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
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
the Egyptians c 1 Sam. 4.8 Pharaoh's preservation through God's Longanimity hitherto from all the ten foregoing Plagues was but his Reservation for a worse and a more signal destruction The second cause of this excaecation was their angry malicious vindictive spirit which transported them into an insatiable thirst to be revenged of the Israelites for all the damages done them upon their account c. Thirdly Their covetous and greedy desire to recover all their goods garments jewels c. though frankly and freely given them for redemption of their own lives Exod. 12.33 36. and to take the spoil of all Israel Fourthly Their vain presumption that seeing the fair way and weather which served for the safety of the Israelites passage they thought they might also serve them for the same purpose This also made them praecipitant c. Some indeed do say that Pharaoh call'd a Council of War who some time did debate upon the shore whether they should give up or carry on their pursuit The issue of this consult at last was as it falls out among those under Divine Infatuations quos Deus destruit prius dementat the worst councel had the best prevalency whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They made a desperate venture Heb. 11.29 which was the highest instance of such a daring presumptuous attempt of unbelief in the Churche's Enemies of all others recorded in the Scripture of Truth The Egyptians here perfectly presumed that they might fare as well in the Sea as the Israelites did Fifthly Therefore we must acknowledge the greatest cause of all was that God had hardned their hearts as he said he would do Exod. 14.4 8 17. and gave them up to a reprobate sense seeing Pharaoh their Leader was raised up for this very purpose c. Exod. 9.16 Rom. 9.17 This judâ—ciary hardness for all their precedent sins made them both unmindful of all former Plagues upon them for their hatred and cruelty to God's People and unable to discern their approaching utter destruction tho' some secondary causes from their own Councils might in God's hand concur to animate them As First It being all dark about them they might not know where they went only feeling firm ground under them Secondly They might suppose it was only an extraordinary ebb of the Sea c. Thirdly Loth they were to lose their prey and prize being all along at Israel's heels 'till the Cloud parted them and began to disturb them yet all this was of the Lord. The Seventh Remark is The Lord knoweth how to deliver the Godly out of Temptations and to reserve the unjust for the Day of Judgment to be punished either in this World or in the other 2 Pet. 2.9 as here the Egyptians whom God permitted to pursue his Church even into the Sea He gave for a time both fair way and weather before them and lets them follow close at her heels blustring and breathing out threatnings as that Wolf wearied with worrying did Acts 9.1 against her saying I will pursue I will overtake I will divide the Spoil c. Exod. 15.9 till in a trice They sank as lead in the mighty waters v. 10. and were as still as a stone v. 16. There God brake the Heads of the Dragon Pharaoh that Leviathan or Sea-Monster Isa 27.1 Ezek. 29.3 and of all the Crocodiles his Captains and Sworn Sword-Men of Satan and gave them to be meat to the People inhabiting the Wilderness Psal 74.13 14. Israel taking the spoil of their dead Carcases cast upon the shore whereby they were furnished with many necessaries for their journey to Canaan the Lord knew how to secure those brain-sick and incorrigible Sinners to their destinated destruction as well as to deliver his People out of their bloody hands yea rather than they should want Deliverance God knows how to command it to be done thus David prays Thou and none but thou art my King as thou hast been of old O command Deliverance for Jacob Psal 44.4 5. send but a Mandamus from Heaven and that will do it see Lord to save thy Subjects and Servants as thou hast done of old Speak but the Word and it shall be done as at the Creation Yea rather than God's Church shall want peace he will create peace Isa 57.19 from things that are not he can produce it by his Omnipotency and work a Miracle to have it done as here for Jah Jehovah is the Old Rock the Rock of Ages c. Isa 26.3 4 c. If we lean upon this Rock alone Isa 50.10 and call upon him in time of trouble which never befalls us more than is right Job 34.23 nor ever by chance but by Providence as this did on Israel God purposing thereby to get himself honour upon Pharaoh and his host Exod. 14.4 c. Then will he deliver us and we shall glorifie him Psal 50.15 He knows how to deliver he hath delivered he doth deliver and we trust he will do so hereafter 2 Cor. 1.10 Now because this was a fatal issue of a long controversie betwixt Egypt literal and God's Israel which is a most manifest Type prefiguring the last end of the long contest betwixt Egypt mystical Rev. 11.8 or Antichrist and the true Church of Christ as its Antitype concluding without controversie as this did at the upshot of this conflict in the compleat Salvation of the latter and in the utter extirpation of the former As Israel's deliverance from Egypt was not perfected till they saw Pharaoh and his host all lay dead upon the Sea-shore Exod. 14.30 for which they sang the Triumphant Song of Moses Exod. 15. wherein a distinct Narrative of that glorious Victory is exactly Recorded shewing how Miriam and the Virgins sounded forth the high praises of God upon Timbrels v. 20. So all this was a certain pledge of a compleat Victory and Triumph of the true Church over all its Antichristian Adversaries and that those Virgins which are not defiled and follow the Lamb whither ever be goes Rev. 14.4 shall obtain Victory over the Spiritual Pharaoh the Beast or Antichrist and shall stand by the Sea of Glass mingled with Fire as the Hebrew Virgins stood by the Red-Sea having the Harps of God in their hands and shall sing both the Song of Moses the Servant of God for old Miracles of Mercy and likewise the Song of the Lamb our blessed Messiah the Son of God for new Revel 15.2 3 4 5 c. The Mystery of Iniquity is begun to be made manifest and more and more shall be if our sins hinder not Rev. 15.6 The Lord shad Reign Exod. 15.18 and in things wherein Adversaries deal proudly he will be above them Exod. 18.11 He sits in Heaven Psal 2.4 and sees their Day is coming Psal 37.16 as Pharaoh's Senacherib's Herod's c. blasting their designs Psal 106.12 saith they believed in his word and sang his praise could we do the former we should do the latter also The Eighth Remark is The
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
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
exercised with Thirst whereas Hagar had been under the same Tryal Gen. 21.15 and the Three Kings that warr'd against Moab 2 Kings 3.10 yet were all relieved in season This was their renouncing of all Religion at once and a denying of the Deity of God There is no Divine Essence where there is not a Divine Omnipresence God is most present when he afflicts He knows our Souls in adversity Psal 31.7 8. Another wonder was this That the same Water out of this Rock was Drink for their Souls as well as for their Bodies therefore the Apostle saith They all drank of that Spiritual Rock 1 Cor. 10.3 4. They had not only Manna the Bread of Angels but also Water out of the Rock Christ They had no dry Communion as is practised in the Romish Church The Water was Spiritual Drink in the same respect that the Manna was Spiritual Meat being both of them miraculously produced and prefiguring Christ who is call'd a Spiritual Rock 9. And lastly This Rock was a figure of Christ in many respects holding most apt Congruity yet some Disparity First The Congruity betwixt them As 1. A Rock is a firm and sure Foundation for any Fabrick to stand upon Soft Stones will not bear a Superstructure but waste with stormy weather and washes away with the fluctuating Waters So Christ is a firm and unmoveable Foundation for his Church and Children to rest upon Matth. 7.24 and 16.18 1 Cor. 3.11 Isa 28. 16 c. Waves break themselves upon this Rock of Ages 2. A Rock is a dry craggy uncomely thing so is Christ to a carnal Eye having no form nor comeliness to be desired Isa 52.14 and 53.2 3. Yet as this Rock had Water within it tho' it seemed dry to Thirsty Israel so Christ hath the Water of Life within him Believe for Comfort when thou canst not behold it c. 3. A Rock is of great Relief for a shadow and shady Harbour in an hot Season and a weary Land Isa 32.2 and 25.4 So Christ shades us from the Curse of the Law and the Wrath of God from being Sun-burnt Sin-burnt or Hell-burnt as the Spouse Cant. 2.3 4. This Rock affords no Water for Refreshing Israel under Thirst till smitten with Moses's Rod So Christ was smitten of God Isa 53.4 bearing the Curse of the Law for our sins Gal. 3.13 from whence flows healing Waters for thirsty and troubled Souls Christ's side smote with a Spear gushed out in blood and water John 19.34 35. 5. The Water out of the Rock served for both cleansing of Garments from filth contracted and for sustaining of life in satisfying Thirst So the Water of Life from Christ both washes away the guilt and filth of sin and upholds Spiritual Life in Believers Joh. 4.13 14. and 7.37 38 39. 6. The Water out of this Rock followed Israel from one station to another till they came to the Land of Promise So the Water of Life follows Believers in all Ages till they come to the heavenly Canaan Secondly The Disparity 1. This Rock was but course condensed Earth Christ was Heaven-made 2. It was without motion stirr'd not out of its place but Christ came down from Heaven went about doing good Acts 10.38 and ascended thither again 3. His Water of Life perishes not with using as that did and now is not Note here 1. Israel asked water of Moses 'T is the Rock Christ must give waterings not Moses's Law 2. As this Rock was turned into water so wrath is turned into mercy by our Mediator 3. Wo to whom this Rock is a stone of stumbling Rom. 9.23 1 Pet. 2.6 such shall be broken nay grinded to powder Mat. 21.44 4. 'T is the emblem of an hard heart softened by the Law in the hand of a Mediator standing on it mollifies 5. As God led to the Rock so he draws us to Christ John 6.44 The second distress and danger Israel met with at their 11th station was War with Amalek Exod. 17.8 c. teaching us That no sooner is one Tryal over but we must expect another following at its heels while we are in the Wilderness of this lower World Velut unda super venit undae one wave of the Sea pursueth another till we come to the happy Shore and Rest in the Coelestial Canaan Acts 14.22 Heb. 4.9 God tryed Israel's Faith with penury of Food and Water and with the peril of War before from Pharaoh and now from Amalek who indeed was a Scourge from God for the unishment of their four times murmuring and repining against his Conduct of them The Remarks in this VVar are 1. The Persons waging war against Israel were the Amalekites who were the Off-spring of Esau Jacob's Brother so near allied to Israel Gen. 36.12 15 16. whereupon they should have met their near Kinsmen with Bread and VVater by the way but they met them with Fire and Sword Deut. 25.18 being Heirs of that old Hatred of Esau against Jacob and reviving likely the remembrance of that old Quarrel about the loss of both the Birth-right and of the Blessing and now beholding Jacob's Off-spring become so notably numerous and marching towards the Land of Promise they had more cause to be afraid that Isaac's blessing of Jacob was now in a way of its Accomplishment and that the elder should serve the younger N.B. Amalek signifies a licking People licking up the hindmost of Israel Deut. 25.17 18. assaulting them more by Treachery than true Valour As Pharaoh pursued Israel to reduce them back to Egypt so Amalek intercepts them in the way to hinder them from Canaan and were the first of the Nations that warred against them for which Act Balaam himself foretold their destruction Numb 24.20 in whose days Amalek and their King Agag ver 7. ruffled among other Nations in formidable Grandeur as his expression there imports who by this primary and insolent Attempt procured his own utter Ruine God permitted this VVar for other causes beside that aformentioned for punishing their former Murmurings But 2. That they should not wax wanton by Ease and Idleness 3. That they might have more experience of God's delivering Mercy 4. And grow more expert in VVar Yea 5. And better furnished with weapons and other necessaries c. The second Remark is concerning the Manner of managing the Military matters on Israel's part Moses the chief Magistrate calls Joshua to be his General in this War whom he knew should be his Successor and General in all the Wars of Canaan He must fight with his Army the Lord's Battel against Amalek below which Moses Aaron and Hur prayed together above upon the top of the Hill Moses holding up the Rod of God in his hand where the Army might behold this Ensign and be confirmed in their good Fight of Faith ver 9 10. This Hur say the Jewish Doctors and Josephus was the Husband of Miriam Moses's Sister and being an old wise and experienc'd States-man was made Moses's Deputy in his absence
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
recorded likewise Psal 18.11 12. 97.2 N. B. And Rab. Maimonides gives the Reason that God appears in a Cloud in a condescension to Man's meanness Mercabah Velo Harocheb Man cannot behold the Sun in Rota in the Circle Vehemens sensibile destruit sensum saith Zabarel Man may see the Chariot God rode in as Moses did Exod. 33.20 but not the Rider himself 't is too vehement an Object for Man to behold without destruction of his senses and of himself also So Solomon saith here to them Ye may see this created Image but ye cannot behold God in Shecinah in the splendour of his glory Remark the 2. Then by an holy Apostrophe Solomon having satisfied their trembling Spirits turns from them to praise God v. 13 14 15 16 to 21. for performing his promises to David Mark 1. Solomon now sate upon the Brazen Scaffold that was purposely built for him in this solemnity 2 Chron. 6.13 Mark 2. Solomon was in a Divine Rapture of holy joy for that glorious sight of God which he beheld from the Brazen Scaffold when he thus broke forth to speak first to God's Servants and then to God himself Mark 3. He blesseth God with all the Congregation as Junius reads it both for his precious Promise to David his Father and for his more precious performance of that Promise to himself his Son O happy Solomon in such a Father and no less happy David in such a Son Mark 4. This memorable mercy of Delivering Israel out of Egypt is oft mentioned in Scripture as here v. 16. as a rousing motive to real thankfulness N. B. O what cause have we to bless God for Christ who delivers us from wrath to come 1 Thes 1.10 Hell is worse than Egypt and the Devil than Pharaoh Mark 5. Peter Martyr notes from v. 17.18 God sometimes approves such things which he will not have performed as David's readiness to build God a Temple was acceptable to God 2 Sam. 7.11 c. we are bid be ready to every good work Tit. 3.1 a ready heart makes the best riddance of Religious Duties this is God's revealed will that we should be ready and so God accepted of David's desire and intention N. B. Tho' God's secret will and decree was that David should not do it but reserved it for his Son Solomon thus Herod Pilate and Judas did according to the determined Decree of God Acts 4.27 28. yet are condemned for acting against God's revealed express command thou shalt not kill so David and all Believers are approved and commended of God not because they obey God's Decree but his Precept and Providence c. Mark 6. The performance of God's Promise ought evermore to be magnified with most inlargment of heart as Solomon doth here as one ravished therewith v. 19 20 21. God is much glorified in such acknowledgments Thou hast fulfilled with thy hand what thy mouth hath spoken and hast done as thou hast said 2 Sam. 7.25 1 Chron. 17.23 with v. 24. here and 2 Chron. 6.15 God never suffers his faithfulness to fail nor alters the promise that went out of his mouth Psal 89.33 witness the constant and continual experience and testimony of all Saints in all Ages and Generations not one instance extant to the contrary The Second Part of Solomon's Oration after the laudatory is the precatory his Prayer to God after his praise of God most lovely checker'd work Remark the First is the posture of Solomon in his praying work which is threefold here 1. His standing bolt upright with his face towards the most Holy place which was a sign of the erection of his Spirit and the stedfastness of his faith in God standing was his posture while he was praising God But 2. When that was done he kneeled down upon his knees 2 Chron 6.12 13. to make his following supplication this posture did signifie his lowly humiliation of Soul and an acknowledgment of the Lord's Soveraignty over him and over all the Mighty Monarchs of the World for by him all King's Reign Prov. 8.15 Rom. 13.1 4 c. His Third posture was the spreading forth of his hands towards Heaven v. 22. 2 Chron. 6.13 this was to signifie his expectation of God's blessing and his readiness to receive it with both hands and heart this is a posture the light of Nature hath taught the very Pagans when they pray saith Aristotle De Mundo Cap. 7. and Virgil makes it the gesture of a Praying Heathen Sustulit exutas vinclis ad sydera Palmas Aeneid lib. 2. This posture is oft mentioned in Scripture as Exod. 9.29 Psal 143.6 Isa 1.15 c. Remark the Second is the matter of his Prayer v. 23. and so on to 50. Mark 1. Solomon after his Preface v. 23. wherein he strengthens his Faith and stirs up his Devotion proposeth in Prayer first that God would establish the Kingdom in the Family of David according to his Divine promise v. 24 25 26. well knowing that such as would have Promises turn'd into Performances must first put them in suit and press God to do it Ezek. 36.37 Thus Jacob did Gen. 32.9 and David did Psal 119.49 and thus also Elijah 1 King 18.42 in that posture as he lay in his Mothers womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Prayed a Prayer or Prayed earnestly Jam. 5.17 18. stretching and straining every string in his heart to express and increase his Devotion importing his own misery and imploring God's mercy N. B. Solomon pleadeth the performance of one promise at the time present that he might prevail with God for the performance of another for the future 't is an holy way of incroaching upon God from experience of former favours to advance in expectation of future mercies also God hath is a blessed medium of arguing that God will Psal 85 1â—2 3. there be five thou hasts ' and then comes in thou wilt v. 8.2 Cor. 1.10 Mark 2. Solomon corrects his petition for God's presence in the Temple even in an extasie of admiration v. 27 28 29. saying Such is thy immensity O God that the highest Heaven the most spacious place that ever was created cannot contain thy Infinite Essence within the compass of their circumference how much less this Temple of such narrow dimensions compared with Heaven it being but a small spot of Earth Oh astonishing condescension that thou wilt cause thy Name to dwell in this place Deut. 12.11 and tho' it cannot comprehend thee yet shew thy self graciously present here to grant my present Prayers and the future Prayers of thy People v. 30. Mark 3. The Particulars in Solomon's Prayer as First In case the guilty cannot be convinced by Witnesses and he plead Not guilty if he dare swear it at thy Altar which should awe him as the place of thy presence then Lord set a brand upon him as upon Cain and as Numb 5.16.21 for his perjury for a right Administration of Justice v. 31.32 Secondly In case Israel be defeated by their Enemies