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
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
Israel And 2. Cozbi Hebrew signifies a Lye her Father Zur being a King of Midian Numb 25.15 and 31.8 and Balaam a Figure of Antichrist all which join together to seduce the Christian Church to their Abominations of Fornication and Idolatry by the Doctrine of Balaam Rev. 2.14 As the Wisdom of God in Christ sends forth her Maidens to invite to the Gospel-feast Prov. 9.1 to 5. so the foolish Woman the Whore of Babylon enticeth many yea strong ones out of the way to her stolen Waters ver 13 18. and Prov. 7.26 2 Pet. 2.1 Rev. 16.13 14. and 17.1 5. though she pretends to be the Daughter of Zur or Rock Christ yet is she departed from the Faith of Abraham their Father The Sixth Remark is That which shuts up Chap. 25. in ver 17 18. namely God's charge to Israel that they execute his Vengeance upon the Midianites which was done by Moses before his Death Numb 31.2 c. Jehovah said Tsaror distress that is War against them ver 17. first God punisheth his own People for their Sins and now Decrees Vengeance against their Enemies Thus the Lord saith to the Nations that were his Church's Adversaries Lo I begin to bring evil upon the City called by my Name and should ye be utterly unpunished ye shall not be unpunished Jer. 25.29 Israel shall ruine those that would ruine them The Seventh Remark is This Vengeance is not doomed also against the Moabites though they were faulty in corrupting the Israelites ver 2. For 1. Moab was now spared for Lot's sake Deut. 2.9 as was also Ammon ver 19. 2. Because Christ was to come of Ruth the Moabitess 3. Yet their Doom was only delayed for it was again declared Deut. 23.3 4. and at last executed by David 2 Sam. 8.2 4. The Midianites were more Malicious and Mischievous than the Moabites 1. In detaining of Balaam when Balak had dismiss'd him in high displeasure Numb 31.8 for tho' Balaam gave that Pestilent Counsel to Balak Rev. 2.14 yea and the Daughters of Moab did prostitute themselves Numb 25.1 2. yet Balak at first did not much regard that Counsel but turned Balaam off with shame Numb 24.11 25. but the Midianites retained him and amongst them He was slain Numb 31.8 But 2. Cozbi a King's Daughter of Midian was Meretrix meretricissima the Grand Whore that was the principal Instrument of Evil unto Israel as God sheweth ver 18. and no doubt but other Midianitish Women were as malignantly wicked as she taking her a Princess for their wicked Pattern Therefore the Midianites were first in the Punishment The Eighth Remark is God writes the Sin upon the Punishment in his giving them Vexing for Vexing by the Law of Retaliation The Amity pretended by Enemies is oft-times but Counterfeit Courtesie and Cut-throat Kindness those Adversaries of Israel vexed them more by their Wiles than by their Wars the Devil himself will be content to Compound when and where He cannot Conquer and too oft his Compounding is the most effectual means of his Conquering all this feigned friendship of Moab and Midian was but a diabolical Plot to destroy Israel which they bid fair for in the matter of Baal-peor ver 18. Midian for distressing Israel was distressed yea and destroyed by Israel Numb 31.2 c. which is call'd the Vengeance of Jehovah ver 3. for wrong done to his Church is done to Himself and Moab though now spared because no better for being spared at this Time was after both distressed and destroyed also 2 Sam. 8. and Jer. 48 c. N. B. The Vengeance or Doom that was decreed against the Midianites was not executed till we come to Numb 31.1 2 c. before which The First Remark is The last numbring of the Israelites who were to possess the Land of Promise Numb 26. in which Muster the Tribe of Simeon was diminished thirty seven thousand for whereas it the first Muster they were fifty nine thousand and three hundred Men of War Numb 1.22 23. there remained only at the next Muster Numb 26.1 14. but twenty two thousand and two hundred Men Because Zimri being a Prince of that Tribe and bringing that Harlot Chozbi unto his Brethren Numb 25.6 15. 't is probable that many of the Simeonites took part with him and perished in the Plague aforementioned and Moses Blessing all the other Tribes before his Death maketh no express mention of the Simeonites in Deut. 33. N. B. Those Sinners were cut short by the Plague and Death who thought to excuse their Sins by the Example of their Superiours c. The second Remark is The Law of God for the Female Sex to inherit in the failure of Males Numb 27. from v. 1 to the 12th Tho' the Tribe of Manasseh quite contrary to the Tribe of Simeon so notoriously diminished was increased since the first Muster Numb 2.21 above twenty thousand Men of War Numb 26.34 such a fruitful Vine was Joseph according to Jacob's Prophecy Gen. 49.22 none of all the other Tribes had half so much increase yet Zelophehad of that Tribe left no Sons but all Daughters Numb 26.33 This occasioned the Question concerning the Right of Succession Whether where Male-Issue is failing the Female may be her Father's Heir or be put off with a Portion only Zelophehad's Daughters in this case do sue for their Father's Inheritance who died in his own sin not drawing others into it as Korah c. did ver 3. but by a natural and ordinary death the common wage of all Mortals Rom. 6.23 so made no forfeiture as other Rebels hang'd up in Gibbets in Terrorem did neither modesty shame or sorrow made them silent but they plead for their part in Canaan a Land not yet conquered which was a proof of their Faith and could not but encourage others ver 4. Oh that we may do so for our part in Heaven whereof Canaan was a Type The Lord approves of their Suit and settles a Divine Law for it ver 7 11. diametrically apposite to the Salick Law of the French Souls have no Sexes besides male and female both be one in Christ Gal. 3.28 29. The third Remark is Joshua's Inauguration into Moses's place Numb 27. from ver 12 to the end God granted Moses to see Canaan before his death but not to enter it which he earnestly desired but it could not be Deut. 3.23 26. because of his pang of Passion in smiting the Rock twice to which he should but have spoke once Numb 20.8 11 12 24. for this Rebellion Moses must die short of Canaan here ver 13.14 but before his death he prays that God would give Israel a good Governour to succeed him ver 15 16 17. God appoints and qualifies Joshua who is ordained by Moses c. ver 18 19 20 21 22 23. The fourth Remark is The Institution of Ceremonial Laws for several Sacrifices upon their Sabbaths and Solemn Feasts as Passover Pentecost or First-fruits and on the Feast of Trumpets of
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
this is the more probable vers 10 11. Seeing the Ark of Gods presence is said to be both Van and Rear Isa 52.12 as the Cloudy Pillar had been to them in their Passage through the Red-Sea Exod. 14.19 And thus 't is said the glory of the Lord shall go both before and behind his People Isa 58.8 It could not be any thing but a Strong Faith that kept the Bodies of those Priests so firm in their Station and their Minds so fixed as not to remove from off the ground till the whole work was done as above vers 10. and till the Monument was erected in the midst of Jordan and till twelve other Stones were taken up and carried away to the Land c. notwithstanding that hideous Heap and Mountain of Waters which did hang over their Heads all this while ready every moment to overwhelm them had they wot been miraculously held in by an omnipotent Hand and which ghastly sight surely so affrighted the People that they hasted to to be out of the danger Whereas the Priests stirr'd not from their station till God call'd them off vers 16. The Sixth Remark is The faithfulness of the two Tribes and half to the Covenant that Moses had indented with them before his Death Numb 32.20 27. as Moses had been no less solicitous for the Churches welfare after his decease than while he lived in indenting thus with those two Tribes and half so they were no less conscientious in keeping this Covenant approving their Hearts and Practices to the Lord in whose presence they now passed over vers 12 13. Jos 1.14 All but a Guard for their Country The Seventh Remark is Gods powerful restraint upon this fluid Element The Waters of Jordan cannot come down in their natural course until all was done Which God commanded vers 18. no nor then neither suddenly and all at once but by little and little and slowly by degrees thus was is ordered and over-ruled by the powerful Providence of God lest that huge heap of Waters falling down all together at Gods withdrawing his Hand should drown the whole Country yea even the Tents of Israel Here the Lord Sate upon the Flood indeed Psal 29.10 both while he made it sit still and made it to run leisurely c. The Eighth Remark is the marvelous Providence of God in Israels Landing in the Land of Promise upon the tenth Day of the first Month vers 19. This first Month Abib or Nisan part of our March and part of April was call'd first in respect of Sacred not of Civil affairs for the Jewish Jubike began in Tisry our September Levit. 25.8 Exod. 23.9 10 16. The Creation as some suppose beginning then This first Month God chose because 1. it was the most pleasant the Sun ascending days lengthening and the Face of the Earth reviving which could not but be most congruous and reviving to Israel so weary'd with long wandrings 2. Then were the forty years from their departure out of Egypt expired so punctual is God in performing his Promises or Threatnings Exod. 12.41 c. and God chose this tenth day as most seasonable because the Lambs for the Passover must be kept up four days before Exod. 12.2 3 4 6. This day they came out in the Month Abib Exod. 13.3 4. and on this Day they Went to Gilgal to be circumcised which had been long omitted in the Wilderness Josh 5.5 and before which none were to eat the Passover Exod. 12.25 48. So there was the distance of four days betwixt their Circumcision and the Passover that they might not only be healed of their wounds but also be duly prepared for that solemn feast CHAP. V. JOsh the Fifth gives an account of the consequences that immediately followed Israel's passing over Jordan which were these five 1. Gods Dread and Terror upon the Inhabitants of the Land vers 1. 2. the renewing of Circumcision vers 2 to 9. 3. The Celebration of the Passover vers 10 11. 4. Cessation of Manna vers 12. 5. the Messiah's appearing to Joshua in the Plains of Jordan in many circumstances vers 13 14 15. The First Remark is The Lord of Hosts smote both the Amorites on this side Jordan those on the otherside having been subdued by Moses Numb 21.24 34. and the Canaanites all along the Mid-land Sea with such a fearfulness and faint-heartedness at the news of this miraculous passage over Jordan that as through stupefaction these two the principal of the Nations had neglected to guard their Frontiers at me Invasion so much less had they any Courage to drive them out when once got into their Land 't is said vers 1. That their Hearts melâ—ed as Deut. 28.7 Thus mettals melted lose their Hardness so those Men lost all their Hardiness and it may be doubted whether the Snow that had swoln up Jordan or their Hearts melted faster the former by the heat of the Sun and the latter by a cowardly fear from God The Second Remark is The renewing that great Sacrament of Circumcision from vers 2 to 10. which was given to Abraham as a Seal of Gods Covenant wherein Canaan was promis'd to him and to his Seed who must bear the Sign of Gods Covenant in their Plesh Gen. 17.7 8 9 10 11 13 c. This Ordinance had been long neglected by Abraham's Seed during their Bondage in Egypt where they could not Administer it according to Gods Institution because of their intolerable oppression there Hereupon God sent Moses to restore it in the Plague of three days Darkness Exod. 10.22 and 12.44 48. Josh 5.5 7. wherein God bound Pharaoh's and his Peoples Hands to the Peace while Israel was sore with their Circumcision Moses might the better be a restorer of this Sacrament to Israel because he had lately been awakened by the remembrance of his own neglect of it and his danger thereupon Exod. 4.24 25. Again this Ordinance was if not neglected at least omitted or intermitted while Israel remain'd in the Wilderness where God was pleased to Dispense with his own Institution because of their frequent and sudden Removes when ever the Lord took up the Cloud for had this Omission about 40. years vers 5 6. here been a wilful neglect Israel had not met with Divine indulgence but utter severity seeing God threatned to cut off all neglectors of it from his People Gen. 17.14 then must Joshua restore this Sacrament the second time vers 2. Here as Moses had done before him the first time for these reasons 1. To roll away as Gilgal signifies the reproach which they had contracted in Egypt by the sinful neglect of it upon worldly Accounts vers 9. 2. That they might be prepared to partake of the Passover whereof none might eat before they were Circumcised Exod. 12.44 48. 3 To strengthen their Faith in the Covenant God made with Abraham Wherein with other things Canaan was promis'd to Abraham's Seed This Seal now applied must needs confirm them in their
the Camp to shew that he was the true Piacular and Satisfactory Sacrifice not only for the Jews within but also for the Gentiles without the Pale Heb. 13.11 12 13. This Golgotha or Calvary was a filthy noisom place where not only the Garbage of the City but also the Skulls and Bones of Malefactors formerly Executed lay to offend both Christ's Sight and Smell Fourthly They Compel Simon of Cyrene to bear the small end of the Cross after Jesus if not the whole Tree Luke 23.26 'T is easie to suppose that by this time our Lord must faint under the Burden his Agony in the Garden his being Tossed too and fro and toiled all Night by the Soldiers one while before Caiaphas and another while before Pilate his Scourges Buffets c. must needs spend him very much Now is he no longer able to bear the Cross None of the Multitude for shame would help him N. B. Note well The Death of the Cross was so abhorred of all no Jew would touch the Cross no nor this Simon whom some suppose to be a Cyrenian-Gentile therefore was he compelled to do it Mat. 27.32 Luke 23.26 coming fresh out of the Field or Country him they lay hold of lays the low end upon him not so much for the easing of a fainting Christ as to hasten the Execution and to keep him alive till he came to it Hence have we these many Remarks 1st That Christ was thus stripped twice to Expiate the Sin which brought the shame of Nakedness upon the First Adam and that we may be clothed with the Robes of his Righteousness And that he might bring us to Paradise out of which Adam was cast as soon as he was clothed c. The 2d Remark is Christ was Mocked in three places 1. In the House of the High-Priest Luke 22.63 2. In the Hall of Herod Luke 23.11 And 3. In Pilate's place of Judicature Mat. 27.31 Mark 15.20 This was done while the Cross war making ready and the Inscription was a fixing upon it He was mocked of Wicked Men that we might be commended by the Most Holy God 2 Cor. 10.18 and have his Euge Mat. 25.34 This shews Priests Princes Presidents as well as People are all mockers of Christ The 3d Remark is We are naturally backward and hang off shrinking in the Shoulder and all of us come off heavily when we are called upon to take up our Cross and follow Christ Mat. 16.24 as Simon here did who was compelled to carry it after Christ and as Peter was Pinioned and carried Prisoner whither he would not John 21.18 This cannot be done till Carnal-Self be denied and undone c. The 4th Remark is Believers have communion with Christ in bearing the Cross as Simon here who did but bear up the smaller and lighter end thereof upon his Shoulders the Cross and heavier end lay still upon the Shoulders of Christ N. B. Note well This may be very comfortable to us to consider that while we are filling up the Afflictions of Christ Col. 1.24 and bearing his Cross yet the heavier end lyes upon him remember Christ has a great load and burden already add not but be sparing of Sin Our part is but the Small End yea the Chips and Shivers of his Cross The 5th Remark is We must go out of the Camp of Sin and out of the Vanities of the World to come to the right Altar c. Heb. 13.10 12 13. The Jews Law was that such as were put to Death it should be done without the Camp Numb 15.35 and without the City 1 Kin. 21.13 when our Lord Christ is made Furcifer a bearer of his Cross Murmur not at any Indignities or Expulsions put upon us The 6th Remark is Let us put all our Sins upon the Head of this Holy Oblation Lev. 16.27 Christ went out of the Old Jerusalem to bring us into the New and to fit us for the Society of Angels After the Preambles come the Concomitants of Christ's Execution the 1st is the place where Now is Christ brought to Golgotha where the Antients say Adam was Buried and where Abraham offered his Son Isaac that place of a Skull not only to encourage us in suffering for Christ in the worst of places as he did for us but also to assure us that his Death is Life to the Dead As in Adam all dye so in Christ all are made Alive 1 Cor. 15.22 Hereupon saith Epiphanius we may marvel that our Lord was Crucified in Golgotha the place where Adam's Body lay Buried for saith he when Adam was cast out of Paradise he went in his wandrings to the place where Jerusalem was after built and there dying he was buried in this very ground called Calvary because his Skull was found there thence had it this Denomination The Place of a Skull In this History saith he there is a Mystery that the Second Adam should be Crucified in the same place where the First Adam lay Buried denoting how the Blood Christ shed upon the Cross besprinkled the Relicks of our First Father and thereby all that Defilement derived from the first Sin upon all Mankind is purged away To this Opinion as to a Truth do Athanasius de passione Domini Cyprian de Resurrectione Ambrose in Luke 23. and Theophylact in Mat. 27 c. All unanimously subscribe so that Origen who first improved this Tradition stood not alone in this quaint and curious Notion N. B. Note well However this is most certain Christ was Crucified in this base stinking place on Earth that he might purchase a better place for us in Heaven Abel whom Cain decoyed into the Field and there kill'd him was a Type hereof so was Isaac as above and Joseph whom they cast into a Pit and the Brazen Serpent lifted up upon a Pole in the Wide Wilderness Gen. 4. and 22 37. Numb 21. to this unclean place is our Lord hurried out of Jerusalem as a Prophane and Unhallowed Person unworthy to Abide in that so called Holy Cty Mat. 27.53 The 2d Concomitant Circumstance is the Company that came along with Christ to his Place of Suffering Besides the Rude Rabble which mocked him as a Malefactor after the Rudest manner there were a great Multitude of Good Souls that Abhorred the Rabble's Rudeness and condoled with Christ in all these his Sorrows and Sufferings Luke 23.27 28 c. especially a multitude of Weeping Women to whom he had been a blessed Benefactor which the Evangelist nameth not yet some of them are named Mat. 27.56 to those disconsolate ones Christ speaks comforting words Weep not for me that is do not ye condole my Death because I most willingly lay down my Life and most freely undergo my Death which I shall in a short time conquer by my Resurrection and unless I Dye ye cannot Live neither Spiritually nor Eternally But weep for your selves admonishing that they would have greater and more grievous cause to bewail their own cases and
6.23 but would have it as a due Debt this is not only from a Principle of Pride but also of Ignorance concerning Christ and of Enmity also against God as if he were not Wise Just and Kind enough for them 3. Consider As Man naturally desires to be so he really is under the Covenant of Works by Nature in his Unregenerate State while he remains in the old Adams Nature as a Wild Olive he abides also under the old Adams Covenant which is a broken State and likewise a Broken Covenant therefore that Man until he be broken off Rom. 11.17 from that old Root must be most miserable seeing that brokeâ— Covenant 1. Promiseth no Life but upon perfect Obedience 2. It hath no Mediator nor Surety to salve his imperfections 3. Neither is there in it any Promise of Pardoning Sin or of giving Grace 4. And every New Sin breaks anew that once broken Covenant therefore Lastly It can never quiet his Conscience as before but lays him under the Curse of it Gal. 3.10 and every man that is under the Curse is under the Covenant that causeth the Curse and who would be Cursed Woe to such as are under the first Covenant which can comfort none but upon this condition Obey perfectly and live Eternally this is poor comfort seeing Gods Commands are exceeding broad Psal 119.96 and Mans Obedience is exceeding narrow Luk. 17.10 c. yet can it curse all that fails and falls short 4. Consider 'T is then a most necessary though a much neglected Duty to be Translated from the Covenant of VVorks into the Covenant of Grace Col. 1.13 we are without God in the VVorld but not without the Devil while we are Strangers to this Covenant of Promise Eph. 2.12 we are poor empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law Justice without Mercy in that Avenger of Blood which pursueth us and whose Heart waxes hot within him Deut. 19.6 to overtake and overcome us 't is therefore an indispensable duty to flee into this City of refuge thou art not only a Man-slayer a felo de se or Self-slayer Eccles 7.16 Numb 16.38 But a God-slayer in as much as omne peccatum est Deicidium every sin is a killing of God saith Luther as much as in us lyeth Flee therefore as a Bird to your Mountain Psal 11.1 Mat. 24.16 to the Mountain of this Covenant take hold with Joab in danger of Death of the Horns of this Altar 1 Kin. 2.28 You are stung with the fiery Serpent the Curse of the broken Covenant and there is but one remedy a look of Faith and love to the Brazen Serpent Numb 21.8 Joh. 3.14 there 's no avoiding the Curse of the First Covenant but by being Translated out of it Sodom and Satan would accept of that offer you reject 5. As Christ was given for a Covenant Isa 42.6 49.8 so all Christless Souls are Lifeless Souls they are Dead and Damned without Christ for Life and Salvation are laid up in him Joh. 15.1 2. Act. 4.12 It pleased the Father that in him should all fulness dwell Col. 1.17 as the Mercy-Seat was no larger than the Ark and they never sever'd each from other this shews that Grace and Salvation extends no farther than the Covenant the Hebrew word Copher signifies a Coffering or Covering up our sins Rom. 3.25 1 Joh. 2.2 as all out of Noahs Ark or Coffer were drowned so all out of Christ and this Covenant are Damned as Joseph was the only Doer of all to save the Egyptians Gen. 41.41 44 49. Go to Joseph saith Pharaoh what he saith to you do v. 55. so Jesus is the great Doer of all to save mankind and whoever crys for fear of Famishing the Father sends such to our Joseph our Jesus he is the Angel of the Covenant Mal. 3.1 yea the Covenant it self and the grand sole undertaker in it Isa 38.14 6. Union is the ground of Communion as our Union with the First Adam gives us Communion with the Cursing-Covenant so our Union with the Second Adam gives us Communion with the Blessing-Covenant our Translation out of the first is by Union with the second there is a breaking â—ff and a grafting in Rom. 11.17 19 24. where Grace grants these God looks upon that Soul 1. As no more a Son of the old Adam 2. He is no more under the Rigour and Curse of the Law but 3. Is become an Heir of the Grace of Life I Pet. 3.7 the Grace of Union brings the Grace of Unction c. Objection But how shall I know my Union in this Covenant Answer by these Characters and Cautions for this high Building so free firm full and holy a Covenant must have Battlements built about it to keep Children and Fools from topling over Childrens Bread may not be cast to Dogs such as are 1. Ignorant Christ brings not Mercy to them but Vengeance Isa 27.11 2 Thes 1.8 2. Such as bless themselves in their sins Deut. 29.19 Psal 68.21 he will wound their scalps their Damnation slumbers not 2 Pet. 2.3 those were wilful c. The First Character for tryal of our Union is Ask thy Heart in what nature art thou In the Old Adams or in the new partaking of the Divine Nature 2 Pet. 1.4 Is the Old house with its fretting Leprosie pull'd down Levit. 14.44 45. and a new one erected new in quality tho' not in substance so as to Love and Hate what God Loves and Hates Rev. 2.6 all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace ye may beat a Wolf Black and Blue knock out his Teeth cut off his Claws and put a Sheep-skin upon his back yet all this will not drive away his Wolfish Nature Naturam expellas furcâ c. this may Chain him but not change him so 't is with Man tho' never so much Civiliz'd without a new Nature a new Heart hadst thou ever an Earth-quake or Heart-quake to rend thy Heart as the Jailor had Act. 16.26 canst thou experience the Death and Burial of the Old Adam and the Resurrection of the new Rom. 6.3 4. and if not thou art a Son of Adam an Heir of his Covenant and so an Heir of his Curse Gal. 3.10 Eph. 2.3 that Word knows no exception against the rule but free Grace this Curse must be born either by thy self or by thy surety 2. Character Ask under what Reign art thou as well as in what Nature Adams or Christs is thy old Lord and Husband to wit concupiscence Dead Rom. 7.1 2 3 4. this rules over us by carnal Generation 't is therefore call'd the Law of Sin a Law is that which hath Authority in it and it must be slain by Spiritual Regeneration thus none but Widdows marry Christ the High Priest of the Gospel Heb. 3.1 though 't was forbid to the High-Priest of the Law Lev. 21.14 yet those are Virgins Rev. 14.4 Cant.
for God loves cheerfulness in his Service God loves both a cheerful giver and a cheerful liver See also Judg. 9.13 and Prov. 31.6 7 of VVines Exhilarating vertue though we may not be filled with it to excess Eph. 5.18 4. The last Opinion I shall mention is that Judicious Authors Doctor Lightfoot who saith that Isaac sending Esau for Venison was not because Meat and Drink would conduce any thing for that spiritual purpose of blessing his Son but he put Esau upon this work that he might know thereby whether he should bless him or no for his missing of Venison before had occasioned the loss of his Birthright and now should he miss of Venison again so have nothing either for himself or for his Father to feed upon it would be a sign to Isaac that God would have him also to lose the Blessing This to be Isaac's mind Rebekah easily knew and therefore she accordingly makes use of the like means for her beloved Jacob's advantage Whereupon Isaac likewise passeth some blessing upon Esau when he saw that he had sped of a Prey which he looked upon as a sign that God would have him to have some Blessing according to what he had proposed to himself before yet Jacob gets the Blessing by his Mothers means whose Intention was undoubtedly good though the Execution be at least seemingly Evil which yet God over-rules for good not suffering Isaac to sin or to Act against his own Oracle and Divine Promise by his preventing Grace could we but bring Savory Sincere service to our God who yet must provide himself a Sacrifice Gen. 22.8 he loves and likes his own best our Heavenly Father would certainly Bless us we must not appear before the Lord empty Deut. 16.16 Then sends he us empty away Here another Doubt ariseth whether Jacob did well in doing those things at his Mothers instigation to deceive his Blind Father and his Elder Brother c. Answer There be Various Opinions concerning this 1. Some say Negatively that he did not well but very ill in making no fewer than four Lyes three with one Breath to his Blind Father for which 't is observed he had scarce one Merry hour ever after until the day of his Death Sin will make the Sinner smart for it when it doth as it surely will find him out Numb 32.23 Jacob was a Man of Sorrows and Suffâ—ring all his days God followed him with one Sorrow after another till his Dying day Gen. 42.36 and 47.9 Few and Evil c. Some think that God Retaliated upon Jacob for telling these four lyes to Isaac 1. I am Esau who he was not 2. I have done as thou bad'st me to Hunt Venison whereas Jacob was neither bid to do so nor had he Hunted for any Venison 3. In Intituling God to his speedy helping him to it whereas he had taken a Kid from the Stall Gen. 27.19.20 Those were three Lyes uttered altogether as with one Breath Again 4. When asked once more If he were Esau he Answered I am ver 23. For this twisted Sin of Lying to his Father God paid him home in his own Coin when his own Sons flapp'd a great lye in Jacob their Fathers Face about his dear Son Joseph as if he had been devoured with Wild Beasts when they had sold him into the Hands of the Midianites whereby they plung'd their Old Father into a deep Despair and desire of a Preposterous Death Gen. 37.32 34. Yea and troubled this Isaac their Grand-Father too as Junius thinks from ver 35. For he lived Twelve Years after this and likely loved Joseph his Grand-Son best for his great towardliness By all which God taught Jacob and so he doth us what an Evil and bitter thing Sin is Jer. 2.19 How it insnares and insnarles the sinner at last So oft Jacob lyed and that Deliberately against his own Mind and Conscience for mentiri est contra mentem ire upon his own Head and not by any advice of his godly Mother who directed him what to do but not a word we find what he was to say she taught not her Son to lye in words whatever she taught him about those Deeds and therefore is excused as before though Modern Divines cannot altogether concur with Antient Fathers in excusing her judging that Rebekah might have taken a more justifiable course had she gone her self to her Husband and minded him of Gods Promise to Jacob and gently exhorted him to Act nothing against it and then to have intreated the Lord for the bending of his mind to the Obedience of Gods Will though it thwarted and cross'd his own such Sage Counsel backed with Arguments Cogent to him and pursued with Energetical and effectual Prayers to God for inclining Isaac's Heart to Obey his Oracle this had been Expedient beyâ—nd exception But the 2. Answ Posiâ—ively others do think that Jacob in the general is excusable and did well in all as all was done by a Divine Instinct and inspiration of Gods Spirit as well in him as in his Mother that instructed him acting all through a firm Faith on Gods Promise and Oracle Thus the Chaldee reads Rebekah's words to Jacob It was said unto me by Prophecy that the Curse shall not come upon thee my Son but the Blessing therefore they both do concur with confidence upon a perillous project Thus much doubtless may be safely said of Jacob that he sinned not in Obeying his Mother in those things wherein his Mother sinned not in commanding them as hath been before proved He sinned not in representing Esau by his rough Hands and Garments because this he did not by any Levity of his own but by the Advice of his Godly Mother Nor did he sin against his Godly Father by deceiving him so as to lead him into any Error of doing what ought not to be done but he finds his Father blind in his Love as well as Eyes in Mind as well as Body whereby he was so far from Judging aright that he mistook the mind of God hereupon he leads the Blind not out of the right way but into it that Isaac might Obey and accomplish the Oracle of God neither did Jacob sin against his Brother Esau for he took nothing from him which was properly due to him but only challengeth a right to himself what was his own by right So in the Garments of the Elder Brother now kept by Rebekah not by Esau's Wives in Jacob's right he having now bought the Birthright the Mother of the Family keeping those Garments of the Priesthood which the Hebrews call Vestes Desiderabiles Garments of desire gooâ—ly and fragrant puts them upon Jacob wherein he obtains the Blessing this was an Holy Type of our putting on the Lord Jesus Christ Rom. 13.14 The Fleece or Skin of the Lamb of God our Elder Brother that Robe of his Righteousness wherein only the Blessing of our not Blind but All seeing Father must be obtained Act. 4.12 Joh. 14.6 c. Those
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
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
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
back 4. They are doomed to wander in the Wilderness Forty Years till their Carcases were all consumed ver 33 34. Children bear the Whoredoms of Parents and wander so long with them including the Year past and part of the second Numb 10 11. All must know to their cost God will not be charged with breach of Promise which was upon a Condition broken by them so could not be whole on God's part Then did Moses Pen the nintieth Psalm for God's shortening Mens Lives c. to cut them the sooner off in the Wilderness Then the seventh and last Observable is Some of Israel's unhappy War with their Adversaries without God and the Ark going with them after their Mourning greatly for this sad Sentence c. ver 34 40 41 42 43 44 45. They in a blind Zeal as the Hebrew signifies rashly climb the Mountain confess they had finned when God gave them cause to cry yet resolve to Sin again in going up against the Command both of God and Moses and without the Ark This Presumption pushes them out of God's Precincts and so out of God's Protection Their Adversaries smote them to Horma which signifies a Curse or utter Destruction After this they wept but God would not hear so they abode in Kadesh many Days Deut. 1.45 46. Thus the Jews dealt with Jesus and John Baptist as those with Caleb and Joshua till Wrath came without Remedy 1 Thess 2.15 16. Because Israel abode at this fifteenth Station Kadesh-Barnea for many Days Deut. 1.46 according to the Days they had abode at Sinai ver 6. which contained one whole Year as they spent a whole Year at Sinai wherein a great deal of Work occurred as before so here we have many Occurrences in this whole Year following also And whereas God bids them upon their Murmuring c. To turn back to the Red Sea Deut. 1.40 The Lord's meaning was that at their next March whensoever it was which came not till long after that Divine Decree of their wandring so long in the Wilderness They should not go forward towards Canaan but right back again towards the Red Sea from whence they came During their long Station at Kadesh after the old Generation were doomed to dye short of Canaan c. sundry other Occurrences happened besides those before mentioned before their Retrograde Motion In the next place after the Judgment upon the disobedient Parents to be worn out in the Wilderness God remembreth Mercy and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children whom He teacheth what to do when they came to Canaan Numb 15.1 to 12. in the Laws of Sacrificing wherein God promiseth to smell a sweet Savour from the Herd and from the Flock and the same Privilege is promised to all the Stranger Proselytes that embrace the true Religion The Sins of both committed by Errour and Ignorance should be equally expiated when they offered up their Homage to the Chief Lord of all from ver 12 to 27. By all which was figured their Reconciliation unto God and his Grace towards them in Christ Thus after the Curse of the Law for Sin succeedeth for our Comfort the Grace of the Gospel by Faith Checkered Work of Black and White proportionably intermingled is look'd upon as very beautiful Work This comely mixture of the black of Justice and of the white of Mercy God often exposeth to publick View upon Scripture-Record not only here but elsewhere In like manner after the Destruction of twenty four Thousand for the Sin of Baal-peor Numb 25. The Lord causeth the Children of Israel to be numbred again Numb 26. and anew appointeth the Land of Promise to be given to them for an Inheritance and repeateth again the Laws of sacrificing at the solemn Feasts in Numb 28. 29. That upon the Example of Wrath upon the sinful Parents He might discover his remembrance of Mercy in Christ unto the Penitent Believing Children Another remarkable Occurrence happened here at Kadesh-Barnea which was the Severity of God's Justice and Judgments against all proud and presumptuous Sinners in General Numb 15.30 for though there be a Pardon ready Sealed in course by God in Christ for all such as Sin by Infirmity Incogitancy Inadvertency or oversight c. Lev. 4.2 13. else we might die in our Sins while the Pardon is providing yet no such remedy is promised or provided for such as Sin with an high hand proudly and presumptuously with an uncover'd face as Onkelos in Chaldee expoundeth it openly and boldly as not ashamed their Sin should be seen of Men. This is call'd the great offence Psal 19.11 And the Reason is rendred because it reproacheth the Lord as if he wanted either Wisdom to observe or Power to punish such presumptuous Sinners who proudly conceit themselves to be out of the reach of God's Rod Ezek. 20.27 There is no Sacrifice for this Sin but the Sinner is to be cut off either by the Hand of the Magistrate where his Deed deserveth Death by the Law or by immediate Vengeance of the Hand of God as Numb 14.37 And this Severity against such Sinners is exemplified in particular upon a Sabbath-breaker Numb 15.31 32 33 34 35 36. where we may observe 1. The Perpetration of one particular presumptuous Sin together with its circumstances as what where when and how The Fact was seemingly but a small Matter namely gathering a few sticks c. and possibly he might pretend some necessity or conveniency to himself thereby c. but because really is was done with an high Hand in contempt of God and his Law and a prophaning of his Holy Sabbath though in the Wilderness wherein the Sabbath in respect of Cessation from Works was precisely observed but so were not the Laws about Sacrifices for it was written about their Meat and Drink Offerings c. When ye be come into Canaan c. that then and then only they were to be observed yet the Sabbath was to be strictly kept both within the Land and without even in the Wilderness 2. The Punishment for this perpetrated Fact of prophaning the Sabbath wherein 1. The Sinner is apprehended 2. Accused 3. Imprisoned because it was not yet known what Sentence to pass upon him For though the matter of the Fact was twice Doomed with Death Exod. 31.14 and 35.2 Yet was it not declared what manner of Death such a Sinner should dye Therefore God is consulted about this who expresly declareth it ver 35. Besides though the Law be in the rigour of it a killing Letter yet might it admit of some favourable Construction from Necessity c. Which might make the Offender capable of pardon So Moses did not rashly doom him nor ought Magistrates be hasty in matters of Life and Death as in other Cases of an Inferiour Nature They ought to be wary God and his Word ought to be consulted 4. He was Condemned God himself passing the Sentence that he should be
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
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
confirm our Faith c. The Second Remark is At this Mansion of Kadesh doth Miriam dye a good Woman and of great use as a Prophetess to the Church in the Wilderness to which she was one of the three Guides Mic. 6.4 N. B. First Something that was famous is Recorded of her Exod. 15.20 and Secondly Something that was Infamous Numb 12. As to the first no doubt but Miriam was endued with a Prophetick Spirit and God spake by her and by Aaron as well as by Moses Numb 12.2 tho' not so familiarly mouth to mouth as to him v. 8. therefore is she honoured as one of those three singular instruments in the hand of God and a principal guide of God's People from Egypt towards Canaan 'T is not impossible that Miriam might be as helpful to Moses being much Elder than he whom she watched when Exposed in an Ark of Bulrushes Exod. 2.4 as Nazianzen's Mother was to his Father non Solum adjutricem in pietate sed etiam doctricem gubernatricem c. Not only an Help-fellow but also a Doctress and Governess to him as the Son's Character is of her Therefore they who vilifie the Female Sex especially with reference to Religion may here observe that in the very point of extraordinary Prophecy as well as in ordinary piety the Male and Female are all one in God as they are in Christ Gal 3.28 But secendly Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses's Wife happened Numb 12. as above this was that which made her something infamous a blot in her Escutcheon of Honour which we may charitably believe she got cancel'd out upon her Repentance and recovery from Leprosie Suppose her weak head being of the weaker Sex was not able to bear such strong Wine out of the Cup of such an high honour without being intoxicated for which fault her Heavenly Father spate inker face Numb 12.2 14. Yet thus far God honours her by Recording her death in Sacred Scripture Numb 20.1 as was Sarah's Gen. 23.1 where Sarah's Age as well as Death are both Recorded Some have observed that God thought it not fit to tell us of the length of any Woman's Life in Scripture save only Sarah's for the humbling of that Sex which is too apt to be haughty Notwithstanding as Souls have no Sexes so of some Women such as Miriam Deborah the Virgin Mary c. It may be said that beside their Sex there was nothing found Woman-like or weak in them as if what Philosophy saith the Souls of those Noble Creatures had followed the Temperament of their Bodies which consist of a frame of rarer Rooms of a more exact composition than Man's doth The great storm that Miriam raised and probably about precedency is covered with sience Mic. 6.4 as was Sarah's unbelief 1 Pet. 3.6 the Prophet and the Apostle making an honourable mention of them both thus Miriam is honourably mentioned for her Death and Burial Numb 20.1 Where also her age is necessarily implyed tho' not plainly expressed as was Sarah's for she must dye about 130 year old being at least ten years older than Moses whom she watched among the Reeds of the River and who dyed at 120 years old c. The Third Remark at Kadesh this second time is Israel's murmuring again for want of water here as before they had done at Rephidim in the first year of their coming into the Wilderness Exod. 17.2 That was done by the Old Generation and this by the New Numb 20.2 3 4 5 c. Who did too perfectly Patrizare Children acting over again the old sins of their sinful Parents whom God had therefore cut off and consumed at this time whereupon those new Male Contents were the worse because they made no better improvement of God's severity with their Fathers as Dan. 5.22 As God had tryed their Father's forty years ago with this very want so now he tryed their Children and they also Rebell'd against him Thirst is a more eager Appetite than Hunger and more enrageth the Desires and Affections of Mankind therefore were they thus earnestly and eagerly hot in their chiding of Moses in wanting not only Water but Patience also whereby they were transported to break the peace with their Governour this was now their Malady and a great impediment again in their way to Canaan The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandring therein the same Fiery Tryals may befall us that befell our Fore-fathers in the Marian days Objection They had lain here at Kadesh a whole Twelve-Month 38 years before this and then there was no murmuring for want of Water Answer The Waters out of the Rock Horeb broached at Rephidim Exod. 17.6 c. had followed them from thence to Kadesh and from Kadesh back to the Red-Sea and in all their 38 years wandring those Waters followed them still 'till their return now to Kadesh again but at this time those Waters out of the following Rock 1 Cor. 10.4 were departed tho' the manner how is not expressed Thus God may betrust his Church a long time with Living Waters yet by his Soveraignty withdraw them again The Fourth Remark is The Remedy to this Malady for which Israel again in a new Edition seditiously murmured Moses and Aaron pray for Water v. 6. which God again graciously answered putting up and pardoning this renewed Rebellion in a new Generation and prescribes means to satisfie their thirst by a renewed Miracle v. 7 8. Such a Congruity there is betwixt that Miracle in the first year Exod. 17.1.6 and this in their 40th year that some have mistaken this for a Repetition only of that but Disparity may be observed as well as Congruity for 1. That at Rephidim which was their tenth Encamping place from Egypt this at Kadesh which was their Tenth Station of the 42. before they entred Canaan Numb 33. declares it c. 2. There Moses cryed to the Lord for the outrage of the People here Moses and Aaron both fall down before the Lord. 3. There the Lord stands before Moses on the Rock here his Glory appeareth unto Him and Aaron 4. There Moses was commanded to smite the Rock with his Rod here he is commanded only to speak to the Rock with his Rod in his hand 5. There it was for the Old Generation here for the New c. 6. There Moses is not branded with Incredulity as here he is which makes the fifth Remark The Lord is angry both with Moses and Aaron here for their unbelief ver 9.10 11 12. Moses's Sin seems to be manifold here as 1. His immoderate anger 2. His speaking to the People when he should have spoke to the Rock ver 8. 3. His smiting of it when he should only have spoken to it 4. His smiting it twice in a pang of Passion the doubling of his stroke shew'd the heat and fume of
blind of that eye of his Mind The Fourth Remark is This Diabolical Soothsayer falls into a trance v. 4. equally with the Divine Prophets of the Most High God as Abraham Gen. 15.12 and Dan. 8.17 18. and Ezek. 1.28 and 3.23 and 43.3 and Revel 1.17 Thus Saul also had his rapture and falling down into an extasie 1 Sam. 19.24 and all such as had extraordinary inspirations from an evil as well as a good Spirit were thus transported The Matter or Subject of Balaam's Oration which is the Second Part consists of three Particulars The First is His Encomium of the Israelites from v. 6. to the 10th The Second is the expostulation of this mad Prophet with the malicious King from the 10th ver to the 15th then The Third is Balaam's double Prophecy 1 Concerning Christ relating to his Incarnation Ancestors and Kingdom from v. 16. to the 19. and 2. Concerning the Destruction of many Nations some neighbouring to Israel as of the Amalekites v. 20. of the Kenites v. 21 22. then of the Assyrians Hebrews Greeks and Romans v. 23 24. From the First Part to wit Israel's Encomium The First Remark is An Hypocrite may see beauty and desirableness both as to the life and death of God's own People yet never partake of either himself Balaam saw the goodly state and holy life of Israel here v. 5. as he had done their happy death Numb 23.10 like as a Surveyor of Lands takes an exact compass and account of other Mens grounds of which he shall never enjoy one foot c. The Second Remark from the First Particular is Balaam Prophesyeth of Israel's prodigious increase and of the glory of its Kingdom especially in David and Solomon's Reign but chiefly in our Lord Christ. All this he illustrateth by many Metaphors as by Gardens the most Fragrant and Odoriferous Trees planted by the Lord himself therein as Psal 104.16 and well watered with streams of a River to make all green and fruitful v. 6 7. to which the Scripture oft alludeth in describing God's favour to his Church as Isa 58.11 and 61.11 Cant. 4.12 16. Psal 46.4 and 65.9 Jerem. 31.12 Psal 1.3 but the Anger of God to his Church makes her a Garden without water Isa 1.30 and 5.6 The Third Remark from the First Particular also is He Prophesyeth likewise of Israel's Valour and Victories in the Conquest of the Amalekites and their King Agag 1 Sam. 15.8 c Israel's King namely Christ Joh. 1.49 and 12.13 15. being higher than Agag the common name of Amalek's Kings as Pharaoh was of the Egyptians for Christ is higher than the Kings of the Earth Psal 89.28 amongst whom sometime that Agag excelled And he foretelleth moreover that the Kingdom of Israel should be exalted by David and Solomon above all Kingdoms but more especially by our blessed Redeemer whose Church and Kingdom is above all Kingdoms exceeding and excelling them both in grace glory and everlasting perpetuity Isa 2.2 Dan. 2.44 and Rev. 11.15 and that as the Kingdom of Israel did swallow up the Kingdom of Amalck proud Haman being the last of that Race we read of in Scripture even so the Kingdom of Christ will swallow up the Kingdom of Antichrist Nor is this all that Balaam predicts but also of the sublime peace and supine security of God's Church after her Warfare she shall be able to hold fast all her Conquests saying Nemo me impune lacessit none shall dare to rouze up this Lyon or Unicorn who will break the bones of them that dare do so We may well wonder at so many good words in the mouth of so bad a Man 't is no matter who is the instrument where God is die principal Agent And lastly this Sorcerer curseth himself as desiring to curse Israel therefore in God's account he did it Qui quia non licuit noo facit ille facit v. 8 9. with 7. The Second Particular in the Oration is the Expostulation betwixt Balak and Balaam wherein 1st We have Balak's accusation of Balaam set off with those Circurmstances 1. The King's Anger 2. His smiting his hands together 3. Charges him with breach of Covenant 4. Discharges him to be gone to his place and 5. Upbraids him with God's disappointing him of that honour he would have given him v. 10 11. Then have we 2dly Balaam's Apologetical Answer for himself wherein his Defence is 1. Absolute affirming that he had broke no Covenant but had told his Messengers that he could not exceed the Command of God 2. He translates the fault from himself to the Lord v. 12 13. and 3. That he might the more mitigate Bakak's Anger he promiseth to give the King such pestilent Counsel before his departure as whereby Balak might do great damage to Israel in another way v. 14. The Remarks upon the Second Particular follow in order As First From the Expostulation betwixt Balak and Balaam Balak's smiting his hands was a sign of great grief and indignation against Balaam for such an unsufferable disappointment therefore be claps his hands at him in contempt and hisses him out of his place as 't is said Job 27.23 and Lam. 2.15 thus the Prophet of God smote his hands together as a sign of his great sorrow for his Peoples great sin Ezek. 21.14 and God himself is said to use the same posture v. 17. as a sign of his great displeasure against their gross iniquities but more especially God smites his hands at the Covetous Person such as Balaam was Ezek. 22.13 and God's smiting his hands at him for desiring dishonest gain was far worse than Balak's The Second Remark is Balak being now disappointed of all hopes to effect or perfect his cursing and cursed purpose leadeth not Balaam to any other place as before but turns him off with the deepest disgrace bids him be gone out of his sight flee to his place from whence he came v. 10 11. speedily pack out of my presence N. B. God will make Wicked Men sooner or later to give over their wicked Enterprises as he did Balak here so that Balaam was forced to club wits with Beelzebub how he might make God fall out with his People The Third Remark is Balak said right in this that God kept Balaam from unjust gain but it was not for his sake so much as for Israel's whom he would not have Curled nor suffer Balaam to have wages for Cursing them so that this mad Prophet who ambitiously sought for Treasure and Honour is sent away with shame and without the wages of wickedness which he loved and coveted for the wicked worketh a deceitful work but to him that soweth Righteousness shall be a sure reward Prov. 11.18 19. The Fourth Remark is Balaam acknowledges he could go no farther to gratifie Balak tho' he gave him an House full of Gold and Silver yet would with all his heart have done it for an handful he could not go beyond the word of the Lord v. 13. Thus God befools
Light and Truth of the Gospel Till then the Tribe of Levi prayed for and preached to the People And because Ministers shall be sure to have many Enemies for so doing therefore must the People pray for them and if Man will not Right them Light being offensive to sore Eyes c. God himself will by striking through the Loins of those that injure them v. 11. as Korah Dathan and Abiram were done to Levi had no Portion but the Lord who therefore was their Avenger The 5th Remark is the Publick Exercise of Religion promised to Benjamin ver 12. who had been his old Father's Darling Gen. 42.4 and now must become a Darling to God himself Benjamin must live by Levi because the Temple wherein the Levites ministred stood upon Mount Moriah in the Tribe of Benjamin being the Northern Part of Jerusalem though the Southern Part wherein Mount Sion stood belonged to Judah's Tribe The Valley of Millo betwixt those two Hills Mount Sion and Moriah being filled up and made plain by Solomon whereby those two Hills might seem to be but one and the greater communicating its Name to the lesser hereupon God is said Synechdochically to dwell upon Mount Sion Thus Benjamin did dwell betwixt the two Shoulders of the Lord those two Holy Hills from both sides of the Temple as the Head on the Body The 6th Remark is the Blessing of Joseph in both his Sons Ephraim and Manasseh wherein is promised 1. A Confluence of all Creature-comforts from Earth and Heaven ver 13 14 15 16. and 2. A most potent Kingdom ver 17. Moses prays here that the Sun with its warmth and the Moon with its moisture may make Joseph's Land fruitful and that the Messiah who appeared to him in the Bush Exod. 3.2 might both preserve Joshuah of Joseph's Tribe in his Wars as the Bush in the Flame and bless him with a Conquest over Canaan as with the Horn of an Vnicorn c. The 7th and 8th Remarks relate to Zabulon and Issachar both Sons of Leah whom Moses joins together in one Blessing ver 18 19. to whom he promiseth vast Treasures by Sea-Traffick Zabulon was foretold to dwell by the Sea Shore Gen. 49.13 Issachar had also some Cities by the Sea side though they mostly delighted in a quiet Country Life of feeding Sheep and tilling the Ground from whence they sucked in prodigious Profits Both those Tribes shall not forget to return their Praises to God from whom they received all those Profits They shall call the People to the Mount of God The 9th Remark respecteth Gad to whom is promised 1. most renowned Victories ver 20. and 2. a most Reverend Prophet to Spring out of that Tribe to wit Elijah the Thisbite ver 21. who executed the Lord's Vengeance upon Baal's Priests 1 Kings 18. as likewise of a most resolute Prince namely Jehu of this Tribe who furiously poured forth God's Fury upon the Idolatrous House of Ahab c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this side Jordan where their Law-giver Moses had his Lot to die and be buried in yet were they as couragious as any to conquer Canaan for their Brethren Numb 32.23 29 33. 1. Chro. 12.8 and 5.18 to 22. The 10th Remark relateth to Dan to whom Military Prowess is promised ver 22. who is by Jacob called a Serpent Gen. 49.17 for his subtil and secret surprizing of his Adversaries But here by Moses he is likened to a Lion that lurketh in Bashan the Place where Lions were bred and suddenly jumped upon their Prey that passed by So Dan jumped suddenly on Laish Josh 18. The 11th Remark concerneth Naphthali to whom is promised all sorts of Prosperity even to full satisfaction ver 23. For they laying upon the Sea and trading with Tyre Sidon c. could not well want the most contentful Provisions both for quantity and quality more especially coming with the Favour of God to them There the light of God's Favour in Christ appeared Matth. 4.13.16 The 12th and last Remark upon the Tribes is on Asser or Ashur ver 24 25. to whom is promised a plentiful Portion both above Ground for Fruits and under Ground for Metals together with Multitudes of Children This Tribe had now 53 Thousand and four hundred Men of War Numb 26.47 and is farther promised That while their Days lasted their Strength should last also As Moses was lusty in his old Age Deut. 34.7 The third Part of Deut. 33. is the Epilogue or Conclusion wherein Moses gives 1st a graphical Character of the high Praises of the most high God both in his own Nature and Majesty ver 26 27. and in his transcendent loving kindness to his People Israel ver 28. and 2dly shuts up all with a most elegant Epiphonema which is Eucharistical ver 29. Remarks hereon are 1st This Conclusion concerneth all the Tribes of Israel in general unanimously celebrating the Glory of God in his goodness to his Church in the Wilderness they all partaking thereof to their everlasting Happiness Jeshurun the Chaldee explains it Israel and the Greek translates it Beloved Or it comes of Jashar Hebr. Righteous for they were beloved of God and righteous in his Eyes Yet soon they lost their Uprightness and kicked against God like a Shar Hebr. Bullock or young Mule qui matrem suis regratulatur calcibus that kicks his Dam after he hath suck'd her Dugs Deut. 32.15 The 2d Remark is God was an All-sufficient Succour to Israel while they retained their Uprightness God riding upon the Heavens ver 26. was an evidence of Triumph 2 Sam. 22.11 Hab. 3.8 Revel 6.2 and 19.11 16. having all the Celestial Creatures for his Cavalry or Horsemen and all the Terrestrial for his Infantry or Footmen What Foe can stand before him and his c. The third Remark is the Safety of the Church under such a Protector the Ancient of Days is their Refuge ver 27. Their Protection is both above and below them a Child of God cannot fall so far as to fall below the everlasting Arms of God Cant. 2.6 much less can all his Children Christ destroyeth the Devil that hath the Power of Death Heb. 2.14 and with him all their Enemies are destroyed The fourth Remark is God's Church is a People separated from the World that lays in Wickedness 1 Joh. 5.19 They dwell alone ver 28. Numb 23.9 they mingle not with the Heathen nor meddle with their Worship or Manners Esth 3.8 being a peculiar Treasure to God Exod. 19.5 Tit. 2.14 having a better Fountain to feed on than the broken Cisterns of the World No Foe shall Usurp their place The fifth and last Remark from the Epiphonema is God's People are the World's Paragons None-such ver 29. such as the World is not worthy of Heb. 11.38 in their having Ossensive as well as Defensive Armour whereby they pull down the strong holds of Satan 2 Cor. 10.4 5. As 't is God's Glory to tread
rapt up to Heaven at their Deaths whom they worshipp'd as Gods and had the Devil known Moses's Assumption he would have made Israel to worship him as a God N B. The Story of Moses's appearing with Elias who was Assumed c. at Christ's Transfiguration seems to favour this Ancient Conceit of Moses's Assumption About which Point the hot Dispute might be ' twixc Michael and Satan But the 3d and chief Reason is a Mystery that the Law whereof Moses was the Minister being once Dead and Abrogated by Christ should never more be sought after nor its legal Rudiments both being abrogated by the Grace and Gospel of Christ both out of the Conscience and out of the Church The abolishing of Sacrifices c. was foretold by Daniel Chap. 9.24 25 26 27 and confirmed by the Apostle Gal. 4.9 10 11. and 5.4 and till the Jews return and seek the Lord their God and the Son of David their King Hos 3.4 5. their State lies buried they that are for the seventh Day-Sabbath c surely do not beâ—ieve that Moses is buried by the Messiah they would send us back to Moses's School c. The 4th Kemark Moses died in the Mount Deut. 32.50 but was buried in the Valley here N.B. Let Man rise never so high to the highest Pinnacle of worldly Honour while he lives yet must He be laid low enough in the Valley of the Grave Psal 49.13 when he dies 'T was the Valley of Moab's Land which was a large spâ—ce of ground so that Moses's Grave could not be found when God left no Signs of it on purpose to conceal it N B But why had Moses Possession of the Land of Moab by his Burial when God said He would give to Israel none of that Land Deut. 2.9 Answer This is to be understood of that Land whereof Moab was in peaceable Possession at that time but there was another part of their Land taken from them by the Amorites Numb 21.26 which though in the Hands of other Lords was yet call'd the Land of Moab the old Name and in which put was Mount Nebo where Moses died c. N. B. But why must Moses be buried over against Beth-peor the Place of that abominable Idol Baal's Temple Numb 23.28 and 25.3 where Balaam expected God to meet him for cursing Israel but in vain yet where he laid that sad stumbling block before Israel that God might be made their Enemy had not Moses stood in the Gap by his Intercession for them Psal 106.23 Israel is told here of the Place of Moses's Burial over against Beth-peor to mind them of their Sin and of his Mediation c. The second Consequent of Moses's Death was the Lamentation made for Him ver 8. which lasted thirty days as for Aaron Numb 20.28 and for Miriam also as Josephus saith it was their manner to make thirty days the measure of publick Mourning for principal Rulers whereas seven days Mourning was sufficient for Persons of a private Figure thus Joseph did for Jacob Gen. 50.3 seventy days by the Egyptians and but seven days by Joseph ver 10 't is the Lot of many or God's Servants to have more Honour after their Death than in their Life The third Consequent was the Nomination of his Successor namely Joshua ver 9. which demonstrateth the care and kindness of God to his Church in not leaving her without a Governour Sic uno avulso non deficit alter aureus The great Tree of Providence as one Branch is broken off so another riseth up in the Room Joshuah was full of the Spirit of Wisdom fitted for the Succession wherein he was a figure of our blessed Jesus who was filled with the Holy Spirit when he entred his Ministry Isa 11.2 Luk. 4.1 God bade Moses Lay thy Hands on Joshua Numb 27.18.23 with 8.10 by which he received a greater measure of the Spirit Herein Joshuab the Son of Nun shadowed out our Jesus the Son of God to whom Moses gave â—estimony Job 5.46 Act. 26.22 23. and talked with him about his Decease in his Transfiguration Luk. 9 30 31. The fourth Consequent is the magnifying of Moses's Office and administration as in a Funeral Song ver 10 11.12 a nonesuch for Birth Life Death and Burial The First Remark upon this last Consequent is Moses is magnified for his Familiar Communion with God so as to know him Face to Face ver 10. Jehovah spake to him as a Man speaketh with his Friend Exod. 32.11 perhaps in humane shape besides out of the Cloudy Pillar as He did hold a long Conference with Abraham his Friend Gen. 18. and thus God spake to Moses Mouth to Mouth Numb 12.8 Humanitus dictum which manner of Communication magnifies Moses above all the Prophets The Second Remark is Moses's five Books are compleated by these Clauses writ by Joshua or Eleazar c. Divinely inspired That the Pentateuch being the first Original of all writings might be worthily celebrated over all the World being confirmed by God himself Numb 12.7 8. approved and expounded by all the Prophets after Mose yea by Christ himself and his Apostles so that they who hear not Moses will not be perswaded though one rose from the Dead Luk. 16.31 Hence Theodoret doth well call Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain and Ocean of Divinity out of whose Works all the Prophets and Apostles have watered their several Gardens The Third Remark is Moses is made a none-such for his mighty Miracles as well as for his Familiarity with God in his Ministry ver 11 12. wherein God magnifies his own Majesty Moses being but God's Minister and Instrument so dignified here N.B. This Praise of Moses may not prejudice the Praise Christ gives of John Baptist none greater born of Women Mat. 11.11 Though he wrought no Miracles as Moses did Yet exceeded he all in Dignity and Doctrine As those Elements that are nearest Heaven be the purest so the nearer Christ the more excellent He was the immediate forerunner of Christ He began Gospel Baptism and baptized our Lord himself c. But unto us God hath raised up a Prophet like unto Moses as he promised Deut. 18.18 Act. 3.21 even our blessed Messias the Son of God a Man approved of God by many Miracles c. Act. 2.22 Heb. 2.4 by whom God reconciled the World to himself 2 Cor. 5.19 whom though God buried not as he did Moses yet he raised him from the Dead Psal 16.10 Act. 2.24 and 13.37 that he saw no Corruption Of Him Moses wrote Joh. 5.45 47 and to him all the Prophets give their Testimony Act. 10.40 43. and 13.39 He is the true God and Eternal Life 1 Joh. 5.20 Here ends the Pentateuch which contains the History of 2553. Years from the Creation of the World and which is all as Sciccard saith that was Translated by the Septuagint of the Hebrew Bible into Greek by Ptolomy's order SOLI DEO GLORIA The IId Volume Joshua Chap. I. The History
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
for the City Timnath-Serah which he chose call'd Timnath heres which signifies the Picture of the Sun which was there worship'd Judg. 2.9 in detestation whereof the Name was altered by tranposition of Letters Here 's for Serah was on old ruinous City which he was forced to repair before he could inhabit it and Masius tells a Story of Paula whom Jerom writes to how she went to visit Joshua's Sepulchre in this City Josh 24.30 and there wondered that he who was the principal Divider of that fruitful Land to others should set out for himself no richer Revenues but the meanest and barrenest part thereof as the Hebrew word Bethubem here signifieth yet lower nor still was this the whole of Joshua's Condescension for he receiv'd this poor pittance not by Lot as the Tribes did their Lands but by Gift The Children of Israel gave an Inheritance to Joshua ver 49. and 50. He acknowledged it a Gift to him from the People over whom God had placed him their Governour and General though it was only the People's free Assent unto the Lord's Promise or Precept for undoubtedly the Lord said the same to Moses concerning Joshua as well as Caleb Josh 14.6 seeing Joshua had shewed the same Courage and Faithfulness in espying out the Land of Canaan which Caleb did Numb 14.6.30 therefore must receive the same equal encouragement and comfort from God at that time namely to have such parts of the Land when it was Conquered as they desired Oh sweet Spirited Modest Humble Low-condescending Joshua in all these aforementioned Particulars But all this was done that there might be the greater Congruity betwixt Joshua the Type and our blessed Jesus the Antitype who did Exouthenize or empty'd himself condescending to come in the form of a Servant to his Redeemed People to whom he saith concerning the work of my hands command ye me Isa 45.11 Christ indeed became poor to make us rich 2 Cor. 8.9 was born lived and died poor c. CHAP. XX. JOshua the Twentieth appointeth the Cities of Refuge according to God's Command Exod. 21.13 Numb 35.6.11.14 c. Deut. 19.2.9 The Remarks upon it are principally Three The First Remark is The end why God appointed those Cities of Refuge was for the preservation of the Life of Man so tender is the Lord of the Effusion of Bloud that he provides six Sanctuaries here to save Mans Life from the Avenger of Bloud least he should take his private revenge while his Bloud waxed hot within him for the loss of some near Kinsman Deut. 19.5 6. Well doth Job Characterize God The Preserver of Men Job 7.20 and well doth the Apostle Adore God's Philanthropy or Love to Mankind Tit. 3 4. So precious is the Bloud not only of his Saints though that be chiefly but of all his Reasonable Creatures in the sight of God Ps 72.14 and 116.15 compared with this care of God to Man in general Here therefore all those Cities of Refuge were placed in open view and as some say paved all the way as a Mark of Direction yea and situated at a just distance that the Innocent Party might repair from all parts in due time without enquiring the way thither least the Pursuer thereby overtake the pursued The Second Remark is The Form or priviledge of this Asylum or Sanctuary teaching 1. Who were capable of it not the wilful Murderer such saith God shall be Haled from the Horns of the Altar Exod. 21.14 as Joab was 1 Kings 2.31.34 but only Casual Manslayers without any premeditated Malice the Lord acting by them as meer Instruments in his hand without any purpose or intention on their part Exod. 21.13 2. What was this Priviledge namely security from the Avenger and a safe Judiciary Tryal if his Slaughter be found Chance-Medley The practice of Princes in protecting wilful Murderers is quite contrary to this Law of God much more the Pope's dispensing with such as if wiser than Solomon who saith A Man that doth Violence to the Bloud of any Person shall flee to the Pit let no Man stay him Prov. 28.17 God's Law is Draw such from the Altar to the Halter least the Land be Defiled with Bloud The Third Remark is How long they were to stay in those Cities and that was to the Death of the High-Priest Numb 35.25 Josh 20.6 then had he a Release after a long confinement which was his punishment for his carelesness c. because the High-Priest was a Type of Christ and so this Release was a shadow of our Redemption by the Death of Christ who was also Typed out by all those six Cities of Refuge 3 on this side Jordan and 3 on that if we run to this Rock for our Refuge we are safe Prov. 18.10 and none can pull us out of his and his Fathers hands Joh. 10.28 29. He is our best Sanctuary when pursued at the Heels by the Avenger of Blood Divine Justice and by the Guilt of our own Evil Consciences c. If we be in Christ the Rock Temptations and Oppositions do as the Waves dash upon us indeed but 't is to break themselves all asunder c. CHAP. XXI JOshua the Twenty first Is a Narrative of the Cities divided and given by Lot unto the Priests and Levites from ver 1. to ver 43. Hence the Remarks are First The Fathers of the Order of Aaron come and make their claim v. 1 2. when the whole Land was now distributed among the several Tribes which they could not do sooner for they were not forgotten in the foregoing division because they were to have their Cities and Inheritances out of the other several Tribes amongst whom they were to be dispers'd according to Jacob's Prophecy Gen. 49.7 that they might the more easily frequently and effectually as they were obliged teach Israel Gods Judgments Deut. 33.10 and that the People might upon all occasions resort to them for learning the sense of the Law of God Mal. 2.7 and they do not here refer themselves to the Charity and Devotion of the People for their Mantenance out of any free Gifts but they ground their claim upon the Command of God to Moses Numb 35.2 nor was this a General Command only of Cities and Suburbs to be given to them and the rest to be referr'd to the pleasure of the People but the number of those Cities are expresly named to be forty eight Cities and their Lands and Suburbs are exactly measured in their extent belonging to the Levites not for Tillage for the Levites were to have no such Employment Numb 18.20.24 but for Pasture Pleasure and other Country Commodities Besides all other means of their maintenance are precisely prescribed as being the portion which God had appropriated to himself and bestowed upon them as his Ministers that administred unto him that so they might not stand to the courtesie of the People but acknowledge the Lord alone to be their only Benefactor The Second Remark is The Children of Israel's readiness to
gone c. this gave them good cause to weep c. but they hoped that in his Wrath he would remember Mercy Habb 3.2 The Third Remark is The Repetition of the Story of Joshua's Dismission of the People from his Parliament at Shechem c. borrowed from Josh 24.28 29. and mentioned here from ver 6. to 11. this is done in order to a discovery of the Time Cause or occasion of Israel's Defection from God and God's Desertion of them these five Verses have Joshua's Death and the Death of those Godly Elders about his Age c. Inserted in them to clear the way of all the ensuing Stories Vatablus his Note here is that these things are spoken here by way of Recapitulation that the Sum and Argument of this whole Book may be in this place set down together and à Lapide calls it an Hysteron-proteron repeating what was done long ago as if now done that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua But others are of Opinion that these Verses have a due Connexion to the words of the Angel in ver 1.2 who told them that the Idols of the Canaanites will become your ruine and now those Verses declare how this really came to pass and when and by what means dating it from the Death of Joshua c. then they began to forsake the Lord but above all Dr. Lightfoot's Judgment in this point seems to me most cogent and of greatest importance saying That all these things that were past are mentioned here as present that the foundation of the future story may be better laid and that the time of the Peoples beginning to degenerate may be the more manifestly marked out and hereupon after the tenth Verse of the second Chapter he placeth all those Stories which are held forth in Chapters 17 18 19 20 21. and after all these Chapters he begins again at Chap. 2.11 with the Death of the first Judge of Israel namely Othniel Let me have leave to transcribe his Reasons for his double Assertion First That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter And Secondly That the Holy Ghost did not preposterously lay those Stories which came to pass so soon in so late a place of this Book of Judges As to the first of these his Arguments take as followeth his Chronology may not be in every hand where this may come Argument the First The Danites were not setled when the Stories of the 17th and 18th Chapters came to pass and therefore this could not be long after Joshua 's Death Secondly Phinehas was alive at the Battle at Gibeah 'twixt Benjamin and the Ten Tribes Chap. 19. and Chap. 20. ver 28. Thirdly The Wickedness of Gibeah is reckoned for one of their first Villanies Hos 10.9 there they began it as in Judg. 19. c. Fourthly Deborah speaks of the 40000 of Israel that perished by Benjamin as if neither Swâ—rd nor Spear had been among them Judg. 5.8 Fifthly Mahaneh Dan or as in our Translation the Camp of Dan which was so named upon the March of the Danites when they set up their Idolatry Judg. 18.12 is mentioned in the Story of Samson by that very Name Mahaneh-Dan though that Story of Samson be set before the Story of the Danites Judg. 13.25 Sixthly The first publick Idolatry that was found in Israel had its first beginning in the Tribe of Dan Judg. 18.30 before the Worshiping of Baalim and Ashtaroth in any other Tribe Judg. 2.13 Therefore Dan is omitted among the Sealed of the Lord Revel 7. Seventhly Ehud mentioned in Judg. 3.15 may very well be supposed to have been one of the Left-handed Benjamites and one of them that escaped at the Rock Rimmon Judg. 20.16 47. and 21.13 The Reasons of his second Assertion why there is a transposition of those Histories by the Holy Ghost I must refer to the Reader Lightfoot's Chronicle of the Old Testament pag. 93. to avoid prolixity of Quotations c. Nor is this the private Opinion of Dr. Lightfoot alone and singular but I find an Universal Concurrence of the most Learned and Judicious Interpreters with him concerning this Dislocation c. such as Judicious Junius Learned Lavater Bochartus Malvenda and many others both Foreign and Domestick Writers who do not only Insist upon the Reasons aforementioned but also do much amplifie upon them all unanimously affirming that these Stories in the five last Chapters of Judges did not fall out in the order wherein they are placed but much sooner even presently after the Death of the Elders that out-lived Joshua Judg. 2.7 and not immediately after the Death of Samson as they are set down in this Book Those Divines afore-named make it more apparent by adding Amplifications to the Arguments aforementioned N. B. They add to the First That it is not at all probable the Tribe of Dan which was numerous could want their proper Possessions for so long a time as 300 Years after Joshua's Death yet are they said to seek an Inheritance to dwell in c. Judg. 18.1 this could not be after Samson's Death To the Second is added The Story of the Levites Concubine and the War with the Benjamites happened while Phinehas was High priest Judg. 20.28 who must have been about 350 Years old if these things had falen out after Samson's Death which is more than improbable for Phinehas was at Man's Estate when he slew Zimri and Cozbi Numb 25.7 8. which was before Israel entred into Canâ—an and he succeeded in the High-Priests Office after his Father Eleazar who died about the same time that Ioshua did Josh 24.33 and therefore could not out-live Samson To the Third is added That the Sin of Gibeah Hos 10.9 must be soon after Joshua's Death and before the time of the Judges for Jebus or that part of Jerusalem which belong'd to the Benjamites was not yet taken Judg. 19.11 12. but was still possess'd by the Jebusites so that the Sin of Gibeah that Hosea mentions must be very Ancient c. To the Fourth is added That Deborah beside her mentioning the 40000 of Israel slain by Benjamin Judg. 5.8 doth in ver 14. use an Apostrophe turning to God in her words After thee Oh Benjamin among thy People and admiring that the poor Remnant of Benjamin reserved from that General Slaughter of them Judg. 20. should not be discourag'd by his paucity of number but became most forward in her Expedition and encourag'd Ephraim a Numerous Tribe thereunto the whole Tribe of Benjamin though now but small came forth to this War of Deborah's when the Numerous Tribe of Ephraim sent forth but an handful to it and did but follow after Benjamin she admires God in this double precedency To the Fifth is added That the place where Samson's Parents dwelt and where their Son Samson put forth the first Specimen of his Miraculous Prowess
seem'd very long for those Children of Light to walk in such a place of darkness for eight years together if so the time of their Suffering bears a due proportion to the time of their Sinning The Third Remark is The Marvelous proportion God observed as it were by a Geometrical Rule in proportioning Israel's Suffering to the proportion of their Sinning both in this time of their Slavery and in all the other following times also As Israel's sinning increased in Magnitude being no better by their former Opressions but ever returning with the Dog to his Vomit c. So their Suffering increased in multitude every term of their Slavery rising higher and higher They served this Chusan Eight Years and because not bettered thereby they served Eglon Eighteen Years ver 14. and afterward Jabin Twenty Years Judg. 4.3 c. With the froward God will deal frowardly Psal 18.26 when lesser Corrections could not restrain them from Sin God laid heavier Punishments upon them and punishes them seven times more yea and seven times more and yet seven times more to that as he had threatned Levit. 26.18.21.24.28 they must be sure of this if their Minds mend not they shall see no end of their misery 't is not meet for Men to abuse God's Mercy and his readiness to deliver them once and again from misery Nor is it meet that God should cast down the Bucklers first therefore doth three times raise up his note of threatning to reduce them into obedience and he raiseth it all by Sevens which are Discords in Musick such Sayings by Sevens do prove Heavy Songs and the execution of them more Heavy Pangs to those that will not be reclaimed by them God will not give over Punishing until Men do give over Sinning The Fourth Remark is The Redeemer that the Lord raised up to Redeem Israel out of their first Slavery was Othniel ver 9. which God would not yet do for them until they humbled themselves casting down the Bucklers first when God they saw would get the better of them They being brought into most grievious miseries by this Oppressing Tyrant and finding no relief from their Idols which they Worshiped they then return to the Lord by Repentance and cry to him for the pardon of their Sins and for sending them a Saviour Hereupon the Lord who is a None such God forgiving even None-such Sinners Mic. 7.18 stirred up Othniel with extraordinary influences of his Spirit to undertake their deliverance which now they so earnestly prayed for ver 10 Othniel or Othoniel in the Hebrew signifies the Time or Hour of God intimating hereby that God's Time and his Hour was now come as John 2.4 for Israel's Deliverance N.B. And this Deliverer whom God sent to Redeem Israel when sold into the hands of this terrible Tyrant was a Type of our dear Redeemer the Lord Jesus who was sent of God to Redeem us out of the hands of all our Spiritual Enemies that we might serve God without fear c. Luke 1.74 75. and thus all the other Judges be Types of Christ though some more eminently than others as the Sequel may manifest Here the Spirit of the Lord came upon Othniel gave him Prudence Prowess and Magnanimity to make War against this Tyrannical Oppressour and having Vanquish'd him in Battle he restored rest to God's Israel governing his People in Peace and in the Profession and Practice of God's True Religion according to his Law The Fifth Remark is The Lond had Rest forty Years ver 11. that is from the Death of Joshua to the Death of Othniel the eight Years of Slavery under the Syrians being included as is a frequent way of reckoning in Scripture recording the round number which gives the main Denomination and not insisting upon the Fractions or broken Numbers as Numb 14.33 Acts 7.14 c. where some odds are c. God's Mercy Triumphs over his Justice Jam. 2.13 and is over all his Works Psal 145.8 9. Here he gives to his Penitent People forty Years Liberty for eight Years Slavery The Second Story of Israel's Slavery which followeth from ver 12. to ver 30. under Eglon King of Moab affords many Remarks As First The loss of a Godly Governour is sometimes the loss both of Church and State Othniel dieth ver 11. and almost all Godliness dieth with him for Israel immediately relapseth into their old Idolatry notwithstanding the former experience they had of the manifold Miseries which they by the like sins had brought upon themselves and of God's great Mercy in working their Deliverance They did evil again c. ver 12. neither Ministry nor Misery nor Miracle nor Mercy could mollifie their hard Hearts nor could any Means constrain them to keep within the bounds of Obedience but made new out bursts into Notorious Extravagancies Insomuch that the Lord comes forth in his hot Displeasure strengthens Eglon to oppress them and weakens Israel to oppose his oppression ver 12. N.B. 'T is God's Work to strengthen or weaken the Arm of either Party Ezek. 30.24 25. so that they can neither defend themselves nor offend their Enemies when God so breaks the Arm as no means nor Medicines can patch it up again And sure I am this is a sure sign of dreadful Divine Wrath when the Arm of Sion is weakened and the Arm of Babylon is strengthened as it was now when Courage was found in Eglon and Cowardice in Israel through the cursed Guilt of their own corrupted Consciences The Second Remark is No sooner had Israel sinn'd away their God who was their Defence but the Moabites under Eglon their King bestir themselves to Tyrannize over them nor may this be wondered at because of the ancient Enmity Moab had against Israel For though Israel were not injurious to Moab in their Wandrings through the Wilderness Deut. 2.9 yet in the business of Balaam Numb 25.1 Moses made a dreadful Slaughter upon their Confederates Numb 31.7 8 c. and themselves were excluded even to the Tenth Generation from coming into the Congregation of the Lord Deut. 23.2 4. for their Hiring of Balaam to Curse them All this must needs highly incense them against Israel and being Enemies to God and to the true Religion they watched all opportunities to ruine them and that they might effect it at this time they call into their Confederacy the Ammonites and Amalekites both of the like Malice against Israel and prevailing by this threefold Cord Eglon possesseth himself of Jericho ver 13. and so a King of Moab makes himself King of Israel and kept his Court even in the Land of Canaan in the City of Palm-Trees There is no doubt but Moab's old Malice did spur them to spoil Israel now brought into Subjection and now they lay load upon their Slaves and made their Lives as bitter to them as the Bondage of Egypt had done before N. B. Those Moabites were ever apt to dream of lying comfort to themselves as they did when they fancied Water
and unjust Imputations of such an Abominable Iniquity seeing 't is safer to be over-Credulous than over-Censorious and better to be blind in Charity than to be rash in Censure especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined The Fifth Reason is Suppose Jephtah had been so far Infatuated as to make such a wicked Vow as to Sacrifice his own dear Daughter if she came the first out of his Doors to meet him yet when he saw this was the Result he might easily understand he was not bound to keep it for Vows bind only to that which is good and though the thing vowed seemeth good but afterward proveth evil yet there is no Obligation upon the Vower in such a case save only to Repent of his Rashness N. B. As it was a single Sin to make that bad Vow so it becomes a double Sin to keep it For the first may fall out by a preposterous precipitancy but the second must be done by a Mature Deliberation which is always recorded as a Brand for the Aggravation of Wickedness What is done in cold Blood is far worse than what is acted in a pang of Passion This was Jephtah's case he had the space of two Months ver 37. wherein to inform himself about the Unlawfulness of his Vow N. B. No doubt but so tender a Father was willing enough to receive Information especially in a case wherein his Interest yea his All was so highly concerned and in a matter so agreeable to his own Natural and Paternal Affection And though he was bred up a Soldier so possibly was ignorant of the Law of Redemption Levit. 27.3 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver and the Female is set at a lower valuation because less serviceable in the publick Service of the Commonwealth than the Males of Mankind are Now it may easily be supposed that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous Morigerous and only dear Daughter as bid her Father do to her according to his Vow ver 36. and suppose his more Morose Education in Military Matters had made him either Ignorant or forgetful of this Law of Redemption yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this which so mightily concerned both him and his and so profoundly conduced either to his Weal or to his Woe though he a Soldier might not know the Law of Moses either concerning the Dispensation God gave for Redeeming Vowed Sons or Daughters Levit. 27.1 2 3 4. or the prohibition of God from Sacrificing the Flesh of Sons or Daughters which was the Abomination of the Cursed Canaanites who were peremptores potiùs quà m parentes rather Parricides than Parents Herein saith Bernard Deut. 12.28.31 N. B. Yet sure I am he could not but be acquainted with the famous Story of Father Abrham how the Lord refused his Sacrificing of his Son Isaac though he tryed him concerning his willingness to it only However there could not be wanting some of the Priests of the Lord whose Lips preserve knowledge Mal. 2.7 even in those corrupt times that knew all those Premisses and were able to resolve his Doubts especially the High-Priest with his Urim and Thummim at the least considering they had the whole space of two Months time before the Execution of the Vow wherein to consider on the case The Sixth Reason is It is not Intelligible in any sound sense how Jephtah could be invested with any such Lawful and Laudable Authority to Sacrifice the first Person or thing for the Hebrew word Asher may be read either for who or for what that came to meet him in his return from the Victory We may say Who gave him this Authority Assuredly God gave it him not For First As to things it might have been his Ass out of the Doors of his Stable-House or his Dog out of the Doors of his Dwelling-House or any other Vnclean Creature such things were forbidden by the Law to be Offered up to the Lord as above Levit. 27.11 12 13 c. And Secondly As to Persons It might have been his own Wife or the Wife of one in his Family over whom he could have no colour of any Rightful Power to offer them up as Burnt-Offerings in the doing of which he can never be excused of being guilty of Wilful Murder Nor had he any such Parental power over his own Daughter as a Father no nor any such Legal Civil Power as a Judge to kill an Innocent and to take away the Life of his Only Obliging and Obedient Child without any Offence committed by her either to God or Man This had been a Wickedness with a Witness hateful to God and hurtful to Mankind Reason the Seventh Nor could Jephtah alone offer up his Daughter as a Burnt-Offering unless he could involve others to act with him in this Horrid Action for it belong'd not to him to Offer Sacrifice this presumptuous Usurpation God punish'd upon Vzziah with Leprosie 2 Chron. 26.18 19. seeing it did belong only to the Priests and it seems not very probable that he could perswade the Priests to cut the Throat and to burn the Flesh of such an Honest and Honourable Virgin without the least provocation upon her part to them N. B. 'T is far more probable that both the Priests and the People would rather unanimously prevent than promote such a Barbarous Butchery had Jephtah essayed to do it by himself as the People afterwards did rescue Innocent Jonathan out of the hands of Bloody Saul when he his own Father had sworn the Death of his own Son 1 Sam. 14.39 44 45. Objections against this second Opinion in short are these The First Objection is In that Law of Redemption it is said That no Devoted thing whether of Man or Beast should not be Redeemed but should surely be put to Death Levit. 27 28 29. This was the ground in all probability of Jephtah 's mistake having such a plausible appearance of a Divine Warrant from the Sacred Text. Answer 1. This presupposes that Jephtah was not ignorant of this Law of Redemption and if so then must he know what God saith Levit. 27.3 4. where his case of Conscience is clearly answered that Consecrated Persons might be Redeemed but Execrated Person spoken of ver 28 29. must not be Redeemed but they shall surely be put to Death and such Execrated or Cursed Persons were the Canaanites Numb 21.2 c. The Amalekites 1 Sam. 15.3 c. the Inhabitants of Jericho Josh 6.17 c. None of this concern'd Jephtah's Danghter who was a Blessed Virgin not a Cursed Harlot one Consecrated to God and not Execrated or Cursed by God Answer 2. Is Lyra's Gloss upon ver 28 29. saying That a Field is devoted there as well as Man and Beast
had seen a Beam of God's Omnipotency yet return'd to their Idolatry c. The Seventh Remark is The Arks sad dismission from Bethshemesh after its glad Reception there v. 19 20 21. The cause why was The Curiosity both of Princes Priests and People in peeping into the Ark of God which was not to be done upon pain of death Numb 4.20 N. B. And no doubt but their presumption of prying into the Ark might be grounded from a Jealousie that the Philistines had taken something out of it or put something into it while it lay Captive Seven Months in their Hands and this opportunity might make them over-desirous to view the Tables of the Law of Moses which they never had seen nor ever were like to see after the Ark came into the Holy of Holies where they might not approach beside they thought they might presume the more because the Ark had been polluted by the hands of the Philistines who for any thing they knew were not punished for so doing and now it was exposed to publick View therefore having this occasion they might make the bolder with it But Oh! How dear did these Men pay for their presumptuous prying and peeping Fifty Thousand and Seventy lost their Lives for so doing N. B. No such Severity God shew'd to the Philistines because they knew not his Law as his Israelites did or might do If Vzzah do but touch the Ark he dies for it 2 Sam. 6.7 1 Chron. 13.10 but Philistines may hand it into a Cart and not die If Ananias c. commit Sacrilege Peter punishes him with Death Acts 5.5 but so he did not to Simon Magus Acts 8.20 God expects more from his People than from Aliens N. B. 'T was a marvelous good Providence that the Lords of the Philistines were gone had they seen this severity it would have harden'd their Hearts more Some Object here and say First That it is improbable such a vast number of Men should be found in so small a City as Bethshemesh was then the Living had not been so many as to Bury the Dead Hereupon Josephus saith with other Rabbins that only Seventy were slain c. which though it seem but a small number yet might be call'd a great Slaughter either from the smalness of the place or from the quality of the Persons those being their principal Men nor could so many as Fifty Thousand c. all peep into the Ark. Answer 1. To find fault with the Testimony of the Scripture of Truth is of dangerous Consequence giving advantage to the Anti-Scripturists that do too Atheistically deny its Authority c. Answer 2. All those peepers were not only the Bethshemites but also from all other adjacent parts therefore the Text saith God smote of the People not of the Citizens of that City for without all question a great Concourse from all parts of that Countrey could not but run and be there to behold the lost Ark restored to make up so great a number Answer 3. So many might take time to peep successively but suppose all did not so yet were slain they might deserve Death for other sins known to God though unknown to Men who may account those Innocent whom the Lord reckons heinously guilty God's Judgments ought not to be censured by us for though they be sometimes secret yet are they always just Objection 2. This seems too much severity for so small a sin as this was Answer 1. The City of Bethshemesh which signifies the House of the Sun was now under such an Eclipse and darkness as peevishly to think that God was over-strict laying the blame all upon God and none upon their sins v. 20. and therefore desire to dismiss the Ark as the cause of this Rigour David himself had something of this sin 2 Sam. 6.8 9. and the Gadarins much more Matth. 8.54 Answer 2. God always shews most severity in punishing his own People especially in matters that immediately concern'd his Worship and Men are not competent Judges because we understand not the unsearchable Reasons of his Judgments Who hath been God's Counsellor c Rom. 11.33 34. we ought not to search into God's Secrets which belong to him only Deut. 29.29 Hic oportet mirari non rimari we may better admire than express them and we ought not to reprehend what we cannot comprehend The Philosopher could say Nihil interesse pedes nò quisquam an Oculos in clienâ domo ponat 'T is as unmannerly a trick to pry into another Man's House with his Eyes as to press into it with his Feet How much more unlawful was this prying and peeping into the Secrets of God so expresly against God's Law Numb 4.15 18 19 20. Arcana Dei sunt Arca Dei The Secrets of God ought not to be searched into lest we smart for it as they did Eorum quae scire nec datur nec fas est docta est ignorantia saith Calvin As 't is a Learned Ignorance not to know what is unrevealed so 't is a sort of madness to pry into them N. B. The Bethshemites here take care to rid their hands of the Ark which they should have more reverently retained and therefore requests Kiriath Jearim a more Religious City to send for it v. 21. pretending it was too nigh the Philistines who might fetch it from them and the rather because it was in the way to Shilo c. but intending only their own safety 1 Sam. CHAP. VII CHapter the Seventh of the First of Samuel is a Relation of the Acts of Samuel under his double capacity both as he was a Prophet to Israel and as he was a Judge over them and these his Acts do relate both to a time of War and to a time of Peace Remarks upon the former are First The Introduction before the War the Ark was fetch'd up by the Men of Kiriath Jearim where it long abode v. 1 2. 'T is a wonder they durst fetch it at the Bethshemites request for fear of the like fate but this pious People well knew that the Calamity was not to be charged upon the Ark but upon their carelesness and Irreverent Curiosity which they resolved to avoid The perdition of their Neighbours was a Caution to them so they place it in the House of Abinadab in the Hill and consecrated Eleazar his Son to keep it from all kind of such prophane touches as had cost so dear N. B. This Abinadab was undoubtedly a good Man and Josephus the Jew calls him a Levite yet they Sanctified the Son for this Service because the younger and stronger for it and not the Father who probably was Superannuated or at least cumbred with the cares of a great Domestick Charge which might either divert him from or distract him in the Service of God Lavater saith that Ahitub the Priest then living at Shilo did Consecrate Eleazar not to be either Levite or Priest which he was not before for in Israel Men were not made such but
of them ver 19 20 to 24. Mark 1. Their Rise was from this Baasha who went up in the thirteenth Year of his own Reign and in the fourteenth of Asa's 2 Chron. 16.1 being afraid of him who had now conquer'd the Ethiopians and of his growing greatness therefore he attempts to build Rama as was hinted before upon the very Frontiers of Ephraim Judges 4.5 to block up that Passage that none of Israel might flee to Asa for the sake of God's sincere Service as they had done in abundance 2 Chron. 15.9 Mark 2. Asa's removal of this Trouble from Baasha hereupon Asa hires the Army of Syrians as before to fall upon the Coasts of Israel nearest to Syria this gave Baasha a Diversion from annoying Judah such as Saul had from annoying David when tidings came to him that the Philistines had Invaded the Land 1 Sam. 23.27 28. Baasha desists from Building the Bulworks and Asa after Baasha's departure to defend his own Coasts took away the Stones Baasha had brought to Ramah and built two Cities of Benjamin with them his Enemy providing Materials for it 2 Chron. 16.6 The Fourth General Remark is when this Holy Penman hath largely related the Life and Death of Asa King of Judah Chap. 15. He returns again to the History of the Kings of Israel beginning with Nadab ver 25. and with Baasha ver 27. and so on in this Chap. 16. yea and continueth solely that History of Israel's Kings only until he come at Chap. 22.41 where he returns to Asa's Son and Successor as King of Judah And though Jehosaphat Asa's Son be mentioned ver 2. Chap. 22. yet that Story belongs to the Reign of Ahab King of Israel and not to his Reign The last general Remark is that of great Grotius saying That in the Ten Tribes many came to the Kingdom by Force and Violence and not by Succession whereas none came to the Kingdom of Judah but by Descent in the Royal Blood of the Right-line according to God's Promise made to David 2 Sam. 7.16 1 Kings 15.4 c. So that we need the less wonder why Asa lived up to the Eighth King of Israel when five distinct Families in Israel's Kingdom had destroyed one another in Asa's Reign Now come we to make particular Remarks first upon Baasha as First God threatens Baasha with the Destruction of his Family for his Idolatry ver 1 2 3 4 5 6 7. wherein Mark 1. As Hanani the Seer reproved Asa for his Reliance upon Syria so Jehu the Son of Hanani reproveth Baasha for his Idolatry A good Father God blest with a good Son to succeed him in his Office c. Mark 2. This Prophet tells Baasha how God had exalted him His Treachery and Cruelty saith P. Martyr were from himself but it was an Act of God's Providence to bring him to the Throne Mark 3 Behold how loth the Lord was to lose Israel whom he still stiles My People notwithstanding their notorious Apostasy from him yet did he most graciously send them many Prophets time after time in their State of Defection Mark 4. 'T is a certain Presage and a just Merit of Ruine not to be warned by the Woe of others Jeroboam's Perdition should have been Baasha's Caution though he had been God's Instrument to destroy Jeroboam's House yet dares he to commit the very same Sins over again ver 34. of Chap. 15. Mark 5. God gives Baasha here the History of his Judgments upon Jeroboam already past which sets out to the Life the Dread of God more than a bare Prediction of the like to come What God hath done once he can do again and not fail to fulfill his Threatnings Mark 6. The like Sins bring the like Punishments Baasha conspired against his own Lord Worshipped the Works of his own Hands as Jeroboam had done so his House became Food to Fowls and Dogs yea he murdered his Master ver 7. and his Son was murder'd The Second Remark is upon Elah who succeeds his Father Baasha ver 8 9 10. wherein Mark 1. Elah Reigns in the twenty-sixth Year of Asa and was kill'd in the twenty-seventh Year of Asa ver 8.10 wherein God paid Baasha in kind as he had done to Nadab the same is retaliated upon Elah as he had cut Jeroboam's Son short so his Son is cut short also Mark 2. That Noon-day Devil Drunkenness was Elah's Destruction when drunk he was soon surprized as was Amnoh 2 Sam. 13.28 29. and Belshazzar Dan. 5.2 30. a fit opportunity this was to his discontented Captain especially if he were of Saul's House 1 Chron. 8.36 Mark 3. King's are safest in the place of their Callings Had David Headed his Army in besieging Rabba 1 Sam. 11.2 3. he had avoided that Temptation c. and had Elah been with his Army besieging Gibbethon ver 15. here perhaps they might have protected him from Destruction Mark 4. Vatablus saith Elah was drinking himself Drunk in the House of an Idol which he worshipped However he was drown'd before he was Stabb'd and he died in his Sin far worse than to die in a Ditch or Dungeon c. The Third Remark is upon Zimri from ver 11 to ver 17. Wherein Mark 1. He was a Murtherer of his Master yea of a kind Master who had preferr'd him to a very great Command in making him high Captain over all his Chariots for War ver 9. and to attend upon himself Mark 2. So soon as he had set himself upon the Throne in the room of his Master whom he had treacherously murthered when helpless by excessive Drinking He destroy'd all the House of Baasha yea all his Kinsfolks and Friends ver 12. resolving to leave never a Rubb to lay in his way that might hinder the true running of his Bowl c. lest any that favour'd Elah's Cause should seek to revenge his Death on Zimri Mark 3. Though this Zimri whom God raised out of the Dust ver 2. was as bad as that impious Prince Zimri Numb 25.14 yet is he said to fulfil the Will of God ver 12.13 while he aim'd only to fulfil his own Will Mark 4. When God had worn this Rod to the stump in one Week's time for this rash Zimri laid about him lustily to ruin the House c. of boisterous Baasha at seven days end God cast it into the Fire for the news of Zimri's Tyranny at Tirzah coming to Omri Captain of the Camp at Gibbethon his Army there proclaim'd Omri King who immediately came to Tirzah with his Forces and forced Zimri to burn himself with the Pallace Saul-like rather than fall into Omri's Hands ver 18. N.B. Thus Tyrants cruel to others at last are left to be cruel to themselves The Fourth Remark is Upon Omri from ver 21 to ver 28. Wherein Mark 1. The People having not yet ratified the Armies Election of Omri after his recovering Tirzah chose Tibni but the Soldiâ—ry prevailing over the unarmed Faction probably as some say slew Tibni
the Works of God and with the Praises of his Prophets This poor Girl believed that which few in Israel did believe Luke 4.27 that God's Prophet who was famous for his many Miracles both could and would cure her Master of his Leprosie ver 3. and her Words found credit at the Court to the Honour of the true Jehovah ver 4. Even the King of Syria Benhadad though bad enough neither slighted his Captain though a Leper nor his Wive's Wench's Words tho' a Captive N.B. 'T is good to train up our Children in the Knowledge of the good ways of God we know not what use God may make of them as he did of this Girl who instrumentally healed her Master's Soul as well as Body Remark the Fifth the King of Syria writes a Letter to King Joram sends Naaman away with it and therewith ten Talents of Silver c. which is computed about ten thousand Pound Sterling c. ver 5. which very great summs he took saith Peter Martyr 1. For his Expences in so long a Journey 2. That he might pass in greater Pomp and Grandeur into Samaria 3. For Presents to the King and Courtiers 4. But more especially to the Prophet whom he measured by the Temper of false Prophets whom he knew to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poscinummia's Silver-Lovers such as Balaam was Numb 22.7 17. and such Princes and Priests as with shame do Love Give ye Hos 4.18 Those Pagan Syrians both Prince and Peer knew not but those of Israel might be of the same strain seeing among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appollo's Oracle would not speak without a Bribe However Gifts make room for a Man and brings him before great ones Prov. 18.16 N.B. Peter Martyr here admires the mighty motions of a Divine hand in over-ruling those Pagans that they derided not but complied with this good motion of the Maid that imported so much Reverence to the Religion of Israel Remark the Sixth The summ and substance of Benhadad's Letter to Joram was That he would procure his Prophet to cure his Servant ver 6. taking it for granted that the King of Israel well knew Elisha to be famous for working many Miracles and commending Naaman to him he might command him to cure the Leper N.B. That Popish Doctrine of setting Priests above Princes was unknown in that Day for even Prophets as Subjects were Subject to their own Princes Joram was a King of Prophets as well as of People and Elisha saith Dr. Hall was no less a Subject than a Seer However Joram takes the Letter by the wrong handle apprehends Blasphemy in it and deeply detesteth such notorious Impiety ver 7. where Piscator observes how Joram dissembled Piety though himself was very Impious Chap. 3.2 3. and Chap. 6.31 c. He pretends to be troubled at the Blasphemy looking upon Leprosie as a Degree of Death Numb 12.12 and God's Prerogative of killing and quickning Deut. 32.39 1 Sam. 2.6 which he will not have attributed unto him But he was really more troubled with a Jealousie that this Benhadad did it only to pick a quarrel with him and to wage War against him for this was that Benhadad who had slain his Father Ahab at Ramoth 1 Kings 22.35 37. and who afterwards besieging Samaria brought it to that extream Famine 2 Kings 6.24 25. and who likewise wounded this Joram at this same Ramoth-Gilead Chap. 8.28 29. yet all this time of his tormenting trouble He never thought of Elisha who was better known and more respected abroad than at home He would not consult with him saith Peter Martyr because he hated him yet Elisha being informed by some Religious Courtier how Naaman was come with a Letter from Benhadad to Joram and with what a passion Joram had receiv'd it presently proffers that service which he should have required ver 8. reminding the King he had as a Prophet of the Lord prevail'd by his Prayers for working so great a Miracle in the King's Presence Chap. 3.16 17 c. as was that of curing the Leprosie not mentioning his reviving the Shunamites dead Son and though he and his Courtiers took little Knowledge of him no not so much as to consult with him in this Case of Consternation yet God would have him made known even to foreign Nations Luke 4.27 Remark the Seventh is Naaman's Indignation raised and pacified ver 10 11 12 13. Mark 1. Elisha says not I will come to him but Let him come to me and when he came with great Pomp he stands there at Elisha's Door without either being call'd within Doors or Elisha's coming forth to greet so noble a Peer only he sends his Servant Gehazi to him bidding him Go wash in Jordan c. Mark 2. This strange and unexpected Treat by God's Prophet to so noble a Stranger savour'd altogether of Pride to the Syrian Palate and sounded nothing but the sullenness of Elisha to his Ears He misconstrues God's Oracle for a meer contempt and hereupon Blustereth Behold I though he would have come forth and call'd upon his God and made a Demonstration of that great Gift God hath given Him Are not Abana and Pharpar better Waters to wash in than Jordan c. Mark 3. Saith Peter Martyr the lively Picture of pure or rather impure Nature altogether led by Sense and Reason and is apt to prefer its own Fancies before God's Appointments Naaman idolized Visible Means look'd upon Jordan with Syrian Eyes Bunting in his Itinerary indeed affirms that these two Rivers of Damascus were really the most pleasant Rivers in the World yet might Naaman have wash'd himself seven thousand times therein and not have been cleansed from his Leprosie because the Vertue lay not in the Water or in the Action of washing but in the Divine Institution which Jordan had N.B. It was not therefore the Prophet's Pride but rather his Humility in acting according to Divine Direction and his Prudence to pull down Naaman's is not humour'd therefore Incens'd Thus carnal Minds are Mad in matters of Salvation despising the foolishness of Preaching in the simplicity of God's Service c. Mark 4. How Naaman's rage was appeased by his own faithful Servants ver 13. who did not Sooth their Master up in his sinful Passion but call'd him Father as Joseph was Abrech that is tender Father which we translate bow the Knee Gen. 41.43 It seems saith Piscator Naaman was a kind Master to them and therefore out of a reciprocal Respect Reverence and Faithfulness to him they cordially wish'd his weal and gave him most prudent Counsel And cast Milk and not Oil upon the flames of his Wrath. Peter Martyr excellently observes here those Servants of Naaman were not like many Pick-thank Servants of our Day whose manner is to exasperate their already enraged Masters These here say not Master how can you bear such an unbearable affront from a too sawcy Prophet with a Syrian Prince let us pull this clown out by the
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
4. Josiah slew the Priests ver 20. namely such as Jeroboam had made of the meanest of the People 1 King 12.31 saith Menochius and Grotius supposeth these Priests of the High Places resisted Josiah in his Reformation or if they did not their Vsurpation was Death by God's Law Numb 3.10 or they were the Priests of Baal 2 Chron. 34.4 where 't is said He broke down the Altars of Baalim for as Lavater well observeth when the Assyrians departed home with their Captives out of Israel Chap. 17. of 2 Kings many Israelites who had hid themselves in other Countreys returned home with their Priests and set up their old Idolatry again those therefore were the Priests whom Josiah found to whom he would shew no such Mercy as he had done to the Priests of Aaron's Line ver 8 9. but slew them and offer'd them up as Brute Victims saith Lavater upon their own Idolatrous Altars burning their Bones upon them whereby he did defile them as ver 16. Mark 5. Josiah rooted out moreover all the Wizards c ver 24. of which see Lev. 19.31 and 20 27. Numb 22.5 Deut. 18.11 and the Teraphims Images of Men such as Michol put into David's Bed 1 Sam. 19.13 by which the Heathens consulted Ezek. 21.21 and Answers were return'd by them Zech. 10.2 either by the subtlety of Satan or by the Forgery of the Priests And he destroyed also all other Monuments of Idolatry which he found in Judah as well as in Israel he did all he could possibly do to prevent that utter Devastation of his Countrey foretold by the Prophets but the Decree was even ready to bring forth Zeph. 2.2 and there was no reversing it Remark the Fourth Josiah's Celebration of the Passover ver 21 22. 2 Chron. 35. Mark 1. Sanctius saith here so soon as Josiah had abolish'd the false Worship forbidden by God's Law he now endeavours to set up the true worship of the Living God commanded by his Law which Hilkiah had found Chap. 22.8 and now had been read to them all Mark 2. The Passover was a most sacred and solemn Sacrament and Ordinance of God Exod. 12.1 c. and had been much and long neglected without which all their Sacrifices were accounted in vain for this Ordinance gave Vigour Virtue and Value to all others and no Israelite ought to want this Sacrament which was both a Monument of their Deliverance past and likewise a Type of the Messiah to come therefore did Josiah so zealously revive it Mark 3. Though this famous Passover be passed over after a Compendious Manner in 2 Kings 23.21 22 23. shewing only 1. The Time of it in the eighteenth Year of his Reign supposed to be immediately after his renewing the Covenant 2 Chron. 34.31 32. and 35.1 And 2. The Excellency of it exceeding all former Passovers for such Preparation Humiliation Detestation of Idolatry and Reformation of Religion c. but 't is more particularly described in 2 Chron. 35. from ver 1 to 18. 2 Chron. CHAP. XXXV with 2 Kin. CHAP. XXIII THIS Chapter with the latter end of 2 Kings 23. contains two Parts First The Pious Life of Josiah in the residue of his Days And Secondly His Violent and untimely Death after all his Goodness The first Part concerning his Pious Life is this Passover in particular Remarks upon it are First Josiah's Holy Instructions to the Priests and Levites c. Mark 1. The Time when he celebrated this publick Passover it was upon the fourteenth Day oâ— the first Month ver 1. which was the Day expresly enjoyned in the Law Exod. 12.2 6. and now he commanded the People to keep it as well as himself 2 Kings 23.21 for some suppose that when the Doors of the Temple had been shut 2 Chron. 28.24 the Holy Priests and the People had been constrained to keep the Passover and other Holy Feasts in Private but now he calls all in to Publick Worship Mark 2. He commanded the Priests to put the Ark in the House c. ver 2 3. Erpennius saith it had been removed out of the Temple either 1. In Ahaz's Time that it should not be there among his Idols but surely Hezekiah returned the Ark into its Place Or 2. In the Time of Manasseh c. or rather 3. In the Days of Josiha's wicked Father Amon to make way for some Idol in its Room And Piscator adds 't is no wonder the Ark was removed by some Idolatrous King when they durst remove other sacred Vessels 2 Kings 16.14 and cut them in pieces also 2 Chron. 28.24 and some say the removing of the Ark into its Place occasion'd the finding of Moses's Manuscript by Hilkiah Mark 3. He bids the Priests c. prepare themselves for the Passover ver 4.5 and their Brethren ver 6. by purifying and quickening them for performing so solemn a Service as was killing the Passover c. and Josiah himself excites them to their Duty by this Argument saith Vatablus saying Ye Priests are now freed from that Burden which lay upon your fore-fathers of carrying the Ark upon their Shoulders from Place to Place while it remained in the Tabernacle but now saith Josiah It shall not be a Burden to your Shoulders seeing 't is now seated in the Temple therefore now serve the Lord ver 3. so much the more as now freed from that burden in other Services in Sacrificing Singing c Remark the Second The Royal Actions of King Josiah at this Passover-Feast He gave thirty thousand Passover Offerings to the People ver 7. All of his own Substance By this Munificence saith Osiander the King supplied the wants of his poor People and Dr. Hall Notes the same here saying Rather than fail Josiah's Bounty shall supply to Judah Lambs for their Paschal Devotion N.B. No Alms is so acceptable as that whereby the Soul is furthered Kids are named here as well as Lambs for Lyra and Piscator say from Exod. 12.5 that in the want of a Lamb the Law allowed a Kid might be offered and the three thousand Bullocks he gave likewise to be offer'd up after the Lambs saith Piscator upon the several Days of that Feast of Vnleavened Bread which was another part of that great Solemnity Remark the Third The Liberality of the Princes at this Passover-Feast ver 8. in giving two thousand six hundred small Cattel and five hundred Oxen. N.B. Behold the Power of a Royal Pattern the Example of this good King moves those Princes to do as he did though they were Persons bad enough according to Zephany's Character of them Zeph. 3.3 yet these gave Liberally not only to the People as ver 7. but also to the Priests and Levites here that they might likewise rejoice with the People Remark the Fourth The Bounty also of the Superior-Priests unto the Inferior Levites ver 9 10 11 12. here 's another liberal Gift of five thousand small Cattel and five hundred Oxen So that the total summ given here by
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary