began the quarrel as principal Author of the Sin which more plainly appeareth in the Original that may thus be read Miriam she spake Therefore she not Aaron was plagued with Leprosie ver 10. Her discontent might arise from this that she being a Prophetess was not chosen one of those Seventy that were to be Helps in Government Numb 11. Miriam Hebrew signifies Exalted and according to her Name she might be ambitious of Exaltation Ambition and Vain-Glory would ride without Reins Nec bic parem nec ille Superiorem serebat as was said of Pompey and Caesar the one could not bear an Equal or die other a Superiour The Second Remark is the occasion of this quarrelsome Obtrectation was Moses's Marrying Zipporah whom they call an Aethiopian but falsly for she was of Midian the Son of Abraham the Son of Shem Gen. 25.1 2. Whereas Cush Hebr. for Aethiopia was the Son of cursed Cham. Gen. 10.6 Beside Zipporah having now subjected her self to the Law of God and become a Proselyte to the Church she should have been reputed an Israelite as well as Rahab and Ruth but what will not Tongues tip'd with Envy and Emulation say in way of Reproach This was an old fault if any for be had been married to her many Years before and therefore should have been buried in the Grave of Oblivion But they were resolved right or wrong to pick an hole in Moses's Goat The offence likely lay mostly betwixt the two Women for Zipporah as is probably Thought might as the Wife so honourable an Husband take too much honour to her self and give too little respect to Miriam who looked for much because she was a Prophetess therefore she hooks in Aaron to side with her pretending Zeal for Religion they would have Moses to put away Zipphorah because not of the stock of Israel and because she had hindred him from Circumcising his Son Exod. 4.24 25 26. and Marry some Israelitish Woman However 't is the Character of ungodly Persons to dig up an old Evil Prov. 16.27 and hereupon to grace themselves they disgrace Moses for this fact and
back 4. They are doomed to wander in the Wilderness Forty Years till their Carcases were all consumed ver 33 34. Children bear the Whoredoms of Parents and wander so long with them including the Year past and part of the second Numb 10 11. All must know to their cost God will not be charged with breach of Promise which was upon a Condition broken by them so could not be whole on God's part Then did Moses Pen the nintieth Psalm for God's shortening Mens Lives c. to cut them the sooner off in the Wilderness Then the seventh and last Observable is Some of Israel's unhappy War with their Adversaries without God and the Ark going with them after their Mourning greatly for this sad Sentence c. ver 34 40 41 42 43 44 45. They in a blind Zeal as the Hebrew signifies rashly climb the Mountain confess they had finned when God gave them cause to cry yet resolve to Sin again in going up against the Command both of God and Moses and without the Ark This Presumption pushes them out of God's Precincts and so out of God's Protection Their Adversaries smote them to Horma which signifies a Curse or utter Destruction After this they wept but God would not hear so they abode in Kadesh many Days Deut. 1.45 46. Thus the Jews dealt with Jesus and John Baptist as those with Caleb and Joshua till Wrath came without Remedy 1 Thess 2.15 16. Because Israel abode at this fifteenth Station Kadesh-Barnea for many Days Deut. 1.46 according to the Days they had abode at Sinai ver 6. which contained one whole Year as they spent a whole Year at Sinai wherein a great deal of Work occurred as before so here we have many Occurrences in this whole Year following also And whereas God bids them upon their Murmuring c. To turn back to the Red Sea Deut. 1.40 The Lord's meaning was that at their next March whensoever it was which came not till long after that Divine Decree of their wandring so long in the Wilderness They should not go forward towards Canaan but right back again towards the Red Sea from whence they came During their long Station at Kadesh after the old Generation were doomed to dye short of Canaan c. sundry other Occurrences happened besides those before mentioned before their Retrograde Motion In the next place after the Judgment upon the disobedient Parents to be worn out in the Wilderness God remembreth Mercy and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children whom He teacheth what to do when they came to Canaan Numb 15.1 to 12. in the Laws of Sacrificing wherein God promiseth to smell a sweet Savour from the Herd and from the Flock and the same Privilege is promised to all the Stranger Proselytes that embrace the true Religion The Sins of both committed by Errour and Ignorance should be equally expiated when they offered up their Homage to the Chief Lord of all from ver 12 to 27. By all which was figured their Reconciliation unto God and his Grace towards them in Christ Thus after the Curse of the Law for Sin succeedeth for our Comfort the Grace of the Gospel by Faith Checkered Work of Black and White proportionably intermingled is look'd upon as very beautiful Work This comely mixture of the black of Justice and of the white of Mercy God often exposeth to publick View upon Scripture-Record not only here but elsewhere In like manner after the Destruction of twenty four Thousand for the Sin of Baal-peor Numb 25. The Lord causeth the Children of Israel to be numbred again Numb 26. and anew appointeth the Land of Promise to be given to them for an Inheritance and repeateth again the Laws of sacrificing at the solemn Feasts in Numb 28. 29. That upon the Example of Wrath upon the sinful Parents He might discover his remembrance of Mercy in Christ unto the Penitent Believing Children Another remarkable Occurrence happened here at Kadesh-Barnea which was the Severity of God's Justice and Judgments against all proud and presumptuous Sinners in General Numb 15.30 for though there be a Pardon ready Sealed in course by God in Christ for all such as Sin by Infirmity Incogitancy Inadvertency or oversight c. Lev. 4.2 13. else we might die in our Sins while the Pardon is providing yet no such remedy is promised or provided for such as Sin with an high hand proudly and presumptuously with an uncover'd face as Onkelos in Chaldee expoundeth it openly and boldly as not ashamed their Sin should be seen of Men. This is call'd the great offence Psal 19.11 And the Reason is rendred because it reproacheth the Lord as if he wanted either Wisdom to observe or Power to punish such presumptuous Sinners who proudly conceit themselves to be out of the reach of God's Rod Ezek. 20.27 There is no Sacrifice for this Sin but the Sinner is to be cut off either by the Hand of the Magistrate where his Deed deserveth Death by the Law or by immediate Vengeance of the Hand of God as Numb 14.37 And this Severity against such Sinners is exemplified in particular upon a Sabbath-breaker Numb 15.31 32 33 34 35 36. where we may observe 1. The Perpetration of one particular presumptuous Sin together with its circumstances as what where when and how The Fact was seemingly but a small Matter namely gathering a few sticks c. and possibly he might pretend some necessity or conveniency to himself thereby c. but because really is was done with an high Hand in contempt of God and his Law and a prophaning of his Holy Sabbath though in the Wilderness wherein the Sabbath in respect of Cessation from Works was precisely observed but so were not the Laws about Sacrifices for it was written about their Meat and Drink Offerings c. When ye be come into Canaan c. that then and then only they were to be observed yet the Sabbath was to be strictly kept both within the Land and without even in the Wilderness 2. The Punishment for this perpetrated Fact of prophaning the Sabbath wherein 1. The Sinner is apprehended 2. Accused 3. Imprisoned because it was not yet known what Sentence to pass upon him For though the matter of the Fact was twice Doomed with Death Exod. 31.14 and 35.2 Yet was it not declared what manner of Death such a Sinner should dye Therefore God is consulted about this who expresly declareth it ver 35. Besides though the Law be in the rigour of it a killing Letter yet might it admit of some favourable Construction from Necessity c. Which might make the Offender capable of pardon So Moses did not rashly doom him nor ought Magistrates be hasty in matters of Life and Death as in other Cases of an Inferiour Nature They ought to be wary God and his Word ought to be consulted 4. He was Condemned God himself passing the Sentence that he should be
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
2 3 7. 3. Their deliverance from that danger by whom and by what means vers 4 5 16. 4 The Intelligence they received there concerning the Universal Consternation both of Jericho and of all the Region round about it vers 8 9 10 11. 5 The Covenant they made with their Hostess for saving her Life and the Lives of her Relations found in her House vers 12 13 14 16 18 19 20. 6. Their Dismission from Jericho and safe Escape vers 15 16 21. 7. Their returning in safety to Joshua in Shittim with good tidings vers 22 23 24. This Sevenfold History containeth a manifold Mystery and meaning to be discoursed upon orderly in sundry Remarks The First is upon Joshua's Mission of the Spies to Jericho This was Joshua's First Pious and Politick Exploit Some object against this Act saying How could this be well done by Joshua when the same Act in Moses had such evil success Numb 13.3 c. and 14.1 c. Beside Joshua should have Acquiesced in the bare Promise of God for Performance c. Answer in General There is much difference betwixt Moses and Joshua's Mission of Spies both in the Actors Motives and in the the Manner and end For 1. In the first Mission the People made the first motion of it unto Moses out of their Fear and Distrust not from the Lord who commanded them immediately to go up without dread or discouragement Deut. 1.19 21 24. Moses upon the People's importunity consults with God who seeing they would not be satisfied without it permits it to be done but afterwards punisheth it with a sad success whereas in the 2. Mission Joshua acted alone without the People but undoubtedly with advice from God who had promised to be present with him in all his Enterprizes Josh 1.9 tho' not recorded in Circumstances as those of Gideon were Judg. 6.36 39. and 7.2 4 5 7 9. All wonderful condescensions in God to Man Secondly In Moses's Mission there were 12 Spies out of every Tribe one not only because it was done primarily and principally at the Instigation of all the Tribes but also because they were to search the whole Land in a time of deep security Beside Those 12. proved too many by ten for only two kept tight to their integrity the other ten did much mischief among the People at their Return But in Joshua's Mission two were enough to keep Counsel to search secretly and that but a small space of Ground no Man knew of their Mission save Joshua and themselves and notwithstanding all this privacy they had much adoe to secure themselves in that City the People of the Land being now alarm'd and awakened Thirdly In Moses's Mission the 12 Spies being publickly sent forth gave an Account at their Return to the whole Congregation Numb 13.26 which was the cause of their murmuring and Rebellion But in Joshua's Mission the 2 Spies being sent out privately gave an Account of their hazardous expedition to Joshua alone Josh 2.23 24. Fourthly In Moses's Mission the People prompted the sending of the 12 Spies from a distrustful fear and depending more on their own prudence and policy than on the precious promise and powerful Providence of God as plainly appeareth by the Consequences thereof but Joshua like a prudent General sent out his 2 Spies to view the Fortifications of the City and the Fortitude of the Citizens that he might the better manage his Siege against it yet not without due dependance upon Divine Assistance in the use of means Fifthly Tho' it be objected that it was Joshua's duty to depend upon God's Promise to deliver up the Land yet had it been no better than a tempting of God in Joshua to neglect the means Our Faith is never so strong as not to need farther confirmation as appeareth in the Instance of Gideon aforesaid nor doth assurance of the end occasion us to neglect the means conducing to the end in subserviency to Gods providence this rather causeth us to use them with more confidence and comfort The second Head of discourse upon those Spies sent out by Joshua is the peril they passed in their Spying work with Remarks upon it As 1. The Hebrew Doctors take upon them to tell us the names of those two Spies calling them Caleb and Phineas who did hazard their Lives in searching Jericho c. Wherein the Weal both of the State and of the Church of Israel ran a desperate Riscue for Caleb was a Pious Prince as appeared by his former Faithfulness in Moses's Mission of him Numb 14.24 c. And Phineas was a Pious Priest Psal 106.33 The loss of those 2 Men of figure had been a great loss to Israel The second Remark is Their danger was desperate for the Spies themselves were Spied by some of the Citizens which gave an Alarm to the whole City Those two Spies passing over the Fords of Jordan mentioned Josh 2.7 and Judg. 3.28 and 12.5 came by a Divine instinct in the twilight unto Rahabs House supposed a Victualling-house the most convenient Hiding-place for them because her House was nigh to the Gate and stood upon the Walls of the City from the high Roof of which the Spies had a fair Prospect both of the City and of the Country adjoyning Tho' they slip'd in so secretly as they could before the Gates were shut yet was there a Watch set at the Gate because a powerful Adversary was not far from them who took notice of those two suspicious Persons gave notice of it to the King who evermore hath long Ears and who immediately upon this Universal Alarm sent to seize the Spies at Rahabs House Josh 2.1 2 3. This could not but break their Sleep tho' wearied with their long Walk and their Rest not so long as that of the Ark in the midst of Jordan after Josh 3.13 The third Head of discourse upon those Spies is Their deliverance from this imminent danger by whom and by what The first Remark is upon the Person who delivered the two Spies Rahab tho' she had been an Harlot as the word Zona signifies and as she is called Heb. 11.31 and Jam. 2.25 heretofore yet now was become a true Convert being furnished with the graces both of Faith and Repentance As the two Scriptures afore quoted do give an account of her Faith in entertaining the Spies in Peace so her whole discourse with those Spies did demonstrate her to be a true penitent She doth not only abstain from doing any Injury her self unto those Spies but was also faithful to them in not treacherously betraying them to the Kings Pursevants that came to catch them which could not be had she not been a true Convert Besides tho' the word Zonah doth signify an Harlot as before yet it signifies an Hostess or Victualler one that dresseth and selleth Meat so Lzun and Zona are used for Meat Dan. 4.12 and Psal 144.13 and this probably was Rahabs profession which was a Trade Infamous among the
but none of those foul faults could the find out much less the Plague of their own Hearts and thereupon their Sin found out them 1 King 8 38. Numb 32.23 N. B. So grosly â—gnorant was Israel now that their deficiencies in Morals they think to make up with some cheap Ceremonials N. B. Too many such we have in our Day N. B. Israel here can easier fetch the Ark into their Army than Reform what offended God by Repenting of their sins and Returning to the Covenant made with Him The Third Remark is The Ark of the Covenant is fetched without waiting upon God for his warrant or consulting with Samuel which should not have been severed from the Mercy-Seat and between the Cherubims v. 4. N. B. Therefore as Mendoza thinketh they fetch'd all together to shew what an horrible loss did befal Israel when the Ark did fall into the Philistines hands which had this People been truly Penitent would not have been But the two Sons of Belial went with the Ark and this alone was enough to Forseit and Betray it The Fourth Remark is The entrance of the Ark into the midst of the Army causeth 1. The Israelites to rejoice And 2. The Philistines to tremble v. 5 6 7 8 9. Now Israel on the one hand placeth their confidence in an Ark of Wood among them not regarding the absence of the God of Israel from his Ark Herein they were become as bad as the Superstitious Philistines themselves who carried their Carved Images which are called their Gods into the Field with them 2 Sam. 5.21 that they might fight for them But such Carnal Confidence always concludes in Dreadful Confusion as it did here But on the other hand as Israel Triumph'd at the Arks presence though it was but a Short Triumph Job 20.5 and a Triumph without a Victory so the Philistines trembled at it crying Was there ever such a thing heretofore that is not as they knew of though it had been at the Siege of Jericho and in the War with the Meidianites Numb 31.6 c. and they add Wo unto us Acknowledging the God of Israel to be mightier than their Gods yet harden themselves and resolve to fight c. The Fifth Remark is The Second Battle had far more Fatal and Foul effects to Israel notwithstanding their Carnal Confidence that the Ark of Wood would fight for them than the first had for now there fell down Dead Thirty Thousand men v. 10. The Ark wherein they trusted was taken and the two Belialists that were the bearers of it Hophni and Phinehas were both slain ver 11. Of whom Josephus saith that their Father Eli charged them that they should live and die with it and if it were lost never to look him in the Face more N. B. By all this God taught his People that his Ark and Ordinances were never instituted by him to become Sanctuaries to impenitent sinners but for the Comfort of those that truly repent and believe c. Psal 132.8 The Sixth and Last Remark is The sad Catastrophe caused by the very tidings of this dismal Defeat First Old Eli sat trembling v. 12 13. his guilty Conscience misgave him from Samuel's Prediction Bad News like bad Weather comes in hastily unsent for v. 14 15 16 17. He bears to hear of the loss of his Subjects as Judge and of his Sons as a Father but the loss of the Ark as an High Priest this knocks him down backward v. 18. and 't is hard to tell whether his Neck or Heart was first broken after he had been Israels Supream Governor beth in Civils and Spirituals Forty Years And Secondly His Daughter in-Law a good Wise to a bad Husband was by grief for the like loss not of her Husband but of the Ark brought to travel before her full time and so she brought forth yet was she so overwhelmed with sorrow that she was uncapable of comfort when told it but her Soul and her Son passed out of her Body almost both together save only that she named him twice Jechabod speaking but once of the loss of her Father and Husband but twice of the loss of the Ark Israel's Glory This good Woman bewailed her Spiritual loss more than Civil or Domestick v. 19 20 21. 1 Samuel CHAP. V. THE Fifth Chapter sheweth how the Philistines were punished for carrying away the Ark of God Captive The First Remark is The procuring cause of the Philistines punishment was their prophanation of the Ark of God which was his own Institution by Moses in the Wilderness c. and though Israel had now most grosly abused it by over-valuing and Idolizing it so that God justly suffered it to fall into the hands of the Philistines yet will not God suffer it to be under-valued and abused by Uncircumcised Hands which they did in placing it when they had taken it captive in their Temple of Dagon their Idol at Ashdod consecrating it as a most rich spoil and a famous Trophy to their supposed God by whose help they thought the Victory was obtained v. 1 2. The Second Remark in General is Though the Israclites had much benefit by their having the Ark of God among them heretofore as in its being their Conduct to Canaan when the Cloudy-Pillar departed from them in the Dividing of Jordan in the overthrow of Jericho c. Yet now when it was faln into the Philistines hands these Vncircumcised ones found but little joy in their having it but it proved fatal to them and Plagued them from Place to Place and from one City to another N. B. This happened that Men may know how little good is gotten by Holy things if not used in an Holy manner The Third Remark is The particular punishments wherewith God Plagued the Philistines for abusing his Holy Ark this was first upon their Religion or rather Superstition in confounding their Idol Dagon once and again to make it the more contemptible v. 3 4 5. As First God who had seemed to be Asleep hitherto now Awakes in the Vindication of his own Ark and will not suffer Dagon to be its Co-Rival but with his own immediate Hand throws Dagon down flat upon his own Dunghill insomuch that when the Philistines Priests came early in the Morning to Worship Dagon behold they find their Dagon himself in a posture as it were of Worshipping the Ark of God before which the Idol was not able to stand N. B. And thus it still falls out That Diabolical Delusions all fall down before the Glorious Light of the Gospel of Christ whereof this Ark was a Type There is no concord betwixt Christ and Belial 2 Cor. 6.14 15. N. B. How the first fall of Dagon came to be hushed the Sacred Scripture telleth us not but saith only They of Ashdod arose early c. to wit the Crafty Priests of Dagon were both Curious to observe what Correspondency their Idol had with its new Neighbour and whether Dagon had received any damage
captious questions in this point either for speaking contrary to Moses and the Law of God had he absolutely disallowed of Divorces or for Patronizing profaneness Lasciviouness and Inconstancy of Men had he approved of them Christ who is Truth it self giveth such an Answer as neither contradicted Moses Law nor his own Doctrine Matth. 5.32 Nor made him Odious as they aimed either to the Man or to the Woman and so they were baffled in this Trap alsâ—â— as they had been before about Traditions Sabbath-keeping Fasting paying of Tribute c. for he avoids the Snare by Authority of Scripture their Ignorance whereof was the ground of their Mistake and by Reducing their Errours to the first Institution Gen. 2.24 which makes Man and Wise one flesh so cannot be severed for any light Cause as their Cavil was worded Matth. 19.3 No not for any cause save only for Fornication which Dissolves the Marriage knot and destroys Humane Society ver 9. N.B. Note well though Moses as a Magistrate not as a Prophet did License not command Divorces in some cases yet was it for the hardness of the Husbands Heart who would have destroyed his innocent Wife in case he had been bound to keep her Deut. 24.1.3 This Civil Sanction was an Humane Permission only to save from punishment not a Divine Precept to salve the sin And it was Temporary only Christ the Great Lawyer better informs them c. Though the Objectors opposed Scripture to Scripture as all Hereticks do yet were they non-plus'd for they reply nothing being Convinced in their own Consciences that Divorces were unlawfull upon all accounts save upon Adultery His Disciples indeed give their sudden Sentiments hereof which were full of folly intimating a love to liberty even from the Law of God But Christ sets them to the Rights also saying All Men cannot receive your sayings save those of a frigid Constitution and that have the gift of Continency c. 2. These two Evangelists Concur with Luke 18.15 To relate the story of offering little Children to Christ who accepted of the offering as Gods blessing of the Marriage State which he had Vindicated though the Disciples would have Rejected them out of their Preposterous Zeal still mistaking as before in their saying It is not good to Marry If so both the World and the Church in the World would soon fail Those godly Matrons brought their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke or little one's in their Arms that they might be Sanctified to them as well as their food by Christs blessing saith Chrysostom Mat. 19.13 Mar. 10.13 and Luke 18.15 The Disciples Rebuked them as holding it a Business below their Lord to look upon little oâ—er and Drearning still of a Wordly Kingdom wherein little Children could not be concerned But Christ was much displeased with this saith Mark and Rebuked the Rebukers saith Luke Testifying that all the Blessings of Heaven and Earth Comprized in the Covenant did belong to Believers and their Seed let them therefore saith he have free Recourse to me who will both own them and Crown them with the Priviledges both of the Church-Militant on Earth and Triumphant in Heaven Hereupon he vouchsafed more than their Pious Mothers Requested for he did not only touch them with his blissfull Touch as they well knew he had done many but also He takes them up into his own Holy Arms puts his Fathers Blessing upon them as Jacob did upon Josephs two Sons whom by his Symbol of laying on his hands upon them he Adopted them for his own Gen. 48.14 c. and Intails the Kingdom of Heaven to them what more could he do for the Adult whom he bids become as little ones or no Entring Heaven Mar. 10.15 Luke 18.17 Mat. 18.3 If those only that become like little ones do enter Heaven how much more do such little ones themselves Greater must be the Priviledge of the pattern than of the pourtraiture as Matth. 22.30 the Children of the Resurrection shall be as Angels free from Wives c. much more the Angels themselves 3. Those three Evangelises Matth 19.16 Mar. 10.17 Luke 18.18 Give the account of the Conference betwixt Christ and the young Noble Man who had been well bred both for poâ—s and Civil posture he came conâ—eeing to Christ Mar. 10.17 and for matter of piety he was no Sadducee for he enquires after Eternal Life which they denyed and although but young he hearhens after Heaven and though he were Rich yet comes he running to Christ whereas great Men keep their port walk leisurely In State or Majestick structing c. yet this Ruler came running grâ—ssâ— grallatorie which argues his Earnesmess in such a Man of Quality very unusual Besides he was Holy in his own Estimation and hoped to be approved of by Christ for he knew much of Gods Law and had done much of it yea so much as that he seemed in his own thoughts to want work and to be before hand with God Besides he appears in his Address to be a Docible Disciple proposing the most needful and difficult Question â—rarely moved by Rich Men especially though it concerns both Rich and Poor crying good Master what good thing shall I do that I may have Eternal Life he comes not as most Rich World lings do to enquire after a good purchase a good penny worth c. but though he had Wealth enough to make him Happy in this World yet must he have something better to make him Happy in the World to comeâ— In a word he went so far as Christ looked upon him and loved him Mar. 10.21 to wit as a Tame Creature and fit as a good Moral Man to live in a Civil Society Howbeit Christ saw 1. Some Secret Flattery in his Complement to him therefore reproved him saying either confess one to be God or do not call me good 2. Some leaven of Phariâ—â—sm in his question though this Gentleman was no Sudducee yet was he a Pharisee and of that 7th sort saith the Talmud which say tell me what I shall do and I will do it though he thought not to be saved Opibus by his Wealth of Riches yet he did Operibus by his Works of Righteousness 3. Some poison of Hypocrisie lurking in his Heart therefore Christ saith not to him believe the Gospel but keep the Law that thou mayest be saved That is the whole Law in all parts of Duty and without the least Deviation into sin which is impossible for fallen Man to do Hereupon this Hypocrite ignorantly answers All these have I kept c. having bean restrained from the grosser sins against the Second Table which only not the first was proposed to him overlooking all Contemplative wickedness in the inner Man c. As also his defects in Duties to Man which detected his Rottenness in his Duties to God 4. Christ saw Some Damnable Pride and Presumption in his Spirit discovered by his Speech What lack I yet as if he had
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the 〈…〉 and for the future So Christ gave this of his going before 〈◊〉 into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâ—â—â—â—â— â—8 and 〈…〉 As God's Toâ—en was made good to Moses upon Mount Hâ—â—â—â—â— so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉 Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey 〈◊〉 Jerusalem and Jâ—â—â—â— had indeed much precious Seed sown in them but they both did prove a very 〈◊〉 Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ— and in the Viâ—â—â—â—s of Red Wine Rev. 1 1â— Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉 so â—â—â—â—d Matth. 4.15 The Voice that was heard in the Temple 〈◊〉 â—ino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tâ—â—â—â—â—â—â—â—ious in Hebrew The 3d. grand Remark is the Beisâ—◠〈…〉 Christ appeared here in Galilce These are named John â—1 2 Simoâ—â—â—â—â—â— Thoâ—â—â—â— call'd Didiâ—â—â— Nethaniel of Canaâ—â—â—â— Galilce whom some suppose the some with 〈…〉 the two Sons of Zebedâ—â— James and John and other two Disciples not â—aâ—â—â—d 〈◊〉 yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ— came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the 〈◊〉 Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. â—â— And thoâ— these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
Isaiah John Luke and Paul of the Judicial Act of God which is the higher but remoter cause importing thus much that God first sent them Moses and the Prophets by whom they might have seen and known his Will yet still they would not see nor hear nor understand nor convert nor be healed therefore did God at the last leave them to the Reprobation of their own minds even in the Prophet Isaiah's day Now saith our Saviour what was applicable to the Jews in the Prophet's time is much more applicable to you of whom Isaiah prophesied in my time The generality of the Jews have so despised the Grace of God that their Day of Grace is now over God is resolved he will not convert nor heal them They have had light they have seen me and my works they have heard both mine and the Baptist's Sermons but in seeing they would not see and in hearing they would not hear nor understand therefore are they fallen under a Judicial Hardness and Blindness N.B. This is a Judgment in some respect worse than Hell it self for beside that God inflicts it as a punishment for former Obstinacy this Hardness of Heart is one of the greatest sins and so a far greater evil than any of the greatest punishments Hence a Reverend Man of God had this saying I had rather be in Hell with a sensible spirit than live upon Earth with an hard heart and a reprobate mind Sin being a moral evil and punishment only a natural evil therefore there is worse evil in sin than in punishment for sin N.B. Thus the Allegory runs parallel in all parts As this obstinate Jew Elimas was struck blind at the Conversion of the Gentiles so the Generation of the Jews in general were smitten at that time with Judiciary Blindness And as Paul did not doom this perverse Jew to a perpetual Blindnese but only for a season he should not see the Sun Acts 13.11 So God hath doomed the Jews in general to a blindness in part only Rom. 11.25 'T is neither total nor perpetual as this Sorcerer saw after and perhaps a Convert c. So when God shall unite those two Sticks Ezek. 37.19 c. and makes way for the Kings of the East Rev. 16.12 then shall it be said of Jacob and of Israel Oh what hath God wrought Numb 23.23 at the Jews Conversion The sixth Remark is The bundle of Marvels in this first Miracle of blinding Elimas N.B. As 1. That it might not be objected against Paul what he spake and did was a pang and transport of unruly passion this is prudently preoccupated by that clause Paul being filled with the Holy Ghost verse 9. to signifie that what Paul said and did to this Sorcerer was not any products of that Ranting Devil Anger which makes many men mad both in their sayings and doings But all was managed under the conduct of the Holy Spirit of God N.B. 2. Paul set his Eyes upon this Sorcerer as if he would have looked through him verse 9 no doubt but with angry and burning Eyes sparkling out fiery Beams Godly Men especially Ministers have a daunting presence Acts 3.12 and 6.15 Here was just ground for Paul's holy Indignation when he saw on the one hand this Proconsul Sergius Paulus have some panting desires after the good ways of God and like a docible Disciple of Christ had already got both a listening Ear and a longing Heart after saving knowledge And on the other hand this pievish Conjurer indeavouring to blast those blessed and hopeful buddings which God hath promised to bless Isa 44.3 in the old Translation he could not but be more than a little concerned well knowing that the Conversion of a Great Man is of great consequence having many shadows to follow such a Body especially this first-fruits of the Gospel in order to the Gentiles Conversion therefore is it no wonder if Paul was so loth to lose this Governour of Cyprus who might have great Influence upon the Governed his Subjects N.B. 3. After this dazling Lightning which Paul's Incensed Eyes had darted out upon Elimas followed that terrible Thunder-crack mentioned verse 10. Oh full of all subtilty and of all mischief This was the first frightful crack Importing that this subtle Sorcerer by long dealing and trading in Sorcery had got a Dexterity in doing evil as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a facility and readiness to run the Devil's Errands The second Crack was Thou Child of the Devil John 8.44 Matth. 13.38 1 John 3.8 that not only will but must do what the Devil bids who is call'd the Destroyer and whose work it was to hinder the Salvation of this Deputy and his Family The third Crack was Thou Enemy of all Righteousness This is more than is found in any single Sinner The Adulterer is an Enemy to Chastity the Drunkard to Sobriety c. but he that hindereth others from Heaven is an Enemy to all Righteousness The fourth Crack was Wil t thou not cease to pervert the good ways of God The Greek word for pervert signifies a digging up or ditching over God's good ways so as to render them unpassable to represent them crooked which are straight in themselves this was devilish This Sorcerer lay what Rubbs he could in the way of this great Man to keep him from coming into and from continuing in the good ways of God N.B. But the fifth and last which was the loudest and most confounding Thunder-crack was in these words And now behold the hand of the Lord is upon thee and thou shalt be blind and not see the Sun for a season and immediately there fell upon him a Mist and a Darkness and he went about seeking some to lead him by the hand v. 11. Here the spire of Lightning fell effectually upon this Perverter and strikes him blind No sooner was the Doom denounced but it was immediately executed Verbum Déi est Factivum The hand of the Lord which is his Almighty Power either for Mercy or Judgment did presently accomplish what he had denounced against this Sorcerer by the mouth of his Servant N.B. Oh sad and doleful Doom If it be a pleasant thing to behold the Sun Eccles 11.7 then must it be very uncomfortable to be blind Life without light is called a lifeless life N.B. This was done at Paphos where Venus had her Temple and where their old blind Superstition doted upon their blind God Cupid Now this blind Magician was made to grope for his Fellow that same blind Cupid yet little Relief would he find therein could he have found him for if the blind lead the blind both fall into the Ditch and the Leader falls lowest and undermost so have the worst of it even the hottest place in Hell Matth. 1◠14 N.B. Thus the Lord smote those sinful Sodomites with Blindness so that they wearied themselves to find Lot's Door and found it not for their mischievous Intentions Gen. 19.11 And thus the Cavalry of the
and Priesthood or you c. v. 5 7 and 15. And this very speech of Moses's â—aith Paul maketh use of saying The Lord knoweth who are his c. 2 Tim. 2.17 18 19 20. Seeing those two grand Services afore-â—amed did figure forth the great grace given by Christ unto his Elect whom he maketh Kings and Priests Rev. 1.6 and 5.10 a Royal Priesthood 1 Pet. 2.9 therefore doth the Apostle Peter most aptly accommodate this very History to God's knowledge care and love of his Elect c. whom he sanctifieth and preserveth from backsliding as certain Hereticks did in those days against whom also the other Apostle Jude applyeth the same Rebellion of Korah wherein many perished Jude v. 11. N.B. Evil will befall Sinners to morrow as upon Sodom Gen. 19.23 24. upon Egypt Exod. 7.15 and 8.20 and 9.13 and 10.13 and upon Israel 2 Sam. 24.15 and so upon others Zeph. 3.5 Psal 73.14 Isa 47.11 3. Moses in his Pathetical Oration singleth out the Sons of Levi and takes them to task prudently apart as hoping haply to withdraw them from their purpose and to hide pride from them Job 33 17. But they proved incorrigible uncouncelable for tho' he principally spake to Korah the Captain of the Conspiracy yet so as what he said to him concern'd all the other Levites therefore beginning his Speech in the singular number he presently turns it into the plural telling them God had preferred them above the People being in the place of the First-Born of Israel Numb 3.41 and 8.14 1 Chron. 9.2 Psal 135.19 20. The Levites being Assistants to the Priests in the Service of the Sanctuary and having this great honour on them they should not ambitiously aspire to the Priesthood ver 9. for they were not to approach God's Altar Numb 18.2 3. 1 Chron. 6.48 49. therefore God severely punished them for Usurping it here as he did King Vzziah for the same sin 2 Chron. 26.19 21. Thus wisely dealt Moses with those ambitious Levites who would be looking up to the Priests that they might be such themselves he sends their Eyes down to the People over whom they were advanced N.B. Thus the way not to Repine at those above us is humbly to look down at those below us c. Then Moses Impeaches them of High-Treason against Jehovah himself ver 10 11. that they in contemning God's Ministers such are Magistrates Rom. 13.4 Moses as well as Aaron contemned God himself 1 Saw 8.7 Luke 10.16 and Joh. 13.20 What is Aaron As if he had said Do not ye wound God through Aaron's sides Thus Christ glorified spake Saul Saul why persecutest thou me Act. 9.4 Thus are they charged with murmuring against the Lord also Exod. 16.7 And thus here they take offence at the settling of the Priesthood upon Aaron and his Posterity which was the Lord's own doing and not Aaron's and what or who is he to God c. 4. When Moses had thus expostulated the matter with Korah and his Company of ambitious Levites in vindicating the Sacerdotal Office he next takes Dathan Abiram and Hon to task in vindicating the Political or Civil Office from their aspiring to it contrary to God's Institution for the Conspirators were become by Combination plain Levellers to cast down both Magistracy and Ministry and to bring in an Anarchy Regnum Cyclopicum a Kingdom of Confusion wherein every man might offer his own Sacrifice and do that which seemed right in his own Eyes Hereupon Moses summons those Conspirators that were absent for Korah only was present at the Publick place of Judgment ver 12. where Dathan and Abiram are only named and not Hon as in ver 1. for 't is probable he upon second thoughts knock'd off from the Rebellion and is therefore no more mentioned praestat recurrere quà m malè currere as that Emperour said Better stop or step back than run on to utter ruine Those two sturdy Rebels that persisted being Ripe for Destruction Prov. 29.1 send a saucy and contumacious Answer back to Moses the chief Magistrate We will not come up Thus they obstinately avoid the means of their bettering by Moses's debating about the matter with them whereby they might have been dissuaded and so have desisted and found mercy This Refusal to appear was an high crime and was after punished with confiscation of Goods and excommunication of Persons Ezra 10.7 8. N.B. Those Rebels at unawares most remarkably read their own dismal Doom for they rightly resolve We will not ascend up to Moses in the Mount because they were to descend down to the Devil in Hell ver 33 c. But before this they draw up an high Charge against Moses accusing him both for a Tyrant ver 13. and for an Impostor ver 14. wherein they lay Load upon their Lord Moses both for domineering over them tyrannically by Pride as not a Brother and Companion but a proud Prince and for cheating them out of Egypt which they praise just as Caleb and Joshua had praised Canaan Numb 14.8 so preferring the place of their cruel Bondage their Iron Furnace Deut. 4.20 before the Land of God's gracious Promise deceiving them with fair pretences Exod. 3.8 and 33.3 Levit. 20.24 promising plenty in a fruitful Land to cast a Mist upon their Eyes but performing nothing either of Milk or Honey c. seeing he still leads us up and down in this wild desolate Wilderness wherein we are famished with extreme want of all necessary sustenance Thus they profess themselves not to be so blind but they could discern and discover Moses's fraudulent Impostures And whereas at the first they pretended a quarrel against the Priesthood only now they rise higher in their Rebellion and quarrel with the Principality also blaming Moses for his tyrannical and deceitful Conduct which teacheth N.B. If the Ministry once be removed the Magistracy is next c. They here conclude their cavilling Criminations saying thus wilt thou abuse us as if blind men to lead us whither thou listest and rule us according to thy tyrannical Rigour c. as if Moses had been no better to Israel than the Philistines were to Samson Judg. 16.21 and the Ammonitish King to the Men of Jabesh Gilead 1 Sam. 11.2 in thrusting out their Eyes Hereupon they refractorily resolve again We will not come up 5. By all this those Refractory Rebels moved Moses tho' the meekest Man upon Earth Numb 12.3 to high Indignation ver 15. So that he makes his solemn Appeal to God both for owning his Innocency and for disowning the Rebels Incense For the former he calls God who knoweth all things Joh. 20.17 to witness that he had not made any Trade of his Administration of Justice by any unconscionable and unquenchable desires of filthy Lucre which is but a Robbery by Authority I have not taken one Ass from them nor have I hurt any one of them ver 15. which is not the manner of Usurpers and abusers of Authority See 1 Sam. 8.11
Deputy from the Faith N.B. Oh unhappy Princes in having such Parasitical claw-backs so familiarly in their presence This Magician is said to be with the Deputy had too much of the Proconsul's Ear formerly and now would have turned him away from his eternal happiness The greatest Opposers of the Sacred Truth have been the greatest Courtiers The Unclean Spirits those Internal Frogs thrust themselves into Kings Palaces Rev. 16.14 As the Plague of Frogs did into King Pharaoh's Palace and Bed-chamber Exod. 8.3 This is a pestilent place for Impostors to be present in and so become a Plague to too many over-credulous Potentates too easily imposed upon The Arrians crept into Kings Courts in their time and the Jesuits learnt of them to do the same And the like do the Arminians learn of them as Utenbogardus in the Low Countreys whatever all these or any of these have done or do now in our own Countrey The Pope hath his Nuncio's his Legates 〈◊〉 latere to resist Reformation and to support his tottering Kingdom but all in vain as here c. The fourth Remarks is This Diabolical Sorcerer of whose Corporation were those Vagabond Exorcists Acts 19.13 c. N.B. Gave the first occasion of changing the name of Saul into Paul for as Luke the Author of this Book never before call'd this great Apostle Paul so he never after this calleth him Saul There be various conjectures among the Learned Antient and Modern about these two names given to this one single Apostle Acts 13.9 1. The most current Opinion among the Antients is that he had this name of Paul given him at his Conversion and Baptism For Ambrose writeth wittily upon this thus Before this Apostle was washed with Spiritual Precepts he was a Blasphemer and a Saul but when the Rain of heavenly Washing had flowed down upon him then the Blasphemer the Persecutor and the Saul was slain but the Apostle the righteous and the Paul was revived And to the like purpose saith Augustin After that this man was brought to the Master to learn of him how to be meek and gentle c. Then Saul laid aside his old Coat of Sin and of being bloody with Slaughters and took upon him the Coat of Gentleness and Humility so of a Saul was made a Paul The second Opinion is that of Origen that he had two names after the manner of other Hebrews and to him agreeth Anselm but Oecumenius steps farther saying that seeing some other Apostles had two names given them by Christ this same Apostle must not have less honour in this respect than the other Apostles therefore Christ changeth his name that what chief thing the Prince of the Apostles had namely Peter Bar-Jona this man might have also and so receive an Argument of greater conjunction They all think this was done at his Conversion but if so then Luke would have changed Saul into Paul ever after that or at the least would have used indifferently sometimes the one name and sometimes the other especially when he came among the Jews again The third Conjecture is various about the Etymology of these two names in Hebrew Greek and Latine 1. The Hebrew name Saul was the name of a proud and bloody King signifying Thirsty or desirous of Blood therefore no desirable name but now when this Wolf had left worrying Christ's Lambs and became one of those Lambs himself that name must be changed into Paul which is derived either from Palah to segregate as he was now chosen and segregated from the World or from Pagnal to work for Christ's heart-changing and life-changing work appeared now in him passively and he was now called unto the great Apostolical work of Christ from his former Damnable work of the Devil N.B. 2. The Greek as Hierom and Ephrem c. say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name taken from Turbulency but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest and Quiet or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cessando because Christ had quenched the Fire of Hell in him and made him to cease from his fiery Persecution Or lastly of Pi the Hebrew word for a mouth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word for a Trumpet because this man must now become as mad for Christ as ever he had been against him 2 Cor. 5.13 and must now become as mad for Christ as ever he had been against him 2 Cor. 5.13 and must open his mouth to sound out like a Trumpet the Grace of the Gospel of Christ N.B. 3. The Latine Paulus Augustin deriveth quasi paululus or parvulus because of a proud Pharisee he became an humble Disciple of Christ But to leave these curious Criticisms N.B. The â—ourth and best Opinion is That his Hebrew name Saul was changed into the Roman name Paul when he began his Ministry among the Gentiles For hitherto he had conversed among the Jews and Syrians unto whom the name Saul was most acceptable N.B. Therefore Luke calls him only by that name while his Ministry continued among them but now beginning to speak here of his Ministry among the Gentiles he advisedly recordeth him by this new name of Paul ever after for having begun his Apostleship of the uncircumcision it was never to cease till Paul himself ceased to live And as he had hitherto been called Saul as he was a Jew-born and Hebrew of the Hebrews Phil. 3.5 so now is he called Paul as he was a Roman a free Denison of Rome Acts 22.25 26 27 28. N.B. And they of the houshold of Sergius Paulus began first to call him by this name upon the conversion of this great Proconsul whose name Paulus being put upon this Apostle it would not a little avail in moving others to Reverence him especially the Greeks and Romans among whom he here began his Apostleship seeing that name was of good account in several of the chief Roman Families He did not ambitiously arrogate this high name to himself but it was put upon him by others and principally by the Deputy for the glory of God So that this change of name like that of Roman Conquerours was probable to be a Memorandum of the first Spoils Paul brought from the Gentiles into the Church of Christ yet was it not the Head but the Heart of this Sergius Paulus which Paul conquered here c. The fifth Remark is The first Miracle that was wrought among the Gentiles must be the striking of a perverse and perverting Jew with bodily Blindness which matter may very well become an Allegory N.B. Prefiguring that most Tremendous Judgment of God upon the Jews falling at that time under a Judicial blindness of mind and hardness of heart by the just Judgment of God which is oft mentioned in Scripture Isa 6 9 10. Matth. 13.13 14 15. Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11.8 N.B. Matthew seemeth to speak of the more proximate cause namely of their sinful Act preceding this Divine Judgment but