raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore and
Interpreter However ever since Luther there hath been a drought upon Rome's Revenues in many Reformed Countreys God forbid those Springs that have been dryed up should be suffered to run fresh again The Floud out of the Dragon's mouth shall be dryed up Rev. 12.15 Christians are from Christ that Day-spring of the East Luk. 1.78 and they are Kings and Priests by him Rev. 5.10 If we follow the Cloud the Lamb Rev. 14.4 the Rock will follow up as he did Israel 1 Cor. 10.4 with supplies of Water all their wanderings in the VVilderness If the Enemy flow in as a Floud he will lift up his Standard Isa 59.19 and lick up the Floud as 1 King 18.38 and make them bread and a breakfast to us Numb 14.9 Psal 74.14 What God hath done he can do c. Antichrist must die by degrees as he rose by degrees he must die of a Consumption Christ will consume Antichrist by the Breath of his Mouth and by the brightness of his Coming 2 Thes 2.8 as I have at large demonstrated in my Discovery of Antichrist Page 75 to 80. The next Rank of the most memorable Remarks recorded was at Israel's fifth Mansion Numb 33.8 call'd there Etham being one continued Desart on both sides of that part of the Red Sea where they passed through and which was made the more and the same while the VVaters were divided and from thence they marched to the Wilderness of Shur Exod. 15.22 where at three days Jorney's-end they met with Marah the bitter VVaters From whence take the following Remarks First This Shur was in the way to Canaan from Egypt This way Hagar fled to her Native Countrey Gen. 16.7 And this was the VVilderness where that wild-man Ishmael led his Rapacious Life Gen. 21.18 This is the doleful Desart Israel must pass thorough towards Canaan and we thorough many troubles towards Heaven Act. 14.22 2 Tim. 3.12 The second Remark is Moses with much importunity as the Hebrew word Vaiassang signifies and Shur signifies caused them to go did bring them from the Red Sea hither from the place where they took the spoil of the Egyptians and sweetly sang the high Praises of the most High God to a place which they found full of wants and temptations Therefore no wonder they had no mind to move till Moses importun'd them So long a Journey as three days into the VVilderness had been requested of Pharaoh Exod. 3.18 Here they take three days Journey till they march to Marah with Moses so must we come with our Messias from Lebanon that goodly Mountain Deut. 3.25 from pleasure to pain at his call Cant. 4.8 The third Remark is Thirst and Bitterness is Israel's first handsel in their Wilderness-wanderings and they must take great pains even three days Journey without any full pause to fetch it which carnal Reason will suggest might have found out fitter Quarters for this great Army and better than this bitter Marah a name which Moses now gave to it suitable to the nature of it Thus God is pleased to mingle his favours with our afflictions that we might not be too much puffed up with our present prosperity whereby many fools are destroyed Prov. 1.32 as proving over-strong Wine for their weak brains In this manner God dealt with his Israel here that they might not be too much puffed up with their prevailing over Pharaoh and his Host after their joyful Melody of Songs and Instruments of Musick for this miraculous Victory and after their delightful Plunder of the drowned Egyptians whereby they abundantly furnished themselves both with Wealth and Weapons They are first sorely exercised with Thirst and then their Thirst is tortured with bitter Waters This World is a dry and bitter Wilderness to us As they thought three days would bring them to Canaan which proved a longer Journey so we think to win Heaven in a short time but 't is a long Pilgrimage exposed to wants and vexations c. The fourth Remark is They fall on murmuring at Marah Water indeed they now had but what the better they cannot drinks them ver 23. hereupon they murmure against Moses ver 24. God can curse our blessings Mal. 2.2 He gives them such a tang as no complacency can be found in them Moses the godly Magistrate must bear the blame of all Publick Persons if never so pious are sure to lead a sharp censur'd life VVell doth Paul brand this People with the style of Murmurers 1 Cor. 10.10 who wrote Marah upon every Mercy and whose Murmurings are recorded twenty times in Scripture being of three sorts 1. Either General of the whole Congregation Or 2. Special of some few Or 3. Particular of some principal Persons First Their general Murmurings were upon these occasions 1. For things which they endured as their hard Bondage augmented at Moses's first coming Exod. 5.21 Their fear to be all cut off by Pharaoh's pursuing them Exod. 14.11 Their weariness in their wandering ways Numb 11.1 Their being bitten with Serpents Numb 21 c. 2. For things they wanted as here For sweet and more potable VVater Exod. 15.24 For Bread Exod. 16.3 For VVater again in Rephidim Exod. 17. For Flesh Numb 11.4 for VVater again when Moses also offended Numb 20.5 11. 3. To their Murmuring they added Disobedience when any thing they liked not was imposed on them as twice they were disobedient about Manna both in reserving it till the morning Exod. 16. v. 19. and in gathering it upon the Sabbath ver 28. and they added to it Rebellion also when they went forth to fight with the Amalekites and Canaanites contrary to God's Command Numb 14.41 4. They likewise murmured when their Expectation was frustrated as upon Moses's long absence Exod. 32.1 when they heard a false report of Canaan that the Inhabitants thereof were invincible Numb 14.2 and when Korah Dathan and Abiram with their Adherents were suddenly destroyed Numb 16.41 These general Murmurings in all were sixteen to which may be added other four in special As 1. Of special men as Korah Dathan and Abiram c. Numb 16.3 3. Of principal persons in particular As 1. Of Aaron and Miriam against Moses Numb 12.2 2. Of Moses himself at the waters of strife Numb 20.10 11 12. And 3. Of Aaron when through discontent he neglected his Office at the death of his two Sons Levit. 10.19 N.B. This Murmuring is an Anti-providence a quarrelling with Divine Dispensations 'T is a little God that sets it self against the great God 'T was the Devil's murmuring at Man's Happiness that cast him out of Heaven and would rather be in Hell than behold Man in Paradise Irenaeus calls Murmurers ora Diaboli mouthed like the Devil The Eagle when hunger-bit makes no murmuring noise as other Fowls do 't is below his generous spirit So 't is a shame for Saints to murmure with the World as Psal 59.6 14. like Dogs c. The 5th Remark is God hath new Remedies for the new Maladies of his
respect of the Priest's Office and this Covering of the Altar with those Censers of polished splendid Brass was as a Looking-glass for all to behold that none might after as Korah presume to the Priesthood The second Consequent is The new notorious Rebellion of the whole People surviving those sad Judgments raised the very morning after which was pacified by a Plague begun but stopp'd by Moses sending Aaron in haste to stand betwixt the living and the dead with Incense a clear Type of Christ ver 41 to 50. Those Rebels after such a severe double Conviction so soon to murmure against Moses who had saved them by his prayer for them ver 22. for his killing the Lord's People seem to be acted and driven by the Devil into this prodigious contumacy Tho' the miraculous strangeness of both the Judgments did declare them to come from God yet Moses must be blamed for killing both ways even while the carkases of the late Rebels lay before their Eyes As the Devil had set the Sorcerers of Egypt against Moses Exod. 8. so he sets this People against him here to make their Rebellion as marvelous as were God's Judgments upon the Rebellious Some say such a furious Devil agitated the People that they offered to assault Moses and Aaron with violent hands whereupon they fled for their own safety as Vaiphenu in ver 43. is translated to the door of the Tabernacle Then Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as out of an Engine appeareth to Relieve his Distressed Servants and threatned to consume the new and more formidable Rebels because more universal with a third deadly Plague which was in part executed ver 45.46 Moses was quick-sighted by his familiarity with God and early discerns Divine Wrath at its first setting forth He spies the Plague running on like fire in a Corn field he bids Aaron run to stop it by making an Atonement Aaron interposeth and therein exposeth himself to the Wrath of God for saving the People yet living God favourably accepts his Atonement Deut. 33.10 11. wherein he figured Christ who poured out his Soul an Offering for Sin and made Intercession for Transgressors Isa 53.12 Luke 22.34 The Hebrew Rabbins observe well how that Aaron made no Atonement for the dead for they cannot hope for any Portion Eccles 9.4 5 6 10 Psal 115.17 Isa 38.18 for after death cometh Judgment Heb. 9.27 therefore there was no estimation nor price of the dead who could not personally appear before the Priest for any Vow in Israel Levit. 27.8 as Maimonides in Erachin cap. 1 well observeth Aaron could not be so quick for staying the Plague but God was as quick in slaying the People fourteen thousand and seven hundred more died of this speedy Pestilence and tho' Incense was to be offered now only upon the Altar of Incense within the Tabernacle yet Aaron offers it betwixt the dead and the living without the Tabernacle in the open Wilderness and God accepts if as done upon an extraordinary occasion so by a Divine extraordinary Dispensation the Plague was stayed here by ver 47 48 49. All which not only sheweth how prevalent with God are the Prayers of his faithful and fervent Servants Jam. 5.16 1 John 5.14 c. but also fore-shewed the efficacy of Christ's Mediation whom the Father heareth always John 11.42 who is our Atonement 1 Joh. 2.2 our Paschal Lamb that stops the destroying Angel from touching us Exod. 12.23 Heb. 11.28 as also 2 Sam. 24.16 Thus the Smoke of Aaron's Incense figuring Christ's Intercession for us Psal 141.2 Rev. 8.4 stayed the Plague from the surviving Israelites for which Moses praised God at the Tent door ver 50. Lastly To prevent all such like Murmurings for the future Numb 17.5 10. God superadds a miraculous Approbation of Aaron's Priesthood by causing his Rod laid up in the Tent of the Testimony with the Rods of all the other Tribes to bud blossom and bear ripe Almonds all in one night's time ver 6 7 8 9. and Numb 20.9 Heb. 9.4 Here are three Miracles in one 1. That a dry Rod made of the Almond Tree should bring forth buds in a moment 2. That those buds should presently become blossoms and flowers 3. That these should immediately become ripe fruit and that all at once or at least in a little space Natura non facit saltum Nature makes no such leaps All this was supernatural to these ends 1. For a Testimony of God's calling Aaron to the Priesthood 2. For a Type of Christ the branch Isa 11.1 3. For a figure of the fruitfulness of a Gospel-Ministry And 4. For a lively representation of a glorious Resurrection N.B. This Kadesh Barnea where this Miracle was wrought was the more famous a Mansion of Isral there because they not only had their Station at this place many days Deut. 1.46 even a whole year as at Sinai as above for tho' they were commanded to remove their Tents the very next day of their murmuring upon the Return of the Spies and the ten reporting falsly of Canaan Numb 14 25. yet they obeyed not that Command but affaulted the Canaanites in the Mountains and were discomfited by them whereupon they returned to their Tents where they mourned as they had good cause many days and there were permitted to linger and loiter a long time wherein those occurrences afore-mentioned fell out For at their first Station here they received those Laws which are Recorded Numb 15. as also that they stoned him that gathered sticks on the Sabbath day ibidem Here it was likewise that Korah and his Complices for aspiring to the Priesthood of Aaron being of Levis Tribe and Dathan and Abiram c. for aspiring to the Principality of Moses being of Reuben the first-born all perished and that 14700 died of the Plague Numb 16. and that Aaron's Rod budded c. Numb 17. that divers Services for the Priests are appointed to save the People from perishing as they complained ver 12 13. Numb 18 and 19. After which Moses mentioneth no more occurrences from this beginning of their third year or the last six months of the second year after their Redemption from Egypt until the first day of their fortieth year Numb 20. where Israel is come after thirty seven or thirty eight years wandring in the Wilderness to this unhappy place Kadesh-Barnea again where they had received their doom of the Divine Decree that their Carcases should fall in the Wilderness and not enter into the Land of Promise accordingly that sad Decree was executed during their many Marches and Stations from this Kadesh towards the Red Sea Deut. 1.40 and back again to this Kadesh some seven or eight and thirty years after All those Wandrings during this tedious Time are barely mentioned by Moses Numb 33. from ver 18 to 36. having no remarkable occurrencies The first Remark concerning those intercurrent years 37 or 38. is That when Moses saw the old Generation fall so fast in this
a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Apostatiz'd Vzziah's unsoundness is described 2 Chron 26.5 he sought God while he took for his Tutor that holy Seer Zachariah whom Hierome calls the Son of Zachariah the Son of Jehoiada whom Joash stoned As long as Uzziah sought the Lord God made him to prosper ver 6 7. to ver 16. But when he was strong God marvelously helping him until he was mounted up to the very Pinacle of Power by his Victories abroad ver 7 8. and by his Grandure at home with his Mathematical Engines c. ver 9 10 15. his Pride now budded to his Downfal Remark the Third When God had handed this Vzziah thus high then began he to fall and to serve God as we say a slippery Trick Ambition and Avarice saith Gattaker became the accompanying pests of his power Hitherto this Hypocrite had only God's Person in admiration as 't is said Jude ver 16. for his own advantage when he had what he would then starts he aside like a broken bow Hos 7.16 as Rehoboam had done before him 2 Chron. 12.1 then began Vzziah to abuse his great power in Acts of Pride and Presumption his Prosperity had intoxicated him Prov. 1.32 he profanely invades the Priests sacred Office ver 16. as if he aspir'd to be Jack of all Trades for 't is said he was a Warrior a Sheep-master and a lover of Husbandry c. ver 10. and now the King will play the Priest also Remark the Fourth Vzziah is rebuked for his Arrogancy and Impudency in taking the golden Censure in order to burn Incense ver 17 18 19 c. Mark 1. God's High-Priest rebukes him telling him That Kings ought not to usurp an Office that appertains not to them N. B. This teaches Ministers must be Men of Courage to withstand the Torrent of Vices and not spare the greatest if need as Nathan did not spare David and John Baptist Herod c. Mark 2. Vzziah was wroth with the Priests as Asa had been with the Prophet 2 Chron. 16.10 both looking upon it as too sawcy an Affront for Subjects to withstand their Sovereigns though modestly managed and not by force Mark 3. Vzziah's wrath against the Priests did the more incense God's wrath against him God smote him with Leprosie taking his Servants part against him as Num. 12.10 Mark 4. When God had thus spit in his Face he needed no thrusting out by Violence but hastens out of his own voluntary will for fear of a farther mischief saith Grotius And no wonder if he were affrighted out seeing as Josephus c. say that terrible Earthquake c. Amos 1.1 Zech. 14.5 fell out at that very time Remark the Fifth The following punishment of his presumptuous Usurpation was two-fold First in his Life and Second at his Death Mark 1. God's Law saith A stranger that approaches the Priest's Office shall be put to Death Numb 3.10 and 18.7 Now is Leprous Uzziah little better than dead for he was not only excluded from all Temple-service but also from all humane Society ver 21. Mark 2. God would have this Leprosie to be incurable that he might live and die so Osiander observes excellently from hence That Vzziah by coveting and compassing the Honour of the Priesthood doth lose his Royal Dignity yea the Privilege of every private Person that were not Lepers who might be admitted into the Temple to God's Worship from which he had wilfully excluded himself ver 20 21. Mark 3. Nor was this all the Punishment he had pull'd upon his own Head by his Presumption in his life-time for by pressing farther into God's House than he should He deprived himself of that Liberty which before He had nor may He live in the City but only in the Suburbs and when He died He must not have that honourable Funeral as the Kings His Fore-Fathers had for they said He is a Leper ver 23. N. B. Here 1. the Note of a learned Commentator saying Let Day-preachers look to it and learn Wisdom from this just Judgment of God upon Vzziah for Usurping what belong'd not to him N. B. His Leprosie is said to arise as a Vapour out of the stirred Ashes of the Incense-Altar ver 19. Thus God wrote his Sin upon his Punishment N. B. And though such presumptuous Persons be not presently punish'd some mens Sins go before to Judgment and some follow after 1 Tim. 5.24 yet know God will maintain his own Order ordained by himself both in Church and State and sooner or later will take an Order with such as violate his Ordination Alterius perditio tua fit cantio Vzziah here is Recorded for our Caution not for our Imitation N. B. 2. Learn hence a cogent Argument against the Arminian Notion of a true Believer's total and final Fall here is an exemplification As Vzziah while he lived thus excluded from Church and State by his Leprosie had indeed lost his jus Aptitudinale his Right of Capacity for his Crown and Kingdom but he did not lose his Jus Haereditarium or Hereditary Right for his Son Jotham was only his Vice-Roy managing all State-Matters in his Father's Name until his Death So a Believer by falling into an Act of Sin loseth his present fitness for Heaven but still his Hereditary Right is not lost thereby as David by his foul sin had not sin'd away his Right to Salvation he had only lost the present Joy of Salvation which he so earnestly begs of God to restore to him Psal 51.12 But mark more of this in my Antidote against Arminianism in their five grand Points Remark the Sixth There had been Prophets before this time continually but none left their Prophecies in writing behind them yet now ariseth a company of Prophets that do so For Vzziah Reigned 52 Years in which long Reign we read of First Isaiah the Prophet's writing the Acts of Uzziah 2 Chron. 26.22 which Junius saith he did partly in the Book of Kings and partly in his own Prophecy as Isa 6.1 c. where he saw the Glory of Christ in the Temple John 12.41 and filling the Temple with smoak to betoken the burning of it because the Jews began more and more at that time to fall into a state of Obduration whereof Isaiah treats in his five first Chapters especially Isa 1.10 and 5.1 2 3. c. and again Isa 14.29 the Prophet saith Out of the Serpent's Root shall come forth a Cockatrice and his Fruit shall be a fiery flying Serpent the Sence is The Philistims rejoiced at Vzziah's Death because he had sorely smote them 2 Chron. 26.6 7. but now was become a broken Rod yet the Prophet Prophesies that Hezekiah should arise out of that Root and be as a Serpent to sting them worse than ever his Grandfather had done The Second Prophet in the days of Vzziah was Hosea Chap. 1.1 timed as Isa 1.1 whose expression was Blood touches blood Hos 4.2 which relates to the Murder of Zocharias the Son of Jehoiada whereby they made their measure