nights were now expired and God had made an end of Communing with Moses on the Mount He gave him two Tables of Stone made by his own Hand and wherein He had written with his own Finger the Ten Commandments Commanding him to get him down quickly telling him what the people had done in his absence Thy (h) God seems to disown them now as His people people says He which thou broughtest out of the Land of Egypt have corrupted themselves They have turned aside quickly after their entring into Covenant with Me and promising to keep all my Precepts They have quickly turned out of the way which I commanded them and have made them a molten Calf and have worshipped it and sacrificed unto it Thou seest that this is a very wicked and stiff-necked people therefore interpose not for them nor hinder Me by thy Intercession that I may in mine anger Consume them and I will make of Thee a great Nation yea a greater and mightier than they Deut. 9.14 Moses was wonderfully surpriz'd and astonish'd at the hearing of this and humbly adoring the Lord his God he said Lord why doth thy Wrath wax hot against thy people which thou hast brought forth out of Egypt with a mighty Hand Wherefore should the Egyptitians say For mischief did He bring them forth to slay them in the Mountains O Lord turn I pray thee from thy fierce Wrath and let not the Evil and Punishment which this people have deserved fall upon them Remember thy Covenant and Promises made to Abraham Isaac and Jacob to whom thou swarest by thine own self to multiply their Seed as the Stars and to give them the Land of Canaan for an Inheritance Thus Moses stood before the Lord in the Breach to turn away his Wrath Psal 106.23 So that the Lord was intreated not to destroy them at this time as he had threatned Then Moses descending out of the Cloud with the Two Tables in his hand and coming to that part of the Mount where Joshua as it seems had waited all this while for him vers 17. Joshua hearing the Noise and Shout of the people and not knowing what it meant He said to Moses Surely there is a noise of War in the Camp But Moses told him It was no such noise but rather of singing and merriment When they came to the Camp and Moses saw the Calf and the people piping and dancing and sporting about it after the manner of the Heathen His anger waxed hot and in an holy Indignation not unadvisedly but by the motion of Gods Spirit see Deut. 9.16 17. He cast the Tables out of his Hands and broke them before their eyes as a sign that the Covenant between God and them was broken by this their hainous Idolatry Then He took the Idol and melted it and made it brittle and fit to be broken or ground to powder and He cast the dust thereof into the water whereof they drank daily and made them drink thereof for the greater detestation that they might understand the variety of such Gods that could be thus swallowed by them as also to intimate to them that they deserved to drink of the Cup of Gods Wrath for so a great Provocation Then He sharply expostulates with Aaron about this horrid Miscarriage What did this people says He do to thee that thou hast brought so great a Sin upon them Aaron humbly deprecates his Anger and excuseth Himself as well as he could upon the mischievous disposition of the people and by a poor slender and imperfect Narration seeks to extenuate his Fact speaking of the Calf as if it had been produced rather by accident than by any design of his I cast the Gold says he into the fire and there came out this Calf Moses seeing that the people had now deprived themselves of Gods protection and were as so many naked and unarmed and dispirited men exposed to be devoured by their Enemies to which Aaron by consenting to their wicked desire had much contributed He stood in the Gate of the Camp and said Who is on the Lords side Let him come unto me summoning thereby all that had not consented to this wicked Fact to take Gods part against the Offendors and to do in this Case what he should require of them Whereupon the Sons of Levi who had kept themselves innocent from this Fact as it seems most of them had though not all as appears from Deut. 33.9 came unto Moses who according to Gods appointment Commands them to take their Swords in their hands and to go throughout the Camp and slay all the Ring-leaders and principal Offenders in this Rebellion and Transgression that they should meet with not sparing for favour or affection either Brother Companion or Neighbour or any other that were nearest or dearest to them And 't is probable God so ordered it by his Providence that none but the guilty came in their way And Moses told them that hereby they should so Consecrate themselves to the Lord and offer a Sacrifice so well pleasing to him that he would immediately set them apart as his peculiar portion to be his Ministers in the sacred Service of the Tabernacle The Children of Levi did as Moses commanded them and there fell that day of the people by their hand about three thousand Moses though he had already so far prevailed with the Lord that he would not presently destroy all the people as He had threatned vers 14. yet considering that the Lords Anger might still be great against them and that he might still proceed further in punishing of them He tells them That on the morrow he resolved to go up again to the Lord and further to intercede for them and to endeavour to atone him that He might not proceed in wrath against them And accordingly going up again into the Mount and humbly prostrating himself before the Lord he acknowledges the greatness and hainousness of their sin and earnestly intreats the Lord freely to forgive them out of his own abundant Mercy which if He would please to do they should always retain a deep sense of that transcendent favour But if he would not forgive them freely Moses out of the exuberance and greatness of his love to that people desires the Lord that he would accept of his life as an atonement for them (i) Dele me de libro vitae v. 32. and blot him out of the Book of the living that is cut him off by his own Hand and so take his life as a Satisfaction for their Sin And in this Moses shewed himself a Figure of our blessed Saviour who laid down his life for his Sheep Joh. 10.15 and redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 But the Lord was not pleased to accept this his Offer but told him That they that had sinned against him should suffer themselves for their sin yet He would spare them at this time but when He began to
Boils and Blains breaking out upon them So that they were forced to go away and cease fighting against God But yet Pharaoh's heart was so hardned that he would not let the people go for all this Exod. Ch. 9. from 8. to vers 13. Seventh Plague Hail 7. Some few days after God sends Moses again to Pharaoh to require him to let his people go that they may serve him and to let him know that though his Hand had been already heavy upon him yet there were far sorer Plagues still behind which he had determined to bring upon him and his people if he continued obstinate and which should sting him to the very heart And these he would presently pour forth thick and threefold upon him that he might know there is no God like to the great Jehovah in all the World Moses is further commanded to speak thus to Him from the Lord I have stretched out my Hand and destroyed a great part of thy Cattel by Murrain and Pestilence and I should have destroyed thee and thy people thereby also (p) Sic ergo vertendum v. 16. Modo enim cum extendi manum meam percussissem non tantum pecus sed te etiam populum tuum veruntamen seci ut restares c. J. T. as you well deserved but that I have raised thee up for this very purpose that the World might see my Justice in punishing of thee and my Power in my Conquest over thee And dost thou yet so impudently exalt thy self against Me and my People Behold about this time to morrow I will cause it to rain a very grievous Hail upon Thee such as hath not been in Egypt since it became a Land inhabited by Misraim Son of Cham who gave Name to that People and Country And Moses the more to set forth the terrour of this Plague that was coming upon them advises the Egyptians to send for and get home their Cattel and Servants and all that they had in the Field For all that was found there would be destroyed by the Hail Some of Pharaoh's Servants believed this threatening of the Lord and got their Servants and Cattel into houses and so had them preserved but Others regarded it not On the morrow Moses stretched forth his Rod towards Heaven and the Lord sent Thunder and Hail mixed with Fire that ran upon the ground which destroyed not only a great part of their Corn viz. the Barley (q) V. 32. But the Wheat and the Rie were not smitten for they were not grown up that is so much as the Barley It seems in Egypt they sowed their Barley at the same time with their Wheat which we do not and there the Barley would be by far the forwardest Hordeo laeso incolume mansit triticum quippe cum hordei culmus aliquantum arefactus adeoque induratus non cederet grandini sed obniteretur itaque frangebatur Triticum autem tenerum adhuc in herba velut abditum licet non sub terra lenta flexilique sua mollitia procellae impetum devitavit Drufius that was eared and the Flax that was boll'd and in the Stalk and their Herbs but brake a great part of their Trees and killed both Man and Beast that were in the Storm vers 25. so saith the Psalmist Psal 78.47 48. He destroyed their Vines with Hail and their Sycamore-Trees with Hail-stones He gave up their Cattel also to the Hail and their Flocks to the Thunderbolts And this dreadful Hail fell on all the Land of Egppt only in the Land of Goshen there was none Pharaoh terrified with this dreadful Judgment sent for Moses and Aaron and told them He did now plainly see and accordingly did acknowledge That he (r) The Wicked do sometimes confess their sins to God's Glory but will not truly repent and reform that they may be received to Mercy had sinned against God and confess'd That God was Righteous and he and his people wicked He desires them therefore to pray unto the Lord to remove this Judgment and that there might be no more such dreadful Thunder and Hail and he would let them go they should stay no longer Moses promises as soon as he should be out of the City he would stretch forth his hands in prayer to the Lord. He knew by Inspiration from God that then the Thunder and Hail should immediately cease and Pharaoh might hereby be instructed that the Earth is the Lord's and the whole Creation is at his disposal But as for thee and thy Servants says he I know before-hand that ye will be never a whit the better for the removal of this Judgment And the event proved it to be so For when upon Moses's prayer the Thunder and Hail seased the heart of Pharaoh and his Servants were hardened as before and they would not let the people go Exod. Ch. 9. from 13. to the end Eighth Plague Locusts 8. About the seventh day of this Month God sent Moses to Pharaoh again telling him He had hardened (s) See Sect. 58. his heart and the hearts of his Servants that he might glorifie his Power and Justice in bringing more signal Judgments on him However though Pharaoh be obstinate yet thou Moses says God shalt for a remembrance of my Power and Justice declare to thy Children and Childrens Children the Wonders I have done in Egypt upon Pharaoh and his people that so you in your several Generations may know and be assured that I am the Lord. Then Moses and Aaron went to Pharaoh again and expostulating with him asked him How long he would refuse to humble himself before the Lord and keep his people from going to serve him They tell him If he continued still obstinate on the morrow the Lord would send Grashoppers and Locusts into all his Quarters and they should be sent in such vast numbers that they should in a manner cover the face of the Earth from man's sight and should devour the residue of the Grass Herbs and what was green on the Trees and the Wheat and Corn which had escaped the Hail and they should fill his house and the houses of his Servants and of all the Egyptians in such a manner that neither he nor his Ancestors nor any that lived in Egypt before him did ever see such vast numbers of Locusts nor any that did did so much mischief as these should do And Moses and Aaron when they had delivered their Message came away and left him Then Pharaoh's Courtiers and Servants said to him How long shall this man Moses be a Snare to us that is an Instrument and means to bring Ruine and Destruction upon us We beseech thee lâ—t these people go Seest thou not that the Land is already almost ruined by the Plagues and Judgments that have been brought upon us Then Pharaoh sent for Moses and Aaron again to him and told them He was content they should go and serve the Lord their God But then recalling himself He
asks Who among them and how many of them did they desire should go Moses tells him They would go up All with their Old and with their Young with their Wives Sons and Daughters with their Flocks and with their Herds For they must make use of some of them for Sacrifice and of part of these Sacrifices they must keep a Riligious Feast unto the Lord. Pharaoh being angry at this motion that they should desire their Children should go also whom he intended to keep as Hostages for their coming back he said in a passion I wish you might find no more savour from God than you are like to find from me in this your Suit to let your Children go also Look to it if you will presume to go in this manner at your own peril be it I shall never consent that you should All go But as for you that are men grown I care not if I permit you to go For that was all as I understood (t) Pharaoh either mislook or perverted the words of Moses and Aaron For they demanded they might all go but they desiring at first that they might go to Sacrifice to the Lord it seems Pharaoh thought that only the men meant to go and not the Women and Children also that at first you desired Moses and Aaron not accepting of this Pharaoh caused them to be driven out of his presence Then Moses stretched forth his Rod over the Land of Egypt and the Lord sent an East-wind which blew very fiercely all day upon that Land and the next morning it brought a vast Army of Caterpillars and Locusts very grievous such as had never been seen there before nor are like ever to be again and they were so many that they in a manner covered the face of the Earth where there was any Herbage and by flying so many together like a Cloud they in a manner darkned the Air and they devoured all the Corn and Grass and Herbs that the Hail had left See Psal 78.46 and Psal 105.34 Then Pharaoh called for Moses and Aaron in hast and said to them I have sinned against the Lord your God and against you in using you as I have done However pardon the wrong that I have done you and once more intreat the Lord to be favourable to me and remove this deadly Plague from me which consumes and destroys all and is like to bring a grievous and general Famine upon us And Moses went out and intreated the Lord for Pharaoh and the Lord sent a strong West-wind that carried the Grashoppers and Locusts away and cast them into the Red-Sea where they all perished But though this dreadful Judgment was removed yet Pharaoh's hardness was not for he would not yet let the people go Ch. 10. from vers 1. to 21. The Month Abib otherwise called Nisan answering to part of our March and part of our April which before had been the seventh Month as we shewed before was from this time forward made the first Month (u) In rememberance of their miraculous Deliverance out of Egypt they were appointed to begin the Year with this Month. Yet this account was afterwards kept only in Ecclesiastical Affairs For the Jubilees and such other Civil affairs it began as it had done before Lev. 25.8 9 10. of the year and upon the tenth day of this Month or a little before was instituted the Feast of the Passover In Commemoration of God's passing over them and not involving them in the Common Plague that smote the Houses of the Egyptians Touching which Passover several Laws and Directions are given to Moses 1. Concerning the Sacrifice it self or the matter of the Feast viz. a Lamb or Kid of the first year a Male without blemish 2. This must be set apart on the tenth day (x) No mention made of separating the Paschal Lamb from the Flock four days before the Feast in other places where the Passover is commanded of this Month. Thus it was ordered at this time that it might be in readiness and not to seek when they were encumbered with business about their going away 3. If one Houshold was too little for a Lamb they were to joyn the next Houshold to them and they were to make their account proportionably to the Lamb and to the persons that were to eat of it taking care that there might not be too few nor too many for it (y) Which number Josephus reckons to be ten men besides women and children 4. They were to keep the Lamb to the 14th day of the same Month. 5. Every Master of a Family of all the Congregation of Israel whom it especially concerned was appointed to kill it on the 14th day between the two Evenings (z) About that time our blessed Saviour the true Paschal Lamb was put to death Mat. 27.46 that is between our three a Clock in the Afternoon and Sun-set (a) The natural day from Sun to Sun the Jews divided into four parts The first from Sun-rising to nine in the fore-noon called the third hour The second from nine to twelve called the sixth hour The third from twelve to three in the afternoon called the ninth hour The fourth from three in the afternoon to Sun-setting called the twelfth hour 6. They were to strike and sprinkle with a bunch of Hyssop dipped in the bloud (b) To direct the Faith of the Israelites to the bloud of their great Redeemer thereof the two side-posts and upper door-posts of the door of the House where they did eat it (c) This seems peculiar to the Passover in Egypt 7. None of them were to go out of the House where they did eat it till the morning 8. They were not to break a bone of it 9. They were not to eat it raw or sodden but roasted with fire And they were to rost it whole Head and Leggs with the appurtenance that is the inwards being first taken out and washed 10. They were to eat it with unleavened (d) Leaven haing two Properties to sowr and puff up might well signifie malice and pride which must be laid aside Bread and bitter Herbs 11. They were to eat it with their Loins girded their Shooes on their feet and their Staff in their hand like men in hast and ready to be gone and march out of Egypt (e) These Ceremonies were peculiar to that Passover in Egypt 12. They were to let nothing of it remain unto the morning but if any thing were left after they had eaten it was to be burnt with fire These things being observed by them Moses tells them The Lord intended to pass by all the Houses of the Israelites where the Paschal-Lamb was thus eaten and the doors thus sprinkled but He would smite by his holy Angel all the First-born of the Land of Egypt both of Men and Beasts that remained And he would then execute Judgment on all the Gods of Egypt that is either some such notable Judgment or
See Isa 53.6 And Moses himself who was a Levite till Aaron and his Sons were fully consecrated for the Service of the Priesthood was by extraordinary Warrant from God to perform the Work of the Priest in offering these Sacrifices See Psal 99.6 And he was to take of the bloud of the Bullock and put it upon the Horns of the Altar of Burnt-Offerings which stood in the Court of the Tabernacle to purifie consecrate and sanctifie the Altar it self and make it holy to the Lord and so to set it apart for holy Uses that whatsoever was offered thereon according to Gods Institution might be sanctified made holy and accepted as holy by the Lord. See Ch. 30.29 and Matth. 23.19 And the flesh of the Bullock and his skin and dung were to be burnt without the Camp to shew how destable the sin was that was laid as it were upon this Bullock and that the true Sacrifice for our Sins should suffer without the Gates of Jerusalem Heb. 13.11 12 13. 2ly The Sacrifice for Sin being thus first offered he was to offer one Ram for a Burnt-Offering (y) By the Burnt-Offering some understand the ardent love of Christ quo totus in cruce conflagravit and as the Burnt-Offering ascended up in fire so Christ ascended into heaven to make Intercession for us as a savour of rest that is that God being thereby appeased might cease from his anger Not as though the Lord was affected with Smells but it is said to be an acceptable Savour to Him in regard of their Obedience and willing mind and God is is said to be delighted with it when they offered it with Faith and true devotion 3ly He was to take another Ram for a Peace-Offering These were to be offered either to obtain some Blessing or to give thanks for some Blessing already received In both these respects this was offered at the Priests Consecration both by way of thankfulness for the honour done them in calling them to this Dignity and Office as also by way of Supplication humbly to intreat the Lord that he would prosper them in the execution of it Thus at the Consecration of Aaron and his Sons divers sorts of Sacrifices were to be offered because they were ordained to offer them all In this Eucharistical Sacrifice that was now to be offered Moses was only to have the Breast Exod. 29.26 but the right Shoulder and the fat and one loaf of Bread and one Cake of oiled Bread and one Wafer out of the Basket vers 3. were to be waved or shaken towards all the four Quarters of the World to signifie that God is the Lord of the whole Earth and then to be burnt by Him upon the Altar of Burnt-Offering for a sweet savour before the Lord. And upon this occasion an Ordinance is inserted that in Eucharistical Sacrifices namely such as these whereby Aaron and his Sons were to be consecrated for the future the Priests were to have the shaken Breast and the right Shoulder (z) Hinc humerus pectusque populo destinent Sacerdotes Anonym that was lifted up * The rest of the Peace-Offering besides what was the Priests belonged to the Offerer namely to God as his Right and assigned by Him as a Portion to the Priests Levit. 7.31 whereby possibly they were taught that with all their Heart and all their Strength they should give themselves to the Service of the Lord. Another Ordinance is also inserted That the holy Garments of Aaron shall be his Sons after him that He may be anointed and consecrated in them Thus though the High Priest died yet his Son was to appear before the Lord in the same Garments And as the Consecration of Aaron and his Sons continued seven days vers 35. during which time they were to abide at the door of the Tabernacle day and night to keep the Watch of the Lord Levit. 8.33 35. and as on each day of the seven the same Sacrifices and Ceremonies were to be observed as had been on the first day So this Order of Consecration was to be practised towards their Successors when they came into the Land of Canaan and had a setled state there Lastly It is appointed that that part of the Ram of Consecration which should be left after part had been burnt and Moses had had his portion should be sodden in the Court of the Sanctuary and should be eaten there by Aaron and his Sons with the bread that was left in the Basket vers 2 3. Levit. 8.31 And no Stranger viz. None but a Priest was to eat of it whereas in other Peace-Offerings the Offerer did partake And if any part of the Bread or Flesh remained until the Morning they were to burn it with fire This was required lest by reserving any part thereof either they might grow into contempt of holy things making no difference between them and their ordinary Food which they might reserve at their pleasure or lest that which remained might be abused to Superstition And whereas in ordinary Peace-Offerings they might eat of them the next day but not upon the third day see Levit. 7.18 no part of this must be eaten the second day This was to shew that this Ram of Consecration was a more holy thing than their ordinary Peace-Offerings Exod. 29. from 1. to 38. 13ly Touching the holy anointing Oil and the Ingredients of which it was to be made viz. of principal Spices Myrrh Cynamon sweet Calamus (a) Those sweet Odours signified the joyful Graces of Gods Spirit and the anointing therewith the powring out of the holy Spirit upon Christ his Church and Ministers and Cassia and of Oil-Olive And the things to be anointed therewith to Consecrate them to Gods Service and to separate them from common uses were the Tabernacle the Ark the Table the Candlestick with all their Vtensils the Altar of Incense the Laver the Altar of Burnt-Offerings so that whatsoever was brought as an Oblation if it touched any of the hallowed things of the Sanctuary it should be holy to the Lord. Aaron also and his Sons and Successors were to be anointed with this holy Oil but upon no mans flesh else was it to be powred It was not to be used for any civil use as for delight or the like even by the Priests themselves nor any of it to be powred upon Strangers nor any to be made like unto it for any such purposes under penalty of being cut off Exod. 30. from vers 22. to 34. 14ly Touching the half Shekel that all the Children of Israel from 20 years old and upwards when they were numbred were to pay for the ransom of their Souls acknowledging thereby that they held their lives of God and that he had redeemed them out of the House of Bondage And this they were to do that so the Lord might not be provoked for their Ingratitude to send a Plague among them This Didrachma or half Shekel * The Standard of all
Weights and Measures being kept in the Sanctuary hence it is call'd the Shekel of the Sanctuary See Exod. 38.26 The common Shekel is but 1 s. 3 d. The Shekel of the Sanctuary 2 s. 6 d. Nehem. 10.32 the rate is but the third part of a Shekel but here the rate is more upon this extraordinary occasion Some think this Contribution was annual Others only occasional as there was cause to call the people to it see Matth. 17.24 amounted to 15 d. of our money and it was to be imployed for the Service of the Tabernacle and the Rich were not to give more nor the Poor less And this equality seems to be enjoyned that the Rich might not despise the Poor and to shew that the life of a poor man is as precious in the sight of God as a rich mans and both are equally bound to praise God for it And this was also to be done that it might be a Memorial before the Lord of their Obedience and so might move the Lord to be propitious unto them Exod. 30. from vers 11. to 17. 15ly These Commands and Injunctions being given to Moses by the Lord 't is like Moses begain to think with himself where he should find Workmen fit to undertake such curious and difficult Works and that would make them exactly according to the Pattern given Wherefore the Lord tells him He had furnished Men with extraordinary gifts of his Spirit (b) So that quick apprehension and skill in honest Handicrafts and Manufactures is to accounted as a Gift of God consisting in Wisdom Knowledge ready conceiving and skill for the performance of all these things and particularly Bezaleel and Aholiab who should be the principal Workmen and Directors of others and He had put into the hearts of all those that were apt for these businesses a greater apprehension (c) Sapienter excogitare excogitata operari to conceive and contrive and a greater dexterity then they had before to work all these things that He had commanded Exod. 31. from 1. to the 12. 16ly Lastly Though the Work of the Tabernacle was with all care and diligence to be followed and speedily to be done yet the Lord would not have any of it to be done upon the Sabbath-day and therefore he renews his Command about the Observation of that Day telling Moses It was a Sign between Him and them that He had taken them for his peculiar people and they Him for their God whom they had bound themselves withall faithfulness to serve And by his enjoyning them diligently to keep his Sabbath they might know that he intended it as a means to promote their Sanctification Then He urges the Observation of the Sabbath upon them by divers reasons 1. Ab utili It is says He holy unto you that is Ordained for your benefit and profit Mark 2.27 The Sabbath was made for man and not man for the Sabbath 2. A necessario If they did not keep it He tells them They should surely be put to death See Numb 15.35 (d) Videtur Moses ignorasse speciem mortis aut sceleris gradum sola enim profana contumaxque Sabbathi violatio capitalis est Anonym in loc 'T is observable That death is thrice here threatned to those that defile the Sabbath by doing any profane or unnecessary work thereon 3. From the dedication of this Day unto God It is a Sabbath of Rest consecrated unto God 4. From the Command of God He Commands them to keep the Seventh-day-Sabbath perpetually that is as long as that Dispensation should last the Observation thereof being one Article of the Covenant He had made with them 5. A facili The Lord appointeth but one day in seven for Holy Rest and alloweth Six for labour in our worldly businesses 6. From the Example of God Himself who created the World in six days and rested on the Seventh and was refreshed * This is spoken of God after the manner of men Exod. 31. from 12. to 18. SECT XXII THe people seeing that Moses stayed so long in the Mount and that the Cloud did not move and perhaps conceiving that Moses had forsaken them or despairing of his Return a great number (e) 'T is manifest that all the people did not joyn herein for some of them afterwards at Moses his command were imployed to put the Idolaters to death v. 26. 1 Cor. 10.7 of them as it seems pressed Aaron with great Importunity to make them an Image or visible representation of God (f) V. 1. Gods the plural for the singular by an Hebrew Idiotism Declarant se velle veri unam effigiem Dei divinae symbolum praesentiae sed erat Carnalis Aegyptiorum imitatio qui vitulum colebant Anonym in loc going before them and manifesting his Presence among them and this Image they would have made in the form or shape of a Calf according to the Idolatry they had seen practised in Egypt Aaron to divert them as 't is probable from this wicked Intendment requires the golden Ear-rings from the Ears of their Wives Sons and Daughters to make it with hoping that this demand would make such a mutiny in all their Families that they would have chosen rather to desist from their wicked design than part with those Ornaments wherein they were wont to take so much delight But herein he was much deceived for their Superstition was at this time above their Pride or Covetousness insomuch that they presently broke off their golden Ear-rings and gave them to Aaron who appointed Workmen first to melt the Gold and cast it into the form of a Calf and then to polish and finish it with a graving Tool It seems they desired their Idol should be made in this form in imitation of the Idol Apis the Ox or Calf (g) Thus the Israelites borrowed not all Gold and Silver but some dross from the Egyptians borrowing their Idolatrous Worship from them 1 King 12.28 Ps 106 19 20. Puller the Egyptians used to worship Then encouraging one another and being much pleased with their Idol they said This is thy God O Israel which brought thee out of the Land of Eypt pretending still to worship the true God in and by the Calf Aaron seeing the people thus violently bent on their Idol upon their motion He yields to build an Altar for it and to proclaim an Holy-day and to dedicate a Feast to it To morrow says He is a Feast to the Lord Jehovah pretending all was still intended for the Worship of the true God And accordingly the people rose early the next morning and sacrificed unto their Idol Burnt-Offerings and Peace-Offerings and upon the Altar they feasted together and then rose up to play that is to sing and dance and play about their Idol shouting and making a great Noise vers 17. according to the wild custom and manner of the Heathens in their Idolatrous Feasts Exod. 32. from 1. to 7. SECT XXIII WHen 40 days and 40
He was to wave them before the Lord and so they became his portion with the wave-breast and heave-shoulder the rest of the flesh and bread was to be eaten by the Owners that presented them These are the Offerings which a Nazarite who is to be discharged of his Vow is to offer besides what of his own free will he shall vow to give out of the estate which he hath gotten and wherewith God hath blessed him The former Offerings were prescribed by God and so necessarily to be offered both by Poor and Rich but if the Nazarite being rich vowed any more Offerings He must perform his vow accordingly These things being performed the Nazarite was discharged of his vow and had liberty to drink Wine again if he thought good Numb 6. from 1. to 2â— SECT XLIX THe Lord now prescribes to Aaron and his Sons how they should solemnly bless the people viz. lifting up their hands (x) See Levit. 9.22 they should say unto them The Lord bless you and keep you the Lord make his face shine upon you and be gracious unto you The Lord lift up his Countenance upon you and give you peace Thus they were to put Gods Name upon the people that is to bless them in his Name and the Lord promises thereupon to bless them Numb 6. from 22. to the end SECT L. God now Commands two (y) At first there were but two Trumpets appointed viz. for Aaron's two Sons But the number of Priests increasing in Solomons time there were an 120 Priests sounding with Trumpets 2 Chron. 5.12 These Trumpets were signs of the ministry of the Word and the Office of Teaching discharged by men called and fitted silver Trumpets to be made for Aaron's two Sons Eleazar and Ithamar (z) The Priests are appointed to be Trumpeters that the people might entertain the sound thereof as given by the direction of God and accordingly conform themselves thereunto see Numb 31.6 2 Chron. 13.12 The use of these Trumpets was 1. To assemble the Congregation before the Lord in his Sanctuary 2ly To give warning and direction for their marching towards the Land of Canaan 3ly To encourage the people when they went forth to War 4ly To excite their joy and rejoycing at their solemn Festivals They were to blow with both Trumpets when all the people were to assemble at the door of the Tabernacle and to blow but with one Trumpet when only the Princes and Heads of the people were to come together unto Moses And when the Camps were to remove they were to blow an Alarm or Taratantara (a) V. 7. Clangetis non Tarantarizabitis Hic distinguit inter Clangere Taratantizare Freidlib and so the Camps that lay Eastward or Southward Northward or Westward were to move according to the several soundings of the Trumpet But when the Congregation was to be gathered together they were not to sound in that manner And only the Priests were to blow with Trumpets as long as the Priesthood and this Dispensation was to last And wheh the people were to go out to War the Priests were to sound an Alarm which was to be a sign to them that the Lord remembred their danger and would help them against their Enemies They were also to blow with these Trumpets on their solemn Festivals (b) V. 10. In their solemn days wherein honest chearfulness was not only allowed but injoyned Deut. 16.14 and days of rejoycing and on their new Moons over their Burnt-Offerings and Peace-Offerings and this was to be to them for a Memorial before the Lord that is as a sign and token that if they performed this Service in faith of Gods mercy and with joyful and glad hearts the Lord would remember them and would hear their prayers and accept their Sacrifices Numb 10. from 1. to 11. SECT LI. ABout this time Jethro Prince of Midian a Country lying south from hence towards the Red-Sea Father-in-law to Moses repaired hither to give his Son-in-law a visit and brought with him Zipporah his Daughter Mose's wife and his two Sons Gershom and Eliezer which were left with him when Moses went into Egypt See Sect. 60. of Chap. 3. Moses hearing of his coming went out to meet him and did Obeysance to him and kissed him and bringing him into his Tent He acquainted him with all the wonderful things the Lord had done for them Jethro blesses God and Congratulates to Moses and the whole people of Israel their Deliverance out of the Egyptian Bondage he openly declares both by word and deed his Faith and Devotion towards the God of Israel Now says he I am assur'd the God of Israel is greater then all Gods for in the thing wherein the Egyptians were proud and haughty he was above them And Jethro after the manner of the Patriarchs (c) Forsan obtulit non immediate sed per sacerdotes Sic David sacrificasse fertur 2 Sam. 24.25 Solomon 1 Reg. 8.63 nempe mediantibus sacerdotibus offered Burnt-Offerings and Sacrifices of Thanksgiving * Ex quibus maxima pars cedebat offerentibus unto God and Aaron and the Elders of Israel came to pay their Respects to him and to Feast with him upon those Sacrifices before the Lord (d) See Deut. 12.6 7. 1 Chron. 29.21 that is in the fear of the Lord and having the Lord in their eyes and being sensible of the Majesty of God appearing in the Cloudy Pillar On the morrow after Moses sat to judge the people and the people stood by him from Morning to Evening Jethro observing this and how the people came to Moses to inquire of the Lord for them both concerning religious and civil Affairs he fairly Chides him for his wearing out himself with continual imployment and the people with continual attendance and therefore advises him to take a better Course which he doubted not but by the blessing of God would be much for his own and the peoples ease Be thou says he for the people God-ward that is in matters of greater difficulty and importance where there is need of one to inquire of God there do thou still imploy thy self in seeking to the Lord for them and in returning answers from the Lord to them and shew them the way wherein they should walk and the work that they should do But as to other matters of lesser moment and easily to be decided chuse out from among the people able men men fearing God and men of truth and fidelity and hating Covetousness and make some of them Rulers over Thousands others over Hundreds others over Fifties and others over Tens and let them Judge the people at all seasons in matters of less difficulty but matters of greater moment let them bring to thee And so these Rulers will bear some part of the burden with thee and all will not lie on thy shoulders as now it does and the people hereby will have their matters sooner determined and dispatched without so
manner and in the sight only of a few who did it hastily to prevent Adonijah from making himself King and therefore this second anointing was done more publickly and more solemnly in the sight of the Princes and Rulers and in a great Assembly of the people And they anointed him unto the Lord that is devoted him solemnly unto the Lord and to be the Ruler of his people under him Then they anointed Zadok to be High-Priest instead of Abiathar who had joined with Adonijah and this was the rather done as we may suppose because the High-Priesthood was now translated into another Family For Abiathar was of the race of Eli and descended from Ithamar second Son of Aaron and Zadok was descended from Phineas who was descended from Eleazar his eldest Son and so the High-Priesthood reverted from the family of Ithamar to that of Eleazar as was foretold by God it should come to pass 1 Sam. 2.33 35. After this Solomon sat on the Throne of the Lord viz. on that Throne to which God had by his especial Providence advanced him and the disposal of which the Lord in a more peculiar manner challenged to himself See Deut. 17.15 And Solomon after this was very prosperous and all Israel obeyed him and all the Princes and mighty men and all the rest of David's Sons submitted themselves unto him And the Lord magnified him exceedingly in the sight of all Israel and bestowed on him such royal majesty and greatness as no King of Israel either before him or after him ever had 1 Chron. Ch. 28. whole Chapter 1 Chron. Ch. 29. from v. 1 to 26. SECT CCXII. NOW the days of David's departure out of this life drew nigh therefore calling for his Son Solomon he said to him I am going the way that all men living upon the earth must go Be thou therefore couragious and though thou be young in years yet shew thy self a man in understanding and keep the charge of the Lord thy God to wit the commandments which he hath given in charge to be kept and walk in his ways and keep his statutes his judgments and testimonies whereby he testifies what he would have done and observed according as they are written and prescribed in the Laws given by Moses that so thou maist prosper in all that thou dost and in all businesses thou settest thy self unto And so the Lord may be pleased to confirm his word which he spake unto me saying If thy children take heed to their way to walk before me in truth and sincerity with all their heart and all their soul there shall not fail thee a man on the Throne of Israel that is there shall not fail a man of thy posterity to sit upon thy Throne (a) Notandum duo fuisse Davidi promissa Primum absolutè nempe Messiam ex ipso oriturum licet filii ejus mali fuerint Secundum conditionale scil regnum in ejus familia conservandum si posteri se sancte gerant P. Martyr I have now only three things more to give thee in charge before I die The first is concerning Joab thou knowest how insolently he carried himself towards me and how treacherously he slew those two great Capteins Abner and Amasa after I had engaged my faith to them both that they should be safe which wicked practice of his was enough to make the people think that I had secretly an hand in it though I can truly say my soul abhorred it Nay he shed the blood of war in peace that is when there was peace made with these two great men he slew them as if they had been in open hostility against me And he put the blood of war upon his girdle that is He put up his sword all bloody into its scabbard that hung at his girdle and the very shoos on his feet were stained with their blood so impudently he carried out those base murders therefore I charge thee wisely to observe him He is of a turbulent spirit and in all likelihood thou wilt have at one time or other just occasion against him And though he hath been General of my Army almost all my reign yet let not his hoary head go down to the grave in peace but when thou findest just occasion against him cut him off by the sword of justice and so let the blood of Abner and Amasa be revenged upon him 2ly I would have thee to shew kindness to the Sons of Barzillai the Gileadite for they came and brought provisions for me and my followers when I was forced to fly from thy brother Absalom and therefore let them be of the number of those that eat at thy Table 2 Sam. 17.28 29. 3ly Thou hast with thee Shimei the Benjamite who reviled me and cursed me with a bitter curse when I was in great distress flying towards Mahanaim and called me a bloody man and did in effect say I had been the cause of the death of Saul and all his Sons and charged me with crimes I never was guilty of yet afterwards he met me at Jordan and humbled himself and acknowledged his fault and I sware to him by the Lord that I would not put him to death But though I for my time pardoned him yet if he shall attempt any thing against thee after my decease hold him not guiltless Thou art a wise man and knowest what thou oughtest to do unto him and if he trespass again and thou findest any other just occasion against him bring down his hoary head to the grave with blood and cut him off by the sword of justice * See 2 Sam. 19.23 David having thus instructed his Son in a short time after departed this life and slept with his fathers that is died as his fathers and predecessors had done before him having reigned in Hebron seven years and six months and thirty three years in Jerusalem over all Israel forty years in all and having made his Son Solomon King in his stead about half a year before his death He died in a good old age full of days riches and honour he died in the seventieth year of his age no King in Israel or Judah after him attaining to his age †Only Uzziah and Manasseh came very nigh it He was buried in his own City of Zion viz. in that part of Jerusalem where he had built a Palace for himself 2 Sam. 1.2 and kept his Court and which he had taken out of the hands of the Jebusites and had built and enlarged and from thence was called after his name the city of David His Sepulcher it seems was made of such durable materials and so well kept and repair'd time after time by his posterity that it was strangely preserved notwithstanding Jerusalem was so often sackt and burnt for it continued unto the Apostles times as the Apostle Peter tells us Act. 2.24 Men and Brethren let me freely speak to you of the Patriarch David that he is both dead and buried and his
the twentieth of Jotham because according to them Jotham still had the title of King though he had resigned the Kingdom four years before 'T is said indeed in 2 King 17.1 that Hoshea began to reign in the twelfth year of Ahaz because though he thrust himself into the Kingdom before yet he was opposed as an usurper till the twelfth of Ahaz at which time it seems he had the Crown confirmed to him and afterwards reigned four years in Ahaz's time and five in Hezekiah's in all nine years 2 King 15.30 31. HOSHEA the Son of Ela having murdered Pekah got the Kingdom into his own hand The 19th King of Israel HOSHEA in the fourth year of Ahaz yet by reason of stirs and tumults that arose hereupon he could not quietly enjoy it but that State continued in confusion and a kind of Anarchy for the space of nine years Hoshea having at length composed all differences at home began now quietly to reign in the latter end of the twelfth year of Ahaz and reigned nine years He did evil in the sight of the Lord but not as the Kings of Israel that were before him for though he continued Jeroboam's Idolatry of the Golden Calves yet he abandoned the grosser Idolatries of many of his Predecessors And besides he suffered such of his subjects as had a mind to it to go up to Jerusalem to worship there which the former Kings of Israel would not permit For when Hezekiah had proclaimed a solemn Passover many of the Ten Tribes went up to keep their Passover in Jerusalem as we read 2 Chron. 30.11 Nevertheless divers of Asher and Manasseh and of Zebulon humbled themselves and came to Jerusalem 2 King 17.1 2. Tiglath-Pileser after he had reigned nineteen years dying Salmanasser his Son succeeded him This Salmanasser * This seemeth to be that Shalman who in the Prophesie of Hosea Chap. 10.14 is said to have laid waste the house of Arbeb to wit the Country of Arbela in the land of Assyria beneath Arpad either invited by the people or taking advantage of those late broils in the Kingdom of Israel came up now against Hoshea and at length prevailed so far that Hoshea was content to become his servant and pay him tribute 2 King 17.3 But sometime after Hoshea confederating with the King of Egypt resolved to cast off his yoke and refused to pay him tribute any longer Salmanasser understanding this resolved to revenge this injury Wherefore first of all making sure of all the land of the Moabites that he might have no enemy on his back to annoy him and rasing to the ground their two chief Cities Ar and Kirharaseth according to the Prophesie of Isaiah Chap. 15. he then went through and wasted all the land of Israel and at last marched to Samaria in the fourth year of Hezekiah and seventh of Hoshea and besieged it three years viz. in the seventh eighth and ninth year of Hoshea which were concurrent with the fourth fifth and sixth of Hezekiah Isa 15. whole Chapter 2 King 17.4 5. 2 King 18.9 10. Toward the end of the third year of the siege the sixth of the reign of Hezekiah and ninth of Hoshea Salmanasser took Samaria and their King Hoshea and then shut him up and bound him in prison †2 King 17. latter part of v. 4. those words are spoken by way of anticipation as Josephus says lib. 9. and carried away the Israelites captives into his own country and planted them in Chalachochabor and Nehar-Gozan cities of Assyria whither Tiglath-Pileser had before transported the inhabitants of Perea and in the Cities of Media If any such inquire why the Lord did thus deliver up the Israelites into the hands of their enemies the reason is here fully rendred because they obeyed not the voice of the Lord their God but transgressed his Covenant and all that Moses the servant of the Lord commanded and would not hear them nor do them 2 King 18.12 And 2 King 17.7 c. For so it was that the children of Israel had sinned against the Lord their God who had brought them up out of the land of Egypt from under the hand of Pharoah King of Egypt and they feared other gods and walked in the statutes of the heathen whom the Lord had cast out before them and of the Kings of Israel who made statutes for Idolatry And besides their open Idolatry they did secretly many things which were not right against the mind and will of the Lord their God and they built them high places in all their Cities from the tower of the watchmen †A Proverbial speech whereby the extent of their Idolatry is set forth to their fenced Cities And they set them up Images and groves in every high hill and under every green tree And there they burnt incense in all the high places as did the heathen whom the Lord carried away before them and wrought wicked things to provoke the Lord to anger Yea they served Idols whereof the Lord had said unto them ye shall not do this thing Notwithstanding the Lord testified against Israel and against Judah by all the Prophets and by all the Seers whom he sent unto them saying Turn ye from your evil ways and keep my commandments and my statutes according to what I commanded your fathers in the wilderness and which I have often since inculcated upon you by my servants the Prophets time after time But they would not hear but hardened their necks as their fathers did who did not believe in the Lord their God And they rejected his statutes and his covenant that he made with their fathers and his testimonies †In which respect Ezek. 20.25 Gods statutes are said not to be good that is through the wickedness of the people they prov'd hurtful to them and sentenced them to death whereby he testified against their transgressions and they followed vanity and became vain and went after the heathen that were round about them concerning whom the Lord had charged them that they should not do like unto them And they left all the commandments of the Lord their God and made them molten images even two Calves and made a grove and worshipped all the host of heaven and served Baal And they caused their sons and their daughters to pass through the fire and used divination and inchantments and sold themselves to do evil in the sight of the Lord to provoke him to anger therefore the Lord was very angry with Israel and removed them out of his sight there was none left but the Tribe of Judah only And another cause of Israels ruin was they were an ill example to Judah and infected that Nation And hereupon Judah also kept not the commandments of the Lord their God but walked in the statutes of Israel which they made So the Lord rejected all the seed of Israel and afflicted them and delivered them into the hand of spoilers until he had cast them
it And because they could not all conveniently hear Ezra they divided themselves into several companies and in each of them there were Pulpits or Scaffolds erected as may be gathered from Ch. 9.4 from whence they expounded the Law unto them there being several teachers in each place that successively discharged that work And in these holy exercises and duties they continued from morning till noon viz. about five or six hours The people were exceedingly affected at the hearing of the Law expounded to them being thereby convinced of their sins and their liableness to the dreadful judgments of God for them and fell a weeping and wept very sore but Nehemiah the Tirshatha or Governour and Ezra the Priest and those Levites that instructed the people comforted and encouraged them telling them that God was merciful to the penitent and that that was a day holy to the Lord their God and therefore on that day they should rejoyce and not mourn and weep So Nehemiah dismissed them and bad them go their way and eat the fat and drink the sweet that is feast together with their peace-offerings and send portions to them for whom nothing is provided see Deut. 16.14 for this day says he is holy unto the Lord our God neither be ye sorry for the joy of the Lord is your strength that is the Lord would have you rejoyce in his goodness and manifold mercies which he has conferred on you and does still continue to you and thereby to comfort your hearts So the people were quieted understanding Gods readiness to forgive them upon their repentance and went and did as Nehemiah directed them Nehem. 8. from 1 to 13. Upon the second day of the same month Ezra was consulted by the Elders of the Families and by the Priests and Levites concerning certain doubts arising upon the reading of the Law the day before and particularly concerning the Feast of Tabernacles whereof as it seems Ezra had purposely spoken to instruct the people about it because that Feast was now at hand Whereupon Ezra shewed them that they were bound to keep that Feast on the 15th day of the seventh month abroad and in booths made of boughs of trees according to the Law Levit. 23.34 v. 40. The people yielded a ready obedience hereunto and accordingly went forth and fetcht in Olive-branches and Pine-branches and Mirtle-branches and Palm-branches and branches of thick trees and made themselves booths upon the roof of their houses and in their Courts and in the Courts of the house of God and in the streets all over the City from one end of it to another and sat under their booths to eat their meat and take their rest and there was great joy and gladness among them so that from the days of Joshua until this time the children of Israel had not kept this Feast * They kept this Feast Ezr. 3.4 1 King 8.65 and at sundry other times with so much devotion and solemnity as now they did for the Law required that only the first and last day of the Feast should be more solemn convocations Levit. 23.35 36. and great holy days whereon they might do no work and their manner it seems had been to assemble the people and on those days only to read the word and though on other days they were to offer sacrifices yet they might therein do the works of their particular callings but such was Ezra's zeal that he did now on every day of the Feast read the Book of the Law and expound it to them and as he was willing to preach so they were willing to hear every day And they kept the eighth day also as a solemn assembly according to the manner which God had enjoyned and his people from time to time had practised On that day they used to beg the pardon of all their sins and failings and to crave a blessing also from the Lord upon themselves and their families for the future Nehem. 8. from 13 to the end The Jews having been so careful according to the Law to keep the Feast of Trumpets on the first day of the month and the Feast of Tabernacles on the 15th 't is likely they omitted not to keep the tenth day which was the day of atonement whereon they were to afflict their souls very solemnly But yet having heard the Law day by day all the Feast of Tabernacles expounded to them Ch. 8.18 and finding thereby how grievously they had sinned and how far short they still were of what God required of them they resolved now to keep a solemn Fast before this great Assembly now gathered together departed to their own houses And accordingly on the 24th of this month they again assembled to keep a solemn fast and to renew their Covenant with God It seems they had not performed what they so solemnly covenanted Ezra 10.3 But by hearing the Law so plainly expounded to them they came to understand how great a sin their taking and living with strange wives was and what great judgments they were liable unto by reason thereof And being deeply priced in their hearts for the same they humbled themselves before the Lord and testified their humiliation by fasting and putting on sackcloth and earth upon their heads thereby acknowledging that they were more worthy to be under the earth than above it And they separated themselves from their strange wives and the children they had by them as also from such strangers as had mixed themselves with them and they stood and confessed their sins and the iniquities of their fathers who had given them such an ill example The people stood up in their several places of meeting and being divided as it seems into eight several congregations accordingly eight Levites stood up each of them upon a Scaffold or Pulpit erected for them and the day among the Jews consisting of twelve hours or four Trihoria the first three hours were allotted for the morning sacrifice and the three last for the evening-sacrifice and the other two fourth parts were thus imploy'd one fourth-part the Priests and Levites read in the Law of God and another fourth-part prayed and praised God Thus they continued in these holy exercises from morning to evening The Priests standing upon their several Scaffolds cried unto the Lord with fervency of spirit and extention of voice And they stirred up the people to bless the Lord who liveth for ever and ever going before them in such words as these Blessed be thy glorious name O Lord which is exalted above all blessing and praise and is so high and glorious that we cannot sufficiently praise the same The eight Levites before mentioned had their several companies before whom they prayed and read and expounded the Law But 't is like Ezra did all this before the heads and Governours and other chief men of Judah and that he made the prayer following before them for all that congregation could not hear one man together at one time In this
Jacob rejoyces at the sight of the Waggons Sect. 43. Jacob goes into Egypt His joy to see his Son Joseph Sect. 44. Joseph brings five of his Brethren to Pharaoh Obtains Goshen for his Brethren Introduces his Father Sect. 45. Joseph's prudent administration in the severe famine He is sent for by his Father Sect. 46. Ephraim and Manasseh blest Jacob's gift to Joseph Sect. 47. Jacob blesses his Sons in order His death Sect. 48. The mourning for and burial of Jacob. Joseph's death Sect. 49. The History of Job Sect. 50. Levi and Amram die Sect. 51. Israel increases Task-masters appointed Sect. 52. Aaron's birth Sect. 53. The Midwives commanded to destroy the Male-children Sect. 54. Moses born He is taken up and educated by Pharaoh's daughter Sect. 55. Moses after forty years leaves the Court and flys into Midian Sect. 56. Moses's marriage His two Sons Sect. 57. Caleb's Birth Sect. 58. The Lord appears to Moses commissions him to deliver Israel enables him to work miracles Sect. 59. Moses confirm'd and encouraged commanded to go to Pharaoh Sect. 60. Moses stopt in his journey His Son circumcised Sect. 61. Aaron meets Moses They declare their commission to the Elders of Israel Sect. 62. They go to Pharaoh The oppression of the Israelites increased Sect. 63. Moses and Aaron go again to Pharaoh The Magicians call'd in Sect. 64. The ten Plagues Chap. IV. From the Israelites departure out of Egypt to the laying the foundation of Solomon's Temple Sect. 1. THe Israelites depart out of Egypt Sect. 2. The Paschal Lamb and Passover appointed Sect. 3. The Lord conducts the Israelites by a Pillar of cloud and fire Joseph's bones carried with them Sect. 4. They encamp at Pihahiroth Pass through the Red-sea The Egyptians drown'd Sect. 5. Moses's Song Miriam a Prophetess Sect. 6. The people marching through Shur murmur for want of water Sect. 7. The twelve Wells and seventy Palm-trees Sect. 8. They turn from Elim to the Red-sea Sect. 9. The people murmur Quails given for one meal Manna falls Sect. 10. Water gushes out of the rock Sect. 11. Moses praying Joshua fights Amalek The Altar call'd Jehova-Nissi Sect. 12. Jethro's story defer'd to Sect. 51. Sect. 13. Moses call'd up to the top of Mount Sinai The terrible sight Sect. 14. The Promulgation of the Law Sect. 15. The people in fear Moses encourages them Sect. 16. Similitudes of God forbidden The Materials for Altars Sect. 17. The Judicial or Political Laws Sect. 18. The Angel of the Covenant promised to guide them The bounds of Canaan Sect. 19. Moses erects an Altar and twelve Pillars Sect. 20. Moses continues in the Mount forty days and forty nights Sect. 21. Directions concerning the Tabernacle and all its utensils and appurtenances Sect. 22. The Golden Calf Sect. 23. Moses comes down breaks the Tables Gods anger Moses intercedes for the people and sees the glory of God Sect. 24. Two new Tables of stone Sect. 25. God renews the Covenant upon Moses's prayer Moses's face shines Sect. 26. The Sabbath anew enjoyned Contribution to the Tabernacle Sect. 27. Bezaleel and Aholihab appointed chief workmen of the Tabernacle Sect. 28. The Tabernacle finished being set up is filled with Gods Glory Sect. 29. Laws given concerning the several sorts of sacrifices Sect. 30. Aaron and his Sons consecrated Sect. 31. Aaron enters upon his office Fire from the Lord. Sect. 32. Nadab and Abihu slain by fire from heaven Sect. 33. Of clean and unclean creatures Sect. 34. Womens separation Sect. 35. Laws concerning Leprosie Sect. 36. Ceremonial uncleanness in men Sect. 37. The Passover celebrated Sect. 38. Several sorts of Laws given Sect. 39. Blasphemy punished in the Son of Shelomith The Law of retaliation Sect. 40. Divers other Laws given Sect. 41. Promises and threatnings More Laws given concerning divers matters Sect. 42. The Book of Numbers Sect. 43. The Encamping of the Tribes Sect. 44. The Levites Charge Sect. 45. The Levites consecrated Sect. 46. The Offerings of the Princes Sect. 47. Laws concerning Jealousie Sect. 48. Concerning Nazarites Sect. 49. The solemn blessing Sect. 50. The Silver Trumpets Sect. 51. Jethro's story and advice Sect. 52. The Camp of Israel marches Jethro leaves them Sect. 53. Upon the moving of the Ark Moses pronounces the blessing Sect. 54. The people murmur at Taberah Sect. 55. Quails given for the space of a month A Plague follows Sect. 56. Miriams Leprosie Sect. 57. Spies search the land Sect. 58. Their different report Sect. 59. The ten Spies smitten Sect. 60. Israel defeated by the Amalekites and Canaanites Sect. 61. The ninetieth Psalm composed Sect. 62. Some Laws explained Sect. 63. The Rebellion of Corah Dathan and Abiram Sect. 64. Aaron's Red blossoming Sect. 65. The work and portion of the Priests and Levites Sect. 66. Water of Purification Sect. 67. Miriams death Sect. 68. They murmur at Kadesh for want of water Moses strikes the Rock in anger is doomed not to enter into Canaan Sect. 69. The King of Edom refuseth them passage Sect. 70. Aaron dies and is buried upon Mount Hor. Sect. 71. Arad the Canaanite vanquished Sect. 72. The Brazen Serpent Sect. 73. Several stations of the Israelites Sect. 74. The Miraculous Well Sect. 75. Sihon slain Sect. 76. Og totally subdued Sect. 77. The Encamping at Abel-shittim Sect. 78. Balaam sent for to curse the Israelites His Ass speaks Sect. 79. Balaam attempts to curse Israel Sect. 80. The Idolatry and Whoredom of the Israelites at Mount Peor Sect. 81. Midian Conquered Sect. 82. Moses and Eleazar number the people Sect. 83. Zelophehad's daughters Sect. 84. Joshua appointed Successor Sect. 85. A repetition of the Law of sacrificing Sect. 86. Laws concerning Vows Sect. 87. The Reubenites and Gadites desire a possession on that side Jordan Sect. 88. The Journal of Israels Travels Sect. 89. The Limits of Canaan Sect. 90. The Levites Cities Sect. 91. Orders concerning the Marriage of Zelophehad's daughters Sect. 92. The Book of Deuteronomy containing Moses's dying speech to Israel Sect. 93. Moses's death Israels mourning for him Sect. 94. Joshua begins his Government Sect. 95. They come near unto and pass the river Jordan Sect. 96. Circumcision enjoyned them Sect. 97. The first Passover in Canaan Manna ceases Sect. 98. Jericho taken burnt and cursed Sect. 99. The Israelites defeated at Ai. Sect. 100. Joshua marches against Ai. Sect. 101. A Monument of stone and an Altar erected and Blessings and Cursings pronounced at Mount Gerizim and Mount Ebal Sect. 102. The League with the Gibeonites Sect. 103. Adonizedek and his allies besiege Gibeon Their discomfiture Prodigious Hailstones The Sun and Moon stand still at the prayer of Joshua Sect. 104. Several Kings vanquished and their Cities taken Sect. 105. The rise of the Sabbatical year Sect. 106. Joshua's war with the Northern Kings His victory over them Sect. 107. Joshua's rest from war Sect. 108. Joshua divides the land Sect. 109. Joshua and the Elders proceed to divide the land Ephraim and Manasseh complain Sect. 110.
Nimrod See the Kings thereof pag. 15. of Chap. II. The dispersion of the children of Noah The Original of several Nations 1819 Serug born 1846 Nahor born 1878 Terah born 2008 Abraham born The King of Elam and his Allyes conquer the King of Sodom and his Confederates 2078 The Promise made to Abraham in Vr of the Chaldees The Third Age from the Promise made to Abraham in Ur of the Chaldees unto the departure of the Israelites out of Egypt 2094 ABraham's removal to Charran and from thence to Canaan Two Altars there built by him A Promise of that Land made unto his Posterity He goes into Egypt by reason of the Famine in Canaan His Danger there on the account of Sarah his Wife He returns into Canaan vanquishes Chedorlaomer rescues Lot is met by Melchizedec and blessed He takes Hagar Ismael Born 2107 Circumcision Instituted Abraham entertains Three Angels intercedes for Sodom Sodom and Gomorrha Consumed with Fire from Heaven Lots Incest 2108 Isaac Born Hagar and Ismael cast out Abraham's sacrificing Isaac Isaac marries Rebeccah 2168 Esau and Jacob Born Jacob's marriage with Leah and Rachel His hard Servâ—ce under 〈◊〉 2259 Joseph Born Joseph's Dream His Brethren sell him He is sold after to Potiphar His Mistriss 's false Accusation His Imprisonment Pharaoh's Dream Joseph's Interpretation thereof and Advancement The Famine begins Jacob sends his Sons into Egypt to buy Corn. Joseph makes himself known to his Brethren Jacob goes into Egypt He blesses his Sons and dies Joseph dies The History of Job Aaron Born 2418 Moses Born His Education by Pharaoh's Daughter He flies into Midian He is sent by the Lord to deliver Israel He works Miracles before Pharaoh The Ten Plagues 2508 The Israelites departure out of Egypt The Fourth Age from the Departure of the Israelites out of Egypt to the laying the Foundation of Solomon's Temple 2548 THe Paschal Lamb. The Fiery Pillar The Israelites pass through the Red Sea Manna Joshua fights with Amaleck The giving of the Law on Mount Sinai Moses 40 days in the Mount Directions concerning framing the Tabernacle The Golden Calf The History of the Israelites during their 40 years continuance in the Wilderness Moses having governed 40 years dies Joshua succeeds Conquers and divides the Land and governs in all 17 years The Judges 2565 Othniel 40 years 2605 Ehud 80 years The History of Ruth 2685 Deborah 40 y. 2725 Gideon 40 y. 2765 Abimelech 3 y. 2768 Tholah 23 y. 2791 Jair 22 y. 2813 Jephtha 6 y. 2819 Ibzan 7 y. 2826 Elon 10 y. 2836 Abdon 8. y. 2844 Samson 20 y. 2864 Eli 40. y. 2904 Samuel and King Saul 40 y. 2944 King David 40 y. 2985 King Solomon 4 y. 2988 The Foundation of the Temple laid in the 4th year of Solomon's Reign The Fifth Age from the laying the Foundation of Solomon 's Temple to the Destruction of it and the Captivity of Judah Solomon reigned over all Israel from the laying the Foundation of the Temple 36 years The Kingdom divided Kings of Judah 302â— REhoboam reigned 17 years 304â— Abijam 3 y. 3044 Asa 41 y. 3085 Jehoshaphat 25 y. 3106 Jehoram 8. y. 3113 Ahaziah 1 y. 3114 Athaliah 7 y. 3120 Jehoash 40 y. 31â—9 Amaziah 29 y. 31â—9 Vzziah 52 y. 32â—0 Jotham 16 y. 32â—6 Ahaz 16 y. 3271 Hezekiah 29 y. 3300 Manasseh 55 y. 3355 Amon 2 y. 335â— Josiah 31 y. 3387 Jehohaaz 3 mon. 3388 Jehoiakim 11 y. 3398 Jehoiakin or Jechoniah 3 mon. 3â—99 Zedekiah 11 y. Kings of Israel 302â— JEroboam reigned 22 years Nadab 2. y. 304â— Baasha 24 y. Elah 2 y. Zimri 7 days 3044 Omri 12 y. Ahab 22 y. 3085 Ahaziah 2 y. Jehoram 12 y. 3106 Jehu 28 y. 3113 Jehoahaz 17 y. Joah 16 y. 3114 Jeroboam 2d 41 y. 3120 An Interregnum of about Eleven years and an half Zachariah 6 months Shallum 1 month 31â—9 Menahem 10 y. 31â—9 Pekahiah 2 y. 32â—0 Pekah 20 y. 32â—6 Hoshea 9 y. 3271 The Israelites carried into Captivity by the Assyrians in the sixth year of Hezekiah The Jews carried into Captivity by the Babylonians in the 11th year of Zedekiah The Sixth Age from the Captivity of Judah to their Return out of Babylon 3408 JErusalem taken Zedekiah brought to Nebuchadnezzar sees his Children slain then hath his Eyes put out and in Chains is carried to Babylon The City and Temple burnt Seraiah the Chief Priest and other Principal men put to death at Riblah Gedaliah set over the Poor people left in the Land Jeremy upon his own choice stays with them Ismael Conspires against Gedaliah Johanan discovers it to him He believes it not and so is treacherously murder'd Johanan recovers from Ismael his Prisoners but himself escapes Johanan and his Captains and many of the people go into Egypt and carry Jeremy and Baruc with them 3409 Ezekiel utters several Prophesies in Babylon Jeremy about this time writes his Lamentations Tyre besieged by Nebuchadnezzar 3413 Nebuzaradan carries away the last Remainder of the Jews to the number of 745. Nebuchadnezzar invades Egypt and makes great Havock there Having finished his Conquests he returns unto Babylon and there has the Dream of the great Tree whose Destiny was to be cut down He new builds Babylon 3427 He falls distracted and so continues for 7 years He is recovered to his Understanding blesseth God and dies 3435 Evil Merodach succeeds him Jechoniah advanced Zedekiah dies and is honourably Buried Cyrus being made General of the Armies of the Medes and Persians obtains a great Victory over the Babylonians Belshazzar succeeds Evil Merodach In the first year of his Reign Daniel hath the Vision of the four Beasts 3465 Cyrus gives the Babylonians another great Defeat and with a vast Army besieges Babylon Belshazzar carousing with his Nobles sees the Hand-writing on the Wall Daniel interprets it to him and is thereupon advanc'd Belshazzar slain Darius takes on him the Kingdom Cyrus Marries his only Daughter Darius sets over the Provinces an 120 Governors and makes Daniel chief of them all The Princes out of Envy to him move the King to make an Edict That for 30 days no Petition should be made to any God or Man but himself Daniel thereupon cast into the Lyons Den. The 70 years of the Captivity of the Jews draw to an end Daniel Prays for the promised Deliverance The Angel Gabriel is sent to inform him not only concerning that but also the 70 Weeks Darius dies Cyrus is made thereupon Emperor of the East The Jews shew him the Prophesy of Isaiah That He should be their Deliverer with which he is much pleas'd The Seventh Age from the Return out of Babylon to the Death of Christ Or from the end of the Seventy years Captivity unto the end of the Seventy Weeks in Daniel 3478 THE 70 Weeks in Daniel containing 490 years The Persian or Second Monarchy See the Kings thereof in the Appendix Cyrus makes an Edict for the Return of the Jews and that they should go and build their
and returning And in this Vision Jacob saw Jehovah standing on the top of this Ladder and saying to him I am the God of Abraham thy Father and the God of Isaac the Land whereon thou liest to thee will I give it and to thy Seed and thy Seed shall be as the dust of the Earth and shall spread and multiply exceedingly East West North and South and in thy Seed shall all the Nations of the Earth be blessed Thus he renews the promise to him and states it in him which was formerly made to Abraham and Isaac Ch. 12.3 22.18 Acts 3.25 Further the Lord says to him I am with thee and will keep thee in all places whether thou goest and will bring thee again into this Land For I will not leave thee until I have done all that which I have spoken to thee of Jacob awaking and considering the glorious Vision he had seen cried out Assuredly God is in this place in a more peculiar manner though I did not apprehend or imagine to have met with such a glorious manifestation and Revelation of Himself to me here and being struck with a Reverend aw and fear of the Majesty of God who had thus appeared to him he cries out How dreadful is this place This is none other but the House of God the very Gate of Heaven As if he should have said This seemeth to be a place where God manifests himself in a more especial manner to the Children of Men and whence they may by praying unto him and worshipping of him as by a Gate ascend up into Heaven and Converse with him above And upon this account he thinks this a fit place for the building an House to God as we may see vers 22. Rising up therefore early in the Morning he takes the stone which he had laid under his head and set it up as a Pillar (h) This in likelihood being af erwards demolished he erects about 30 years after a new Pillar of stone upon another Apparition in the same place Ch. 35.14 15. This Pillar was a religious Sign and Monument as Altars were Esay 19.19 There were also Pillars for civil use as Rachels Pillar on her Grave Ch. 35.20 And Absolon's Pillar 2 Sam. 18.18 The Pillar Galeed Gen. 31.45 47 52. But when the Law was given by Moses Pillars for religious use were forbidden Levit. 26.1 Deut. 16.22 And the Pillars of Idolaters commanded to be broken down Deut. 12.3 Ch. 7.5 and as a memorial of that Vision and then poured out a little of the oil upon it which he had taken with him for his provision by the way as an Oblation and Offering of thanksgiving to God having no other Sacrifice at hand And he did the same thing afterwards at the same place again about 30 years after see Ch. 35.14 and called the Name of the place Bethel that is the House of God whereas the City near to it was before called Luz Then Jacob made a Vow unto the Lord That if he would please to be with him and to keep him in the way wherein he was now to go and to give him Food and Raiment 1 Tim. 6.8 and bring him back again to his Fathers house in peace it should be a new and strong Obligation and Ingagement upon him to worship and serve the Lord faithfully all his days and that stone or pillar now erected by him should be Gods House (i) See the performance of this Ch. 35.7 viz. that place should be consecrated to his Worship and Service for him and his to worship him in and that he would give the tenth (k) Thus we see Tythes paid by Abraham and Jacob before the Law of Moses Decimas non sacerdoti pendendas sed in usus pios aras holocausta c. Levit 27.30 Numb 18.24 Anonym in loc of all that he should have to God that is for the maintenance of the true Worship of God and for pious and charitable Vses Gen. 27. whole Chapter Gen. 28. from 1. to 6. and from 10. to the end SECT XXIV ESau understanding that his Father Isaac had blessed Jacob and that he had sent him away into Mesopotamia there to take a Wife of his own Kindred expresly forbidding him to marry any of the Daughters of the Canaanites and that Jacob had express'd his readiness to obey his Father and Mother therein He to pacifie his Fathers mind who was much offended with him for taking for his first Wives the Daughters of the Hitties see Sect. 21. went to the Ishmaelites Ishmael himself being now dead and took another Wife viz. Mahalatha the Daughter of Ishmael the Son of Abraham And it seems he did this either to please his Father by matching into his Kindred or else to strengthen himself by this new alliance with the Israelites against his Brother Jacob. Gen. 28. from 6. to 10. SECT XXV JAcob being now comforted and strengthened by the late heavenly Vision went on chearfully in his Journey and at length came near to Haran in Mesopotamia where at a Well in the Fields which was guarded by a great stone he saw a great many Flocks of Sheep which were brought thither to be watered as soon as the Shepherds should have rolled away the stone Jacob asks them civilly Whence they were They answered They belonged to Haran He inquires if they knew Laban the Son of Bethuel and Grand-Child of Nahor They tell him They knew him very well He inquires of his Health They tell him he was in very good health And one of his Daughters viz. Rachel was hard by coming with his Sheep to be watered Jacob tells them it was yet too soon in the day as He apprehended to gather the Flocks together in order to their folding therefore he advises them to water the Sheep and to go and feed them again They tell him They might not their custom or agreement among themselves being otherwise or could not water the Sheep till all the Flocks were come together and all the Shepherds joined their strength to remove the Stone But Jacob seeing Rachel coming with her Fathers Flock he being strong with the help of these Shepherds there present rolled away the Stone and watered her Sheep Then saluting her he acquainted her that he was Son to Rebecca her Father's Sister and wept for joy that he had so soon and so opportunely met his Cosin Rachel She running and acquainting her Father therewith he presently came forth to Jacob and imbraced and kissed him and brought him to his house Then Jacob related to him the state and condition of his Father and Mother and what was the reason and occasion of his Journey and his coming so privately else Laban might have wondred to see him come so unfurnished he having seen Abraham's Servant Eliezer come so richly provided when he fetched thence Rebecca Laban replies That he was satisfied that he was his Nephew his very bone and flesh and whatever was the occasion of his Journey he
him and paying him the duty and respect she owed him because the Custom (n) Non tam menses simulat ac ventriculi dolores of women was upon her Levit. 15.19 he did not disturbe Her but searching in other places found none Then Jacob's anger was kindled and he could not but express his great resentment of Laban's injurious dealing with him and accordingly ask'd him What Trespasses he had been guilty of that he had so hotly pursued after him Thou hast says he searched all my stuff and what hast thou found of thine I have served thee 20 years and that with great diligence and faithfulness I have carefully kept thy Cattel thy Ews and She-goats have rarely cast their young Thy Rams I have preserved That which was torn of wild Beasts I brought it not in account to thee but made it good my self though strict justice would not oblige me to it See Exod. 22.10 11 13. How painful my Service hath been is not unknown to thee In the day the drought consumed me and in the night the frâ—st and my sleep departed from mine eyes And in this manner have I served thee 14 years for thy two Daughters and six years for such a portion of thy Flock as by Providence should fall to my share according to the Conditions agreed on between us and yet these terms hast thou very injuriously changed several times And truly except God even the God of Abraham and the God whom my Father Isaac serves with so much fear and reverence as the only God who is to be feared and worshipped had been with me and had extraordinarily blessed me thou hadst sent me away empty But the Lord hath taken notice of thy hard dealing with me notwithstanding all my faithfulness and diligence and painful labour in thy Service and accordingly did yesternight rebuke thee for thy evil intendment towards me Laban being something melted with these words said Well these Women thy Wives are my Daughters and their Children they have born unto thee I account them as my Children my self being their remote Parent and thy Cattel thou hadst all from me He takes no notice of what Jacob had deserved of him or of what God had so wonderfully given him and all that thou hast is mine (o) Thus He boasts But yet notwithstanding it were a foolish thing for me to go about to hurt thee or thy Wives or Children for in so doing I should but hurt my self (p) But he was not of this mind when he first went out to pursue Jacob and therefore Jacob may thank God for all who had thus bridled if not altered him Therefore let us make a Covenant one with another and raise an heap of stones on this Mountain to be a Monument thereof that I shall not pass over this place to hurt thee nor thou to hurt me If either of us do so he shall forfeit his fidelity and be liable to divine Vengeance for his perjury Jacob readily agreed hereto and immediately spake to his own Company and to Laban's also to joyn in gathering an heap of stones which might serve as a Memorial hereof And this heap of stones Jacob in the Hebrew * Neque annis viginti mutavit vel religionem Jacob vel dialectum Tongue called Galeed (q) By a littâ—e change afterwards was framed the word Gilead and Laban in the Syrian Tongue call'd it Jegar-Sahadutha both signifying an heap of Witnesses that is an heap to be a witness and to be a memorial of this Covenant here made And Jacob also called it Mizpah (r) q. d. Deus intutatur that is a Watch-Tower whereupon Laban said The Lord watch between me and thee that we may keep this Covenant inviolable and that when we are absent one from another neither of us may design any hurt to each other And Laban further said If thou shalt afflict my Daughters or take other Wives besides my Daughters then God who knoweth and rewardeth Wickedness especially Treachery punish thee as thou deservest Thus He who had been a very unkind Father whilst his Daughters were with him now pretends great tenderness of affection to them and conditions with Jacob against that whereunto his own covetousness had forced him before Then they sware the Covenant agreed on between them Laban sware by the God of Abraham and the God of Nahor and the God of Terah ther Father Thus he intermixeth the God of Abraham the only true God with the Idols which Terah Nahor and Abraham himself before God called Him had served in Chaldea Jos 24.2 But Jacob sware only by the fear of his Father Isaac that is the only true God whom his Father Isaac feared and worshipped Then Jacob killed Beasts and provided a Feast such being usual at the making of Covenants see Gen. 26.30 and invited Laban and his Company to eat with him who tarried all night upon the Place Early in the morning Laban (s) Thus God over-rules the hearts of wicked men so ch 33.4 So he turned Balaam's Curse into a Blessing Numb 23.11 Deut. 23.5 so the minds of the Barbarians towards Paul Acts 28.4 took an affectionate farewel of Jacob kissing his Sons and Daughters and blessed them wishing to them all happiness and prosperity and so departed to his own place Gen. 31. whole Chapter SECT XXIX JAcob being sent away by Laban in peace continued his Journey towards Canaan and as he went on he had a Vision of an Army of holy Angels appearing in Humane shape that met him to encourage him against his future fears and dangers whereupon he called the name of the place Mahanaim that is two Hosts intimating how two Hosts there met viz. one of the holy Angels the other of his own Company and Followers And here afterwards was a City built called by that Name And being to pass thorow the Country that was at present inhabited by his Brother Esau (t) Called here the Land of Seir not from Esau but from Seir an Horite ch 14.6 and ch 36.20 21. which Horites Esau drave thence Deus 2.22 And there now Esau dwelt and through which Country Jacob must pass Est Idumaea una orientalis de qua hoc loco agitur alia australis Has Regiones non simul sed vicissim Idumaei habitarunt Tandem orientalem deseruerunt australem occuparunt ante exitum Israelitarum ex Aegyto nam ingressis Israelitis in terram promissam non ibi erant Idumaei sed Sihon Og c. His adde quod Job erat Idumaeus de stirpe Esau habitavit in terra Hus quae erat trans Jordanem non procul a monte Galaad Ergo tum ibi habitarunt Idumaei indeque postea migrarunt Tantum difficultas esse potest ex Thren 4.21 Edom quae habitas in terrâ Hus. Sed verisimile est Idumaeos mutata habitatione nomina priorum locorum multis locis indidisse Bochart though he and his Posterity afterwards removed to the
Southern part of Canaan and there dwelt he sent Messengers before to him to give him notice of his coming charging them to address themselves to him in a very respectful and submissive manner and to tell him that his Servant Jacob had sojourned with Laban in Mesopotamia for 20 years and God had now blessed Him with Flocks and Herds and with Men-Servants and Maid-Servants and therefore He did not come to beg any thing of him but only desired his favour that he might quietly pass thorow his Country The Messengers having dispatched their Message return and tell him that his Brother Esau was coming to meet him attended with 400 men and 't is like they possessed him that they apprehended he came with no good intention towards him Jacob hearing this was greatly afraid his Guard of holy Angels in likelihood being gone and contriving to secure himself as well as he could he divided the people that were with him and his Flocks into two Bands or Companies thinking that if Esau fell upon the one the other might possibly have time to escape And being in this distress he set himself to call not upon the Angels that had lately appeared to him for their help and mediation but upon the true and ever living God praying unto Him after this manner O God of my Grandfather Abraham and Father Isaac to whom thou hast made many great and glorious Promises and to their Seed Thou commandedst me to leave Mesopotamia and to return to my Fathers house (u) See Ch. 31.13 and didst promise to deal well with me and Lo I am now obeying thy Command I acknowledge I am altogether unworthy of the great Mercies thou hast bestowed on me and of that Faithfulness thou hast expressed towards me For when I came from my Fathers house I was in a mean and poor Condition I passed over the River Jordan that I have now in mine eye only with my Staff in my hand and now behold I am become two Bands And seeing thou hast hitherto been so gracious unto me I humbly pray thee now help me and save me from my Brother Esau who I fear without thy Interposition will come upon me and slay me with my Wives and Children Lord thou hast promis'd to do me good and to keep me in all places Ch. 28.14 15. 31.3 and to make my Seed as the Sand of the Sea Therefore I pray thee of thy great mercy make good these thy gracious Promises unto me Jacob having thus prayed and reposed his Trust in God yet He judged it fit to use all good and fair means for his own Preservation And therefore resolved with himself to send a Present to his Brother to propitiate and atone him And accordingly he cull'd out some of all his Cattel for this purpose but the approaching of the night and his hast to prevent his Brothers coming would not suffer him to make any curious choice However he took out of his Flocks 200 She-Goats and 20 He-Goats 200 Ews and 20 Rams 30 Milch-Camels with their Colts 40 Kine and 10 Bulls 20 She-Asses and and 10 Foles in all 580 Head of Cattel a rich and noble Present being an excellent and large Stock for breed These several sorts of Cattel he delivered into the hands of so many several Servants and charged them to pass over the Ford of Jabbok with them and to put a good distance and space between Drove and Drove that so his Present might make the fairer shew and that by degrees the heat of his Brothers Rage might abate and cool Then he charged the first Servant that went with the first Flock that when he met Esau and he should ask him Whence he came and to whom he belonged he should say This is a Present of thy Servant Jacob sent to my Lord Esau and behold he himself is behind coming to wait upon my Lord. And he charged the rest of the Servants that went with the other Flocks to do accordingly And he thought with himself that by this means in all likelihood he should appease his Brother and melt his Rage and dispose him to be kind and favourable to him The Present being sent away His next care was to pass his Wives and Children and his Company and his Flocks and Substance over the River Jabbok but he himself stayed behind that he might spend the night in private prayer unto God And having wrestled with the Lord several hours by fervent prayer not without many tears as we read Hos 12.4 He wept and made Supplication c. at last the Son of God the Angel of the Covenant appeared to him in an humane shape and set upon him and wrestled with him and he was pleased not to prevail over him with that measure of strength which in that assumed Body he did take and use at that time to intimate to him and to assure him that though he was to wrestle with many Difficulties and many Afflictions yet he should be Victor in them all However to keep him humble and that he should not be exalted above measure but know by whose Indulgence he did prevail he touched the hollow of his Thigh and put it out of joynt and the Sinews shrank so that he halted of it for the present to intimate to him that it was not the hand of a meer man that strove with him Then the Angel speaking to him after the manner of men said Let me go for the day breaketh but Jacob now perceiving the Person he wrestled with to be more than a meer man said I will not let thee go except thou bless me Then the Angel asked him his Name which he knew well enough but to take occasion for what he meant to say concerning the change of his Name He answers Jacob. The Angel replies That his Name should henceforth not only be called Jacob but Israel (x) The Jews are never called Jacobites but Israelites that is One that hath Princely Power with God Gen. 46.2 Ch. 35.10 and should also prevail over men Then Jacob desired the Angel to tell him his Name (y) Some Angels had names as Gabriel Luk. 1.19 Christ the Angel of the Covenant is called Michael Dan. 10.21 Jude v. 9. Apoc. 12.7 hoping he would have given him some peculiar Name whereby he might have the clearer knowledge of Him and might better remember and honour him The Angel refused to satisfie his curiosity in that as likewise He did Judg. 13.17 18. but he blessed him So Jacob called the name of the Place Peniel because he had there seen the Son of God in an humane shape face to face who had there manifested himself more clearly to him than ever before and he had escaped death notwithstanding this glorious sight which the Godly us'd to fear when they saw Visions of God See Exod. 20.19 Judg. 6.22 23. 13.22 And now he looked upon his life as safe and that God would preserve him from Esau Then the Sun rising Jacob passed
Camels 500 Yokes of Oxen 500 She-Asses 3. He had a great many Servants 4. There was great Vnity and Love among his Children they feasting one another in their Courses To which may be added Job's Piety and paternal Care in offering Sacrifices for them 3. Of his wonderful Afflictions Satan obtained a Commission to have Power over his Possessions over his Children and over his own Person yet so as not to take away his life and his own Wife mocked at him Hereupon He curses the day of his Birth and wishes he had died before or immediately after his coming into the World Ch. 1. 2. to the 11 vers and Ch. 3. 4. Of his four Friends coming to him to visit him in this his sad Condition Whereof the three first viz. Eliphaz Bildad and Zophar argue and debate the matter with him and pretend to maintain that he that was so extraordinarily and extremely afflicted by God as Job was must needs either be a great and open Sinner or a Close Hypocrite from vers 11. of Ch. 2. to the end Eliphaz begins and is the first Opponent in this Disputation whose Argument is contained in the 4th and 5th Ch. Job's Answer to him is contained in the 6th and 7th Ch. Bildad is the second Opponent His Discourse is contained in the 8th Ch. And it is mainly a Confutation of Job's Reply to Eliphaz Job's Answer to him is set down in the 9th and 10th Ch. In which like an ingenuous Disputant he grants that which is true in Bildad's Argument and denies what is false Zophar is the third Opponent whose Discourse and Argument is contained in Ch. 11. Job's Answer to him is set down Ch. 22 13 14. and it is framed not only as an Answer to Zophar's Argument but also to what Eliphaz and Bildad had alledged before and he concludes with an humble Supplication to God for a mitigation of his Afflictions Eliphaz speaks again and rejoyns Ch. 15. Job Replies to him Ch. 16 17. Bildad also Rejoyns Ch. 18. Job Answers him Ch. 19. Zophar Rejoyns also Ch. 20. Job Answers him Ch. 21. Eliphaz undertakes him a third time Ch. 22. Job's Answer to him is couched in Ch. 23 24. Bildad also undertakes him a third time Ch. 25. Job Answers him Ch. 26. and that puts an end to the Disputation which Job closes with two Speeches The first is contained in the 27th 28th Ch. wherein he professeth his Integrity and his Resolution to hold it to the end The second is contained in the 29 30 31 Ch. wherein he speaks of his former great Happiness and laments his present miserable Condition both in respect of outward and inward Temptations and asserts the Vprightness and Inoffensiveness of his Carriage The Disputation being ended Elihu who takes upon him to be as it were Moderator begins to speak and he makes four distinct Speeches The first is contained in Ch. 32 33. In the close of which he gives Job leave to make his Defence who not Replying he proceeds to His second Speech contained in Ch. 34. His third is set down in Ch. 35. His fourth in Ch. 36 37. Then the Almighty Himself spake out of the Whirlewind and gave the final and decisive Sentence between Job and his Friends And first the Lord Reproves the Ignorance of Job and shews him how unfit he was to contend with his Maker Ch. 38. 39. Job hereupon humbly abases himself before the Lord and yields the Cause and promises Silence and not to Complain any more Ch. 40. v. 3 4 5. Then the Lord Reproves Job for not being brought to a full acknowledgment of the Exact Justice of his Creator and his own Sinfulness The Lord also manifests and declares his own Power and Job's Weakness Commanding Job by way of Irony to do that which none but God can do Then he Exemplifies his own infinite Power in his having created at first and still having the Government over those two vast Creatures viz. Behemoth and Leviathan from vers 6. of Ch. 40. to the end of 41. 5ly The Conclusion of the History which is contained in Ch. 42. where Job confesseth himself Guilty and humbles himself before the Lord repenting in Dust and Ashes God then Reproves his Friends for not speaking of him the things that were right He Charges them to offer Burnt-Offerings for themselves and to get Job to Intercede for them for him he would accept Job is now delivered from his Affliction and blessed with double as much Estate as he had before and in time with as many Children as He had before viz. with seven Sons and three Daughters His Friends and near Relations visit him and present him with Gifts The years of his life are doubled For he lived an 140 years after his trouble and so was 70 years old when his troubles began and died 210 years old the longest liver born since Terah SECT L. Anno Mundi 2385. ABout this time died Levi in Egypt aged 137 Exod. 6.16 being Grandfather by the Mothers side to Moses and Aaron and great Grandfather by the Fathers For when he had begotten Kohath in Canaan and a Daughter called Jochebed in Egypt Amram the Son of Kohath took to wife Jochebed the Daughter of Levi his own Aunt doing therein that which was then customary though afterwards it was expresly forbidden Lev. 18.12 20.19 and by Her He had Miriam Aaron and Moses and having attained to the age of 137. the just age of His Grandfather Levi He died a little before the Departure of the Israelites out of Egypt See Exod. 6.18 20. SECT LI. THe Children of Israel being now by the especial blessing of God increased in Egypt from 70 Souls to (k) At Gen. 46.25 Numerantur solum sexaginta sex Resp Tot descenderunt cum Jacobo At in Egypto 70. Adde enim duos Josephi silios in Egypto natos ipsum Josephum patrem Jacobum sicque sunt 70. a vast multitude after the death of Joseph and the twelve Patriarchs by degrees fall into great Enormities and Abominations As 1. Many of them began to be Corrupt in their Religion and committed Idolatry with the Idols of Egypt as is intimated Josh 24.14 Put away the Gods which your Fathers served on the other side of the Flood and in Egypt and serve you the Lord. See also Ezek. 20.8 2. Some of them joyned in Marriage with the Egyptians as may appear from Lev. 24.10 And the Son of an Israelitish woman whose Father was an Egyptian For these and their other great Sins and Transgressions the Lord now casteth them into a Furnace of Afflictions partly to punish them for their Sins and partly to keep them from setting their hearts on Egypt and to make them long after Canaan the promised Land And accordingly now there arose a new King in Egypt who knew nor Joseph nor the Services he had done for that Crown who fearing the number and strength of the Israelites did resolve to
18. SECT LIX MOses being now confirmed partly by Miracles partly by the promise of Divine assistance and having his Brother Aaron given him for his Partner he undertook the Work Returning therefore to his Father-in-law Jethro and concealing as 't is probable from him the glorious Vision he had seen and the honourable Employment he was called unto lest Jethro should by proposing Difficulties and perils in the undertaking discourage him He in a respectful manner desires him to permit him to go into Egypt to visit his Brethren and see how they did Jethro readily consents to it and bids him go in peace Notwithstanding Moses it seems after he had obtained leave of Jethro made not such hast as he ought to have done Therefore God appears to him a second time in Midian and quickens him to the Journey assuring him that all those in Egypt that sought his life were dead Then Moses took his Wife and his two Sons Gershom and Eliezer Exod. 18.3 4. and setting them upon Asses intended to carry them with him into Egypt and he took his Rod with which God appointed him to work Miracles in his hand and the Lord appointed him when he came into Egypt to do all those Wonders and Miracles before Pharaoh which he should put into his hand that is give him Power to do But the Lord tells him That he will harden Pharaoh's heart that is he will withdraw and withhold his Grace from him as by withholding Light he causeth Darkness and would permit Satan to excite and spur on his corrupt Nature so that notwitstanding the many things that should be offer'd to him for his Conviction he should more and more harden his own heart against God and should refuse to let the People go However he commands him to speak thus unto Pharaoh Thus saith the Lord The People or Posterity of Israel are my First-born being chosen of my free Grace first out of all Nations to be my peculiar People and are as dear to me as the First-born are to their Parents Therefore let them go that they may serve me If thou refuse to let them go behold I will slay thy Son even thy First-born and not thine only but the First-born of all the Egyptians thy Subjects also and so accordingly it afterwards came to pass Ch. 4. from vers 18. to 24. SECT LX. AS Moses was now upon his Journey towards Egypt with his Wife and Children the Lord as it seems visibly appeared to him and either by a Sword drawn in his hand or by inflicting some sudden violent Sickness upon him put him in great danger of his life and revealed to him the Cause thereof to be because he had neglected to Circumcise his youngest Son see Gen. 17.14 there being a great Incongruity in it that He should take on him the Government of God's Circumcised People who had neglected to impose this Badge of the Covenant on his own Son 'T is like the reason why Moses neglected to Circumcise this his younger Son was because his Wife had been so highly displeased at his Circumcising of the elder But however it was Zipporah seeing the danger her Husband was now in by reason of this neglect and that he was at this time through sickness so disabled that he himself could not do it she took a sharp Knife possibly made of Flint and Circumcised him her self and then cast the Foreskin newly cut off at her Husbands feet saying in a discontented humour Surely thou art a bloody Husband to me For for thy sake and for the sake of thy Religion I am forced thus to shed the blood of my Son This being done the Lord let Moses go and released him from his Sickness And 't is like upon this occasion and trouble Zipporah with her Children was sent back from thence to her Fathers house again as appears Exod. 18.2 3. Ch. 4. from vers 24. to 27. SECT LXI MOses being now freed from all Incumbrance went on his Journey towards Mount Horeb where his Brother Aaron being before warned of God to come thither met him and at their meeting kissed and embraced him Then Moses acquainted him with all these wonderful Passages and with all that the Lord had said unto him and what Miracles he had impowered him and commanded him to work and what Service he had employed him about and how Aaron was appointed to joyn with him therein This done they went on and when they came into Egypt they called together the Elders of the Children of Israel and Aaron spake to them what Moses had directed him to say from God and Moses wrought as was appointed him those three Miracles before mentioned Sect. 57. for the confirming their Faith See Ch. 4. from vers 2. to the 10. The people of Israel when they heard and saw these things they greatly rejoyced and believed that God had now in mercy visited them and had looked down with Pitty and compassion on their Afflictions and they bowed their heads and worshipp'd God with great Reverence Humility and Thankfulness Ch. 4. from 27. to the end SECT LXII SHortly after this Moses and Aaron make their first Address to Pharaoh several of the Elders of Israel accompanying them therein See Exod. ch 3.18 They Represent to Him that the God of their Fathers had appeared unto them and commanded them to offer a Sacrifice and to celebrate a Religious Feast (p) Part of the Sacrifices were to serve for a Feast and both for the honour of God This Feast they should have celebrated to the Lord but they performed it to an Idol the work of their own hands Exod. 32.6 19. to him in the Wilderness Therefore they humbly beseech him that they may have liberty to go three days Journey in the Desart namely to the Mount Horeb to perform this which the Lord required of them lest if they should neglect to obey Him therein he should punish them with the Pestilence or Sword or some such dreadful Judgment for their Disobedience Pharaoh like a proud and imperious Prince answers Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Then looking upon Moses and Aaron with Indignation He asks them What they had to do to seduce the People and take them off from their work And then looking upon the People with anger Get you to your Burdens says he and see that you perform your daily Task or I will take a course with you I understand very well that you are a great and numerous People indeed too many and these two men Moses and Aaron design to get ease and rest for you from your Burdens that so you may increase more and possibly may then think of rebelling against me But I shall take Care to prevent that And accordingly that very day he charged the Task-Masters that were Egyptians and the Officers under them which were Israelites appointed to take the Over-sight of their Brethren in
their Labours that they should no more give the people Straw to make Brick withall as heretofore they had done but they should gather and provide Straw for themselves and yet notwithstanding they should exact the same tale and number of Bricks of them which they made before and not abate them any thing of it For says he They are idle and therefore they Cry Let us go Sacrifice to the Lord our God I Command you therefore to impose more work upon them that they may have enough to do and may not be at leisure to regard lying words such as this Moses and Aaron tell them who flamm them with stories of their being sent from God The Task-Masters and Officers acquaint the people with this strict and severe Injunction of the King Whereupon a considerable part of them were forced to scatter themselves through all the Land of Egypt to provide Straw and Straw failing they were fain to gather Stubble instead of it And the Task-Masters pressed them on notwithstanding to finish every day as much work as when they had Straw allowed them And when there happened any failure in the Work the Israelitish Officers or Overseers that were set over their Brethren were beaten for it Whereupon these Officers addressed themselves to Pharaoh and humbly Remonstrated That the Egyptian Task-Masters that used to furnish the Israelites with Straw now did not do it and yet they required of them to make the same number of Bricks daily as before which was in a manner impossible for them to do And when they did it not they their Overseers were beaten for it though the fault was not in them but in the Egyptian Task-Masters Pharaoh answered them roughly and tyrannically You are idle You are idle therefore you say Let us go and do Sacrifice to the Lord. Get you gone and see that you finish the Task that is every day required of you and yet you shall have no Straw furnished to you The Officers of the Children of Israel seeing themselves in this very ill condition and having no hope of remedy they go to Moses and Aaron who possibly came out to meet them to see what answer they had from the King and like ignorant passionate men who mistake Occasions for Causes they charge the Injuries of their Enemies upon their best Friends and in an angry and discontented Mood say to Moses and Aaron The Lord look upon you that is the Lord take notice and consider what you have brought upon us and judge you for it You have made us to stink and to be abhorred of Pharaoh and his Servants and have put a Sword into their hands to slay us You have by this your Address to Pharaoh stirred up Him and His Courtiers to tyrannize more over us than they did before Moses being greatly grieved at this their Complaint betook himself to some retired place where by prayer and deep sighs he might present his own and the peoples distress unto the Lord and he said Ah Lord why hast thou thus dealt with thy people against whom Pharaoh's Rage is not at all mitigated but much increased since I mediated for them Why hast thou sent me on such a Message as this which hath not been a means to deliver thy people but much more to afflict them The Lord answered Thou shalt quickly see what I will do unto Pharaoh My Hand shall be so strong and heavy upon him that he shall not only be content to dismiss you as Exod. 3.20 but shall be ready with all his Power to drive you out rather than hold you any longer See Exod. 12.31.33 And the Lord to encourage Moses the more in his Work repeateth his Name to him and the Covenant which he had made with the Fathers He says to him I am theLord I appeared unto Abraham Isaac and Jacob by the Name of Elshaddai God Almighty that is such a God as is All-sufficient and able to perform all my Promises Gen. 17.1 but by my Name Jehovah (q) This cannot be meant of the letters and syllables of that name as if the Patriarchs had never heard of that Name For God called himself Jehovah long before and by that Name confirmed his Promises as appears Gen. 2.4 7 8 9. 15.7 28.12 Gen. 22.14 Ch. 26.24 Ch. 27.20 and that which it importeth (r) Jehovah signifies God's eternal Being in himself his giving being to other things and the performance of his Promises and in regard of this he says He was not known to their Fathers by this Name They being sustain'd by Faith in God's Almighty Power rested upon the Promise not enjoying the thing promised But now to their Children the Promise should be performed and so they should have full knowledge and experience of the efficacy of that Name Jehovah But withall we must know that this is only spoken comparatively as the glorious ministration of the Law is said to have had no glory in respect of the excellent glory of the Gospel 2 Cor. 3.10 So the Fathers are said not to have known God by his Name Jehovah in comparison of what their Posterity knew have not I been made know to them that is so fully as I intend now to be made known to their Posterity to whom I shall really fulfil and give a Being to my Promises by my wonderful Deliverance of them out of Egypt and bringing them at length into the Land of Promise For I made a firm Covenant with those my Servants Abraham Isaac and Jacob and confirmed it by an Oath to give that Land of Canaan wherein they were but Strangers and Sojourners to them and their Posterity for an Inheritance And I have heard the groaning of the Children of Israel whom the Egyptians keep in bondage and I have remembered my Covenant Therefore go to them and tell them I am the Lord and I will deliver them from that cruel Servitude under which they groan and will with an out-stretched arm and inflicting terrible Judgments on the Egyptians bring them forth And I will take them to my self for my peculiar people and will be to them a God and they shall assuredly know that 't is I the Lord and none else who did all these great things for them Moses as God had commanded him went to the Children of Israel with this Message but thorow the anguish of their Spirits and the extremity of their Sufferings they regarded not what he said nor were disposed to believe any thing that he spake concerning their Deliverance So greatly prejudicial are the immoderate passions of men not only to God's truth but to their own welfare Then God commands Moses to go and speak to Pharaoh again and to require him to let the people go out of his Land Moses answered That the Children of Israel would not hearken to him how then should he think that Pharaoh would hear him or mind or regard his words and especially seeing he was a man of uncircumcised lips (s) Because
Circumcision was with the Jews a Badge of God's people Therefore those that were not Circumcised were counted profane and their Uncircumcision was counted a grievous blemish Hence it was that in a Figurative Speech they counted those things that had any natural or moral blemish uncircumcised as a Heart or Mind or Tongue uncircumcised Hinc homines viles ad aliquam rem inepti incircumcisi ea parte vocantur and had an imperfection in his speech and utterance and was very unfit to be sent to Pharaoh on such a Message as that was However God bids Him and Aaron go again to the Children of Israel and to encourage them with expectation of Deliverance and to go to Pharaoh to require him in his Name to let them go Moses and Aaron being thus to be imployed as Instruments in the Hand of God of this great Deliverance their Stock and Lineage is here set down to shew that they were both descended of Levi and this might possibly be so ordered by the Spirit of God as an Antidote against the fabulous Reports of Heathen Writers such as Justin and Tacitus who tell false Stories of the Original both of Moses and of the people of the Jews Which things though they happened not till many years after yet were now fore-seen by the Spirit of God who assistâ—â— Moses in penning this History And Moses being to set down his own and Aarons Descent from Levi for orders sake he begins with the Stock of Reuben and Simeon Levi's elder Brothers And possibly in this place he mentions only those three and not the Heads of the other Tribes that it might appear that they were not rejected of God notwithstanding Jacob's severe Commination Gen. 49.3 5. As also to shew that though Reuben and Simeon were elder then Levi yet God had freely chosen out of the Tribe of Levi Moses to be the first Captain of his people and his Brother Aaron the first High Priest to whom his Posterity should succeed in that Office And these are that very Moses and Aaron whom the Lord commanded to bring forth the Children of Israel out of Egypt who were increased now to many thousands so that they might be called the Hosts of the Lord Exod. 12.37 41. Ch. 5. whole Chapter Ch. 6. from vers 1. to 28. SECT LXIII MOses being now 80 (t) The reason why Moses's age is here set down seems to be to shew how long God in his wise Providence had suffered the Egyptians to oppress the Israelites with such cruel bondage even before the birth of Moses till he came to be 80 years of age And the reverence and respect due to the venerable age He and Aaron were of rendred them the more fit to undertake such a service and Aaron 83 years of Age they are commanded by the Lord to go again to Pharaoh to require him to dismiss the people Moses would have excused himself again because he was not Eloquent but the Lord tells him Behold I have made thee a God (u) Quia adversus Pharaonem divinam quandam potestatem exercuit dum ab eo timetur dum oratur dum punit dum medetur dum verbo animalia quasi creat destruit coelum denique ac terram commovet ut explicat Hilarius lib. 7. de Trin. to Pharaoh that is one to whom the Word of God shall come and by whom it shall be made known to Aaron and by him to Pharaoh For Aaron shall be thy Interpreter and Spokes-man But I know that Pharaoh will not hearken unto you but will harden his heart against all that you shall say However be not discouraged thereat for I will multiply my Signs and Wonders in the Land of Egypt and will bring forth my Hosts that is my people the Children of Israel by inflicting great Plagues and Judgments on the Egyptians and they shall know that I am the Lord by the Judgments that I will execute upon them and by which I will at last deliver my people Moses and Aaron did as the Lord commanded them and went again unto Pharaoh requiring him in the Name of the Lord to let the Children of Israel go out of his Land Pharaoh asks them How he shall know that they were sent of God What Miracle could they work to induce him to believe it Moses hereupon gave Aaron his Rod and bad him cast it upon the ground and said It should become a Serpent and Aaron did so before Pharaoh and his Servants and accordingly it became a Serpent (x) It seems the change wrought before Pharaoh was not into an ordinary Serpent called Nehash but into some greater Creature here called a Dragon Tavin Then Pharaoh called for his Magicians and Sorcerers wherewith the Land of Egypt abounded and whereof the chief at that time were Jannes and Jambres 2 Tim. 3.8 and they did the like in outward shew and appearance but not in reality the Devil by whose Power they did work casting a mist before the peoples eyes whereby they thought they saw that which indeed was not I say these Magicians cast down their Rods and they seemed to be turned also into Serpents (y) Dici potest veros dracones sive Serpentes aliunde adductos ope Damonis virgarum loco fuisse substitutos ita fallendo oculos ut nemo praestigias istas animadverteret or Dragons Some aerial Representations possibly of them being there made by the art of the Devil or possibly the Devil might bring thither some true Serpents unperceiveably from other places and might remove the Rods from the peoples eyes But the Dragon or Serpent into which Aarons Rod was turned swallowed (z) Notandum praestigias Magorum non obfuisse Mosi sed magis profuisse Semper enim aliquid adsuit quo divina signa praecellerent Nam Serpens Moysis devoravit eorum Serpentes Aquam illi in sanguinem mutare potuerunt non rursum sanguinem in aquam ranas afferre non tollere Nempe ut per eas plagae augeri possent non minui Post devorationem Virga Aaronis in statum pristinum reversa est up theirs God hereby shewing that the Power whereby Moses and Aaron had wrought their Miracle was infinitely above that of Satan whereby the Magicians had endeavoured to equal the Work which Moses had done Yet notwithstanding this Miracle Pharaoh's heart was still hardened so that he would not let the people go as God had foretold Exod. 6. vers 28 29 30. Exod. 7. from 1. to 14. SECT LXIV PHaraoh continuing still obstinate God sends Moses and Aaron again to him and by their Ministry inflicts ten Plagues successively upon the Eyptians from which the Israelites as 't is probable were wholly exempted See Exod. 8.22 9.26 10.23 All which are reckoned Psal 78. 105. which Plagues were all sent within one month in this Order 1. God Commands Moses and Aaron to go and meet Pharaoh the next Morning First Plague Their waters turned into Bloud
for seven days together who would then come to walk by the side of the River Nilus and to tell him That seeing he had refused to obey the Voice of the Lord he would bring a grievous Plague upon Him and his People They had shed the bloud of the Israelites Children and drowned them in that River Therefore God had commanded him to give order to Aaron with his Rod to smite the waters of the River and he accordingly stretched forth his Hand over the Rivers Streams and Ponds probably over some of them in the Name of the rest and striking those Waters they were immediately turned into bloud Yea by the influence of God's Almighty Power upon that percussion all their other Streams and Rivers Ponds and Pools yea Cisterns of water whether of Wood or Stone were turned into bloud for seven days together By which Plague the Fish that were in the River died whereby the Egyptians were deprived of that which was their chief Food (a) The Egyptians abstained from the flesh of many Beasts of Superstition especially such as the Hebrews used in Sacrifice as may be gathered from Numb 11.5 We remember the Fish that we did eat in Egypt freely and Isa 19.8 God threatens this as a great Judgment to Egypt The Fishers shall mourn and all that cast Angles into the Brooks shall lament and they that spread Nets upon the Waters shall languish So that this was a sore Plague on the Egyptians who fed much on Fish and traded much with them and maintained themselves by them And one great evil followed this also for hereupon the River stank so horribly that they could not drink of the waters of it which used to be their ordinary Beverage see Jer. 2.18 but were fain to dig Pits near the River that they might have some water to drink But all this did not work upon Pharaoh's obdurate heart For his Magicians and Sorcerers getting some water either from the Sea or out of the new-digged-Wells or from the houses of the Israelites dwelling here and there intermixed with them did by their Enchantments and the Devil's help get some blood whereby they tinctured the waters or else unperceiveably removed the water and substituted bloud in the place thereof Which when Pharaoh saw done by them he went away to his own house and heeded not nor laid to heart the foregoing Plague inflicted on him by Moses Exod. Ch. 7. from 14. to the end 2. God Commands Moses and Aaron to go to Pharaoh again Second Plague Frogs and to require him to let his People go and to tell Him That if he refused to do it He would smite all his Borders with Frogs They accordingly resolutely pursue their Commission and evidence their Courage and Fidelity in God's Cause notwithstanding the ill success they had had before But Pharaoh would not give ear to them Hereupon Aaron stretched forth his Rod (b) The Rod is called sometimes the Rod of Moses sometimes of Aaron sometimes of God to shew that it was the Instrument they all used in working these prodigious things over the Rivers (c) Non singulos adiit fluvios sed virga eminus eos intenta designavit extendit eam versus Nilum intentione versus omnes aqas Aegypti over the Streams and over the Ponds and the Frogs came up in great abundance upon the Land namely not only those that were in the Rivers before but an innumerable number of new ones were produced and they crawled into Pharaoh's house and into his Bed-Chamber (d) How easily can God cast contempt upon Princes and how favourable is he to men who by his ordinary Providence makes such Creatures loth to come where man hath to do which are so lothsome to him yea upon his Bed and into the Houses of his Courtiers and the rest of his people yea into their Ovens and Kneading-Troughs so that they were grievously annoyed with them Pharaoh calls for his Magicians to see if they could imitate this Miracle and they by stretching forth their Rods over the River did by the Power of the Devil (e) The Devil it seems much delights in their monstrous shape For we find in the Scripture three unclean Spirits like Frogs coming out of the mouth of the Dragon bring forth some true Frogs by unperceptible Conveyance to the place where the Contest was which possibly at this present was not covered with Frogs by Moses's Working though it is like they were but very few in comparison of those Moses and Aaron had produced And when they had brought them they could not remove them again Pharaoh and his people being thus grievously distressed with this Plague he began to stoop a little and to acknowledge God whom before he would not know and therefore desires Moses and Aaron to intreat the Lord to remove these Frogs and he would let the people go that they may Sacrifice unto the Lord their God Moses knowing that he was constituted as a God to Pharaoh Ch. 7. vers 1. to bring Judgments upon him and romove them at God's appointment and having in him the Faith of Miracles and being directed by the Spirit of God He told Pharaoh He would do him the honour (f) Honorem tibi sume ut des mihi tempus in quo orem pro te to let him appoint the time when he should pray to the Lord for him and by his power deliver him from this Plague And says he if my prayer take no effect then do thou glory over me and say I am no better than one of thy Magicians but if I do deliver thee then own and obey the great God of Heaven whose Servant I am Pharaoh desires the Frogs may be removed by the next Morning Moses Replies Be it according to thy word that thou mayst know that there is none like unto the Lord our God Moses then cried unto the Lord to remove this Plague from Pharaoh and the Lord heard him and immediately the Frogs died that were in the Houses Villages and Fields only some remained in the River and they gathered the dead Frogs together and cast them upon heaps so that the Land stank by reason of them But when this Plague was removed and Pharaoh saw there was some respite he hardened his heart and hearkened not to Moses and Aaron as the Lord had foretold Exod. Ch. 8. from vers 1. to 16. Third Plague Lice 3. Pharaoh having thus mocked God promising and not performing the Lord to manifest his Indignation against him Commands Moses now to strike him with a new Judgment without giving him any warning as at other times he had done Aaron therefore is commanded forthwith to stretch out his Rod and to strike the dust of the Land that it may become Lice through all the Land of Egypt Which Aaron accordingly doing abundance of Lice came on Men and Beasts the dust in very part of the Land that is a great deal of it turning into that
of Israel were fled from Etham and it was so represented to Him as if they had run away from thence being terrified whereas they marched back with an high Hand and with displayed Banners Pharaoh hearing this and that they were pitched at so inconvenient a place as Pihahiroth He and his Courtiers said among themselves They are entangled in the Land and the Wilderness hath shut them in Let us therefore pursue after them Pharaoh accordingly with his Horses and Chariots (h) Of old they used Chariots with Sithes at their sides to mow down men in their way They had other Chariots out of which they fought as men do now out of Ships But where had Pharooh horses seeing 't is said Ch. 9.6 All the Cattel of Egypt died Answ All here is taken for many See the Notes on that place of War to the Number of 600 all that could be got together on the suddain with his Horse-men and Army pursues after them and found them Encamped in those Streights near the Sea When Pharaoh with his Army drew nigh the Children of Israel were dreadfully affrighted Fly they could not having the Sea before them the Egyptians behind them and steep and unpassable Hills on either side of them Yet God so order'd it that the Egyptians overtook them not their Camps being parted by the Pillar of Cloud which from going before the Camp of Israel now removed and went behind them and it cast a great darkness on the Egyptians but gave light to the Israelites However the people being in great Consternation they Cry unto the Lord for help and cry out in a high discontent against Moses What say they were there no Graves in Egypt that thou hast brought us forth to die in the Wilderness Did we not desire thee to let us alone with our Bondage in Egypt rather then expose us to such dangers as these Moses desir'd them to be quiet fear not says he but stand still and see the Salvation of the Lord which he will shew you this day For the Egyptians whom ye have seen to day ye shall see them no more for ever The Lord will fight for you you need only to be quiet and hold your peace and to keep your selves from doubting or murmuring and humbly to trust in God whose help is readiest when the danger of his people is greatest However Moses though he firmly relied on God yet sent up many strong Cries and Ejaculations to the Lord mixed with some perturbation of Mind upon the peoples Clamour against him The Lord hereupon calls to him not to employ himself further in praying to him at that time but to march on directly with the people to the Red-Sea which he doth accordingly and coming thither the Lord bids him Stretch forth his Rod over the Sea and upon that action of his the Sea should divide it self Moses does as he was commanded and a strong East-wind blew and the Sea miraculously divided it self standing on heaps on each side Then the Israelites by God's Command Moses leading the way passed thorow it safe as upon dry ground and the Waters were a Wall unto them on the right hand and on the left (i) The Apostle says Heb. 11.29 That by Faith they passed thorow the Sea and 1 Cor. 10.2 That they were all baptized to Moses in the Cloud and in the Sea See Apostol History pag. 169. the explication hereof Pharaoh and his Host coming to the Sea and seeing it thus divided they thought they might pass thorow it as well as the Israelites and accordingly entred the passage (k) Quos excidio destinat occaecat Deus to follow them but they were much hindred in their march after them by the falling off of their Chariot wheels For the Lord in the Morning-Watch (l) Anciently the nights in stead of hours were divided into many Watches 1 Sam. 11.11 the number of which is not certainly known and the day into Morning Mid-day and Even looking out of the Pillar of Fire and Cloud upon the Egyptians testified his Displeasure against them by Lightnings and Thunder and Rain with which he much distressed and disorder'd them as David more largely relates Psal 77.18 19. Insomuch that many of the Egyptians themselves were now sensible that God appear'd against them and for the Israelites and therefore desired to retreat and not to pursue after them any further The Israelites at last got all safe to the other side of the shore viz. to the Desert of Etham and then God commanded Moses to stretch forth his Hand again over the Sea which being done the Waters came together again and so overwhelmed (m) This was a just Judgment of God upon the Egyptians who had cast the poor Infants of the Israelites into the water and had drowned them without remorse the whole Host of the Egyptians not one of them escaped The Israelites saw some of their Carcasses floating upon the Sea and cast upon the shore Thus God with an out-stretched Arm saved the Israelites that day out of the hands of the Egyptians and the people feared the Lord and believed in him and believed the word which Moses spake unto them in the Name of the Lord. Gen. 14. whole Chapter SECT V. THe Israelites being thus Miraculously delivered from the Egyptians Moses (n) See Rev. 15.3 compos'd a Song of Praise and Thanksgiving to God for this wonderful and transcendent Mercy and He and the Children of Israel sang it before the Lord. This Song is the first of that kind * Canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find any where in the Scripture 'T is partly Historical setting forth a triumphant Narration of Gods admirable Mercy in destroying his and their Enemies partly Prophetical containing Prophesies of future Bessings assured to Israel set down not only in the Future but often in the Preter-tense for the greater Certainty First 'T is Historical It begins I will sing unto the Lord for he hath triumphed gloriously the Horses of the Egyptians and their Riders hath he thrown into the Sea The Lord is my strength and my Song that is we being weak in our selves He fought for us and subdued our Enemies 'T is the Lord therefore of whom we will sing and whose Praise we will set forth in our Song 'T is by him that we are saved and delivered out of the hands of our Enemies He is our God and we being his people He hath by the Spirit of Prophesie fore-shewed us that we shall build a Tabernacle for his Worship and Service He is our God and the God of our Fathers therefore we will lift up his high Praises and exalt him He is a mighty and all-powerful Warrior indeed Jehovah (o) See Annotations on Ch. 3.14 15. is his Name Pharaoh's Chariots and his Host hath he cast into the Sea his chosen Captains also are drowned in the Red-Sea The Depths have covered them they sank into the bottom as a stone Thy right
he might try them again and might make them take a second View of that Sea that so their Deliverance thereat might make the deeper impression on them SECT IX THey came now on the fifteenth day of the second month to the eighth place of their Encamping in the Wilderness of Sin which lieth between Elim and Sinai where for want of Food they murmured against Moses and Aaron and wished in a desperate discontent That they had died by the Hand of the Lord in Egypt where they sat by the Flesh-pots (u) V. 2. Murmurabant piscibus in Aegypto volatilibusque assueti At unde Carnium inopia Multa enim illis erant pecora nisi pâ—percisse dicantur vel quia minus foecunda ab inopiam pascuorum vel quod in sacrificia servarent Sed verisimile est alias eos Carnes desiderasse Quales in Aegypto habere poterant Unde Deus noscens quid desiderarent to genere Carnium eos satiat Aug. quaest Exod. 62. They had Cattel in the Desart but if they should have eaten of them they might soon have killed them all up 'T is probable they longed not for such kind of Flesh as they had at hand but for the Flesh of Fowls such as they used to eat in Egypt and wanted now Willet and did eat bread to the full rather than that they had been brought into that Wilderness to die there by hunger The Lord took notice of these their murmurings and was highly offended at them Therefore he said to Moses I have heard the murmurings of the Children of Israel I will yet prove them whether they will walk in my Law or no and therefore tell them at the Evening I will give them Quails and they shall eat Flesh and in the Morning I will rain Bread from Heaven for them and they shall see that glorious Work of mine which I will work for them See Joh. 11.40 Numb 14.21 22. Moses and Aaron acquaint the people herewith and tell them They shall now see that it was the Lord that brought them out of the Land of Egypt and that He and Aaron were but his Instruments and had not done it of their own heads but did only what He commanded them and therefore their murmurings against them were indeed against the Lord Himself Then the Congregation of the Children of Israel being charged to come near before the Lord and there being at that time before the Tabernacle was built no nother visible sign of his Presence among them but only the Pillar of Cloud which was now in the front of their Army leading them towards the Wilderness they turned their faces towards that and perceived that God did in a more glorious manner than ordinary manifest the brightness of his Presence For from thence the Lord tells Moses That He had heard the murmurings of the people and might justly Chastize them for it however he would give them Quails (x) Here God gave them Quails for that one time only but at Kibroth-Hattavah Numb 11.31 they had them for a whole month together in the Evening and Manna in the Morning And accordingly at Even the Quails came and covered their Camp and in the Morning the dew lay round about their Camp and when the dew was gone there lay a small round thing as small as the Hoar-Frost (y) Unde patet fuisse Manna instar grani grandinis vel sacchari minuti on the ground It was a substance so solid that it would endure grinding in a Mill or pounding in a Mortar yet so friable and brittle that it melted at the rising of the Sun It was little and round like Coliander-seed but of a whitish colour like bdellium * Quod est genus gummi pellucidi Numb 11.7 8. It was ready meat to eat when gathered and so eaten the tast of it was like Wafers made with Honey (z) It was a different thing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the honey-dew called Manna at this day by the Apothecaries which is not Food but Physick The Book Of Wisdom saith Ch. 16.20 21. That it was able to content every mans pallat and agreed to every tast and tempered it self to every mans liking But if God had given this miraculous Bread such an extraordinary gift to satisfie every appetite and to relish according to every mans desire and to tast like any meat they longed for why did the Israelites murmur against Moses that they had no Flesh and repine because they had not the Cucumbers and Melons and Leeks and Onions and Garlick of Egypt Numb 11.4 5. vers 31. but if they baked it in Pans the tast of it was like fresh Oil. But to return In the Morning when the Israelites saw it lying on the ground they said one to another Man-hu (a) Man pro Mah dialecto Aegyptiacâ vel Man ipsum hoc est praeparatum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparare scil cibus praeparatus à Deo vel quod cibus in sâ—ipso praeparatus fuit non indigens alia praeparatione fuit enim in scipso bonus esui aptus Vatablus What is this as if they should have said this is a strange Food prepared and given us from above but we know not particularly what it is or what to name it Moses tells them It is the Bread that God had given them to eat It is Man that is a prepared portion Then Moses gives them some Commands from God concerning it 1. Every man might gather according to his eating that is proportionably as he had more or fewer in his Family The quantity of an Omer the tenth part of an Epha which is thought to be about a pottle of our measure is allowed to every single person as his proportion for a day And the Children of Israel according as their Families were gathered some more some less And when they had brought home what they had gathered the Head of the Family measured it out and gave every one his Omer * An Omer is the tenâ—h part of an Epha or Jewish bushel containing about three of our pecks as his share and proportion and no more So that they that gathered much had but their Omer for their daily allowance and the rest 't is like they gave to them that gathered less that they might have their Omer also (b) Hence it is that the Apostle by this Example of the Israelites helping one another exhorts the Christian Corinthians in like manner to supply the necessities of their Brethren 2 Cor. 8.13.14 15. And though every one had an Omer allowed him which shews how liberal an allowance God did make them for their daily Food yet it cannot be imagined that every one did eat their whole allowance every day but though they did not yet they might not reserve any of it till next day but what they left they were either to burn or cast forth God intending hereby that they should live in daily dependance on his
my glorious Presence here and therefore they must not presume to come to up to it However the Lord chargeth him instantly to go down to them and to urge the same again upon them after which He himself should come up again and should bring Aaron (p) Aaron quoque advocari debibat ut sacerdotium ejus quoque divinitâ—s institutum Constaret Jans with him Exod. 19. whole Chapter SECT XIV THe Lord now with an audible Voice and with great Majesty and Terrour Proclaimed and Promulgated his Moral Law (q) Which nevertheless disanull'd not the promise of Grace made to Abraham 430 years before Gal. 3.17 or Ten Commandments containing the prime Dictates of Natural Reason the chief Rules of Piety towards God Equity towards our Neighbour and Sobriety Chastity and Temperance in the government our Selves (r) This Law is expresly call'd a Covenant with that people He declared unto you his Covenant says the Text which he commanded you to perform even Ten Commandments Deut. 4.13 and accordingly was reposed in the Ark hence as it seems named the Ark of the Covenant Deut. 10.2 He wrote upon the Tables the words of the Covenant the Ten Commandments Exod. 34.28 The end and design of these Precepts was to ground them in the true notions of Piety and Religion and to dispose them to the practice of universal Righteousness Our Saviour did not derogate from this Law but declared his intention only to expound it or to ampliate and extend it There is no Commandment herein howsoever accoding to its immediate sense seeming peculiar to that people which according to good analogy or parity of reason doth not concern us also And therefore 't is said Nehem. 9.13 Thou camest down upon Mount Sinai and gavest them right Judgments and true Laws good Statutes and Commandments And the Apostle Rom. 7.12 says The Law is holy the Commandment holy just and good We shall therefore set down these Laws particularly and give a short Paraphrase of them God spake all these words saying that is God Himself declared his own Mind and Will by a loud Voice distinctly audible and intelligible miraculously formed by himself Deut. 5.24 Behold say the people the Lord our God hath shewed us his Glory and his Greatness and we have heard his Voice out of the midst of the Fire we have seen this day that God doth talk with man and yet he liveth I am the Lord or I am Jehovah thy God which brought thee out of the Land of Egypt out of the House of Bondage I am Jehovah who indeed am what this my Name importeth the only true and real God Eternal Independent Indefectible in Essence I am that Jehovah to whose words upon all accounts thou owest Submission Attention and Obedience I am Thy God having chosen thee to be a peculiar people to my Self above all people that are upon the face of the Earth and who in pursuance of my singular Favour towards thee and of my Covenant made with thee have brought thee out of the Land of Egypt out of the House of Bondage I then being Jehovah the only true God and thy God by Covenant and particular Engagement do now propound my Will unto thee and upon all accounts of Reason Justice and Gratitude do require thy regard and observance of the Precepts I now intend to give thee I. Commandment Thou shalt have no other Gods before me THis Precept as most of the rest is Negative and Prohibitive but supposeth and implyeth some thing Affirmative and Positive as the rest may also be conceived to do It implies this Affirmative Precept Thou shalt have me for thy God and shalt Serve Worship and Love Me with all thy Heart Soul Mind and Might and shalt trust in Me as a Being endued with Attributes and Perfections superlatively excellent and thou shalt not own nor acknowledge any other for God besides Me. Take heed therefore of imitating them who acknowledge not nor Worship any God at all and such are Athiests or acknowledge and adore many Gods and such are Polytheists Take heed also of framing in your Minds any untrue Idea of Me disagreeable to my most excellent Being and infinite Perfections Take heed also of inordinately loving or relying upon any Creature and so making that your God II. Commandment Thou shalt not make unto thee any graven Image c. THe First Commandment determined the right and true Object of our Worship The Second directs and limits the manner of expressing and exercising it and forbids the manner practised by Heathens of Worshipping their false Gods by Images and Corporeal Shapes and Representations (s) To worship an Idol instead of God is Idolatry forbidden in the First Commandment When the true God is worshipped in or by an Image 't is Idolatry forbidden by the Second Inward Idolatry is opposed to the First Commandment and Outward to the Second We ought not to think says the Apostle Acts 17.29 that the Godhead is like unto Gold or Silver or Stone graven by art or man's device Most reasonable therefore is this Prohibition of making any resemblance of what kind soever by Picture Sculpture or Tusion to represent God or for Religious use (t) The civil use of Images is not forbidden but Images made and used for Divine Worship Neither are those Images only forbidden which are the Images of false Gods but of the true also Papists by worshipping Saints and Angels offend against the first Commandment By making Images of the Father Son and Holy Ghost and worshipping these Images or worshipping God by these Images they offend against the Second As for the Cherubim made by Solomon and the brasen Serpent by Moses they were made by God's special Command but not to be worshipped The Cherubim seem intended as an Emblem to represent the natures and services of the holy Angels and not any likeness of God they being full of zeal and always upon the Wing as it were and ready to obey God's Will The brasen Serpent was made not to be worshipped but as a Type of Christ and now Christ is come all Types are to vanish and to bow down or Prostrate our selves before it For there being but one true Object of our Worship the Eternal Invisible God whose glorious Excellencies infinitely transcend our Comprehension and consequently of whom we cannot devise any resemblance not infinitely beneath him unlike to him and unworthy of him It must needs be therefore a great prophaneness to pretend the representing Him by any Image Moses Deut. 4.15 reports to the people of the Jews the ground of this Prohibition Take good heed to your selves says he for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the Fire lest you corrupt your selves and make you a graven Image No shape representing God did then appear at his uttering of these Laws to prevent their framing any resemblance of Him and practising this sort
the top of the Mount where God manifested his glorious Presence and the Lord said unto him I have heard the words of this people which they have spoken unto thee viz. That thou should be a Mediator between Me and them and therein a Type of the promised Messias and they have done well in what they desired And O that there were such an heart (h) Humanitùs optanda non speranda designat in them that they would fear me always and keep my Commandments that it might go well with them and with their Children from Generation to Generation Then commanding that the people should return into their Tents He tells Moses He will speak unto him all the rest of his Commandments Statutes and Judgments and he shall impart them unto the people So that God spake no more than these Ten Commandments immediately by Himself unto the Children of Israel and in an audible Voice Deut. 5.22 the rest He spake unto them by Moses Exod. 20. from vers 18. to 22. Deut. 5. from vers 22. to 32. SECT XVI GOd further Commands Moses to tell the Children of Israel That they had heard Him speak to them out of Heaven that is from on high in the Air but they saw no Image nor Similitude of Him Therefore they should take heed of corrupting themselves in making any Similitude (i) See Deut. 4.15 or Figure of Him or any Image or Idol of Gold or Silver to represent Him or to be worshipped with Him 2ly For such Altars as they should be appointed to make as they were upon the way whereon to Sacrifice their Burnt-Offerings (k) Gen. 8.20 and Peace-Offerings (l) Lev. 3.1 their Oxen and Sheep or upon any extraordinary occasion before they should come to the place which He should chuse to settle his Worship there they must make them either of Earth (m) Such as Samuel and Elias made Afterwards the Altar of the Tabernacle was made of of Shitimwood to be overlaid with Brass Exod. 27.1 and for the Temple of Brass 2 Chron. 4.1 or of rough unpolished Stone for if they lifted a tool upon them to polish them they polluted (n) Curiosity in God's Service against his Command is not an Ornament but a Defilement vers 25. Non ex politis lapidibus cujus nulla ratio dari potest a natura rei desumpta sed tantum ex ordinatione Dei contra quam si quis eat etiam in levissimis per se indifferentibus ea profana fiunt Rivet them by transgressing the Commandment of God and so instead of making them holy they profaned them And the reason of this Injunction seeming to be that the meanness of the matter might shew that God did not intend those Altars should be places of his constant Worship but only for the present time And that the people should not have any superstitious conceit in time to come of the places where these Altars had been raised which might divert their hearts from the only Altar upon which he delighted to be ordinarily served Deut. 12.5 which was a Figure of the Cross of Christ And that they might not think strange at the meanness of these Altars He promises that in all places indifferently where he shall appoint them to build an Altar and where He shall cause his Name to be remembred and called upon He will accept of their Sacrifices and Service and hear them and bless them even in one place as well as in another Lastly He Commands that these Altars should not be so made that the Priests must go up by wide and far distant Stairs (o) V. 26. Ascensus non erit intercisus per gradus longe distantes ut cogeris magnos facere passus ne nudentur verenda tua usus enim foemoralium nondum introductus erat Lyra. and Steps or by Ladders unto them (p) This Institution was in part changed and revoked afterwards For Solomon's Altar was 10 Cubits high 2 Chron. 4.1 and the Priests went up by some steps and stairs to it and accordingly were ordered to wear linnen Breeches Exod. 28 42 43. And the Altar which Moses made for the Tabernacle was three Cubits high Exod. 27.1 But this was for the perpetual use of the Tabernacle and not for a time only and suddenly to be dissolved again as these occasional Altars were lest their nakedness should be discovered thereby which might impair the Honour of those Sacred Rites and would symbolize and agree too much with the lewd and shameful behaviour which the Idolatrous Heathenish Priests used in their Sacrifices Exod. 20. from 22. to the end SECT XVII NOw the Lord gives unto Moses the Judicial or Political Laws the civil Constitutions Ordinances and Statutes contained in the three next Chapters according to which the Magistrates and Judges were to Govern the people The chief Heads of which are as follow 1. Concerning buying Men-Servants A man might not buy an Israelite but either first when he willingly sold himself through extreme Poverty see Deut. 15.12 Exod. Ch. 21. Levit. 25.39 or when he was sold against his Will by the Magistrate for Theft which he was not able to make satisfaction for Or 3ly For Debt which he was not able to pay In such a Case they and their Children might be sold as Servants for satisfaction of the Debt see 2 Kings 4.1 Math. 18.25 Now if it should so happen that an Israelite became a Servant upon any of these accounts here is a Law given concerning the time of his Service namely that he should serve him that had bought him only six years and that in the seventh he should be set free for nothing except the Year of Jubilee fell within the compass of these years and in that Case he should be set free at that time Lev. 25.40.41 Now the reason why the Lord would not have the Israelites serve any longer is expressed Levit. 25.55 namely because they were his Servants and so the Lord would teach the Jews to put a difference between his people and others that were not his people Furthermore the Lord Orders That if the Servant came into Servitude unmarried he shall so go out if he were married his Wife if she were an Israelite shall go out free with him (q) See Deut. 15.12 for only Hâ—athens might be kept in Bondage Lev. 25.44 46. but with an Hebâ—ew-woman they could not do thus as ap-appears v. 7. But if his Master have given him a Wife in the time of his Service viz. an Heathen Bond-woman and she have born him Sons and Daughters in this case the man was to be set free alone and his Wife and Children were to continue Servants to his Master For the Children born of the Bondwoman are Bondmen and Bondwomen also as the example of Ishmael whom Abraham begat of Hagar sheweth Gen. 21.9 10. Yet no man by this Law was forced to leave his Wife for by continuing in his former Service he might
Hittites and Perizzites Canaanites Hivites and Jebusites and should bring them into the possession of their Land But when they came to enjoy that good Land they must be especially careful not to bow down to their Idols nor Worship them nor to imitate the Idolatry of that Heathenish people (e) Lev. 18.3.25 but contrariwise with detestation to overthrow and break down their Images Lev. 7. And if they were careful to worship the Lord their God and Him only then He would bless their bread and their water and their food to them so that it should nourish them and would give them health and keep evil Diseases from them and would make them very fruitful and preserve their Women and Cattel from miscarrying and abortive Births and would prolong their life so that they should fill up the number of their days which by the course of Nature they might live And He would strike their Enemies with such terrour and fear that they should turn their backs upon them and fly when they came to Encounter them And he would send Hornets (f) De his agitur Deut. 7.20 ubi Vespa eos in angulos pellit ibique latentes sodicat quod de terrore animi dici non potest Non dubito veros snisse Crabrones hanc plagam similem ei Aegyptiacae Exod. 8.21 Impletum hoc quamvis scriptum non meminit quo loco aut tempore factum Numerantur hic tantum tres gentes quia hae solum videntur hoc incommodum sensisse Rivet Masius before them to expel the Canaanites out of the Land viz. Great Venemous Flies * See Josh 24.12 that should sting them to death So that those of their Enemies that should endeavour to hide themselves from them and think thereby to escape should be destroyed by these Hornets see Deut. 7.20 But He tells them He would not drive out these Heathenish Nations all in one year lest the Land should grow to a Wilderness if it should be all at once dispeopled and the wild Beasts in the solitary places would increase which would be a great annoyance to them But he would drive out the Heathen Nations by degrees till Israel were increased and become enow to fill the Land And that they might know how large a Possession he designed for them he tells them the bounds of it should be these The East bound should be the Red-Sea not that that Sea should bound all the East side of it but because the East side of the Land of Canaan should reach to some part of the Red-Sea The West bound should be the Sea of the Philistins or the great Ocean the Mediterranean-Sea The South border should be the Desert towards Egypt which was the Wilderness of Shur or Paran The North bound should be the River Euphrates (g) But of this larger extent of land the Israelites by reason of their sins were not possessed except for a short time under David and Solomon See 2 Sam. 8.10 1 Kings 4.21 2 Chron. 9.26 which extendeth towards the North. Lastly He chargeth them to make no Covenant with these Heathenish Nations nor to yield to Worship their Idols nor to permit them to dwell in the Land lest if they lived among them they might infect them with their Idolatry which would be a great Snare to them and a cause of their fall and ruine Exod. 23. from vers 20. to the end SECT XIX GOd having Himself given to the Children of Israel his Moral Law which is expresly call'd a Covenant Deut. 4.13 and Moses having received these other Commandments and Ordinances from the Lord and having written them in a Book He proposed them unto the People and they readily consented to them saying All the words that the Lord hath said we will do Hereupon the next Morning he rose early and built an Altar see Exod. 20.24 25. at the foot of the Mount to represent God and He set up twelve Pillars according to the twelve (h) V. 4. Duodecem adnumerato Levi. Neque enim ante Numb 1.10 in Tribus distincta binas erat Josephi prosapia Anonym Tribes to represent the People Then he appointed twelve young (i) Young men do not always signifie men young in years but men fit for Service or Ministry to the Elders These were some of the First-born and were chief Assistants to the Father of the Family in offering Sacrifice and when their Fathers were dead succeeded in their Office men of the First-born whom the Lord had consecrated to Himself as Ministers of holy things before the Levetes who came in the place of the First-born Numb 3.41 were set apart for the Priestly Function to offer Burnt-Offerings and Peace-Offerings of Oxen Calves and Goats Heb. 9.19 unto the Lord which they did accordingly Then he took half the bloud of these Sacrifices and put it into Basons and the other half he sprinkled on the Altar and so also on the Book which it seems was laid on the Altar making use of a Sprinkler (k) See more of this in the Apostolical History page 382. 383. Because it was an usual thing in all their legal Expiations to use Hyssop and Wooll to sprinkle with The Apostle received this from the usual custom of the legal Rites as being himself trained and brought up under the Law To this custom of using Hyssop the Psalmist alludeth Psal 51.7 Purge me with Hyssop and I shall be clean c. made of Scarlet wooll and a bunch of Hyssop Heb. 9.19 the legal sprinklings being usually so performed Levit. 14.6 7. though Moses here mentions not all these particulars and there was Water also as it seems intermingled with the bloud because otherwise the bloud growing cold would have been thick and so unfit to be sprinkled By all which was signified and sealed God's Favour and Grace to the People if they would be obedient Then reading again to them the Book of the Covenant that is the Book containing those Laws before mentioned which they had covenanted to observe and they promising a second time Obedience thereunto He took the other half of the bloud and sprinkled it on the People that is either on the twelve Pillars representing the twelve Tribes or on the Elders as representing the rest or on all the people promiscuously that in circuitu stood about him saying Behold the bloud of the Covenant which the Lord hath made with you concerning all these words and things contained in this Book As if he should have said This bloud is a sign of the Covenant between God and You and a Seal to confirm it and a Ceremony whereby it is established The sprinkling of this bloud upon you may also signifie that the transgression of the Covenant cannot be purged but by the bloud of the Messiah Exod. 24. from 3. to 9. SECT XX. THe Lord having commanded Moses after he had delivered these Ordinances to the people to come up again into the Mount and to bring Aaron
Cases gave a right Judgment (s) Whereas David desiring to consult with the Lord called for the Ephod 1 Sam. 23.9 the reason was because the Breast-plate was fastned to the Ephod So that if he had one he had both Exod. 39.21 1 Sam. 23.6 Abimelech the High Priest being dead Abiathar his Son escaping that danger as he fled took the Ephod out of the Tabernacle at Nob and brought it with him to David wherein Gods Providence appeared that the right Ephod should be preserved and kept with David the true King that he might have means to Consult with God in all his Difficulties See Willet in loc from the Lord when it so pleased him For 1 Sam. 28.6 the Lord would not answer Saul neither by Dreams nor by Vrim nor by Prophets Further the Answers which the High Priests received from the Lord when he consulted the Vrim and Thummim were sometimes made by an audible Voice sometimes secret Inspiration which Answers when He had acquainted the people with the Stones in the Breast-plate as is conceived gave forth an extraordinary lustre and brightness to assure the people that he spake to them the Mind of the Lord like as the extraordinary shining of Moses's face when he came down from the Mount was a Demonstration to the people that He had been with God and what he brought to them came from God (t) Some think that these very words Urim and Thummim were written in some precious matter not made by humane art but by the Almighty Power of God and so were given by God to Moses and by him put into the Pectoral Levit. 8.8 And he put into the Breast-plate the Urim and Thummim and therefore this is not mentioned among those things that were made by the Artificers because this was as the Tables of the Law the Work of God and not of men But this is but a Conjecture Neither can we the Scripture being silent certainly determine what they were When the Jews returned out of Babylon they were lost and therefore some businesses hung in suspence see Ezra 2.63 and could not be determined till there stood up a Priest with Urim and Thummim We do not find in any of the Jewish Rabbins that they themselves did certainly know what they were Quid fuerint Scriptura proculdubio non sine certo consitio reticuit In that place Levit. 8.8 no mention is made of the twelve precious Stones Causa utriusque quod eadem res fuit variis nominibus significata Rivet Minime omisisset Moses Urim Thummim in Exod. 39.10 Si aliud quam 12 Lapides intellexisset cum alia longe minora abjectiora diligentissime recenseat Brentius The Urim and Thummim was lost in the Captivity of Babylon as also the Ark Tables of Stone Aarons Rod and the Pot of Manna After the Captivity they had no Priest with Urim and Thummim Ezra 2.63 The Priest which met Alexander in his glorious Apparel might have precious Stones on his Breast without the Urim and Thummim This Breast-plate of Judgment * V. 30. Judicium i. e. pectorale judicij ut arca dicitur Testimonium i. e. arca Testimonij Metonymice whereby Answers of right Judgment were given to the Israelites Aaron was to wear upon his heart continually when he went to minister in the Tabernacle and he was thereby as it were to present the Children of Israel before the Lord to be graciously remembred by him 7. Aaron was to wear on his Head a Mitre of fine Linnen 8. In the forefront of the Mitre was to be placed a plate of pure Gold two fingers broad which made it shew like a Crown Exod. 29.6 Levit. 8.9 wherein was to be graven Holiness to the Lord as a signification that Aaron as a Type of Christ did bear the Iniquities of the People and did make atonement for them and that as for their other Sins so for the Iniquities committed in their most holy Oblations which they offered and sacrified to the Lord. And this Mitre with this Plate was always to be on his head when he ministred before the Lord as a sign that the people are accepted of God for the Holiness Obedience and Sufferings of the Messias Exod. 28. from 1. to 40. 2. Concerning the Attire and Vestments to be used by the ordinary Priests 1. Coats of fine Linnen for their uppermost Garment called linnen Ephods 1 Sam. 22.18 with Girdles and Bonnets of the same and secondly Linnen Drawers These Garments Aaron and his Sons being first anointed with holy Oil * Of which see the Composition afterwards Exod. 30.23 and consecrated to their Office were to wear when they served in the holy Place and not to neglect them lest they thereupon be forced to bear the punishment of their Iniquity and die for it Exod. 28. from vers 40. to the end 12ly Touching the Sacrifices and Ceremonies to be used in the Consecration of Aaron and his Sons 1. They were to be washed with water out of the brasen Laver before the door of the Tabernacle to signifie the Holiness that God requires in those that were to be Types of Christ 2. Aaron and his Sons were to be clothed with their particular appointed Robes and Ornaments 3. The anointing Oil was to be powred upon the Head of Aaron and his Sons See Exod. 30.30 and Ch. 40. 14 15. And the Priests Office was to be continued in the Line of Aaron and his Sons and of their Successors by a perpetual Statute as long as this Dispensation was to last and till the Messiah should come who was to fulfil what they typified 4. The bloud of the Ram of Consecration of which afterwards was to be put upon the tip of their right ear (u) The ear was to be sanctified for holy hearing and against the hearing of corrupt Communication the hand for Sacrificing the foot for Walking that their Conversation might be holy and their Persons sanctified from head to foot and on the thumb of their right hand and upon the great toe of their right foot and they were to sprinkle some of the bloud and the anointing Oil (x) The spots occasioned in the Priests Garments by the sprinkling of bloud and oil 't is like were very small and so magis ad honorem quam horrorem upon them and their Garments to signifie that by the bloud of Christ they were cleansed and by the Oil of his Grace they were sanctified for the Work of their Ministry The Sacrifices to be used at this time were these Moses having first provided a Basket of unleavened Bread and Cakes unleavened tempered with Oil and Wafers unleavened anointed with Oil he was to take a young Bullock which was to be a Sin-Offering and Aaron and his Sons were to put their hands upon the head of it signifying that they deserved to die like that Sacrifice but did thereby disburden themselves of their Sins and laid them upon the head of the Sacrifice typifying Christ
punish them for other Provocations He would reckon with them for this Sin also which accordingly He did in after-times see vers 35. But though He spared them for the present yet He declares That He himself will not go with them as before He had promised but bids Moses go before them and lead them and He would send a Created Angel to go before them and to be their Conductor and to lead them to Canaan a Land flowing with Milk and Honey but He himself would no longer Conduct them lest speaking of Himself after the manner of men who are most provoked when they are affronted to their face He should consume them for their Rebellions and Disobedience in the way Moses descending from the Mount acquaints the people with these sad tydings further telling them That if they did not repent of their great wickedness God would come among them and Consume them in a moment therefore He commanded them to put off their Ornaments and to mourn before Him and according as their Repentance should be true or false He would either spare or punish them When the people heard these things they mourned exceedingly and stript themselves of their Ornaments and gorgeous Apparrel and put themselves into a habit more suitable to true Penitents Moses now removes his Tent or Tabernacle which He had formerly erected as it seems both for the Worship of God and for matters of Civil Judgment afar off from the Camp signifying thereby Gods departure from them as a polluted people And those that desired Counsel of the Lord by him went forth to this new erected Tent of the Congregation And when Moses went out of the Camp to the Tent the Cloudy Pillar descended from the Mount to the door of the Tent and out of it the Lord spake to Moses face to face as a man speaketh to his friend that is present to present by an articulate and audible Voice so as He never spake to any Prophet Deut. 5.4 34.10 Numb 12.8 All which the people beholding from their Tent-doors bowed themselves and worshipped And when at any time Moses returned into the Camp Joshua stayed behind in the Tabernacle or Tent possibly as his Deputy to judge the People in his absence Moses now humbly bemoans before the Lord that He had imposed that hard Province upon him to lead that people but had not let him know whom He would send with him and yet he had declared he knew him by Name that is had chosen him above many others and out of many for his Service and had taken special notice of him and had a peculiar regard to him He therefore humbly desires of the Lord that if He had found Grace in his sight He himself would please to shew him his way in which He would have him lead the people and that He himself would be their Guide as before he had been and not turn them over to a created Angel that so he may know by experience that He is good to them that seek him and be assured that he had found Grace in his sight and that He did still remember that this Nation was his people The Lord was pleased upon this prayer of Moses and the peoples Repentance to recall his former (k) Paenitentia commutat Comminationes Dei in promissiones Cajetan Sentence passed vers 3. and now promises that his Presence shall go with them and He would bring them into the Land of Promise where they should have rest from their Enemies Moses thankfully embracing Gods Promise shews that nothing else but his gracious Presence could have contented or satisfied him For says He if thy Presence go not along with us I pray thee carry us not up hence As if he should have said We had as good never stir a foot further as to go without thy gracious Presence and favour accompanying of us though we were sure to come to Canaan at the last For how else says he shall it be known that we are thy peculiar people and separated from other Nations but by thy gracious Presence accompanying of us Moses having found the Lord ready to grant his Desires proceeds further to make one Request more to Him namely That He would please to shew him his Glory Possibly this holy man conceiving that God when he spake to him had put on some Corporeal and visible shape full of great Majesty and Glory though overshadowed as it were with a Cloud so that He could not discern it He humbly desired to see the lightsome brightness of His Majesty the Cloud being removed and a glimpse of that blessed Vision of Him which is reserved for another life The Lord answers him That he will reveal his Goodness to him so far as is profitable for him to know and will Proclaim his great Name and glorious Attributes before Him declaring When He passeth by that He is the Lord Jehovah who will have mercy upon whom He will have mercy and is free in communicating his Grace and Mercy where He pleaseth without wrong to any But to see his Face that is his pure Essence and being in his Spiritual Majesty and Glory He tell him cannot be granted him but to his hurt seeing no man in that manner can see the Face of God and live Man's weakness being such that he is not able to behold the brightness of such an Apparition till this Mortal has put on Immortality Therefore the Lord tells him That He will put him in the cleft of the Rock that was near and cover him with his Hand that he may not be swallowed up when he passed by in such Brightness and Glory as was never shown to mortal Creature and He should through this Cleft have a glimpse of His Back Parts that is a transitory Vision and imperfect sight of his Glory such as he was now capable of as we are said to see or know men but imperfectly when we see only their back parts and not their faces For if He should manifest his Glory to him to the full it would be too much for defiled Infirmity and Mortality to subsist under A man that would see God face to face must put off his mortality and die before he can see Him in his Glory Exod. 31. vers 18. Exod. 32. whole Chapter Exod. 33. whole Chapter SECT XXIV THe Lord now Commands Moses to frame and prepare two new Tables of Stone like to the former wherein he would write his Law anew And it seems from Deut. 10.1 that he gave him in charge at the same time to make an Ark or Chest of Shittim-wood to keep these Tables in till that more curious and glorious Ark of the Tabernacle should be made Moses having done as God commanded him went up with the new Tables next morning into the Mount no man going up with him neither was any man to be seen in all the Mount Then the Lord descended in the Cloud and in some sensible signs of his Presence passed before
Moses and proclaimed before him now hid in the hollow Cleft of the Rock The Lord The Lord merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity Transgression and Sin upon mans hearty repentance and that will by no means clear the Guilty visiting the Iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth Generation if they continue in their Fathers transgressions Moses hearing these things instantly bowed his head towards the Earth and worshipped Exod. 34. from 1. to 9. SECT XXV MOses now staying again 40 days and 40 nights in the Mount without Meat or Drink vers 28. He humbly and earnestly besought the Lord with many pressing arguments see Deut. 9.18 19. and from 25. to the end to pardon the people and to own them still for his Inheritance * See Ps 33.12 Zach. 2.12 and to go along with them and to manifest his gracious Presence among them for they were He ackowledges a stiff-necked people and had need both of his Mercy and Conduct The Lord being now appeased renews his Covenant with them upon certain Conditions and promises that his Presence with them should work more powerfully then ever and shew it self in more stupendious Miracles then ever it had done before and that He would do terrible things by them his Almighty Power and Providence accompanying of them and would give them possession of the Land of Canaan and would drive out the Inhabitants thereof before them The Conditions he requires of them to perform were these 1. Not to make a League or Covenant with the Inhabitants of the Land * See Chap. 23.32 whom He had determined to destroy for their sins nor to make Marriages with them lest it should ensnare them and draw them to be Partakers in their Idolatries and so in their Punishments but should destroy their Altars Images and Groves and should not eat of their Sacrifices and should especially be careful not to make to themselves any molten Gods such as the golden Calf was For the Lord was a jealous God and would not endure that any false God should share with Him in the Worship that was peculiar to himself 2 That they should observe the Feast of unleavened Bread * See Ch. 23.15 the Feast of Weeks or Pentecost and the Feast of Booths or Tabernacles At which three Feasts All their Males should appear before him with an Offering to be given to the Priest which He would account as given to Himself and He would take care that none should desire their Land in their absence 3 That the first-born Males both of Men and Beasts should be consecrated unto Him see Ch. 22.29 30. but the firstlings of an Ass should be redeemed with a Lamb see Exod. 13.13 4 That they should carefully observe the weekly Sabbath * See Ch. 23.12 and not violate it either in Seed-time or Harvest 5 That they should not offer the blood (l) Certe removebis fermentatum cum immolas Pascha Vatab. of the Paschal Lamb with Leaven and that nothing thereof should be left till the morning 6 That the first of their Frist-fruits should be brought to the House of the Lord. 7. That they should not seeth a Kid in its Mothers milk Which Laws were all enjoyned Ch. 23. and were now repeated These were the Laws that Moses was to write down in a Book and to injoyn the people to observe Then the Lord wrote the Ten Commandments on the Tables Moses had brought up and gave them unto him who brought them and the other Laws which himself had written unto the people and having seen Gods Glory in so great a measure and degree there was a dazeling brightness imprinted by God on his face while he talked with him so that the skin of his Face (m) The glory of Moses face signified the glory of the Law which he brought 2 Cor. 3.7 8. His Ministration was Death and Condemnation because the Law giveth the knowledge of Sin but no pardon for it shone which he himself was not sensible of * Sic Humilitas propriam jubet ignorare excellentiam by the reflective rays and beams (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to shine from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Horn is derived which gave occasion to the Papists to paint Mose's face with two Horns like an Ox. The Vulgar Latine says Mose's Face was horned of the divine Splendor which might assure the Israelites he had been with God who taught and instructed him and that thereupon they might the more reverence him might fear breaking this Law again Aaron and the people were not able to bear the splendor of his Face but being afraid fled from him as if he had been some Angel But Moses called them back and put a Vail on his Face (o) Ut ipsum Mosaicae facici splendorem Israelitae non viderunt ob impositum velamen sic Carnales Judaei spiritualem Mosis splendorem hoc est Scriptorum ejus summum finem atque scopum qui est Jesus Christus non intelligebant ob sponte attractam mentis Caecitatem quae instar Velaminis est inter corda eorum verum legis intellectum quasi obducti neque hoc tolli potest nisi per praedicationem Evangelij per veram conversionem ad Dominum c. Vide 2 Cor. 13.14 15 16. whilst he spake with them and then delivered to them all that the Lord had given him in Charge But Moses when he went to the Lord for the people took the Vail off And 't is like that this brightness on his Face continued not all his life after but only during the time of his going to and fro between God and the people Exod. 34. from 9. to the end SECT XXVI MOses now injoyns them again a strict Observation of the weekly Sabbath and that they should not kindle a fire (p) But 't is probable to kindle a fire to warm themselves by in the extream cold of Winter or when any other exigencies of necessity or mercy required it was allowed them thereon to dress meat or to do any work by though for the framing of the Tabernacle threatning death to them that disobey Then He injoyns the people to bring their free-will Offerings towards the framing of the Tabernacle which was now forthwith to be gone in hand with according to the Directions given him by God Ch. 25. The people very readily agree hereunto And to the end that this good Work might the more effectually be promoted all the Males were numbred from twenty years old and upwards who were found to be 603550 who every one according to the Law prescribed Exod. 30.12 13. contributing half a Shekel the total Sum of the Poll-money amounted to an hundred Talents (q) A Talent among the Jews amounted to 3000 Shekels or 50 l. sterling every pound containing 60 Shekels See Bishop Usher's
the Principal according to the estimation of the Priest and given to him to whom it appertained And then the Transgressor shall offer for his atonement a Ram without blemish for his Trespass-Offering So that upon the whole matter where either God in the external Duties belonging to his Worship or their Brethren in civil affairs were any way damaged by the Offendor there a Trespass-Offering (k) See further concerning Trespass-Offerings Levit. 7. from 1. to 9. was to be offered for other Transgressions the Sin-Offering sufficed All the remainder of the Sin and Trespass-Offering besides what was offered to the Lord the Priest was to have Skin and all whereas in the Burnt-Offerings he had only the Skin Levit. 6. from 1. to 8. Hitherto the substance and matter of the several sorts of Sacrifices hath been prescribed now the several Rites belonging to each of them are set down more particularly And 1. concerning the daily Burnt-Offering which was to be offered first every Morning and last every Evening see Exod. 29.38 39. and Numb 28.3 The Priest was to burn it with a slow fire and by so many pieces one after another that it might last all night which required his intentive care and vigilancy upon the Service and the fire of the Altar was to be nourished continually and never suffered to go out The Priest also putting on his linnen Garment was to carry forth the ashes without the Camp unto a clean place 2ly Concerning the Meat-Offering whereof the Priest was to burn an handful upon the Altar and the remainder Aaron and his Sons were to eat unleavened in the Court of the Sanctuary And upon this occasion we have the Offering set down that Aaron was to offer to God in the day of his anointing and which his Sons successively who shall come to be High Priests after him shall offer to the Lord in the day of their Consecration viz. the tenth part of an Epha of fine Flower half in the Morning and half at Night and it was to be wholly burnt on the Altar 3ly Concerning the Sin-Offering of which the Priest that offered it might eat except of such Sin-Offerings whereof the blood was to be carried into the Tabernacle viz. for the Transgression of the High Priest or of the whole Congregation Levit. 4. v. 5.16 or the yearly Sin-Offering on the day of Expiation Levit. 16.17 for these were to be burnt without the Camp but of other Sin-Offerings the Sons of Aaron might eat * Nihil cedebat offerentibus ex hostiis pro peccato delicto if they were free from legal uncleanness And if any of the blood of the Sin-Offering was casually sprinkled on any of the Garments of the Priest they were to be washed clean again in the Court of the Tabernacle where the washing-Laver stood If the flesh of the Sin-Offering was boiled in an Iron or Brass-pot it was to be rinsed or scoured but if in an Earthen pot because the liquor might possibly soak into it it was to be broken all which things seem to be appointed to shadow forth the Contagion of Sin Levit. 6. from 8 to the end 4ly Concerning the Trespass-Offering of which every male among the Priests might eat in the holy Place The Text says As is the Sin-Offering so is the Trespass-Offering there is one Law for them both that is the Priest was to have of this as He had of the other As to the Meat-Offerings they were to accompany those Sin and Trespass-Offerings if they were baked or fried and so to be eaten hot they were the Priests portion that offered them who might eat them presently but if the Meat-Offerings were mingled with Oil or were dry Flower not mingled with Oil such as was the Meat-Offering for Sin Ch. 5.11 these might be reserved to be dressed afterwards at their leisure and were equally to be divided among all the Priests 5ly Concerning the Peace-Offerings of which there were three sorts First Thank-Offerings for particular Mercies received which were to be accompanied with unleavened Cakes mingled with Oil and unleavened Wafers anointed with Oil and Cakes mingled with Oil of fine Flower fried And besides these Cakes the Offerer was to offer with his Sacrifice leaven'd bread For because this Meat-Offering was only for food to be eaten and no part of it to be burnt upon the Altar leaven is here allowed though otherwise forbidden as we may see Levit. 2.11 And it was allowed possibly that it might be a sign and intimation that this Oblation was before thought upon solemnly prepared and not suddenly offered And out of the whole Oblation the Offerer is appointed to offer one leavened Loaf for an Heave-Offering to the Lord and it was to go to the Priests that sprinkled the blood of the Peace-Offerings the rest was for the Offerer and his Family as the remainder of the Flesh after the Priest hath had his share was to be also Deut. 27.7 and Deut. 12.6 7. But the flesh of the Sacrifice of this kind of Peace-Offering was to be eaten the same day whereon it was offered both by Priest and people and not any of it to be kept until the next Morning 2ly Peace-Offerings that were offered by way of Vow that is which men vowed that they would give unto God if He would please to grant them such or such a Mercy and which when God had satisfied their desires they were to pay unto Him accordingly For these they had two days allowed them for the eating of them and what was left to the third day was to be burnt with fire * God possibly might intend hereby to teach them that He would be worshipped as He himself appointed and not as they in their own reason might think fit which if they did not observe their Sacrifice should not be imputed or reckoned to them as an acceptable Sacrifice by the Lord but rather as an abomination and such persons should be punished for their Iniquity 3ly Such Peace-Offerings as were brought as a voluntary offering by way of acknowledgment of the Lords goodness to them in the general Now the flesh of the Peace-Offerings not being to be eaten in the holy place but carried out thence after it had been killed at the Tabernacle and the fat burnt upon the Altar and eaten elsewhere see Levit. 10.14 if it were casually touched by any unclean person or thing order is here given that it should not then be eaten as an holy Sacrifice but burnt with fire because being so defiled it was not fit to represent Christ who was perfectly holy and pure But as to the flesh of the Sacrifice which remained clean and fit to be eaten all both Priests and Owners that were clean themselves might eat of it But if any being unclean either by reason of any natural uncleanness that was then upon them or by touch of any unclean thing did yet wittingly (l) If they did it ignorantly and unwittingly a Sacrifice of
atonement was appointed for them Lev. 5.2 But those that hate to be reformed God will not reckon them among his people In like manner those that partake of the Signs and Seals of Grace unworthily eat and drink judgment to themselves 1 Cor. 11.27 28 29. and presumptuously eat of the Peace-Offerings such persons shall be Excommunicated and cut off from the Communion of Gods people or as some understand it by Divine Vengeance Further God Commands Moses to charge them to forbear eating the fat of any of those Cattel that were appointed for Sacrifice but the fat of such Beasts if they died of themselves or were torn in pieces might be employed to any other use but that kind of fat which we call Suet they might not eat though other fat that was mix'd with the flesh they might eat of And as they were to forbear eating fat so also blood for the Reasons mentioned before Ch. 3. vers 17. see also Gen. 9.4 and Levit. 17.14 Lastly Moses from the Lord gives them this Command that whosoever offered a Peace-Offering should bring it himself in his own person and not another for him and He shall himself with his own hand present that part which is to be an Oblation to the Lord viz. the fat with the Breast and right Shoulder then the Priest shall burn the fat upon the Altar but the Breast being waved before the Lord and the Shoulder elevated or lifted up shall be his Portion See Exod. 29.22 For this He tells them is the portion and reward appointed by God to Aaron and his Sons by virtue of their Vnction to the Priestly-Office and to be paid them by the Children of Israel from the day of their anointing Levit. Ch. 7. whole Chapter SECT XXX MOses now by direction from God gathering the Children of Israel together spends seven days in consecrating Aaron and his four Sons observing the manner and Ceremonies prescribed for their Consecration Exod. Ch. 28. 29. * See Sect. 21. partic 12. viz. 1. He washes them with water 2ly He puts the High Priests Vestments and rich attire upon Aaron 3ly Anointeth the Tabernacle with the Altar and Laver and sprinkles the Altar seven times with the Oil of Consecration because it was consecrated to a more special use than other parts of the Tabernacle 4ly He anointeth Aaron 5ly He puts the holy Garments upon his Sons 6ly He offers for them all a Bullock for a Sin-Offering one Ram for a Burnt-Offering and another Ram for a Sacrifice of Consecration 7ly With the blood of the Ram He sprinkled certain parts of their bodies and their Garments as was prescribed Exod. 29. 8ly He offered a Meat-Offering for them as a Thanksgiving to God for that great favour vouchsafed to them in setting them apart to this holy Function 9ly He charges them to boil and eat their portion of the Sacrifice at the door of the Tabernacle and to continue there seven days and nights to consummate the time of their Consecration All which they perform'd accordingly Levit. Ch. 8. whole Chapter SECT XXXI ON the very next day after the seven days of the Priests Consecration were ended Aaron and his Sons entred upon the Execution of their Office And Aaron first offered for himself a young Calf for a Sin-Offering and a Ram for a Burnt-Offering which intimated that the High Priest was Himself a Sinner and not fit to stand as a Mediator between God and the people 2ly He offered for the people a Kid of the Goats for a Sin-Offering and a Calf and a Lamb for a Burnt-Offering to which was added the Meat-Offering and a Bullock and a Ram for a Peace-Offering Then Aaron lifted up his hands towards the people and blessed them see Numb 6.23 Moses now goes with Aaron into the Tabernacle that He might instruct him concerning the Service he was there to perform viz. about the Lights the Table of Shew-Bread and the Altar of Incense c. And Moses and Aaron when they came out blessed the people again The Glory of the Lord now appeared to all the people and ratified the Priests Consecration and entrance into their holy Function by sending Fire (m) Moses at the Consecration of Aaron and his Sons sacrific'd with common fire as appears Ch. 8.20 21. But upon Aarons first sacrificing Ch. 9.24 Fire came out from the Sanctuary or from Heaven which was not to be suffered afterwards to go out according to Gods appointment Ch 6.13 And therefore as some conceive this Fire was charily carried in some Vessel for the purpose when they journied in the Wilderness and so it continued until the Temple of Solomon was built and then Fire came down again from Heaven 2 Chron. 7.1 which continued unto the Captivity of Babylon and is said to be miraculously renewed 2 Maccab. 1.18 but whither it was or no is uncertain from his glorious Presence that is either from Heaven 2 Chron. 7.1 or out of the Tabernacle which consumed the Burnt-Offering and the fat on the Altar which the people seeing shouted for joy and fell on their Faces giving thanks to the Lord for this great Sign of his favour and acceptance of their Sacrifices Levit. Ch. 9. whole Chapter SECT XXXII THe day following Nadab and Abihu the two eldest Sons of Aaron who went up with their Father to the Mount and had there seen the Glory of God Exod. 24.1 9 10. having undoubtedly been instructed by Moses that when they went to burn Incense in the Tabernacle they should make use only of fire taken from the Altar of Burnt-Offering which had been kindled by Fire from Heaven (n) The Devil is Gods Ape and accordingly He imitated God in his Prescriptions concerning the continual burning of the Fire upon the Altar and that in divers places among the Heathens as among the Persians who made a God of it and among the Grecians who at Delphi worshipped it in the Temple of Apollo and among the Romans who worshipped it under the Name of Vesta committing the Charge of it to the Vestal Virgins where if it went out it was held fatal to their City Rhodig Antiq. c. 14. they it seems rashly and inconsiderately forgetting or neglecting their duty in this particular took some other fire in their Censers that perhaps with which they dress'd the Flesh of their Sacrifices and putting Incense thereon set it upon the Altar of Incense and so offered strange Fire before the Lord that is Fire which he commanded them not For this their great Transression they were immediately struck dead * Tantae vindictae severitate nova disciplina merito sanciri potuit in exemplum aliorum Sanctificatus autem est Dâ—us hac poena quia tali exemplo commendatus est timor ejus inquit Augustinus Rigor hic sub initia necessarius in terrorem posteris tum carnis Laetitia turgeret Aaron Anonym in loc in the place by Fire from the Lord possibly with Lightning yet so as neither
their Bodies nor their Clothes were burnt to ashes vers 5. Moses justifies God before Aaron in this his severe and tremendous stroke declaring that He will be sanctified by them that come nigh him and before all the people He will be glorified see Exod. 19.22 thereby presenting unto Aaron two arguments against Murmuring 1. Because the punishment was just 2. Because God would be glorified thereby and both the people in general and Aaron's Posterity in particular should thereby receive great good and benefit Hereupon Aaron held his peace and laying his hand upon his mouth gave a notable instance of his Piety and quiet submission to the holy will and pleasure of God Then Moses commanded Mishael and Elzaphan Aaron's Cosin-Germans to carry forth their dead Bodies without the Camp and to bury them there And He charges Aaron and his two surviving Sons Eleazer and Ithamar not to mourn for them nor uncover their Heads by taking off their Miters or Bonnets which they wore in the execution of their Priestly-Office nor rend their Clothes nor go out from the door of the Tabernacle upon this sad occasion lest they die for it and thereby also bring wrath upon the people For this was an extraordinary Judgment of God that had befallen their Brothers and they were to testifie their submission thereunto by not openly lamenting their death And they being newly anointed and now at this time prepared for their first entring upon the execution of their Priestly Office they might not break off their Service to attend the burial of their Brothers Yet the whole House of Israel were commanded to lament and bewail this burning which the Lord in consuming Nadab and Abihu had kindled among them and thereby threatned them all if they sinned presumptuously Moses upon this occasion gives to Aaron and his Sons and their Successors a Command to abstain from Wine and strong Drink when they went to minister before the Lord lest they should thorow any distemper or indisposedness (o) From this Ordinance made on this occasion some conclude that Nadab and Abibu were raised up to this presumption thorow the fume of Wine or strong Drink that might arise therefore be disabled from the execution of their Function in the two main parts of it viz. in discerning betwixt Holy and Vnholy Clean and Vnclean and in teaching the Law to the people And that this severe stroke (p) Non satis probari potest eos aeternum damnatos Peccatum enim ipsum quod attinet ex infirmitate videtur commissum non prae ebrietate ut vult R. Solomoh Quicquid igitur peccati huic inadverientiae inerat id omne temporali poena plectitur ut post nihil poena id propter iis luendum restare videatur Freidlibius upon Nadab and Abihu might not so cast down Aaron and his Sons as to make them neglect their meat or intermit their Service or be less lightsome in it then before Moses encourages them to their duty by inviting them to participate of the Provisions of the Lords Table and to eat of the Meat-Offerings and of the Shoulder and Breast of the peoples Peace-Offerings according to the manner that God had prescribed It so happened at this time that Eleazar and Ithamar upon the suddain and dreadful death of their two Brothers had as it seems being under extremity of grief and sorrow burned the Goat of the Sin-Offering mentioned before Ch. 9. vers 15. without the Camp which should not have been done the blood thereof not being carried into the Tabernacle see Levit. 4.16 17. but it should have been eaten by the Priests see Levit. 6.26 30. Moses not knowing what was become of it diligently sought after it out of a care that Gods Ordinance should be exactly observed and the Priests Rights duly maintained and understanding what Eleazar and Ithamar had done He chides them for their failing therein But Aaron extenuates his own and his Sons fault as occasioned thorow grief and the pressure of those doleful things that had befallen them intimating that if they had then eaten of the Sin-Offering it would not have been acceptable to the Lord For that great heaviness and sorrow they were now under made them unfit to eat those holy things as the Lord required who would have them eaten with joyfulness in his Presence see Deut. 12.7 and Moses allows their excuse and so passes the matter by Levit. Ch. 10. whole Chapter SECT XXXIII HItherto we have seen the Laws that concerned the Sanctification of the Priests and the Rites and Ceremonies of the Sacrifices Now general Laws are given concerning the Sanctification of the people and first for avoiding that uncleanness which they might contract from things without them And in giving these Laws God spake both to Moses and Aaron because it belonged both to the Magistrate and the Priest to see them put in execution the Priest being to teach the difference between things clean and unclean see Ezek. 44.23 and the Magistrate to take care that this difference be observed and hence is that Numb 9.6 And certain men that were defiled by the dead body of a man that they could not keep the Passover on that day came before Moses c. First Then here are Laws given what Creatures were to be accounted clean and unclean and how they must not defile themselves either with eating or touching (q) As a moral admonition that they ought to refrain from all fellowship in evil see Isa 52.11 any unclean thing but must walk as an holy people of the most holy God The Laws concerning Creatures which are to be accounted clean (r) No doubt but this distinction of clean and unclean Beasts was by revelation made known to the Fathers from the first whence that direction is given to Noah immediately before the Flood Gen. 7.2 but this seems only in respect of Sacrifices for as to eating or not eating it seems they had no distinction then of clean and unclean Beasts Gen. 9.3 Every moving thing that liveth shall be meat for you even as the green herb have I given you all things But now by this Law the Israelites are forbidden the eating of divers meats both Flesh and Fowl and Fish as unclean and that possibly to inure this stubborn people to an absolute dependance on Gods Word and Will in all things as also to restrain them from that which was usually eaten among the Gentiles and to mind them of the difference God had put between them and all other Nations and the special purity He requir'd of them above all other people see Levit. 20.25 26. And therefore the Apostle reckons this among the the legal shadows Acts 2.16 17. Let no man judge you in meat or drink c. which are a shadow of things to come but the body is of Christ See also Acts 10.15 or unclean as to Food may be reduced to these three heads First Concerning fourfooted-Beasts Those are to be accounted clean
of our April and part of our May. of the second year after their departure out of Egypt God commanded Moses and Aaron and the Heads of the Tribes which were twelve to take the number of all the males of the Children of Israel that were fit for War except the Levites viz. from 20 years old to 60 mustering them according to their Hosts or Tribes and according to their Kindreds and Families which was accordingly performed and the numbers of each Tribe are expressed in particular and of all in general which amounted to 603550 being just the same number (u) Compare Exod. 30.11.12 and Exod. 38.26 which was taken seven months before when they were sessed for a Contribution to the building of the Tabernacle But the Levites God commanded should not be numbred or reckoned in this account being not appointed for War but for the Service of the Tabernacle (x) 'T is called V. 50. The Tabernacle of the Testimony in regard that therein was kept the Testimony of Gods Will viz. the Law written in two Tables and lying in the Ark of the Covenant Heb. 9.4 and Exod. 25.21 't is cal'd the Testimony viz. some of them to set it up and take it down and others of them to remove and carry it from place to place as occasion required And none that were not of the Tribe of Levi might meddle with it or help to take it down or set it up upon pain of death Numb 1. whole Chapter SECT XLIII GOd now prescribes the Order of the Tribes encampâ—â—g about the Tabernacle with their Standards and how the Levites should Encamp nearest to it and the Order to be observ'd by them all in their Marches and to cut off all matter of contention the Lord Himself appoints to every Tribe their several place The Order prescribed for their Encamping was according to this Scheme The Tabernacle Moses Aaron and the Priests Warriors in all 186400. East-ward Judah 74600. Issachar 54400. Zabulon 57400. Levites of Cohath Warriors in all 151450. South-ward Reuben 46500. Simeon 59300. Gad 45650. Levites of Gershon Warriors in all 108100. West-ward Ephraim 44500. Manasses 32200. Benjamin 35400. Levites of Merari Warriors in all 157600. North-ward Dan 62700. Asher 41500. Naphthali 53400. Thus we see in what excellent Order the twelve Tribes were disposed in their Encamping about the Tabernacle The Priests and Levites were to pitch their Tents round about it But the Tribes at some distance from it possibly at the distance of two thousand Cubits which is an English mile for such a space we find was between the Ark and the people when they passed over Jordan Josh 3.4 The Lord commanded that three Tribes should quarter together under one Standard which the Chief of the Three carried and so the whole Host consisted of four great Brigades or Battations The Tribe of Judah out of which the Messias was to spring has the Preheminence and is to March foremost as Captain of the rest and so Judah hath the dignity of the First-born which was taken from Reuben neither can Reuben withstand it because God hath so ordered it And thus we may conceive what a glorious sight it was to behold the Tribes thus orderly disposed in their several places and therefore it is no wonder that Balaam was stricken with admiration to behold it Numb 24.5 6. and that He cried out How goodly are thy Tents O Jacob and thy Tabernacles O Israel c. Numb 2. whole Chapter SECT XLIV IN the next place we have set down the Families and Kindreds of Aaron and Moses Aaron is mentioned in the first place because his Sons as being Priests had the Preheminence of Mose's Posterity who were but ordinarily Levites And though there be no particular mention of Mose's Sons yet they are included among the Cohathites of which Family Moses was vers 27. The Lord orders Moses to give the Levites to Aaron and his Sons to assist them in their Ministration at the Sanctuary and in that Service and Worship which God had given in charge to Aaron and the whole Congregation to perform and they were to have the Sacred things of the Tabernacle under their Custody and Charge which the Children of Israel must have been charged with had not the Levites been separated to take that Charge upon them in their behalf But though the Levites were given to the Priests to be helpful and subservient to them in things that were fit for them to do yet in those things that peculiarly belonged to the Priests Office (y) V. 10. The Levite in respect of the Priests peculiar Office was a stranger they might not intermeddle upon pain of death The Lord further declares That He had taken the Levites to be His in stead of all the first-born Males of the Children of Israel (z) That is in stead of all the first-born Males that were now at present among them For all the first-born Males after this both of Man and Beast were to be redeemed or given to the Priests Numb 18.15 Exod. 13.2 and therefore orders Moses to number all the Male-Levites from one Month old and upwards which was done according to their Families For the Sons of Levi being Gershon Cohath and Merari of them the three Families of the Levites descended The whole number of the Male-Levites thus reckoned was found to be 22300. (a) So much those three sums make mentioned Numb 3. v. 22 28 34. But taking out their first-born namely such first-born as were born to them from the time of their coming out of Egypt when God did first Challenge the First-born to be His in remembrance of his slaying all the First-born among the Egyptians see Exod. 13.2 which were upon that account the Lords as they were the First-born and were not therefore to be reckoned among those that were to be given to Him in stead of the First-born of the other Tribes I say taking out these First-born which were 300 then the number of the Levites given to the Lord amounted only to 22000. * The number of the Male-Levites reckoned from 30 years old to 50 was but 8580. Numb 4.48 All which were assumed to the Service of God in lieu of the First-born of all the rest of the Children of Israel (b) V. 41. 'T is said the Cattel of the Levites shall be taken in stead of all the Firstlings of the Cattel of the Children of Israel that is As the Levites were taken for the first-born of the Israelites so the Levites Cattel were taken in exchange for the first-born of the Israelites Cattel And because the number of the First-born-Males of all the Children of Israel in the twelve Tribes exceeded this number of the Male-Levites 273 see Numb Ch. 3. vers 43. therefore was there laid upon them for every of those supernumerary Heads five Shekels a man by way of Redemption which was the price they afterwards paid for the Redemption of the First-born Numb 18.15 16.
and it was given to Aaron and his Sons And 't is like that it was either decided by lot who among them should pay this Redemption-Money and who not or it was paid in common by them all The Levites being thus numbred and their Places and Order how they should pitch about the Tabernacle being prescribed now the time when they should enter upon their Office is appointed At the age of 25 years they were to enter as Novices and Subservients in some inferiour Offices and Ministrations of the Tabernacle Ch. 8.24 but they were not to enter into a full execution of their Office till the age of 30 and then they were to continue in it till 50 and though after 50 they were to be exempted from the harder and most laborious Services of the Tabernacle such as removing and carrying the holy things thereof yet still they were to be assistant to their Brethren as Overseers to see that the Work was done and besides they were still to be imployed in teaching and instructing the people And in their several Cities as being well experienced in the judicial Laws they Were to judge of matters brought before them See Numb 8. from 23. to the end The time of their entring upon their Office being thus ordered in the next place to prevent confusion and ambition among them each Family of the Levites hath its particular Service (c) V 3. All that enter into the Host i. e. qui ingrediuntur in coetum vel turmam mimistrantium in Tabernaculo nempe ut operentur in eo appointed 1. The Charge of the Sons of Gershon were 1. The ten Curtains of fine twined Linnen blue purple and scarlet 2ly The eleven Curtains of Goats hair that were laid over them 3ly The covering of Ram-skins died red 4ly The covering of Badgers-skins which lay over all and the Hangings for the door of the Tabernacle and for the Courts Ch. 3.25 26. and Ch. 4.25 26. 2. The Charge of the Sons of Kohath was the Ark (d) V. 6. Shall put in the staves thereof viz. into the Cases or Coverings prepared for them that so the Levites might not touch so much as the Staves of the Ark uncovered For the Staves were not to be taken out of the Rings of the Ark Exod. 25 15. and the Table of Shew-bread (e) V. 7. And the continual bread shall be thereon intellige cum ad quietem terrae promissionis pervenerint In deserto enim sicut non fiebant Sacrificia in Festis aut Sabbatis ut clare dicitur Acts 7.42 Amos 5.25 ita nec offerebantur panes quod erat genus quoddam Oblationis aut Sacrificij nec thus aut vinum quod adjungi solebat illa enim omnia deerant in deserto ut conqueruntur Numb 21.5 Nam multis annis manserunt in locis prorsus inhabitatis ab omnibus gentibus seperati Jansen and the golded Candlestick and the Altars and all the most holy things When the Tabernacle was to be taken down and removed the Priests only were to do it and wrap up the most holy things in coverings of blue or scarlet and to put coverings of Badgers-skins over them which are called the Clothes of Service Exod. 31.10 and then to deliver them to the Kohathites to bear them on their Shoulders (f) The Ark indeed was sometimes carried by the Priests see Deut. 31.9 so when they passed over Jordan Josh 3.6 and compassed the Walls of Jerico Josh 6.6 but ordinarily this Service was performed by the Levites see Deut. 31.25 especially till the number of the Priests was more increased who might not otherwise touch them upon pain of death So that though their Office was most honourable because they had the charge of the most holy things yet it was also perillous and burdensome Ch. 3.31 Ch. 4.15 3. The Charge of the Sons of Merari were the boards of the Tabernacle the Bars the Pillars the Scockets Pins Cords and Vessels thereof and the Pillars of the Court c. Ch. 3.36 37. Ch. 4.31 32. Eleazar the eldest Son of Aaron was to be Chief over the chief of the Levites viz. the Kohathites that had the Charge of the most holy things and his Brother Ithamar over the Gershonites and Merarites To the inspection and care also of Eleazar was committed the Oil for the Lights the sweet Incense the daily Meat-offering and the anointing Oil and the over-sight of the Tabernacle and to appoint the Kohathites every one to his several burden And Moses and Aaron are charged that all the holy things of the Sanctuary should be so covered that the Kohathites might neither see nor touch what they should not which if they should do they would be in danger of being cut off and to die for it (g) Uzzah though a Levite for such a transgression was smitten dead 2 Sam. 6.6 7. For the holy fire that was always to be kept alive upon the Altar 't is like when the Tabernacle was removed 't was put into some Pot or Vessel and so preserv'd still with supply of wood Numb Ch. 3. whole Chapter Numb Ch. 4. whole Chapter SECT XLV THe Levites thus set apart were with all due Solemnity consecrated to God and his Service But lest they should think themselves equal to the Priests they are neither Consecrated at the same time nor with the same Ceremonies The Consecration of the Priests took up seven days see Exod. 29.35 Levit. 8.33 but this of the Levites was done in one day The manner of it was thus 1. Moses was to take the Levites and to cleanse them which was to be done by sprinkling the water of purifying upon them which was made with the ashes of the red Heifer (h) Therefore directions for making this water were given before this time though not mentioned by Moses till the 19. Ch. of this Book mentioned Ch. 19. and then to shave off all their hair which was another sign of Purification see Levit. 14.8 9. Numb 6.9 and to wash their Clothes By which Rites was signified what great holiness and purity God requires in those that are to be imployed in Sacred Functions 2ly The whole Congregation being there assembled and the Levites being brought before the Lord some of the chief (i) Non omnes sed omnium nomine Principes vel sorte primo-geniti in quorum loco erant Levitae of the Children of Israel in the Name of the rest were to put their hands (k) Which Rite was observ'd in the Ordination of Officers both in the Old T. and the N. Numb 27.23 Act. 6.6 13.3 and in Benedictions Gen. 48.17 upon them thereby testifying that they did now freely offer them to the Lord to be wholly set apart for his Service 3ly Then Aaron was to present them * V. 11. And Aaron shall wave the Levites before the Lord Hac elevatione significabatur eos totius orbis Domino offerri a populo in munus ut scil loco
Child or Brother or other of his blood and if there be no such Kinsman to be found then must the recompence be made to the Lord that is to the Priests whom the Lord had appointed to be his Receivers And it is no otherwise ordered in this than in other things For God had appointed the Priests to receive in his Name whatsoever was due unto Him all the Offerings Heave-Offerings and whatsoever was not burnt for his Service upon the Altar the Priest was to have with the First-fruits and things vowed So that whatsoever any man gave the Priest as due to God the Priest was to have for himself for to him God * See Ezâ—k 44.30 hath given it Numb Ch. 5. from 5. to 11. 3ly Concerning the Husbands jealousie and suspition of his Wives honesty and the means how to clear her There is a strict Order (s) Why there was not such a Law appointed for the trial of the Husband if his Wife were jealous of him these reasons are given 1. Because women by reason of their subjection to their husbands were not fit to have this liberty to call their Husbands to such a Trial. 2ly Because the Adultery of the Wife is more mischievous to that particular Family than the Adultery of the Husband in regard that a Bastard-issue is brought in thereby to inherit the Estate Yet we find that the woman could divorce her Husband Mark 10.12 appointed by the Lord for her Trial in this case And possibly it was prescribed the rather at this time both to prevent the defiling of the Camp by such Vncleanness as also to keep Wives in awe with the fear of this Trial and to prevent the inconveniences that might arise by the jealousie of men where their Tents and dwellings were so near together And possibly God allowed them to bring their Wives whom they suspected to this Trial partly for the hardness of their hearts and partly least their Wives should be subject to a greater mischief for want of such a Trial to wit of being cast off or killed or otherwise injur'd by their Husbands in the rage of their jealousie The jealous Husband was therefore to bring his suspected Wife to the Priest and the Priest was to bring her to the door of the Tabernacle that so perceiving her self as it were before Gods Tribunal the very fear of Gods all-seeing Eye and the shame that would fall upon her in the eyes of all the Congregation now gazing upon her might deter her from submitting her self to this Trial if she knew her self guilty Then the Priest was to offer an Offering for her viz. the tenth part of an Ephab of Barley-meal The intent of this Offering seems to be that it might be a testimony that she did willingly offer her self to be tried by the Lord to whom she presented this Offering by way of atonement for her other sins desiring thereby mercy from the Lord for them for the sake of the Messias promised but as to this particular she left her self to him to be dealt with according to her deserts And whereas other Meat-Offerings were of fine Wheat-flower and to be accompanied with Oil and Frankincense signs of joy and gladness of heart this was to be of Barley-meal without either of them to express the sad and doleful condition of this suspected woman and it being an Offering of Jealousie occasioning iniquity to be remembred therefore nothing implying sweetness or joy was to be joyned to this Offering And the Priest was to take water out of the holy Laver and to put it into an earthen Vessel and to mix with it the dust of the floor of the Tabernacle The drink was in this manner to be made distastful to put her in mind of the bitter Curse that would follow upon her drinking of it if she were guilty No doubt all these things were thus to be done to strike a greater terror into her and that if she were guilty she might not dare to put her self upon this severe Trial. Then the Priest was to set her before the Lord and to uncover her head not only thereby to expose her to the view of all the people but to make other women also carful not to give their Husbands occasion of jealousie as also to signifie to her that it was in vain for her any longer to hide her sin if she were guilty for God would now lay open and discover what she was to the eyes of all Israel Then the Priest putting the Offering of Jealousie into her hands and taking the bitter water that causes the Curse into his own He was to adjure her upon her Oath to declare Whither she were innocent or no saying to her after this manner If thou be innocent thou shalt be free from the bitter effects of this water thou art to drink but if thou be guilty the Lord make thee a Curse and an Oath among thy people that is make thee a fearful example of his wrath and indignation by causing thy Thigh to rot and thy Belly to swell that in time to come when any of the people are so ill dispos'd as to use a fearful Curse and Imprecation upon any persons whatsoever they may make mention of thee desiring that such a Plague may fall upon them as fell upon thee see Jerem. 29.22 The Priest having thus spoken the Woman was to answer hereunto Amen Amen that is be it unto me as thou denouncest Then the Priest was to write these Curses in a scroll of Parchment and sprinkling some of the bitter water upon the writing He was to scrape it off into the water which the woman was to drink thereby to assure Her that the Curse threatned would certainly fall upon her if she were guilty and as sure as she saw the writing of the Scroll scraped off into the Cup so sure the water and the Curse with it would pass into her bowels Then the Priest was to take the Offering of Jealousie out of her hand and to wave it before the Lord and then to offer it upon the Altar having first taken an handful out of it to burn (s) Pars Sacrificii farinacei fuit Deo cremata reliquo cedente in usum sacerdotis Janson upon the Altar as a Memorial to the Lord to be gracious to Her if she were innocent These things being done the Priest was to give the bitter water to the woman to drink and she was to drink it accordingly And if she were innocent the water did no way hurt her nay if she had been barren before it made her fruitful God thereby recompencing her for the shame she had undergone by being suspected and thus severely tried But if she were guilty the dreadful punishment before threatned certainly fell upon her and her Husband was held guiltless and blameless in putting Her upon this Trial though it is probable that Husbands were not allowed to bring their Wives to this dreadful Trial unless they could shew that their
Chron. 25.1 3. and possibly they foretold things to come and declared to the people the Word of God to their great Edification and Comfort and all in such a manner that they might easily be discerned to speak as men inspired by the Spirit of God Thus these men prophesied and did not cease that is continued all that day prophesying without intermission and this seems to be added because their continuing so long in this supernatural Exercise did much confirm their Call to their Office But two of these Elders that were chosen for this Employment and inrolled by Moses among his seventy Assistants did not come to the door of the Tabernacle as they were appointed to do 'T is probable they did forbear to come not out of contempt of Gods Command for then it is not likely they would have had the same Gift of the Spirit bestowed upon them as the others had but out of modesty * See a Case something like this 1 Sam. 10.22 and distrust of their own sufficiency for so great a Charge However these two whose names were Eldad and Medad received the same Spirit of Prophesie with the rest of the Seventy and accordingly prophesied in the Camp out of Moses's sight and without his knowledge as the others did at the door of the Tabernacle in his presence A report of this being brought to Moses and Joshuah his Servant suspecting it might be prejudicial to the Dignity and authority of his Master seeing these two seemed to do it without any dependency on him which the others had manifested in coming at his appointment to the door of the Tabernacle and there receiving this Gift and Authority from God he desired him to forbid * See a parallel Instance to this in the Disciples Mark 9.38 Luke 9.49 John 3.26 them But Moses meekly replied Envyest thou these men this Gift for my sake I am so far from envying or grudging at them for it that I could even wish if it so pleased the Lord that all his people had the same Gift Moses and the Elders of Israel now returning into the Camp God by his Almighty Power causes a strong Wind to blow from the Sea-ward viz. the Red-Sea which lay Southward of the Israelites Camp at this present and therewith brought a vast number of Quails among them and round about their Camp a days journey in circuit or compass insomuch that in many places they lay in heaps two Cubits high The Psalmist tells us Psal 78.27 He rained Flesh upon them as dust and feathered Fowls as the sand of the Sea The people seeing this in all hast rose up and fell to gather them and the gathering continued all that day and the next night and the day after And that Master of a Family with his Company that gathered least gathered ten Homers or heaps whereby possibly is to be understood a very great many And when they had gathered them they spread them abroad round about their Camp and layed them thin that they might not putrifie But it seems they were as miraculously preserved as they were sent else they would never have lasted good a whole month together About a year ago see Exod. 16.13 God gave them one meal of them at their eighth station in the Wilderness of Sin before they come to Sinai but now they eat of them a whole month together and having satisfied their greedy lust and appetite feeding without fear Jude v. 12. so long together with this kind of food at last the Wrath of the Lord brake out upon them and he smote them with a very great Plague while the flesh was between their teeth The Psalmist says He slew the wealthiest and the fattest of them Psal 78.31 'T is like He permitted them to surfeit by their greedy feeding and so thereby many of them died and therefore the place was called from thence Kibroth-Hattaavah that is the Graves of these men of lust and inordinate appetite See Psal 78. from 26. to 32. and Psal 106. v. 14 15. Numb 11. whole Chapter SECT LVI FRom Kibroth-Hattaavah they removed to Hazeroth At this place some emulation or contention arising as it seems between Miriam Moses's Sister and Zippora his Wife Miriam first and then Aaron stirred up by her spake against Moses because he had married a woman of Ethiopia so they seem to call her in contempt because she was of Midian a part of the Eastern Ethiopia otherwise called Arabia and was not one of Abraham's holy stock But seeing she had submitted her self to the Law of God she was to be held as an Israelitish-woman as Rahab and Ruth were However upon this occasion they quarrel with Moses and would equal themselves unto him What say they hath God only spoken by Moses hath he not spoken also by us Am not I says Miriam a Prophetess see Exod. 15.20 and hath not God promised to be with Aaron's mouth and that he should be a mouth to his Brother Moses Exod. 4.15 16. and hath not he been imployed by God together with Moses in bringing the Israelites out of Egypt What reason then that Moses should be all in all who hath matched himself to one that is a stranger to the holy Seed of Israel Moses being a very meek * It may seem strange that Moses should thus commend himself But let it be considered thâ—t either he did it by the immediate inspiration of the Spirit of God that his meekness might be a Pattern to the Church in all Ages as he does elsewhere relate his sins and weaknesses for the Instruction of the Church or else it may be conceived without wronging the authority of Moses's Writings that here and there by Joshuah or some other of the sacred Writers after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning his death and burial See Mr. Jackson's Notes on the place and humble man was content to put up all this bearing it patiently and making no Complaint but the Lord would not let it so pass Therefore commanding Moses Aaron and Miriam to come all three together to the Tabernacle of the Congregation and the Cloud descending to the door thereof the Lord now calls to Aaron and Miriam to stand forth and then declares to them that he did not manifest his Will to Moses in Dreams (p) Visions were Revelations to such as were awake Dreams to those that were asleep Dominus aliquando apparuit Prophetis in Ecstasi aliquando per somnium dormientibus aliquando vigilantibus in aliqua similitudine sed sine locutione ut Jeremiae Ezekieli Somnia plerumque erant aenigmatica ut scala Jacobi c. and Visions as to other Prophets but he spake to him with an audible Voice out of the Cloud and out of the Tabernacle very plainly and clearly as one Friend uses to speak to another and had at times discovered to him more of his Glory than ever he did to any mortal
man see Exod. 33.20 And when he spake to him he did not make known his mind to him in obscure figurativ expressions as he did to some of the Prophets see Ezek. 17.3 but plainly and clearly and seeing he had manifested so great favour to Moses How comes it to pass says the Lord that ye were not afraid to speak against my Servant Moses And the anger of the Lord was kindled against them and the Cloud the sign of his presence removed from the door of the Tabernacle and possibly for some time disappeared God intending thereby to testifie his Indignation against them And immediately Miriam became Leprous and white as Snow * See Deut. 24.9 God was pleased to spare Aaron though Partner with his Sister in this Sin lest in his Dishonour the Priesthood should suffer Aaron intreats Moses to Intercede with the Lord for them that the punishment of this sin wherein they had done foolishly may not be laid upon them He begs that Miriam may not by the continuance of this white Leprosie upon her be as a Child dead in the Womb whose flesh when it comes into the World looks white and putrified as if it were sodden and half consumed And though says He she is for the present alive yet as one dead she is to be excluded from the Communion of the Church see Numb 5.2 and this fretting Plague if it continue upon her will in the end utterly consume and kill her Moses was prevailed with to pray for Her and upon his prayer the Lord was pleased to heal her of her Plague yet gives order that she should be carried out of the Camp for the present For says God if her earthly Father had in great displeasure spit in her face surely she would have been ashamed to shew her self for a time and therefore much more fit is it that in such a Case as this she should be secluded from the Congregation to instruct all the people to take heed of being corrupted with Her example The people upon this Sentence mourned for Her and journied not till she was brought into the Camp again which argued the great honour and respect they had for Her being a Prophetess and the Sister of Moses and Aaron After this the people removed from Hazeroth and pitched in another place in the Wilderness of Paran called Rithmath see Ch. 33.18 Numb 12. whole Chapter SECT LVII THe people being now come near to the Mountain of the Amorites upon the Borders of Canaan Moses encourages them to go up and take possession of the Land which God had promised them Deut. 1.20 21. but they fearing the Event desire that they may first send some Spies to search the Land Moses not knowing their distrustful hearts likes well their motion Deut. 1.23 and seeking Counsel of the Lord about it the Lord was pleased to permit it though in displeasure and accordingly Commands that at the time when Grapes first grew ripe they should send twelve Principal men such as were of authority and esteem among them of every Tribe one of which Caleb was for the Tribe of Judah being then forty years old see Joshua 14.7 and Hoshea (q) Hoshea signifies a Saviour but by adding Jah the Contract of Jehovah which is the proper Name of God Psal 68.4 thereby was signified that He should by the help and assistance of God be a Saviour of the people the Son of Nun whom Moses called Jehoshua or Joshua for the Tribe of Ephraim to discover and spy out the Land These men accordingly went entring into Canaan by the Desart of Zin lying on the South and so went quite thorow it to the very North part thereof even to Rehob 'T is probable they divided themselves else 't is like they would have been suspected neither could they otherwise have viewed the whole Country in so short a time Numb 13. from 1. to 23. SECT LVIII THese Spyes after forty days return from searching the Land and come to the Camp at Kadesh bringing with them one branch of a Vine with one Cluster or Bunch of Grapes upon it which was so big that they carried it between two of them upon a staff with some Pomegranates and Figgs of the Land Ten of these twelve Spies that were sent praised indeed the goodness of the Land but magnified also the strength of the Cities thereof and the Giant-like stature of the Inhabitants thereby disheartning the people from marching any further towards it At Hebron a City in the South-parts of it which was one of the ancientest Cities in the World being more ancient then Zoan the chief City of Egypt which vaunted it self to be of very great Antiquity see Isa 19.11 they tell them they met with Giants the Sons of Anak men of mighty stature in comparison of whom they seemed but like Grashoppers They tell them The Cities of the Canaanites were great and walled up to Heaven Deut. 1.28 They further tell them That the Amalekites dwelt in the South Country the Hittites Jebusites and Amorites in the Mountains nigh unto the Wilderness where the Israelites now lay so that there would be no entring the Land on the South because of those mighty Nations that would be there ready to oppose them And in case they should think to fetch a compass about and to enter in on the East-side there they would be kept out by the River Jordan which ran along on that side and the dead-Sea and by the Canaanites who dwelt by the Sea and by the Coast of Jordan and they being a valiant and a strong people would improve those advantages for the best defence of their Country Thus these ten Spies discouraged the people bringing an evil Report upon the Land telling them It was a Land that eateth up the Inhabitants thereof by reason of the Civil Wars and frequent intestine Commotions that arose among them and by reason of the Tyranny of the Gyants who oppressed those that were less powerful than themselves And if several of the Natives of the Land were expos'd to so much danger how much more had they need to fear that were Strangers and were held their Common Enemies and what could they expect but to be eaten up with continual Wars The people at this Relation being greatly terrified Caleb and Joshua rose up and contradicted this false Report and encouraged the people telling them they might easily by Gods assistance Conquer the Land see Ch. 14.6 7. They said all that they could to still and quiet them and to hearten them to go on but all in vain For they now fall into an high rage and discontent and murmur against Moses and Aaron and wish they had died in Egypt or the Wilderness Nay their discontent and impatience grew so high that they said Deut. 1.27 Because the Lord hated us he hath brought us out of the Land of Egypt to deliver us into the hand of the Amorite to destroy us and that our selves our Wives and Children should
of the Lord concerning the matter and by Gods own Sentence he was adjudged to be stoned (t) Prudens est Cajetani observatio severius semper Deum animadvertisse in primos legum snarum transgressores by the Congregation without the Camp which was done accordingly from 32. to 37. 7ly A Law is given injoyning them to make Fringes with blue Ribbands or Laces on the borders of their Garments that by looking on them they might remember all the Commandments of the Lord and do them These Fringes were to mind them that they ought to be content with what was commanded injoyned and limited by the Law of God and must not run out into any superstitious Inventions Additions or Devices of their own in his Worship Which Inventions being delightful to their eyes and hearts He knew they were very prone to go a whoring after them and therefore more strictly forbids And another reason why He injoyned these Fringes was that they might be distinguished in their habit from strangers and those that were Aliens from the Common-wealth of Israel and might remember that they were a people federally holy and peculiarly devoted to God Numb 15. whole Chapter SECT LXIII COrah Dathan and Abiram and On with 250 others of prime note and authority among the Israelites rise up now against Moses and Aaron envying Moses the Government and Aaron the Priesthood Corah it seems was the Ringleader and first Mover of this Sedition which is therefore called the gain-saying of Corah Jude v. 11. 23. He was a Levite and Cosin-German to Moses and Aaron For Amram the Father of Moses and Aaron and Izhar the Father of this Corah were Brothers the Sons of Kohath Exod. 6.18 The Jewish Writers say That this Corah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the Families of the Kohathites see Numb 3.30 whereas Elizaphan was descended of the youngest Brother Vzziel and He was of Izhar who was elder than he which grudge though it lay buried for a time in his breast yet now it brake forth and nothing less than the Priesthood will content him and his Abettors As for Dathan Abiram and On they were all descended from Reuben and therefore possibly under the pretence of Reuben's Birthright they were the more easily drawn to oppose Moses as supposing that the Government belonged to them and not to him These Conspirators now come to Moses and Aaron and in an high and proud manner tell them They took too much upon them seeing all the Congregation were holy and therefore might approach to God and offer their own Sacrifices themselves as well as they and they saw no reason that the Priesthood should be tied to Aron's Posterity only Then the Reubenites under pretense of Reuben's Birthright seeking as 't is probable to wrest the Supream Magistracy from Moses to themselves they also Charge both Moses and Aaron for taking too much upon them and ask them Wherefore they lifted themselves above the Congregation Moses at this carriage of theirs was exceedingly troubled and withdrawing himself as it seems into privacy He fell down on his face before the Lord in prayer seeking direction from Him what he should do on this important occasion and there it was revealed to him what he should say unto Corah and his Accomplices Moses accordingly coming out to them tells them That on the morrow God would decide this Controversie and shew who were His and who were the Men that He had separated to the Priests Office and would allow to come near and to minister unto him He bids them therefore to come to morrow with their Censers and to put fire in them and Incense upon them and come with them before the Lord seeing they thought themselves so fit for the Priesthood and then they should soon see who it was that God had chosen to be a Priest (u) V. 7. Erit sanctus i. e. segregatus ad sacerdotium unto him by accepting his Incense and they should know to their Cost that not He and Aaron but that they the Sons of Levi had taken too much upon them in aspiring to the Priesthood What says he seems it a small thing to you Ye Children of Levi that God hath separated you from the rest of the people of Israel to bring you near to Himself to do the Service of the Tabernacle as Assistants to the Priests to stand before the Congregation to minister for them that is to do in their name and stead what they themselves were otherwise bound to have done in the Service of God What! is all this so small a thing in your eyes that it will not content you but you must have the Priesthood also And what is Aaron I pray you and what hath he done or what hath he assum'd to himself that the Lord hath not freely given him Therefore if you murmur against him you murmur against God himself See Exod. 16.7 8. After this first attempt of theirs was over it seems Moses sent for Dathan and Abiram possibly thinking to deal with them privately and to perswade them to desist from this wicked undertaking But they do not only refuse to come but return him a bitter and scornful answer They scoff at his promise of bringing them into a Land flowing with Milk and Honey and giving them Fields and Vineyards They tell him He had indeed brought them out of such a Land as did really flow with Milk and Honey which was Egypt and had brought them into a dry and barren Wilderness and here He had made himself a Prince and a Ruler over them And did he now think to put out their eyes and the eyes of those that joyned with them in this Complaint that they should not see and perceive the wrongs and injuries he had done them Moses at this was very wroth and prayed unto the Lord saying I pray thee O Lord accept not the Incense which these wicked Conspirators shall offer before thee to morrow but declare by thy refusing of it that thou disallowest this their rebellion As for me thou knowest I have not usurped Authority over them neither have I abused my Authority in the least by doing them any manner of wrong I have not taken the vilest Beast no not so much as an Asse from any of them neither can they justly Charge me with any injury I have done them On the next morning Corah having gathered together not only his 250 Accomplices but the people in general to be Spectators of the business in hand perswading them 't is like that God would own their Cause and give Judgment on their side and these 250 having as it should seem got such Consers as they could provide since the time Moses had appointed this way for the deciding of this Controversie they came with them to the door of the Priests Court whither the people used to bring their Sacrifices 'T is true the appointed place for the Priests to
burn Incense was within the Tabernacle at the Altar of Incense but this was an extraordinary occasion and a means enjoyned for the discovery of the Lords will whither these men or only Aaron and his Sons as formerly should enter into the Tabernacle to execute the Priests Office Corah having assembled his Confederates and the generality of the people before the Tabernacle and not finding Dathan and Abiram there as it should seem went to their Tents to talk with them see Ch. 26.10 and probably from them He went to his own Tent before Moses and the Elders came to the Tabernacle as presently they did In the mean time the 250 Conspirators on the one side taking fire from the Altar and putting it into their Censers and laying Incense thereon and Aaron near to whom Moses stood doing the like on the other God now signifies his approach and the actual manifestation of his Presence by the descending of the Cloud which used to hover over the Tabernacle to the door (x) See vers 42. of this Chap. and Ch. 12.5 thereof And the Lord spake to Moses and Aaron saying Separate your selves from among this Congreation that I may consume these Conspirators and all that joyn with them in a moment Then Moses and Aaron fell upon their faces before the Lord and said O God the God of the Spirits of all Flesh who formest the spirit of man within him Zach. 12.1 and seest and knowest the spirits and hearts of all men and art able to discern between those that sin obstinately and those that are only seduced by others and drawn hither only to see what would be done Shall one man sin viz. Corah the chief Incendiary and wilt thou be wroth with the whole Congregation Upon this intercession the Lord was pleased to spare the people that would depart from these Rebells And then imparting to Moses what He intended to do commands him to warn the Congregation to get away from the Tents of Corah Dathan and Abiram Moses accordingly rose up many of the Elders of Israel accompanying him to denounce the Judgment of God against these Conspirators and he warns the Congregation to depart from the Tents of these wicked men and to get far from them and to touch nothing of theirs as judging all that they have execrable and accursed lest they perish (y) V. 26. Lest you be consumed in all their sins that is lest you be destroyed in the Judgment that will fall upon them for all their sins the cause is here put for the effect in the Judgment which was ready to fall upon them for their great Sins and Provocations The people accordingly did so and fled from the Tents of these men but Dathan and Abiram impudently came out and stood in the doors of their Tents with their Wives and Children as if they intended to out-face Moses and scorned the Judgment he threatned against them Moses then sayed Hereby ye shall know that the Lord hath sent me and hath appointed me to take upon my self the Government of this people and hath conferred the Priesthood on Aaron and his Sons and that I have not done these things on my own head If these men die the common and ordinary death of other men then the Lord hath not sent me But if the Lord by his Almighty Power do work a new and hitherto-unheard of Miracle so that the Earth open her mouth and swallow them up quick then you must needs acknowledge that I am innocent and that these men have highly provoked the Lord. Moses having made an end of speaking the Earth immediately opened her mouth and swallowed up * An undoubted evidence of Gods concurrence with the ministry of Moses and withall an undoubted assurance of the divine truth of Moses's Writings these Rebels and all that appertained to them that were there present And the same it seems happened and probably at the same time to Corah and his Family as appeareth Numb 26.10 only some of his Children who as 't is like joyned not in their Fathers sin or if they did soon repented of it and gave over and departed from their Fathers Tent at Moses's warning were spared And of their Race came such as either composed some of the Psalms or at least were famous Singers in the Temple and Samuel also the great Prophet and Judge in Israel was of that Race see 1 Chron. 6.33 to 38. Thus perished the Ringleaders of this Rebellion All the Israelites that were near them fled at the Cry of them fearing lest the Earth should swallow up them also And as a further addition to the dreadfulness of this Judgment there came fire out from the Lord and consumed their 250 Confederates who had offered Incense and usurped the Priests Office They are punished with fire as by fire they had offended see Levit. 10.2 Moses now by Gods Command appointeth Eleazar the Son of Aaron to gather up the Censers from among the ashes of the dead bodies of these men that were burnt and consumed and to scatter the fire that was in them without the Court of the Tabernacle as shewing that God rejected it and their Service and abhorred their Sacrifice And he tells him That the Censers of these Sinners against their own Souls were now hallowed (z) Sanctificata dicuntur quia ex deputatione Dei servire deinceps debebant divina gloriae illustrandae having been presented before the Lord by his Commandment and he orders him to make broad Plates of them for a covering of the Altar (a) A parte anteriori altaris ponebantur ut a populo conspici possint of Burnt-Offerings which was covered with Plates of Brass before see Exod. 27.2 And the less need there was of them the fitter they were to be a sign of Gods Judgment against presumptuous Conspirators and of his vindicating and clearing the innocency of his faithful Servants and to be a Memorial to the Children of Israel that all Israelites and Levites excepting Aaron's Sons are to be reckoned as Strangers in respect of the Priests Office and may not aspire to it lest they perish as Corah and his Confederates did However the very next morning after those dismal Judgments had been executed all the Congregation of the people that were inclined to this Faction whose lives Moses had saved the day before by praying to the Lord for them murmured against Him and Aaron and peremptorily told them That they had killed the Lords people Moses and Aaron being thus injuriously charged looked up to God as having no other Refuge or Shelter to fly unto and immediately behold the Cloud descended upon the Tabernacle as a sign of the approach and actual manifestation of the glorious Presence of God and that he intended to speak something unto them Moses and Aaron presenting themselves before the Lord the Lord bad them get them up presently from among this rebellious Company that he might consume them in a moment But they fell
on their faces and interceeded with the Lord for them God by his Spirit informs Moses That he had sent a Plague among them and directs him what course to take for the stopping of it Hereupon he calls to Aaron to take his Censer and to put fire into it from off the Altar and to put Incense thereon and to run quickly and make atonement for the people and to stand between the living and the dead (b) Incense was only to be offered upon the Altar of Incense in the Tabernacle but this was done upon an extraordinary occasion and by an extraordinary warrant of divine Inspiration for he tells him Wrath was gone out from the Lord the Plague was begun And Aaron did as Moses commanded him yet the Plague ran so swiftly among the people like fire in a field of Corn that before Aaron could interpose himself to make atonement wherein he was a Figure of Christs Intercession there fell fourteen thousand and seven hundred of those rebellious Murmurers see 1 Cor. 10.10 and then the Plague was stayed and Aaron returned to Moses to the door of the Tabernacle to acquaint him how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands Numb 16. whole Chapter SECT LXIV THat none might for the future presume to usurp the Office of the Priesthood or aspire to it besides Aaron and his Sons God was pleased to enjoyn Moses to take of each Prince of the twelve Tribes a Rod or Staff such as they did usually carry in their hands which were it seems according to the Custom of those times made of Almond-Tree and to write every Princes Name on his Rod and to write Aaron's Name upon the Rod of the Tribe of Levi. He tells him That the mans Rod whom he did choose to serve him in the Priesthood should blossom and the rest remain dry And God orders Moses to lay all the Rods up in the Tabernacle in the most holy place before the Ark of the Testimony where the Lord did use by glorious signs to testifie his Presence and make known his Will unto them see Exod. 25.22 For upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place Accordingly next morning Moses went in thither and he found that the Rod of Aaron had shot forth branches and some of them had buds on them and some blossoms and others yielded Almonds but all the rest of the Rods remaining dry as they were before Then Moses brought out all the Rods and shewed them to the Children of Israel and the Princes took every man his Rod and found them dry sticks as before but Aaron's Rod flourished and had brought forth Buds Blossoms and Fruit by which Miracle they were convinced that God had chosen Aaron and his Sons to be the only Priests that should serve Him at the Altar And hereupon God orders Moses to lay up Aaron's Rod again in the most holy place before the Ark to be kept there * See Apostol Hist on Heb. 9.6 as a Testimony against any such Children of Rebellion as should ever after presume to usurp the Office of the Priesthood And by this means also he might prevent the murmurings and complainings of the people which if they went on in they would thereby bring certain destruction upon their own heads The people hearing these things and being exceedingly terrified with this threatning and the remembrance of those late dreadful Judgments that had carried away so many among them they cry out unto Moses Alas we die we perish we all perish that is we see we are in continual danger of being swept away with terrible Judgments And as men terrified are wont to conceive their danger to be greater than indeed it is they now apprehend that it would be exceeding dangerous for them to come near the Tabernacle or to be present at any Worship or Service there performed and seem to fear that God would not withdraw his Indignation from them until he had destroyed and consumed them all Ch. 17. whole Chapter SECT LXV THe people being under such a fear and consternation the Lord hereupon takes order for the guard of the Sanctuary and injoyns that every one should remain within the Verge and Limits of his duty and so they should be safe and he tells Aaron That He and the Priests and Levites shall bear the iniquity of the Sanctuary that is if any pollution (c) Thus the Lord shews himself reconciled and makes the Priests watch a ground of appeasing both the fear and envy of the people came to it by the people they should answer for it and bear the punishment thereof if they did not take care to prevent it and the Priests should bear the punishment of all Iniquity committed about their Priests Office if they did carry themselves amiss in it or suffer a stranger or Levite to meddle therein He tells them he had joined * Here is an allusion to Levies name which signifies joyned the Levites to them to minister to them in the outward Services of killing and slaying the Sacrifices c. but they themselves only should serve at the Altar and within the holy place before the Ark of the Testimony and the Levites shall observe the Precepts and Charge which he hath given them concerning their Ministry and concerning the sacred things of the Tabernacle which are committed to their Care that so every one keeping his station and doing his duty there may be no wrath any more upon the Children of Israel only they shall not meddle with the Service of the Sanctuary and Altar lest they die And if the Priests did not endeavour to prevent any such Errour or Miscarriage in their Brethren the Levites they should also incur the like danger Thus he appoints the Levites to minister to the Priests and orders that he that is not of the Tribe of Levi shall not be admitted to serve and minister unto them For God having taken the Levites instead of the first-born of the Children of Israel to himself he had given them unto Aaron and his Sons for his own Service and the Service of the Tabernacle Therefore he and his Sons should exercise their Priests Office in all things that concern the Altar of Burnt-Offerings and in all things which are to be done within the outward Veil whereby the holy place is divided from the Court the High Priest in the most holy place and inferiour Priests within the Sanctuary or holy place And God tells Aaron and his Sons That 't is his free Gift and favour to them that he had made choice of them before others for the Priestly Office and that He had ordained That whoever is not of Aaron's Line and goeth about to meddle with the Priestly Office shall be put to death from vers 1. to 8. The Lord having thus set down the Office and Work of the Priests and Levites he
comes now to set out their portion which they should have as a reward of their Service And first He tells Aaron that for the sake of his Office to which he was anointed and because He and his Sons were separated from worldly Imployments to attend upon holy things therefore they should have a part in every Meat-Offering Sin-Offering Trespass-Offering and in the Court * See Levit. 6.16.26 Lev. 7.6 Ezek. 42 13 14. of the Tabernacle or Tents round about it called here the most holy place comparatively in respect to the Camp of Israel and the great Court for the people which was without the Priests Court they might eat of them 2ly They should have the Heave-Offerings and Wave-Offerings that is the right Shoulder and wave-breast of the Peace-Offerings with all other Gifts that were heaved and waved no part thereof being burnt upon the Altar And of these the Priests Daughters might eat whilst they remained in their Fathers house but being married to strangers they might not eat of the holy things see Levit. 22.12 13. Neither might any unclean person eat thereof 3ly They should have the first-fruits Some of the first-fruits of the Land were brought to the Lord at their three great Feasts as a sheaf of their Barley at the Feast of the Passover Levit. 23.10 And two loaves of their new-Wheat at the Feast of Pentecost vers 17. And the first of their Wine and Oil at the Feast of Tabernacles But these were brought in the name of all the Inhabitants of the Land in general Besides these particular men were of their own Corn and Fruits to bring the first-fruits unto the Lord as is enjoyned Exod. 22.29 23.19 concerning which there is no other direction given but that they should be of the first and of the best the quantity being left to the liberty and discretion of the Owner to bring according as he had found the blessing of God upon his Grounds 4ly They should have all things devoted that is all votive and freewill-Offerings see Levit. 27.28 except such things as were devoted as a Sacrifice unto God 5ly The first-born of men and beasts The first-born * The first-born of men before they were redeemed were to be presented before the Lord in the Temple Exod. 13.12 Levit. 2.22 And that could not be done before the Mother was purified which required forty days time Levit. 12.4 The first-born of the Tribe of Levi were free from this Redemption of men they were to permit to be redeem'd at a month old (d) V. 16. Secundum aestimationem seu ordinationem tuam Refero ad illud post mensem q. d. Constitues diem quando velles eum redimi Hic dies Communi usu erat 40 a partu ut eadem opera mater purificaretur filius redimeretur Bonfrerius for five Shekels see Levit. 27.6 and the firstlings of unclean Beasts they were to permit to be redeemed after eight days at a lower price but the firstlings of Cows Sheep and Goats were not to be redeemed they must be sacrific'd and their blood sprinkled and their fat burnt on the Altar that they may be a sweet savour to the Lord but their flesh should go to the Priests God tells them He had allotted them these things for their Maintenance (e) The Hebrew Doctors write of 24 Gifts which God bestowed on the Priests with the order and use of them See Ainsworth pag. 113. for ever that is whilst this Dispensation lasted by a perpetual and unchangeable Covenant called a Covenant of Salt because firm and incorruptible Salt having a vertue to preserve any thing from corruption God further tells Aaron That when the Land shall be divided by Lot there shall be no lot for the Levites They should have no Inheritance in it He himself would be their part and portion Indeed they had Cities (f) Concerning the 35 Cities and Suburbs of the Levites and 13 Cities and Suburbs of the Priests See Richardson pag. 32. and Suburbs but they were given them by the other Tribes The Lord further tells Aaron That He had given the Levites all the Tenths or Tythes of the Children of Israel (g) V. 24. Which they offered as an Heave-offering that is an Oblation to the Lord and a sign of their homage and subjection and thankfulness to him for his blessings as a reward of their Service Levit. 27.30 And straitly charges that no Israelite that is not of that Tribe presume to come nigh to the Tabernacle to do any part of the Service belonging to the Levites lest they die for it And He tells him That the Levites should bear the punishment of their own Iniquity if they should transgress yea and of the peoples too if by their not watching over the holy things they suffered the people to transgress about them He further injoyns that the Levites shall offer as an Oblation to the Lord and pay a tenth of all the Tythes they receive unto the Priests and this the Lord would accept at their hands no less than if having Lands as others had they should pay Tythe of the increase of them as the rest of the people did to them and hereby they should testifie their homage and thankfulness to God And they were to offer and separate out of the Tythes paid to them for the hallowed part to be paid to the Priests that which was of all the best And the Priests might eat of these Tythes indifferently in any place And He further declares That if the Levites do heave or separate a tenth part of the best of their Tythes for the Priests use they shall not expose themselves to punishment which they would else do if they neglected it In conclusion here is added a general warning that both Priests and Levites should take heed of polluting or profaning the holy things or suffering them to be profaned by others which might be done many ways that so they might prevent wrath from falling on themselves and others Ch. 18. whole Chapter SECT LXVI THe Lord having appointed the Priests and Levites to do the Service of the Tabernacle and to watch over the people that they might not trangress about any of the holy things He here appoints a water of separation to be made that so if any of the people had contracted any legal uncleanness by the sprinkling of this water upon them they might be cleansed and so might come freely again to the Service of God in the Tabernacle without fear of those Plagues which otherwise their pollutions might bring upon them For the making of this water a red Heifer was to be provided and that by the common charge of all the Children of Israel because it was to be for the common good of them all and for the cleansing of any one among them that was by any accident legally unclean It must be an Heifer without spot and upon which never came yoke For they used in those times to
plow and draw their Carts with Heifers and Cows as well as with Oxen see Judg. 14.18 This Heifer was to be given to Eleazar because by doing this Service that was now to be done he was to be unclean and 't was fit that he rather than Aaron should be defiled She must also be carried out of the Camp as an accursed thing figuring Christs being made a Curse and suffering without the City Heb. 13.12 And Eleazar was to sprinkle of her blood seven times turning his face towards the Tabernacle of the Congregation And her skin and her flesh her blood and her dung were all to be burnt in his sight And Eleazar was to take Cedar-wood and Hyssop and Scarlet and to cast them into the midst of the burning of the Heifer to signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation see Levit. 14.4 And Eleazar was to wash his Clothes and bath his flesh and to be unclean unto the evening * The like is injoyned to him that burnt this Heifer v. 8. and to him that gathered up the ashes v. 10. and to him that sprinkled an unclean person with the water made of those ashes v. 21. This might intimate to them that it was not so much the water made with the ashes of this Heifer as the thing signified thereby that had vertue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legal Priesthood because they that were imployed in preparing this water which was for the cleansing of others were themselves defiled 'T was further injoyned That the ashes of this Heifer should be gathered up by a man that was clean and laid up without the Camp in a clean place (h) As for the place where those ashes were kept when they came into the Land of Canaan it is not expressed Some hold that those ashes were dispers'd into all the Cities that those who were unclean might have wherewith to purifie and cleanse themselves because they were now conseerated to an holy use However the man that gathered them up was thereby made unclean because they were the remainders of an Heifer slain for the sins of the people And the Statute of making and reserving of these ashes for a water of separation was to bind both the Israelite and the Proselyte or Stranger that sojourned with them as long as this Dispensation lasted By this Law it was further injoyned That he that touched the dead body of a man was to be unclean seven days and he was to purifie himself with this water on the third day and on the seventh day vers 19. and then he was to be clean else not And whoever having contracted this kind of uncleanness and doth not make use of this way to purifie himself but cometh in that state into the Court of the Tabernacle he shall be cut off by the Sentence of the Judge if it be proved that he did it presumptuously because he despiseth not only the Ceremonial purifying but the thing signified thereby viz. the spiritual cleansing thorow the blood of the Messias Otherwise if he did it ignorantly he was to bring such a Sacrifice as is injoyn'd Levit. 5.3 6. Further if any man came into the Tent of a dead man it rendred him unclean yea and all that was in the Tent Every open Vessel that takes in the air of the Tent was ceremoniously unclean Or if a man touched a dead body or the bone of a dead man it rendred him unclean And thus hereby was figured the spreading and infectious nature of sin And one of the Priests that was clean was to put running water to the ashes of the burnt-Heifer and with a bunch of Hyssop tied to a Cedar-stick with a Scarlet-thread to sprinkle the person or Tent or Vessels that were unclean and then to be himself unclean until the evening because he had touched the water of separation And whatsoever any unclean person touched was to be held unclean to signifie the contagion of sin spreading from one to another Numb 19. whole Chapter SECT LXVII THe Camp now advanced to Kadesh in the Wilderness of Zin which was near to the Land of Edom in the first month of the fortieth year after their coming out of Egypt and there Miriam died and was buried four months before her Brother Aaron and eleven months before her Brother Moses She was the eldest of the three she attained to the age of 130 see Exod. 2.4 7. she was a Prophetess and by her also God guided the Israelites in their Travels see Mich. 6.4 she in all likelihood was the Girl that was set to watch what would become of Moses when he was expos'd in an Ark of Bulrushes on the River Nile see Exod. 2.4 c. Numb 20. vers 1. SECT LXVIII AT this Kadesh (i) So that in their Travels from Kadesh-barnea where the Spies came back to Moses to this Kadesh in the Desart of Zin there were about 38 years spent and most of their Fathers that were numbred at their coming out of Egypt were in this time dead the people for want of water murmur again against Moses and Aaron With the same want God had tried their Fathers in the first year after their coming out of Egypt Exod. 17.4 and they murmured then as their Children do now and they had water given them out of a Rock But these their Children were worse than their Fathers because the supply their Fathers had from God in that extremity should have been an argument and encouragement to them to rely on his Providence now and not to have distrustfully murmured or wished so desperately as they did Would God say they we had died with our Brethren whom God suddenly destroyed in the Insurrection of Corah and at other times thereby as it were slighting that fearful Judgment of being cut off in Gods firery Indignation in comparison of being pinch'd with a present want of water They highly expostulate with Moses and Aaron for bringing them into that barren Wilderness which was no place to sow seed in or plant Figg-Trees Vines or Pomegranates but a Land of Desarts a Land of Drought and where there was no water a Land thorow which no man passed and where no man dwelt see Jer. 2.6 Moses and Aaron hereupon betake themselves unto the door of the Tabernacle to intercede with God as formerly for this rebellious people And the Lord immediately signified his approach and the actual manifestation of his glorious Presence by the descending of the Cloud to the door of the Tabernacle see Ch. 14.10 and Ch. 16.19 And here He Commands Moses to take the Rod viz. Aaron's Rod which budded out of the Tabernacle * See Numb 20. v. 9. Ch. 17.10 and with that Rod in his hand to speak to the Rock before the Children of Israel and it should give forth water Moses indeed with his miraculous Rod at
God who had graciously spared their lives and thus wonderfully assisted them in gaining this great Victory and that they might make an atonement for their Souls having sinfully spared the Women alive for which Moses reproved them vers 14.17 they out of these their particular Spoils offer a voluntary Oblation to the Lord. And Moses and Eleazar took the Gold and the Jewels of them which they offered amounting to 16 thousand 700 and 50 Shekels * Understand golden Shekels whereof the common contained an 160 barley-grains or a quarter of an once the holy one as much again viz. 320. grains or half an ounce one once of Gold was valued at ten times that quantity in Silver see Dutch Annot. on Gen. 24.22 and brought them into the Lords Tabernacle where they were kept as a Memorial of Gods favour to them in giving them this great Victory Numb Ch. 31. whole Chapter SECT LXXXII GOd Commands Moses and Eleazar now to number the people There had been two numbrings of them before The first was when they were sessed for a Contribution to the building of the Tabernacle compare Exod. 30 11 12. with Exod. 28.26 The second was on the first day of the second month of the second year after their departure out of Egypt at Mount Sinai and now they being in the Plains of Moab near Jordan over against Jerico in the 40th year of their wandring in the Wilderness they are commanded to be numbred again from twenty years old and upward And possibly the Lord injoyned it now to make way for the more equal dividing of the Land which they were presently to go about according as they found the Tribes more or less in number see Exod. 26.52 34. as also to manifest Gods Power and Goodness in so wonderfully increasing them and preserving so many of them though he had destroyed the old Stock as he had threatned for their great Rebellions against him As Moses therefore received Gods Flock by tale when he came out of Egypt so he must now before he dies deliver them up by tale again Upon the numbring 't was found First That the Tribe of Reuben was decreased since the last numbring see Numb 1.21 two thousand seven hundred and seventy which some ascribe to the Conspiracy wherein Dathan and Abiram two Princes of this Tribe joyned with Corah which brought so great a Plague upon them and yet many of the Sons of Corah escaped possibly because they consented not to their Fathers Rebellion or at least soon repented of it upon the warning given by Moses Numb 16.5 2ly The Tribe of Simeon was more decreased than any of the rest Moses reliquis benedicens hujus Tribus mentionem omittit Deut. 33. For when they went out of Egypt they were fifty nine thousand and three hundred Numb 1.22 now but two and twenty thousand and two hundred The impudence and punishment of Zimri * See Ch. 25.14 who being a Prince of this Tribe was probably abetted by many of his Brethren is conceived to be one cause of the diminution of this Tribe many of them possibly perishing in the last Plague †Videtur plaga ista maxime saviisse in Tribum Simeon ex qua erat Zimri Nam ex Cap. 26. v. 14. Constat nullam Tribum fuisse ita diminutam numero virorum post primam numerationem atque Simeonis Desiderati enim sunt in secunda numeratione 37 millia ex illa sola Tribu Castrametabatur enim ad meridiem i. e. versus terram Moabitarum Midian Jansen 3ly The Tribe of Gad was fewer by five thousand and one hundred and fifty Thus all the Tribes under Ruben's Standard were greatly diminished 4ly The Tribe of Judah was increased one thousand nine hundred notwithstanding two of his five Sons Gen. 38. viz. Er and Onan who might have been Heads of Families died Childless in Canaan 5ly The Families of Issachar were increased nine thousand and nine hundred 6ly The Families of Zebulun were increased three thousand and one hundred so the Tribes under Judah's Standard were all increased And thus Judah prevailed above all his Brethren Gen. 49.8 his Camp being increased fourteen thousand and nine hundred 7ly The Families of Manasseh were increased twenty thousand and five hundred men of War None of the other Tribes had half so much increase 8ly The Families of the Sons of Ephraim were diminished eight thousand 9ly The Families of the Sons of Benjamin were increased ten thousand and two hundred Thus though Ephraim's own Tribe was diminished yet the other two Tribes joyned with him were augmented twenty two thousand and seven hundred 10ly The Tribe of Dan was increased seventeen hundred Though there was but one Family in this Tribe viz. Shusham's yet none of all the Tribes save Judah have the like multitude viz. sixty four thousand and four hundred 11ly The Tribe of Asher was increased eleven thousand and nine hundred 12ly The Tribe of Naphtali was fewer than before by eight thousand But though this particular Tribe under Dan's Standard was diminished yet his whole Camp was increased five thousand and six hundred men of War So that upon the whole though Judah's Ephraim's and Dan's Camps were all more in number now then when they marched from Sinai yet by reason of the great decrease of Reuben's Camp which was forty five thousand and twenty fewer than before the total here is less than the total there by eighteen hundred and twenty God Commands Moses that unto these Tribes the Land should be divided by lot which would prevent dissention and teach them to acknowledge God for their chief Lord by whose immediate Providence they were disposed of to those dwellings The Levites were numbred by themselves because they were to have no share in the Land They were found to be reckoning them from one month old and upwards twenty three thousand and so were increased a thousand Thus as God had threatned of all those that were numbred at their coming forth out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but only Caleb and Joshua Yet we must observe the Levites as 't is probable were not included in this threatning for of them there were left Moses and Eleazar and Ithamar and perhaps many more Numb 26. whole Chapter SECT LXXXIII THe Daughters of Zelophehad of the Tribe of Manasseh their Father being dead without Sons come now to Moses and Eleazar desiring that that share or portion of Land might be assigned to them which should have been their Fathers had he then been living They plead That their Father was one of those whom the Lord carried out of Egypt to go and take possession of the Land of Canaan And though he died in the Wilderness yet he was not taken away by any special Judgment for having his hand in any Insurrection or Rebellion against the Lord such as was that of Korah but he died in his own
sin that is he died a natural death when his time was come as being by sin liable to death as all other men are They further urge that except this be granted them the Name of their Father wil be quite extinct Moses inquiring of the Lord concerning this Case it pleased the Lord to grant these Daughters of Zelophehad their desire which was afterwards punctually performed Joshua as we may read Josh 17.4 According to the Command of the Lord he gave them an Inheritance among the Brethren of their Father Yet withall there was afterwards a Caution added to wit that they might not marry out of their own Tribe * Hence some conclude that when a man died without Issue and his Brother married his Widow to raise up Seed unto his Brother whose Estate he inhetlted his first Son in their Genealogies was reckoned to be the Son of him that died without Issue So it was in this case The first Sons of those that married the Daughters of Zelophehad were accounted the Sons of Zelophehad and so under his Name did inherit his Land see Ch. 36.6 And upon this occasion was the Law for succession in Inheritances made and ordained Numb 27. from 1. to 12. SECT LXXXIV GOd now signifies to Moses that he should die and accordingly Commands him to go up to that Tract of the Mountains of Abarim * See Ch. 33.47 Deut. 32.49 34.1 which are in the Land of Moab over against Jerico and on one of the highest of them called Nebo whose top was called Pisgah he should see that good Land into which he might not enter And when he had seen it his Soul should be gathered unto the Souls of his pious Ancestors who died before him For He and Aaron had rebelled against his Commandment see Ch. 20.12 which was that they should by Faith sanctifie * We sanctifie the Lord when we conceive aright of his Nature and Attributes and when we speak so reverently of Him as to cause his Name to be praised and magnified among men him in the eyes of the people at the Wilderness of Zin but they sanctified him not Moses humbly and earnestly begs of the Lord that he might be permitted to go over and see that good Land Deut. 3.23 25. but the Lord was not pleased to grant his Request Humbly therefore submitting to his holy Will he now earnestly prays to God Who is the God of the Spirits of all flesh and not only the Creator but the Searcher and Trier of men spirits and knows what is in man and can frame and fashion mens spirits as he pleases and give them Gifts and Graces requisite for the Places he calls them unto to appoint a Successor to him that might as a good Shepheard go out and in before the Flock God upon his prayer appoints Joshua to succeed him a man in whom was the Spirit that is the Spirit of Wisdom and understanding the Spirit of Counsel and Might the Spirit of Knowledge and the fear of the Lord. God Commands him therefore to lay his hands * The like Ceremony was afterwards used in the days of the Gospel when men were separated and set apart to Preach the Gospel 1 Tim. 4.14 upon Joshua to intimate to Him by this Ceremony that the hand of God should be upon him to defend and prosper him in all his ways and that he would confer upon him a great measure of the Gifts of his Spirit answerable to the Dignity whereunto he had advanced Him and accordingly 'tis said Deut. 34.9 That Joshua the Son of Nun was full of Wisdom for Moses had laid his hands on him Moses was also to set him before Eleazar and the Congregation and to give him a Charge concerning what he was to do and what to forbear in the administration of his Office And Moses was further commanded to put some of his own honour upon him that is admit him into some Partnership of Authority and Dignity with himself and so cause the people to give him that Honour that was due unto Moses's Successor and the Judge Elect of Israel And Moses tells him further That upon occasion he shall present himself before Eleazar that he may inquire of the Lord for him after the Judgment of Vrim that is putting on the Ephod to which the Pectoral * See Pharaphrase on Exod. 28.30 was fastened wherein was the Vrim and Thummim And at Eleazar's word speaking from the Lord He and the people shall go out to War or return from it and so in all weighty Affairs which were extraordinary by his direction they should govern themselves And Moses did all these things which the Lord commanded him Numb 27. from 12. to the end SECT LXXXV THe Children of Israel having as it seems omitted their Sacrifices and solemn Feasts the most part of the 38 years last past by reason of their travels wherein the Sanctuary the Alar and other holy things were made up fit for removal from place to place And the most part of the Generation from twenty years old and upward that had been mustered in Sinai being now dead see Ch. 26.64 The Lord hereupon causeth the Law of sacrificing to be again here repeated thereby intimating to them that when they came into the Land which he promised them they must not any longer neglect his Ordinances as they had done in the Wilderness see Deut. 12.8 And therefore first in the general he charges them that they be sure to give Him all the Sacrifices and Offerings which he had at several times appointed them to offer And then 2ly He sets down particularly what they were to offer First For their daily Sacrifice from vers 3. to 9. Secondly For their weekly Sacrifice every Sabbath * The Sacrifices appointed for every Sabbath-day are full double to those appointed for every day And yet the daily Sacrifice the continual Burnt-Offering was not then to be omitted day from vers 9. to 10. Thirdly For their monthly Sacrifice every new Moon from 11. to 16. And fourthly For their yearly Sacrifices First At the Passover from vers 16. to 26. 2ly At Pentecost from 26. to the end 3ly He mentions the Offering appointed at the Feast of Trumpets Ch. 29. from 1. to 7. 4ly The Offering on the day of Expiation from 7. to 12. 5ly On the eight days of the Feast of Tabernacles from vers 12. to 39. Numb Ch. 28. whole Chapter Numb Ch. 29. from 1. to 39. SECT LXXXVI BEsides those set and solemn Sacrifices which God Himself had injoyned there were other Sacrifices which were to be offered to the Lord namely such as men voluntarily offered or upon a particular Vow Ch. 29. v. 39. And upon this occasion it seems several Precepts concerning Vows were added to shew who were necessarily obliged to perform their Vows and who not And Moses made known these Laws to the Heads of the Tribes because they were the men that according to these Laws were
to judge the people and either to bind them to their Vows or free them from them Now Vows were either Obligatory or reversible according to the condition of the person that made them 1. If the Votary were a man of grown years having power over himself and had strengthened his Vow with an Oath he must not fail to perform what he had vowed and sworn to do and that without delay Deut. 23.21 provided the thing in it self were lawful and honest otherwise not as in the Case mentioned Acts 23.21 2. If the Votary be a young Woman under the power of her Father if her Father by his silence seemed to consent to it though in words he did not expresly approve it her Vow standeth firm But if he disallow it it is void and the Lord will not impute it as a sin to her seeing her Father refuseth to let her keep it 3. If the Votary were a married Wife her Husband had power either to ratifie or make void her Vow 4. If the Votary were a Widow or a divorced Woman her Vow must stand And because married Women might be apt to make large Vows what they would do if they came to be free again and then being free might make light of performing their Vows under pretense that those Vows were made while there were under the power of their Husbands To prevent that the Law does here direct that in case a Woman vowed in her Husbands house if her Husband held his peace then all her Vows should stand viz. after her Husband is dead or after she is made free by Divorce for every Vow and every binding Oath to afflict the Soul her Husband may establish or make void But if any Husband having heard his Wives Vow and not contradicted it shall afterwards refuse to let her perform it he shall bear her Iniquity and the Sin shall be imputed unto Him Numb Ch. 30. whole Chapter SECT LXXXVII THe Rubenites and Gadites now petition Moses to give them their Possession on this side Jordan in the Land already Conquered which the Lord smote before the Congregation of the Children of Israel according to the Promise made to Abraham Gen. 15.21 alleding how convenient it would be for them in regard it was a Country very fit for the keeping of Cattel whereof they had the greatest store Moses not apprehending as it seems their drift which was plain and honest accuses them of great injustice that they should desire to injoy peaceable Possessions at present whilst their Brethren must fight for theirs which would in all likelihood tend to discourage the hearts of the people from going over into the Land which the Lord had given them And herein he tells them They would be like the Spies * See Ch. 13.24 their Ancestors who brought up an evil Report on this good Land and so disheartened the people that the Lords anger was kindled against them for it And if you should do thus says he you will shew that you are risen up in your Fathers stead an increase of sinful men to augment yet the fierce anger of the Lord toward Israel And assure your selves if ye turn away from following the Lord He will leave Israel yet to wander in this Wilderness as their Fathers did until they all be consumed And by this means you will occasion them to sin and so to be destroyed The Reubenites and Gadites humbly reply That it was far from their thoughts to desert their Brethren on this occasion 'T is true say they we meant to leave our Cattel our Wives and Children behind us and to that end we purposed to build Sheepfolds here for our Cattel and Cities for our Wives and little Ones that is to repair and fortifie those Cities of the Amorites in this Country which lie now ruinated But for our selves we are ready to go arm'd along with our Brethren yea before them and if it be thought fit to go in the forefront and to expose our selves to the greatest danger But when they say they were ready to go along with their Brethren we must understand it so that their meaning was only that so many of them should go as should be thought requisite for the Aid of their Brethren against the Inhabitants of Canaan For 't is plain they meant to leave Garrisons behind them for the defence of their Wives and Children and for the guarding of the Country in case any of the neighbouring Nations should invade the Land when they were gone And therefore Joshua 4.13 it is expresly said That there went of those Tribes along over Jordan with their Brethren only about forty thousand armed men whereas in the Tribe of Reuben alone there was above forty thousand fighting men see Ch. 26.7 Moses tells them That if they will go armed before the Lord to War that is before the Ark the sign of his Presence and so aid and assist their Brethren in their Wars against the Canaanites and will continue with their Brethren till they have subdued the Land then they shall have this Land on this side Jordan as they desire for their lot and portion see Deut. 3.18 But if they will not do so he tells them Behold ye have sinned against the Lord and be sure your sin will find you out However He acquaints them that these two Tribes must not think to have all this Land to themselves but part of it must be reserved for half the Tribe of Manasseh and that because they by a particular Expedition had vanquished that part of the Land particularly Iair had conquered Argob and the Towns belonging to it and called it Bashan-Havoth-Iair after his own Name as Nobah did Kenah and called it also after his own Name having driven from thence the Amorites as is express'd vers 39. Numb 32. whole Chapter SECT LXXXVIII MOses now by the Lords Commandment wrote this following Journal of the Israelites Travels from Egypt to the Land of Canaan wherein are set down all the several Stations or Places where they pitched their Tents and abode for some time And this was done the better to assure Posterity of the wonderful Deliverance of the Jews out of Egypt and of Gods leading them thorow the Wilderness to the Land of Promise and that by this express Description of their several Stations not only the certainty of this story might be evidenced but that they might be put in mind of the Rebellion of their fore-Fathers and of Gods severity in Chastizing them for it as also of his Goodness and Faithfulness manifested to the Seed of Abraham notwithstanding their many Provocations Their most remarkable Stations were these First Rameses * See Sect. 1. of Chap. 4. whether they resorted by Moses's Direction from all parts of the Land of Goshon And the reason is intimated why they went out with an high hand in the presence of the Egyptians they not opposing them namely because God had pulled down their pride by slaying their First-born yea upon
afforded us viz. Meat and Drink for our money as we passed thorow the out-skirts of their Country But Sihon would not let us pass for the Lord hardned * God cannot be the Author of Sin or the rebellion of the heart but he may being debtor to no man withhold his grace He may leave men to themselves He may permit Satan to work effectually in them See Sect. 59. of Ch. 3. on Exod. 4.21 his Spirit and made his heart obstinate that he might deliver him into our hands as appeareth by the event For Sihon coming out against us with his people to fight us the Lord delivered him into our hands and we smote him and all his Host and we took all his Cities and utterly destroyed Men Women and Children see Deut. 20.14 15 16. as God had commanded us Only we took the Cattel and the Spoil of the Cities to our selves for a Prey But the Land which was on the out-side of the River Jabbock which belonged to the Ammonites Josh 12.2 and those Cities of the Ammonites that lay in that mountainous Country beyond Jabbock and what-ever else was in the possession of the Ammonites did we not at all meddle with or with any thing else that God had forbidden us 5. He reminds them how after they had conquered Sihon they conquered Og Chap. III the Giant King of Bashan the other King of the Amorites When we marched up towards Bashan then says he Og the King thereof with his Army came out against us at Edrei And the Lord commanded us not to be afraid of him though he was a Giant of such a formidable stature And accordingly the Lord delivered him and his people and his Land into our hand and we took all his Cities even threescore Cities all the Region of Argob a Province in Bashan we took all those Cities which were fenced with high walls gates and bars and many unwalled Towns also And we destroyed Men Women and Children as we had before done unto King Sihon and his Subjects but the Cattel and the Spoil of the Cities we took as a Prey to our selves So we took at this time from those two Kings of the Amorites the Land that was on this side Jordan from the River Arnon to Mount Hermon called by the Sidonians Sirion (c) And Ch. 4.48 Sion and by the Amorites Shenir and all the Cities of the Plain and all Gilead And says He there now remained of that Gigantick Race in the Kingdom of Bashan but this Og only whose Bedstead * The Cubit of a man being usually a foot and an half according to this measure his Bedstead was four yards and an half long and two yards broad was of Iron and nine Cubits according to the Cubit of an ordinary man was the length thereof and four Cubits the breadth thereof and it was now kept in Rabbah (d) Possibly this Bedstead was taken in some War between the Ammonites and this King and so kept in Rabbah as a glorious Trophy of their Victory the chief City of the Ammonites from 1. to 12. 6. He shews how he distributed those Countries taken from the two Kings to Reuben Gad and the half Tribe of Manasseh see Numb 32.19 enjoyning them nevertheless to go over Jordan before their Brethren armed and to fight for them and help them against the Canaanites till God had given them that Land quietly to possess and then they should return to their own Possessions on this side Jordan again And says He I appointed in this new Conquest three Cities of Refuge viz. Bezer in the lot of the Reubenites and Ramoth-Gilead in the lot of the Gadites and Golan in Bashan in the lot of the Manaesites from 12 to 21. and Ch. 4. from 14. to 44. 7. He further tells them how he encouraged Joshua who was to be his Successor from what he had seen the Lord do to those two Kings of the Amorites and that consequently he should not fear the other Kings he was to fight with for the Lord would fight for Israel Then he tells them how earnestly he besought the Lord to permit him to go into Canaan I prayed says he O Lord God thou hast begun to shew thy Servant thy greatness and thy mighty hand For what God is there in Heaven or Earth that can do according to thy Works and according to thy Might I pray thee let me go over and see the good Land that is beyond Jordan and that goodly Mountain Lebanon But the Lord was wroth with me for your sakes Your murmurings made me sometimes too rash in speaking and sometimes too slow in believing in the Lord which provoked Him against me so that He would not grant my Request but said to me Let it suffice thee speak no more to me of this matter Get thee up to the top of Pisgah and lift up thine eyes West-ward and North-ward East-ward and Southward and behold it with thine eyes for thou shalt not go over this Jordan But give Joshua in Charge what I Command thee and encourage and strengthen him For he shall go over before this people and shall cause them to inherit the Land which thou shalt only see with thine eyes Ch. 3. from 21. to the end 8. From all these Experiences of Gods signal Goodness to them He comes now to exhort them to keep and obey the Statutes and Commandments of the Lord and to teach their Children also to observe them and especially to take heed of Idolatry which was a very provoking sin And that he might excite them the more to the observance of these Precepts he bespeaks them in this wise Hearken O Israel unto the Statutes and Judgments which I am now to teach you and be careful to practise them that ye may live and go in and possess the Land which the Lord God of your Fathers hath given you You shall not add * Improbatur hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus proprio arbitrio excogitatus Confer Deut. 12.8 32. Numb 15.39 40. Prov. 30.5 6. Gal. 3.10 to the words which I command you neither shall you diminish ought from it but you must keep close to the Commandments of the Lord which I from Him command you Your eyes have seen the Judgments of God executed upon those that committed Idolatry with Baal-Peor unto which many of Israel declined by the counsel of Balaam But you that did cleave unto the Lord and kept your selves from that Transgression were saved from that destruction Behold I set before you the Statutes †Some by Statutes understand Ornances of divine Worship and by Judgments Laws that concern their duty towards men and the punishment of Transgressors and Judgments which God hath commanded Chap. IV me to give you and which you are to observe in the Land which you are going to possess And carefully to observe them will be a great evidence of your wisdom and understanding in the sight of the Nations that shall
have in part experienced already in your having conquered Sihon and Og Kings of the Amorites and gained their Countries Which Conquests may be an earnest to you of further Victories over your Enemies Know you therefore this day and consider it well in your hearts that the Lord He is God both in Heaven above and in Earth beneath and there is none besides him Therefore diligently keep his Statutes and Commandments which I command you this day that it may go well with you and your Children after you and that you may live long and happily in the Land which the Lord God giveth you from vers 1. to 41. 9. He comes now to set before them the Law of God viz. the ten Commandments Chap. V and the Testimonies that is the particular Articles or Points of the Covenant which God made with them at Horeb whereby he testified his mind to them and the particulars in which he required Obedience from them He shews how they were terrified at the dreadful manner wherein the Law was delivered and desired Him to mediate between God and them Then calling all the Elders and Chief of the people of Israel together He said Hear O Israel the Statutes and Judgments which I speak in your ears this day that you may learn them and keep and do them The Lord our God made a Covenant with us in Horeb. He made not this Covenant with our Fathers in Egypt nor with the Patriarchs Abraham Isaac and Jacob for though he made the same Covenant with them for substance and they were obliged to believe in the Messias and to keep the Law so far as it was revealed to them yet this Covenant was not revealed to them with all its Circumstances and particular Laws nor in that form and manner wherein it was revealed to us on Mount Horeb with whom God entred into Covenant as with a Body Politick and a People whom he had separated from all other Nations unto his own Worship and Service You (g) Plurimi eorum qui tempore Legislationis in Horeb fuerunt infra 20 annos poterant eorum meminisse quae ibi gesta dicta fuerunt may remember says he how God when he gave you the Ten Commandments talked with you face to face (h) V. 4. Facie ad faciem loquutus est nobis i. e. praesens praesentibus fine ullo internuncio that is immediately by himself and not by an Internuncio or Messenger But after God had spoken to you the Ten Commandments out of the fire I was fain to stand as a Mediator between the Lord and you for you were afraid to hear the Voice of the Lord immediately any more Now the Ten Commandments the Lord spake to you in Horeb you may find recorded in the 20th Chapter of Exodus (i) Some words are here added by Moses in this fifth Chapter of Deuteronomy to those uttered by God on Mount Sinai Exod. 20. as an explanation of them In the fourth Commandment as it was there delivered by the Lord the Worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it Exod. 20.11 But here Moses omits that and presseth their deliverance out of Egypt as a chief reason of Gods injoyning them to sanctifie this day Deut. 5.15 because by their redemption out of Egypt they were bound to Consecrate themselves wholly to Gods Service as his peculiar people whereof the holy employment of the Sabbath might be a notable memorial and sign and secondly because of that particular charge of suffering their Servants to rest on the Sabbath-day their former Bondage in Egypt being a strong inducement to move them to it ut requiescat servus tuus c. Exod. 20.17 God forbids the coveting of our Neighbours house and then next the coveting of his wife Here the coveting of our Neighbours wife is first forbidden and then afterwards the coveting of his house c so that they that would divide this last Commandment into two as the Papists do cannot justly say which is the ninth Commandment and which is the tenth because one branch of it is first in Exodus and another is first in Deuteronomy and we cannot reasonably think that Moses would pervert the order of the ten Commandments Paul makes but one Commandment of both branches Rom. 7.7 These are the Precepts God spake immediately by himself to you and he added no more moral Precepts and He wrote them in two Tables of stone and delivered them unto me And after this dreadful delivery of the Law the Elders of your Tribes came to me and said Behold the Lord our God hath caused us to see his Glory and Greatness and we have heard his Voice out of the fire and we have seen that God doth talk with man and yet he remaineth alive But you intimated that your present safety was a matter of great wonder to you and though you had escaped that danger for the present yet you were not willing to be exposed to the like danger again For the very terrour of it you apprehended would kill you if God should speak to you again immediately by himself and you said What man is there that ever heard God speaking out of the fire as we have done and yet lived Therefore you desired me to receive from the Lord all that He should command you and to deliver it unto you and you would hear it and do it And the Lord approved of your motion and further said O that (k) Humanitas optanda non speranda designat there were such an heart in them that they would fear me and keep all my Commandments always that it might be well with them and with their Children for ever Therefore God commanded you to betake your selves unto your Tents again and commanded me to stand before him and to receive from him all the Commandments Statutes and Judgments which I should teach you and which you should observe in the Land which He intended to give you that you may walk in them and that it may be well with you and that you may prolong your days and that you may increase mightily as the Lord God of your Fathers promised you should do in that good Land that floweth with Milk and Honey Chap. VI 10. Moses now enters upon the explanation of the first Commandment Hear O Israel the Lord thy God is one Lord one Eternal Almighty and divine Essence one in substance though three in persons and alone to be adored and worshipped And thou shalt love the Lord thy God with all thy heart with all thy Soul and with all thy might And these words which I command thee this day shall be in thy heart and so imprinted in thy mind and memory that upon all occasions thou mayst know what thou art to do And thou shalt teach them diligently unto thy Children and shalt talk of them when thou fittest in thine house and when thou walkest by the way and when thou liest
down and when thou risest up And thou shalt bind them for a sign upon thine head and they shall be as Frontlets (l) Scopus hujus praecepti est non ad hujusmodi Ceremonias praecisas obstringere sed continuam Legis recordationem inculcare Jans vide Exod. 13.9 The Pharisees followed the literal sense in their Phylacteries which were some written Schedules of Parchment which were fastened to their Foreheads and Arms to keep the Law of God in remembrance see Matth. 23.5 between thine eyes that is thou shalt use all means to keep them in continual remembrance and to set them before the eyes of thy Children that they may live according to them And thou shalt write them on the posts of thy House and on thy Gates see Ch. 11.18 19 20. And when the Lord shall have brought thee into that good Land which He sware unto thy Fathers to give thee and into great and goodly Cities which thou buildest not and into Houses full of all good things which thou filledst not and to Wells digged which thou digedst not and to Vineyards and Olive-Trees which thou plantedst not when thou hast eaten and art full then beware lest thou forget the Lord that brought thee forth out of the Land of Egypt from the house of Bondage Thou shalt fear the Lord thy God and serve him and sware by his Name that is when thou hast a lawful Call to sware thou shalt perform this religious act by the Name of the only true God and not of any Idol nor by any Creature whatsoever Ye shall not follow after other gods nor worship or serve the gods of other Nations that are round about lest the anger of the Lord who is a jealous God be kindled against thee and He destroy thee from off the face of the Earth Take heed also lest you provoke the Lord by your distrust and murmurings and limiting the holy One of Israel as you formerly did at Massah Exod. 17.2 Psal 78.41 And see that ye diligently observe the Commandments of the Lord that ye may go in and possess the good Land which he promised to your Fathers to give you And when your Children shall ask you in time to come what mean the Testimonies Statutes and Judgments which the Lord our God hath commanded us you shall say We were bondmen in Egypt and the Lord brought us out with a mighty hand and the Lord shewed Signs and Wonders great and sore upon Egypt upon Pharaoh and his Houshold before our eyes and the Lord commanded us to observe all these Statutes and to fear Him for our good always that he might preserve us alive as he hath done to this day And if we carefully observe these Laws as he has commanded us it shall be our Righteosness that is an evidence and manifestation of our Integrity and Vprightness before the Lord and though our Obedience be weak and imperfect yet if it be sincere God in and thorow the Messias will accept of it and will mercifully reward us for it 11. He goes on to give them some further explanation of the first Commandment Chap. VII injoyning them to extirpate the Canaanites and their Idolatry and to have no Communion with them lest they should be seduced by them to the worship of other gods They should remember they were a people holy to God whom he freely chose and will severely punish if they prove unfaithful but if they be faithful he will give them victory over their Enemies He further says to them When the Lord shall have brought you into the good Land he hath given you to cast out the seven Nations of the Canaanites that are greater and mightier than you and hath delivered them into your hands then you shall smite them and utterly destroy them you shall make no Covenant with them nor shew mercy unto them unless they become Proselytes and Converts to the true Religion which I have established among you Neither shall you make Marriages with them your Daughters you shall not give to their Sons nor their Daughters shall you take to your Sons for they will be apt to turn them away from following after the Lord your God and intice them to serve other Gods so will the anger of the Lord be kindled against you that he will destroy you suddainly But you shall destroy their Altars and break down their Images and cut down their Groves which they have planted for Idolatrous uses and burn their graven Images with fire For you are an holy people unto the Lord your God the Lord hath chosen you to be a peculiar people to Himself above all people that are upon the face of the Earth And the Lord did not set his love upon you and choose you because ye were more in number than any other people as in worldly Kingdoms Dominion over a great and populous Nation is more desired than over few For the truth is you were very few till God made such a miraculous multiplication of you in Egypt The Lord loved you freely and chose you of his own free Grace not finding any thing in you more than in others to move him so to do And because the Lord loved you and intended to keep the Oath which He had sworn unto your Fathers He hath brought you out of the house of Bond-men out of Egypt with a mighty hand Know therefore that the Lord your God he is the only true God the faithful God which keepeth Covenant and Mercy with them that love him and keep his Commandments to thousand Generations and repayeth them that hate him to their face that is will so apparently take Vengeance on them and will not be slack or slow to do it that they shall plainly perceive as men do a thing set before their face that he doth it for their wickedness Wherefore if you shall carefully observe the Commandments Statutes and Judgments which I command you this day from the Lord then will He keep and perform unto you the Covenant and Mercy which he sware unto your Fathers and will love you and bless you and exceedingly increase you Will bless you in the fruit of the Womb and your Corn Wine and Oil and the fruit of your Cattel shall be increased You shall be blessed above all people There shall not except very rarely be any Male or Female barren among you or among your Cattel And the Lord will take away from you all sickness and will not inflict upon you any of those dangerous and noisome Diseases wherewith as it is well known to you he punished the Egyptians for your sakes Exod. 9.10 and wherewith the Inhabitants of that Country were usually troubled Deut. 28.27 but will lay them upon all them that hate thee You shall therefore destroy all the Nations that the Lord your God shall give into your hands you shall have no pity upon them neither shall you serve their Gods for that will be a snare to you and a cause of your
ruine and will bring Judgments upon you from which you will not be able to free your selves But possibly you will say These Nations are more than we how can we then dispossess them I say to you therefore Be not afraid of them but remember what the Lord your God did unto Pharaoh and unto all Egypt Remember the great Miracles Signs and Wonders the Lord did in Egypt and the great Trials and Temptations whereby He exercised and proved Pharaoh and the Egyptians to see whither they would be obedient to Him and how at last by a mighty Hand and an out-stretched Arm he brought you out Be of good courage so shall the Lord do to these Nations of which you seem now to be afraid Moreover the Lord will send the Hornet among them see Exod. 23.28 that is venemous Flies that shall sting them to death so that they that shall hide themselves from you and think thereby to escape shall be destroyed by them Be not therefore afraid of them for the Lord your God is among you a mighty God and terrible He will cast out these Nations before you by little and little He will not employ his Omnipotence to destroy them all at once but according to the quality of humane means He will do it by degrees you shall not destroy them all at once lest the Land become a Wilderness and the wild Beasts of the Field increase upon (m) Another reason is rendred Judg. 3.1 2. you see Exod. 23.29 But the Lord your God will deliver them into your hands and you shall destroy them by degrees and that with a mighty destruction And he shall deliver their Kings into your hands see Josh 10.24 12.7 9 c. (n) Where 31 Kings were reckoned whom Israel conquered and you shall destroy their Names (o) All this is promised upon condition of their obedience to God For when they obeyed not Gods Command we read afterwards of many of those Nations that were too strong for them see Joshua 15.63 17.12 Judg. 1.34 from under Heaven so that their names shall be buried in Oblivion or if they be mentioned it shall be to their Reproach There shall none stand before you if you continue obedient to the Lord your God The carved Images of the Heathen Gods you shall burn with fire You shall not desire the Silver and Gold that is on them and with which they use to adorn them nor take it unto your own use but utterly consume it with the Idols themselves lest you be insnared thereby that is lest by doing otherwise you should provoke God who forbids you this to work in you a greater detestation of Idolatry to send down Judgments upon you And further the Gold and Silver that has been used about Idols and has served for Idolatrous uses being an abomination to the Lord you shall not bring it into your houses lest you be accursed for having appropriated that to your selves which God would have you detest abhor and destroy * See Joshua 7.1 12 21. Chap. VIII 12. He further urges them to Obedience and observance of the Laws of God and cautions them to take heed of forgetting God or turning from him when they came to enjoy the abundance of Canaans blessings Remember says he O Israel what happen'd to thee in the way and how the Lord led thee these forty years in the Wilderness to humble thee and to prove thee whither thou wouldst keep his Commandments or no and by this trying of thee He intended to discover and make known to thy self and others what was in thy heart 2 Chron. 32.31 And he humbled thee and suffered thee to hunger and then fed thee with Manna which neither thou nor thy Fathers had ever known before and He did this that he might make thee know that man doth not live by bread only but by every word that proceedeth out of the mouth of God that is by any thing that God shall please by his Command to give the power of nourishing unto He further mentions two other effects of Gods Providential Care over them First That their Garments * Those that out-grew their Garments might be supplied with the Garments of such as died in the Wilderness and then the Garments they left off might serve those that grew to their stature Besides the provision of Apparrel they had of their own they were furnished with many Suits of several sizes for themselves and their Children by borrowing of the Egyptians Exod. 3.22 12.35 Many of different ages and statures dying 't is like their Garments were kept for and used by such as succeeded that were of the same stature waxed not old that is were not worn out nor decayed in forty years wearing neither did their shoes wax old upon their feet Deut. 29.5 2ly Their feet did not swell notwithstanding their continual travels in the Wilderness Nehem. 9.21 Further says he thou shalt consider in thy heart that as a man chasteneth his Son so the Lord thy God chastened thee namely out of love and with a gentle hand and this ought to work in thee a filial fear of offending Him and an earnest desire in all things to obey him and to walk in his ways and keep his Commandments And moreover consider the excellency of the Land into which the Lord thy God bringeth thee viz. a Land of Brooks of Fountains and deep Springs in Vallies and which issue out of Hills A Land of Wheat and Barley of Vines Figg-Trees and Pomegranates a Land abounding with Oil and Honey a Land wherein thou shalt eat bread without scarceness and wherein thou shalt not lack any thing a Land whose Stones are Iron and out of whose Hills thou mayst dig Brass that is a Land wherein there are abundance of Mines and Iron mingled with the Stones or as plentiful as Stones and Brass to be digged almost out of every hill Beware therefore when thou hast eaten and art full and hast built goodly houses and dwelt therein and when thy Herds and thy Flocks multiply and thy Silver and Gold is multiplied I say beware then lest thy heart be lifted up and thou forget the Lord thy God who brought thee out of Egypt and led thee thorow that great and terrible Wilderness wherein were fiery Serpents and Scorpions and Drought who brought thee out water out of a Rock of Flint and fed thee with Manna in the Wilderness and did exercise thee with many Afflictions that he might humble thee and prove thee and do thee good at the latter end viz. after he had humbled thee When therefore thou art grown rich and things go so well with thee take heed left thou say in thy heart my power and the might of my hand hath gotten me these great riches But thou shalt remember that 't is the Lord thy God that giveth thee power to get Wealth that he may establish and make good his Covenant which he sware unto thy Fathers as
it is this day And it shall be that if thou do forget the Lord thy God and walk after other Gods and serve them and worship them I testifie against you this day that you shall surely perish because ye would not be obedient to the Voice of the Lord your God 13. He admonishes them to walk humbly with God laying aside all conceits of Chap. IX their own worth and righteousness To this end they should remember their many rebellions against God Hear O Israel says He thou art now shortly to pass over this Jordan to go in and possess the Lands of Nations greater and mightier than thy self whose Cities are great and fenced up to Heaven Ch. 1.28 and the people great and tall the Children of the Anakims of whom thou hast heard it spoken by way of Proverb Who can stand before the Children of Anak understand this therefore thou must not expect to Conquer these great and potent Nations by thy own strength or power but the Lord thy God will go over before thee as a consuming fire to destroy them before thy face and thou shalt drive out quickly and destroy those people whom thou shalt fight with immediately upon thy entrance into Canaan though all the Inhabitants of the Land shall not be quickly destroyed but by little and little see Deut. 7.22 And when thou hast by the miraculous power and assistance of God thus cast them out take heed of saying in thy heart for my Righteousness the Lord hath brought me in to possess this good Land For know that not for thy righteousness or the uprightness of thy heart the Lord will do this but to punish the wickedness of the Inhabitants of the Land and that he may perform his Word which he sware unto thy Fathers Abraham Isaac and Jacob. Remember thou art a stiff-necked people and didst highly provoke the Lord thy God in the Wilderness yea from the day you came out of Egypt even unto this place ye have in many things been rebellious against the Lord. Remember how in Horeb ye provoked the Lord your God so that he was ready to have destroyed you when I was gone up into the Mount to receive the Tables of Stone even the Tables of the Covenant which the Lord made with you I abode there 40 days and 40 nights and did neither eat bread nor drink water And the Lord delivered to me two Tables of Stone on which were written with his own Finger the ten Commandments word for word as he spake them from the Mount out of the midst of the fire on the day when ye assembled at the foot of the Mount to hear the Law from his mouth At the end of 40 days and 40 nights God gave me these two Tables and said unto me Arise get thee down quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they are quickly turned aside out of the way which I commanded them They have made unto themselves a molten Image Further the Lord said unto me I have seen this people that they are a stiff-necked people Let me alone that I may destroy them and blot out their name from under Heaven Intercede no more for them and I will make of thee a Nation mightier and greater than they Then I prayed unto the Lord for you that ye might not be destroyed Exod. 32.11 14. And I came down from the Mount with two Tables in my hands and the Mount burned with fire the terrour of which sight one would think might have kept you from Idolatry but I beheld and lo you had made you a molten Calf and I took the two Tables and cast them out of my hands and brake them before your eyes And I took your Sin that is the Calf wherein you had so hainously sinned Idolatrously worshipping it instead of the true God and burnt it with fire and stamped it and ground it very small even until it was as small as dust and I cast the dust thereof into the Brook that descended out of the Mount and made the people to drink thereof to make them loath and detest so great an abomination And I went up into the Mountain a second time and fasted 40 days and 40 nights more by reason of this great sin of the people and I fell down before the Lord as at first and interceeded for them being much afraid of the great anger which the Lord had conceived against them And I prayed unto the Lord and said O Lord God destroy not thy people and thine Inheritance which thou hast redeemed by thy great Power and brought forth out of Egypt with a mighty hand Remember thy Servants Abraham Isaac and Jacob look not unto the stubbornness of this people nor unto their wickedness nor to their sin Lest the Land whence thou broughtest us out say because the Lord was not able to bring them into the Land which he promised them and because he hated them he hath brought them out to slay them in the Wilderness Remember O Lord they are thy people and thine Inheritance which thou broughtest out of Egypt by thy mighty Power and by thy stretched-out Arm. The Lord was pleased to hearken unto me at that time also And the Lord was very angry with Aaron who made the Calf for them and was ready to have destroyed him but I interceded for him also and prevailed But though I insist chiefly on this sin at Horeb because it was a most transcendent and grievous Transgression yet alas many other Rebellions of yours I might reckon up as particularly at Taberah Numb 11.1 3. at Massah Exod. 17.7 at Kibroth-Hattaavah Numb 11.34 likewise at Kadesh-Barnea when the Lord commanded you to go and take possession of the Land that He had given you you would first send Spies to search the Land and ten of them discouraged you from entring into it Whereupon you rebelled against the Lord your God and believed him not nor hearkned to his Voice see Numb Ch. 13. Ch. 14. You have been a rebellious people all along since I had the Charge and Government of you Chap. X 14. Having mentioned their many Rebellions he comes now to shew them Gods great Kindness to them notwithstanding and especially in renewing the two Tables of the Law In leading them on towards Canaan in continuing the Priesthood in separating the Tribe of Levi and in hearkening unto his Prayer not to destroy them He further tells them How upon his earnest intercession for them the Lord was pleased to be reconciled to them and this he proves to them by several instances As 1. That the Lord gave him charge to hew out two new Tables of Stone (p) Herein they differed from the first Tables which were the work of God Exod. 32.16 and to come up with them into the Mount and He would write on them the words of the first Tables which he had broken and He commanded him also to make an Ark or
Chest of Shittim-wood to keep those Tables in viz. the Ark of the Testimony which he took care to have made by Bezaleel and there he placed them and there he tells them they were at that day Further he shews them That the Children of Israel having gone many Journeys forward and backward in the Wilderness as the Lord commanded them at last they went from Beeroth (q) Contentus hoc loco Moses recitatione historiarum seu rerum neque superstitiosè circumstantias locorum tractavit Non fuit illi propositum mansiones recensere sed beneficia Dei in certis mansionibus praestita celebrare Gerar. of the Children of Jaakan to Mosera (r) Abulensis duo distincta loca conjectat Mosera Moseroth Illum locum quendam in monte Hor hunc mansionem Israelitarum vide Numb 33.30 quae solutio videtur probabilis which was a part of the same Mountain with Hor though it had different names and there Aaron died and was buried and this might humble them for the sin of the golden Calf whereby God was so displeas'd with Aaron that he would not permit him to go into Canaan Yet that God permitted Eleazar his Son to succeed him in the Office of the High Priest was a proof of his being reconciled to them upon Moses's prayer Moreover he shews how they removed from Gudgodah and God brought them to Jotbath a Land of waters which was a great mercy to them in their travels through the Wilderness and another proof of his grace and favour to them and that he had regard to their Infirmity that they might not have occasion to murmur against Him for want of water as formerly they had done Then returning to the history of things done at Mount Sinai He instances in the separating the Tribe of Levi wherein not only the Levites but the Priests also are comprehended to bear the Ark of the Covenant of the Lord to stand before the Lord to minister unto him in divine Offices and to bless the people in his Name as a special sign of Gods having received them into Favour again upon his prayer and intercession And because the Tribe of Levi are thus to be imployed He shews they are to have no part of the Spoils taken in War no Inheritance in the Land of Canaan which was to be divided among the other Tribes see Numb 18.20 26.53 57. 35.2 Deut. 18.1 but the Lord himself would be their Inheritance maintaining them by the First-fruits Tythes Vows and Oblations made unto Himself These Gifts the Lord hath given him they are his Inheritance see Numb 18.8 9 c. Deut. 12.19 And Moses further shews them That God did manifest he had received them into Favour again in that He said unto him Arise take thy journey before the people that they may go in and possess the Land which I sware unto their Fathers to give them whereby the Lord intimated that he was willing they should presently have entred into the Land had not they by their murmuring excluded themselves for many years after Ch. 10. from 1. to vers 12. 15. He now presses them with many pathetical Arguments sincerely to love and obey the Lord. And now O Israel says he what does the Lord require of thee but to fear the Lord thy God to walk in all his ways to love him and serve him with all thine heart and with all thy Soul to keep his Commandments and Statutes which I command thee this day for thy good Behold the visible Heaven and the Empiraean or third Heaven the Heaven of Heavens is the Lords thy God and the Earth with all that therein is He is Lord of all and he needeth not any of his Creatures And he set his love on thy Fathers and chose their Seed after them out of his free Grace above all other Nations to be his peculiar people Circumcise therefore the fore-skin of your hearts that is put away from your heart all that opposeth his holy Will and be no more stiff-necked and disobedient to his Will For the Lord your God is Lord of Lords a great and mighty and terrible God who regardeth not persons meerly for their outward Condition nor taketh Reward that is will not pervert Judgment by condemning the Innocent or acquitting the Wicked for Gifts or Rewards as unrighteous Judges use to do He doth execute righteous Judgment to all that are oppressed Psal 103.6 particularly to the Fatherless and Widow and loveth the Stranger and giveth him Food and Baiment Ye shall therefore in imitation of Him love Strangers for ye your selves were sometime Strangers in the Land of Egypt Thou shalt fear the Lord thy God and serve him and cleave to him and swear by his Name Ch. 16.13 He is thy praise that is He it is whom thou oughtest to praise continually and in whom thou art to glory And this shall be thy chief glory and praise among other Nations that this great and mighty Jehovah is thy God and that thou art his people He is the God that hath done for thee these great and wonderful things so terrible to thine Enemies which thine eyes have seen Remember thy Fathers that went down into Egypt were but threescore and ten * See Notes on Gen. 46.27 persons and now the Lord hath made thee as the Stars of Heaven for multitude 16. He addresses his Speech to the ancienter sort who being under twenty years Chap. XI old when they came out of Egypt and of capacity then to observe had seen how miraculously God delivered them out of that house of Bondage and whose Eyes had seen all the great things the Lord had done for them in the Wilderness And to you says He of the ancienter sort I now direct my Speech To you I speak and not to your Children who have not known nor seen all that the Lord did for his people nor the Miracles and wonderful things which He did in Egypt by his mighty Hand and out-stretched Arm and how he destroyed Pharaoh and his Host in the Red-Sea so that you injoy the benefit of that destruction that fell upon the Egyptians even to this day their Power being thereby so sweakened that they have not been able since to attempt any thing against you You also have seen what He hath done for you in the Wilderness till you came even to this place You have seen also what he did to Dathan and Abiram the Sons of Eliab the Son of Reuben how the Earth opened her mouth and swallowed them up and their Housholds and their Tents and all the substance that was in their possession in the midst of Israel These glorious Acts that God did in the Wilderness you have seen and therefore have great reason to be obedient to his Commandments that ye may be strengthened both in body and spirit to go into the good Land that floweth with Milk and Honey and may fight against your Enemies and subdue them and may possess
it and prolong your days in it And further to press them to Obedience He tells them The Land they were going to possess was not like the Land of Egypt whence they came out which having but little rain Zach. 14.18 and being watered with the overflowing of Nilus occasioned the people to put their feet to the Spade to dig Trenches and Channels to derive water to their grounds when they had sown their Seed to which the overflowing of Nilus did not reach so that they took pains to water them as if a man should water a Garden of Herbs But they were going to a Land which was continually watered with rain from Heaven a Land of Hills and Vallies commodious healthful and fruitful and a Land not watered as Egypt by the art and industry of men but by the special Care and Providence of God whose eyes are upon it all the year long to send rain at all times when it needeth it And when they came into that good Land if they would be obedient unto God He * V. 14 15. Moses having hitherto spoken to the people in his own name here he speaks to them as in the person of God would give them rain in due season the (s) Sub quibus extremis omnis pluvia opportuna comprehenditur first rain after the sowing of their Seed to bring it out of the ground and the latter a little before Harvest for the plumping and ripening of the Corn and He will send grass in the Field for the Cattel that so they may have plenty and abundance Take heed therefore says he to your selves that your hearts be not deceived and that ye turn not aside and serve other gods and worship them and so the Lords wrath be kindled against you and he shut up the Heavens that there be no rain and make the Land not to yield her fruit and so you may perish quickly through scarcity from off the good Land which the Lord hath given you Further he exhorts them to lay up these his words in their hearts and to bind them as a sign upon their hands and set them as frontlets between their eyes to write them upon the door-posts of their Houses and upon their Gates (t) See particular 10. and Ch. 6.8 that is to use all due means to keep them in continual remembrance and to teach them diligently to their Children speaking of them when they sit in their house and when they walk by the way when they lie down and when they rise up that so their days and the days of their Children may be multiplied as the days of Heaven upon the Earth that is that they and their Posterity may continue in that good Land as long as the Heavens shall continue in their place over the Earth namely as long as the world shall last (u) Had not the Jews provoked God by their Disobedience to cast them out of that good land this Promise should have been made good to them And from this Promise some conceive and hope that upon the Repentance of the Jews and their embracing of Christ they shall be again re-established in this Land and therein continue with great glory to the end of the world see Psal 89.29 He tells them if they shall diligently keep the Commandments of the Lord and walk in his ways and cleave unto him then will He drive out all these Nations before them and they shall possess the Lands of greater and mightier Nations than themselves Every place within the compass of the promised Land whereon the soles of their feet shall tread shall be theirs from the Wilderness of Paran the Southern border unto Lebanon the Northern from the River Euphrates the Eastern to the outermost Sea or main Ocean the Western bound of the Inheritance promised them (x) See this Promise fulfilled 2 Chron. 9.26 in Solomon's Reign There shall none be able to stand before them for the Lord will put the fear and dread of them upon all the Inhabitants of the Land they shall tread upon as He hath promised Further he tells them He sets before them this day a Blessing and a Curse that is He shews them what are the Promises of God to them on the one hand if they will be Obedient and what are his Threatnings on the other hand in case they be Disobedient and follow after other gods which were Strangers to them and of whose god-head they never had any proof or experience And by shewing them both the one and the other he instructs them in the Choice which they should make Moreover he gives them in Charge that when they came into Canaan they should cause the blessings which the Lord had promised to them that keep his Laws to be pronounced on Mount Gerizim * Two Hills near together in the Tribe of Ephraim and the Curses which He had threatned against the Disobedient to be pronounced on (y) This is afterwards injoyn'd again Deut. 27.12 c. where 't is more fully express'd how it was to be done and Josh 8.33 how it was accordingly done And it seems from this Commandment given to Moses concerning Mount Gerizim the Samaritans many Ages after took occasion to build a Temple there as taking that Hill to be a blessed place compare Joh. 4.3 20. with Judg. 9.7 2 Macc. 6.2 Mount Ebal and so should make these two Mountains to be as it were continual Remembrancers to the people that when they see Mount Gerizim they may think of the Blessings set before them and when they see Mount Ebal may think of the Curses Those two Mountains he tells them are on the other side Jordan West-ward near unto Shechem see Gen. 12.6 7. 17. Having spoken so much by way of explanation of the First Commandment Chap. XII He comes now to expound and dilate upon the Second Second Commandment exhorting them to abolish all false Worship and all Monuments of Idolatry and to apply themselves to worship God only according to his own Will In order hereunto he informs them of some particular Statutes and Judgments which the Lord requir'd them to observe when they came into the Land of Canaan 1. They must utterly destroy all places wherein the Nations whose Lands they should possess served their Idol-gods viz. all places reared up and fitted for Idol-Temples and all places they used for their Idolatrous Worship either upon high Mountains and Hills or under green Trees and this was injoyn'd them to shew how God detested Idolatry and to prevent the Israelites from being tempted to worship Him in those places Further he tells them They must overthrow their Altars and break their Pillars or standing Statues and burn their Groves and hew down their Images and destroy their very Names and memory out of the Land Ye must remember says he that ye must not so serve the Lord your God as the Heathens served their gods who practic'd their Idolatry in all places where they lived
and therefore they should not hold Communion with Idolaters nor conform themselves to them in their Rites and Vsages Ye are the Children of God says he he hath chosen you to Himself for his peculiar people above all the Nations of the Earth therefore you shall not as the Heathens do cut themselves or make any incision in your flesh at the death of any of your dearest Friends Levit. 19.28 nor make any baldness between your eyes nor mourn so inordinately as they do who have no hope of a blessed Resurrection or eternal life These customs God forbids them to take up not only because they were the desperate effects of immoderate mourning but also because they were the customs of Idolaters and He would not have his people to conform themselves to them in these things lest they should from thence grow to a conformity to them in their Idolatrous worshipping of false gods In the next place he shews them That they may not eat any abominable thing namely such as God hath forbidden them And therefore here he sets down what may and what may not be eaten of Beasts of Fowls of Fishes of all which see Sect. 33. and Levit. 11. If any clean Creature died of it self it might be sold to or eaten by a stranger but not by themselves which restraints were to mind them of the difference God put between them and other Nations and the especial purity he required of them above other people Further he tells them They shall not seethe a * Id est cum matre lactante q. d. satis tibi sit comedere haedum abstine a matre Hoc enim prae se fâ—rt crudelitatem quandam Sic praecepit pullas avium comprehendere in nido matre dimissa Deut. 22.6 Kid in its Mothers milk that is they shall not be cruel as to seethe a Kid in that milk of its Dam which was given it for its nourishment see Sect. 17. of Ch. 4. Further he injoyns them to tythe all the increase of their Seed that the Field bringeth forth year by year and that not only the first tythe which they were to pay yearly to the Levites in the several places of their Habitations Numb 18.24 but the second Tythe taken after that which they should spend in holy Feastings before the Lord in the place which he shall chuse together with the firstlings of their Herds and Flocks that is either the Female-firstlings or the first-born after the Male-firstlings were paid to the Priest see Ch. 12.17 And the reason he gives why they should go up to the place the Lord had chosen and there feast together with these their holy things is that they might learn to fear the Lord their God always because the presenting themselves thus yearly before the Lord with their Sacrifices and Offerings must needs be of it self a good means to keep their hearts in a continual awe and reverence of God and at that holy place and in those holy Convocations the Priests were to instruct them in the Law and the Promises concerning the Messiah and in their Sacrifices they might behold a shadow of their Redemption by him all which must needs conduce to teach them the fear of the Lord. But in case they dwelt very far from the House of the Lord and their Tythes and Firstlings were so many that they could not well carry them so far then they might sell those things and carry the money with them and buy †Praetextu Legis hujus irrepsit improba consâ—etudo Joh. 2.14 therewith what they were to use there namely Oxen or Sheep or Wine or strong Drink or what else they desired to make a chearful Feast that they might rejoyce together before the Lord. And says he remember that thou forsake not nor neglect the Levite that is not only pay him the first Tythes but communicate to him also of these second Tythes that he may be sufficiently provided to eat and drink and rejoyce before the Lord as well as thy self seeing he is to have no Land of Inheritance among you to supply this unto him And every third year after the Sabbatical when the Land is to rest and so in the sixth year after that thou shalt bring forth all * Da decimas ut ditescas proverbium Judaeorum the Tythe of thy increase that year that is separate a third Tythe (i) So that every third year they separated three several Tythes The first was the Levites yearly livelihood The second they carried up with them to Jerusalem therewith to feast before the Lord. The third was laid up for the Poor which shall be laid up in some publick place in the Towns and Cities where they dwelt and that not only for the Levite but also for the Stranger the Fatherless and Widow Deut. 26.12 that they may eat and be satisfied And in so doing they might expect the Lord would please to bless them and prosper the works of their hands Chap. XV He amplifies and inlarges upon the Fourth Commandment dilating upon the Rites and Observances requir'd in the seventh or Sabbatical year At the end of every seventh year reckoning inchoative from the Sabbatical year says he thou shalt make a release that is every Creditor that lendeth ought unto his Neighbour shall release it He shall not exact it of his Neighbour or his Brother that is of any Israelite whatsoever because the Lord hath ordained it to be a year of Release But of a Foreigner or Heathen not proselyted thou mayst require what is thine with him And the end why ye shall so release is this that there may not be through your exacting debts of your Brethren any of them brought to extream poverty And if in this and other things they were obedient to Gods Laws He tells them God would so abundantly bless them that they should be well able to forbear the exacting of their debts and it should be no prejudice at all to them He would so bless them that they should have enough to lend (k) See Deut. 28.12 to many Nations and should not need to borrow of them and as otherways so particularly in lending to them says he thou shalt reign over them for the Borrower is Servant to the Lender Prov. 22.7 but they shall not reign over thee If there be a poor man of thy Brethren within any of thy Gates thou shalt not harden thy heart nor shut thy hand from him but shalt open it wide unto him and shalt lend him sufficient for his need Beware therefore lest there be such a wicked thought in thine heart saying The seventh year the year of Release is at hand and thy eye be evil against thy poor Brother so that thou lookest doggedly upon him and givest him naught and he Cry unto the Lord against thee and it be sin unto thee that is a great sin for which thou shalt be punished No on the contrary thou shalt surely give him * See Esay
one whom the Lord should choose * Which was observ'd accordingly in Saul but fully in David and his Progeny And this was thus appointed because the Kings of Judah were to be Types of Christ 2ly The King thus chosen was not to multiply horses to himself viz. in a greater proportion than the state of a King requires lest he should put confidence in worldly strength whereof horses for War were a principal part and not in God And that he might not hereby be puffed up and exalted in mind to the despising and perhaps oppressing of his Subjects and might not by the excessive Charge thereof be burdensome to his people (s) Herein Solomon did not keep so close to this Rule as he ought to have done in that he had forty thousand stalls of horses for his Chariots and twelve thousand horse-men 1 Kings 4.26 and in that he fetched his horses out of Egypt 2 Chron. 1.16 He shall not cause his Subjects to go down into Egypt to buy horses where there was great plenty of them and they counted the strength of their Country lest they be corrupted with the Idolatry and other sins of the Egyptians * So Jeremy from the Lord disswaded the Jews from going into Egypt Jer. 42.15 c. For God would have them to have such a sense of their former Deliverance out of that Bondage as to abhor the very thought of going thither again For besides all former intimations from the Lord to the same purpose (t) See Exod. 13.17 the Lord had now commanded him to say unto them That they should henceforth return no more that way viz. which leadeth down to Egypt Further he injoyns That their King shall not multiply Wives (u) Si ne Regi quidem permissa sit polygamia quid aliis indultum credimus Confer Lev. 18.18 to himself that his heart turn not away from the Lord to sensual pleasures nor to Idolatry by the allurement of his Wives as Solomons did 1 Kings 11.4 Neither shall he too too excessively desire to multiply to himself Silver and Gold lest by such an extraordinary greediness after riches he oppress the people and heap up Gold and Silver by rapine and unjust exactions and so his mind be pufft up with pride by reason of his wealth Further he was to send for the Original Copy of this Law which was to remain with the Priests and to be kept in the Sanctuary Deut. 31.26 and to write or cause to be written a Copy of it for his own use and he was to read therein all the days of his life that he might learn to fear the Lord and to keep all the words of this Law and these Statutes to do them That his heart be not lifted up above his Brethren and that he turn not aside from the Commandment to the right hand or to the left and that he may prolong his days Chap. XVIII In the next place he shews them that seeing the Priests are to have no part nor Inheritance with the rest of the Tribes they shall eat of the Offerings made by fire on the Altar as the Meat-Offering Sin-Offering and Trespass-Offering Numb 18.9 and of all other things (x) Of these see Numb 18. where as some reckon 24 Gifts were bestowed on the Priests which the Lord challengeth to himself as his Right and Inheritance and hath reserved for his Service and the sustenance of his Servants the Priests for God would not have them cumbred with the affairs of this life lest by them they should be hindred from doing their duties Therefore he declares that He himself will be their Inheritance and will supply all their wants out of his abundance And this shall be the Priests due from them that bring a Sacrifice of a Peace-Offering They shall give to Him the Shoulder the two Cheeks and the Maw The wave-breast mentioned elsewhere is here left out possibly as comprehended under the Shoulder to which it is joyned in the Sheep being both parts of the same quarter But the Maw and two Cheeks added here are no where else mention'd Further he tells them They were to give to the Priest the first fruit of their Corn of their Wine and Oil and the first of the fleece of their Sheep see Exod. 22.29 Numb 18.12 Because the Lord hath call'd them to stand and minister in his Name that is by authority received from him see Deut. 10.8 Further he orders That when ever any of the Tribe of Levi out of his own voluntary devotion had an earnest desire to come and serve in the Tabernacle or Temple they should be admitted to live of the holy things there even as the rest did that in their turns (y) There seems some order observ'd in this at first though by David afterwards this was more exactly contriv'd when they were divided into 24 Courses 1 Chron. 23. did serve in that place For such as out of singular devotion to the Service of the Sanctuary did go up to serve there God would have them to live of the Altar and not be put thereby to spend their own private estate what ever it was or that money which came of the sale of their private Patrimony (z) Forte Levitae morantes in loco Tabernaculi negarent illi partem suam quod secum haberet pecuniam sive pretium rei domus vel agri venditae Statuit ergo Lex sive habeat pretium sive non habiturum tamen portionem suam q. d. Ne exluditor a parte commodi quod habeat unde se alere possit Fruatur ea pecunia propria insuper portione ei ex ministerio debita quia qui Sacris ministrat is debt ex Sacris non ex bonis paternis vivere quia rem venditam redimendi jus perpetuum habet Levit. 25.32 redimere autem non possit si absumeretur pretium rei venditae from 1. to 9. In the next place he exhorts them to take heed of doing after the abominations of the Canaanites Let not there be found among you any one says he who makes his Son or Daughter to pass through the fire to Saturn or Moloch (a) Haec hostia petita est partim ab exemplo Abrahami partim quod audierint non nisi sanguine humano humanum scelus olim expiandum Inde Galli teste Caesare lib. 6. de bello Gallico Diti suo quam maxime innocuos immolabant see Levit. 18.21 2 Kings 16.3 or that practices Divination (b) This sin was common among the Heathen practis'd among the wisest of them Numb 24.1 1 Kings 20.33 see 1 Sam. 6.2 Ezek. 21. 21 22. by making use of familiar Spirits 1 Sam. 6.2 1 Sam. 28.8 or an Observer of Times crying up some days for lucky others unlucky or an Inchanter using Songs or Verses or other words or Ceremonies to produce supernatural Effects or a Witch or a Charmer or a Consulter with familiar Spirits or a Wizard or a
A man must not take his Fathers wife nor discover his Fathers skirt that is which his Father only might uncover and not he see Levit. 18.7 vers 30. Chap. XXIII He now comes to shew who shall not be admitted to bear Office in the State or Commonwealth of Israel who shall not enter into the Congregation * Venire in Congregationem Jehovae est venire in Senatum seu concessum Judicum i. e. per Synecdochen membri gerere officium magistratus Eunuchi à Magistratu exclusi qui alienos eos esse voluit a moribus gentilium apud quos Eunuchi publica officia administrabant Ger. of the Lord that is the assembly of Judgss and Magistrates see Psal 82.1 nor be capable of the Priviledges of other Israelites 1. He that is wounded in his Stones or has his Privy-member cut off 2. A Bastard or one born illegitimate shall be excluded to the tenth Generation The reason of these Injunctions seems to be because such persons are usually of a sluggish cowardly spirit and liable to be scorned and despised by others and therefore not fit to be in any place of Authority and possibly God intended to shew them hereby how free from all stains and blemishes he required his people should be And He laid this mark of Infamy and Dishonour upon a spurious Issue †Judaei spurij non excludebantur a populo Dei ut Pharez agit hic igitur de alienigenis ex scorto natis qui etiam inter suos viles erant to shew unto them how detestable all uncleanness was in his sight so that not till after ten Generations this stain should be blotted out And possibly the Lord also intended hereby that the Commonwealth of the Jews should upon this account be more respected and honoured by foreign Nations 3. Neither the Ammonites nor Moabites that became Proselytes and embraced the Religion of the Jews were to be received into full Communion with the Commonwealth of Israel nor any of their Posterity to the tenth Generation But this is not to be understood of the Israelites Children born of Ammonitish and Moabitish Mothers as the Stories of Orpah and Ruth do evidence but only of the Children of Ammonites and Moabites that became Proselytes who because they were of those Nations might not be incorporated into the Common-wealth of Israel unto the tenth Generation see Nehem. 13.1 And this Law was to be for ever inviolably observed and not to be dispensed with upon any pretense whatsoever and the reason of this severe Injunction was two-fold 1. Because these Ammonites and Moabites being the Posterity of Lot who was so near of kin to Abraham from whom the Israelites descended met not the Israelites when they came out of Egypt with bread and water (l) This must not be understood of all the Moabites for those of Ar did furnish the people with Victuals see Deut. 2.29 but we do not read that the Ammonites did so And 2ly Because the Moabites hired Balaam to Curse them see Numb 22. though the Lord turned his Curse into a Blessing because He loved them Upon these accounts He injoyns them that they shall not seek peace with the Moabites nor endeavour their Prosperity (m) Non hac lege vetantur ea quae salutem animae spectant sed civiles Praerogativae propter decorem honorem populi Judaici Non licuit cum his soedera inire connubia contrahere ad publica officia eos promovere cum illis non ambias foedus quod bono esset illis tibi damno but rather be at perpetual enmity * And herein therefore if David offended in making peace with the Ammonites 2 Sam. 10.1 2. no marvel if the Lord suffered his Messengers to be so basely us'd by them with them because they made Israel to sin see Numb 25. and upon that score they were to abhor them But they were not to abhor the Edomites (n) Except only the Amalekites see Ch. 25. vers 17. for though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them pass through their Land and came out armed against them Numb 20.20 yet God would have them shew the Edomites more favour than they did to other Nations teaching us hereby what love men ought to bear to their Brethren and how we ought to bear the injuries of Brethren because of their near relation to us descended from Esau their Father Jacob's Brother and so the nearest kin to them of all people of the Earth nor an Egyptian because they were once Strangers in that Land and kindly used in Joseph's time God teaching men hereby rather to remember good turns than injuries These in their third Generation after they became Proselytes might be endenized and made free among the Jews as well as if they were native Israelites from 1. to 9. Another direction he gives them is this When the Host goeth forth against their Enemies then keep thee from every wicked thing to shew them that they had need at that time in a more especial manner to be careful to keep themselves to the exact rules of holiness and righteousnesr * Solet licentiae militaris extra fines aequi boni effundi For first They go out then to execute Vengeance upon others for the evils they have done and they are not fit to punish others that are wicked themselves 2ly Because a clear Conscience is one of the best means to make men truly valiant 3ly They have then more especially need of Gods assistance and are most in danger of mischief if the Lord should abandon them Therefore when they went out to War they had need be very careful to keep themselves from all misdemeanors and transgressions either of the Moral or Ceremonial Law that they might not provoke the Lord to forsake them Further He shews That if there were any among them in the Camp that were unclean by reason of nocturnal pollution they should voluntarily go forth from among their Brethren till having washed themselves with water they might at evening return again to their Tents see Levit. 15.4 vers 10 11. He injoyns also That they should have a place without the Camp appointed by publick Order whether they should go for the ease of Nature * Hac externa pedagogia illos de vitae morum immunditie cavenda commonefacit and then with a paddle which they were to carry with their Armour to dig a hole in the earth and cover it and this not only to prevent annoyance but to teach them by reason of Gods presence among them to keep themselves both from all spiritual and outward pollution and uncleanness For the Lord thy God says He walketh in the midst of thy Camp to deliver thee and to give up thine Enemies before thee therefore shall thy Camp be holy that he see no unclean thing in thee and
establish them for a people that may be His in a peculiar manner and may appertain to Him as his peculiar Treasure to serve him faithfully and to enjoy the blessings of his Covenant see Ch. 7.6 And all Nations shall see by the singular blessings that shall be heaped upon this people that God did indeed own them for his peculiar people and that they were called by his Name and so owned as his Children and thereupon called the Children of God upon which account other Nations should be afraid of them 8. They shall be blessed with rain The Lord will open to them his good Treasures the Heavens shall give them rain in due season The Heavens are called the Lords Treasure because He keepeth therein those things wherewith He causeth the Earth to be fruitful as rain to water the ground and snow to make it fertil and the heat of the Sun and influences of the Moon and Stars to make all things therein to grow and prosper 9. They shall so increase in riches that they shall lend unto many Nations and shall not borrow of them Ch. 15.6 These blessings he shews would follow and overtake them if they walked faithfully in Gods Statutes and did not turn aside from them either to the right hand or to the left nor did decline to other gods from vers 1. to 15. But if they were Disobedient then he tells them Such Judgments and Curses should pursue them and overtake them as were directly contrary to these Blessings First God would send upon them cursing vexation and rebuke in all that they set their hands unto He would send the Pestilence into their Cities and Towns and would command it to cleave to them and to continue long among them 2ly He would smite them with the Consumption Feaver Inflammation and extream burning and with Drought Blasting and Mildew 3ly The Heaven should be as Brass and the Earth as Iron and the Lord would make the rain of their Land powder and dust that is instead of rain the dust being driven by the wind in time of drought should fall upon their Grounds Trees and Plants c. 4ly They shall flee before their Enemies and shall be scattered into the several Nations of the Earth and those of them that should be slain by the Enemy their Carcasses should lie unburied and should be meat for the Fowls of the Air and Beasts of the Field none fraying them away 5ly God would smite them with the botch of Egypt that is with Boils breaking forth with Blains see Exod. 9.9 and with the Emrods or Piles with the Scab and with an incurable Itch. 6ly With madness blindness and astonishment of heart that is God would deprive them of the use of their understandings that they should stand like blind men or men amazed and astonished not knowing which way to turn themselves and should do such things which if they were not blind or mad they would never do And as an effect of this bruitish stupidity they should grope at noon-day that is should not apprehend their danger nor discern the right ways of helping themselves they should be oppressed and spoiled and none should succour them 7ly He threatens to deprive them of things very dear to them even then when they were in expectation to injoy them They should betroth wives and others should enjoy them they should build Houses but not dwell in them plant Vineyards but not gather the Grapes of them their Oxen Asses and Sheep should be violently taken away from them 8ly Their Sons and Daughters should be led into Captivity and their eyes should look earnestly and even fail with longing for their return and there should be no might or power in their hands to rescue or recover them again out of the hands of their Enemies They should be oppressed and crushed by a Nation they knew not who should eat the fruit of their Land and of their labour so that they should be even mad and distracted by reason of the dreadful Calamities which they should be constrained to behold with their eyes 9ly The Lord would smite them with a sore and incurable Botch from the crown of the Head to the sole of the Foot 10ly They and their King as it happened to Manassah Jehoiachim and Zedekiah and their Sons and their Daughters should be carried into Captivity and there they should be either inticed or forced to serve other gods viz. Wood and Stone and their Calamities should be so great that their very Enemies should be astonished at them and they should be flouted and scorned and made a laughing-stock in those places where they should be Captive 1 Kings 9.7 11ly Hurtful Vermine such as Locusts and Worms should devour the fruits of their Fields and Vineyards and their choice Trees should cast their fruit 12ly The Strangers that were left among them should prevail against them and be Lords over them and should be in a far better state than themselves And all these Curses which should overtake them should be upon them and their Seed as a sign of Gods great Indignation against them and for a wonder that a people who were once so high in his Favour should be so unwise and wicked as to provoke Him to bring such a Change upon them And because they served not the Lord with joyfulness and gladness of heart with delight and thankfulness for the abundance of all good things he gave them that therefore they should be forced to serve their Enemies in hunger and thirst nakedness and want of all things and that their Enemies should put a yoke of Iron upon their Necks and keep them in bondage till they were destroyed see Neh. 9.25 26 27. Jer. 28.13 14. 13ly God would suffer them to be invaded by a powerful foreign Enemy who should come as swift as an Eagle that is suddainly unexpectedly and with irresistible Violence viz. the Babilonians * Described Dan. 7.4 to be a Lion with Eagles wings see Ezek. 17.3 12. Forsan ad Romanos allusit aquilis suis notissimos a quibus haec passi sunt Tremel whose Language they understood not and so would be extreamly troubled how to speak to them or beg any favour of them A Nation of a fierce Countenance which should not regard the person of the Old nor shew favour to the Young who should wast their Country and eat up the fruits of their Cattel and of their Land and should besiege them in all their Cities * V. 52. In omnibus portis tuis i. e. civitatibus Synecdoche membri and batter down their high and fenced Walls wherein they trusted and then all the Evils and Calamities incident to places straitly besieged should fall upon them Parents should eat the fruits of their own Bodies the flesh of their Sons and Daughters The man that was tender among them and very delicate dainty and voluptuous should grudge †V. 54. Malignas erit oculus ejus i. e. invidebit fratri c.
be made their Slaves and Vassals see Psal 31.7 8. And the Israelites may well say If our God had not done it the Idol gods of the Heathens could never have made them so Victorious over us For their Rock is not as our Rock Our God is of infinite Power and therefore able to make his people Victorious over their Enemies when He pleases but their Idol-gods on which they rely cannot make them to prevail over us except our God withdraw his help and give us up into their hands And this is so clear that our Enemies themselves cannot deny it But if any shall ask How came the Lord to be so incensed against Israel as to give them up into the hands of their Enemies The reason was because their Vine is the Vine of Sodom and of the Fields of Gomorrah their Grapes are Grapes of gall their Clusters are bitter that is they are of like nature and disposition and their lives and doings are like theirs of Sodom and Gomorrah and therefore no wonder if God be so highly offended with them their Wine is * This may have respect to their bitter and deadly malice against the Prophets and other faithful Servants of God in future times but especially against Christ and his Apostles the poyson of Dragons and the cruel venome of Asps that is their Works are distastful to God and deadly to themselves and others And says the Lord though for a time I forbear to punish these cursed Works of theirs yet let them not therefore think totally to escape For all their Transgressions are laid up in store with me and I keep them sealed up among my Treasures that is a Memorial of them is kept among the unsearchable Treasures of my Wisdom and Knowledge see Col. 2.3 To me belongeth Vengeance and Recompence that is the work of punishing wickedness they shall not stand stedfast in the prosperous Estate they now are in their foot shall slide in due time they shall certainly fall when my time is come and the day of their Calamity is at hand that is after they are grown thus desperately wicked it shall not be long ere this Calamity here threatned shall overtake them and the things that shall come upon them make hast But if they shall repent of their evil deeds and turn unto me I will take pity on them in the height of their misery and will change the course of my Administration towards them and will take Vengeance on their Oppressors and Adversaries And especially when I see their power is gone and there is none shut up or left viz. in Garrisons or Cities to defend themselves but all are in a manner overthrown and ruined then will I arise and help them for my great Name sake Then will I say to the Heathen Where are your gods your Rocks in whom ye trusted which did eat the fat of your Sacrifices and drank the Wine of you Drink-Offerings that is where are your Idols to whom ye burned the fat of your Sacrifices and poured out the Wine of your Drink-Offerings let them now rise up and help you and be your Protection if they can You shall know That I am the true God and there is none besides me I kill and I make alive I wound and I heal 1 Sam. 2.6 neither can any deliver out of my hands I lift up my hand to Heaven and sware by my Self As sure as I live for ever I will do what I now say If I whet my glittering Sword and my Hand take hold on the Weapons of Judgment I will render Vengeance to mine Enemies and will reward them that hate me I will make mine Arrows drunk with blood and that with the blood of the slain and of the Captives that is both with the blood of those that are slain in the field and of those that are hurt in battel and thereupon taken Captive and my Sword shall devour much flesh from the beginning of revenges upon the Enemy that is from the time that I begin to take Vengeance on mine and my peoples Enemies and I will revenge all the wrongs that my people have suffered from their Enemies even from their first beginning to oppress them And seeing it shall be so Rejoyce O ye Nations with this people that is both Jews and Gentiles rejoyce and praise God together for his great goodness to his people in taking Vengeance on their Enemies and being so propitious and favourable unto them and hereby possibly is intimated that the time should come when both Jews and Gentiles should joyn together in praising the Lord namely when they shall be both his Church and people and therefore the Apostle alledgeth this place to prove the calling of the Gentiles Rom. 15.10 This was the Song that Moses spake in the ears of the Children of Israel Joshua standing by and as it were assenting to what he spake Moses further said unto them Set your hearts to all the words which I testifie among you this day and command your Children also to observe all the Precepts of this Law for it is not a vain thing for you so to do it is your life that is 't is the best way and means to prolong your days in the Land which you are going to possess God now gives Moses a Charge to go up to Mount Nebo to view the Land of Canaan telling him That there he should die and be gathered unto his people that is his godly fore-Fathers and the society of the Souls of just men made perfect as Aaron his Brother died on Mount Hor. And he gives him a reason why they both were excluded the Land of Canaan namely because they trespassed against Him at the waters of Meribah-Kadesh and sanctified Him not in the midst of the people see Numb 20.11 12. that is they did not at that time publickly shew before the people such an affiance in Him nor did so glorifie his great Name as they should have done Moses the man of God * He is so stiled that the Isâ—aelites might assure themselves that what he spake to them in these Prohetical blessings he spake by the authority of God Samuel is so stiled 1 Sam. 9.6 7. see 1 Tim. 6.11 viz. the Prophet of the Lord having received that Charge Ch. XXXIII to go up to Mount Nebo where he was to die He now immediately before his death solemnly blesses the twelve Tribes pronouncing such Prophetical blessings upon them as might allay in good part the bitterness of the fore-going Predictions Indeed the Tribe of Simeon is not at all here mentioned but the reason of it seems to be because this Tribe was to have their Inheritance within the Inheritance of the Sons of Judah Jos 19.1 Whence it was that they went joyntly together to fight against the Canaanites Judg. 1.3 and consequently this Tribe was blessed with that of Judah among whom they were to dwell And first as an Introduction or Preface to his Prophetick Benediction he sets
Israelites over against Beth-Peor and there buried it Neither doth any man know the place where he laid it to this day And this the Lord seems to have done that the Israelites might not in a preposterous Zeal give superstitious honour either to his dead body or Sepulchre Indeed 't is said Jude v. 9. That Michael the Arch-Angel contended with the Devil and disputed about the body of Moses whereby it appears that the Devil would have had the place of his burial made known that it might have been the occasion of Idolatry as Chrysostome in his First Homily on Matthew and Theodoret upon Deut. quest 43. with others do conjecture but the Lord prevented the Devils design herein And possibly God foresaw that if the Israelites had known the place where the body of Moses was buried they would in an unwarrantable way have taken it up and carried it with them into the Land of Canaan as they did Joseph's bones whereas God had declared He should not come thither Moses being dead the Israelites mourned for him 30 days * So long they mourned for Aaron Numb 20.28 And there was great reason for it for there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face that is spake to in a wondrous familiar manner with an audible articulate Voice as one friend speaketh to another and discovered to him more of his Glory than ever he did to the eye of mortal man see Exod. 33.20 There was none like unto him if we consider the great Miracles which the Lord inabled him to do in the Land of Egypt before Pharaoh and his Servants and the wonderful Works of mighty Power which he since performed in the Wilderness in the sight of all Israel whereby the Lord magnified his own Majesty and Power and put a great honour on his Servant Moses and his Ministry But though this great Moses was gone yet God left not his people without a Governour for He had before-hand appointed Joshua to succeed him who was a man endued with a great measure of wisdom which the Holy Ghost had given him for the right execution of his Office For Moses had laid his hands on him according to Gods Command Numb 27.18 by that Ceremony consecrating him unto God and engaging him faithfully to administer the Charge and Office He was appointed unto And the Children of Israel hearkned unto him and obeyed him as the Lord commanded Moses to injoyn them SECT XCIV WE are now come to the Book of Joshua The Book of Ioshua which was not probably written by himself (a) If we should suppose this Book for the main to be written by Joshua yet some passages might be inserted afterwards by some other holy Penman So in the Books of Moses we find some passages which could not be written by Moses himself but were afterwards added by some other holy men as Deut. 34.5 Qui hanc historiam ex Sacris Annalibus conscripsit usus est sui seculi nominibus Masius at least not all of it though it contains his Acts and Atchievements Indeed Joshua either wrote himself or ordered some of the Priests to write the words of the Covenant which he caused the people to enter into with all the Circumstances of it Ch. 24.26 in the Book of the Law of God which was written by Moses and put in the side of the Ark that so it might be a Witness against them if they transgressed it But there are some things contained in this Book which are thought to be done after Joshua's death as the conquering of Leshem or Laish by the Danites Ch. 19.47 Judg. 18.7 to 29. and Ch. 24. from 29. to 32. his death and burial are mentioned Some other things seem to argue that it was written by some Prophet * A Propheta aliquo collectus videtur hic liber ex antiquis diariis annalibus Masius long after his death as that phrase (b) See Ch. 4. 6. 6.29 7.26 8.29 9.27 10.27 13.13 14.14 15.63 remains unto this day so frequently used doth intimate And the Book of Jasher (c) See Sect. 102. is here named Ch. 10.13 which seems written at soonest in David's time as recording an Act of his 2 Sam. 1.18 unless we should suppose which is not improbable that this Book of Jasher was begun in Moses's time and continued on and inlarged afterwards by adding several memorable Acts and Passages unto it Joshua was of the Tribe of Ephraim Numb 13.8 He was six full years in Conquering the Land and in the seventh divided it by lot among the nine Tribes and an half And divers years he lived and governed after that time but how many is uncertain yet it is supposed to be about ten years And so this Book contains an History of seventeen years from the beginning of Joshua's Government to his death which happened when he was an hundred and ten years old Ch. 24.29 And so much by way of Preface We now come to the History it self After the death of Moses the Lord spake to Joshua Moses's Minister who had for many years daily and continual conversation with him and so could not but have learned much thereby to fit him for this great Service But whither the Lord spake to him by audible Voice or the secret instinct of his Spirit or in some Dream or by the High Priests inquiring for him by Vrim and Thummim we cannot determine But however it was he spake to him and commanded him to arise and lead His people over into the Land of Canaan which he had before promised them and intended now actually to give them He tells him That every place in the Land which the sole of their foot should tread upon from the Wilderness of Zin which was the South-bound to Lebanon which was the North-bound and the great Sea or Midland-Sea which was the Western-bound and the River Euphrates (d) That the Israelites did never extend their bounds thus far is evident For though in the days of David and Solomon all the Nations as far as Euphrates became Tributary to them 1 Kings 4.21 yet they never destroyed the Inhabitants there and planted themselves in their Country as they did in the Land of Canaan And the reason of this was because the Israelites failed of keeping Covenant with God and it was only upon condition of their Obedience that God promised thus to inlarge their borders which was the Eastern-bound even all the Land of the Hittites which seem here mention'd by a Synecdoche for all the seven Nations should be their Coast The Lord tells him That not a man should be able to stand before him all the days of his life but as He was with Moses so He would be with him and would never leave him nor forsake him He bids him therefore be strong and of a good courage for he should divide the Land of Canaan to the people of
That if those woody Hills and Mountains were made fit to inhabit and were added to their portion yet there would not be Land enough for them And as for the Canaanites that dwelt in the Valleys and Champion-Countries they were not so easily to be conquered for they were a formidable people and used Iron-Chariots in their Wars which having Hooks and Sythes fastened to them did usually do great Execution in a Fight and mowed down all before them Joshua tells them He could give them no other Answer than he had done They were a great people and had great Power they excelled in number and strength and had no cause to complain that they had but only one lot or that their portion was too straight for them for if their own Sloth Cowardize and Diffidence of Gods Power and Providence did not hinder them they might inlarge it when they would If they were not wanting to themselves they would find the portion allotted to them was more than one lot for if they took the course he prescribed them the mountainous Country would be theirs they might plant it and possess it from one end to the other and all the adjacent Vallies and Champion-Country would be theirs also seeing if they did with Courage and Faith in God attempt to gain it God would surely enable them to drive out the Canaanites notwithstanding all their strength and the advantage they had by their Iron-Chariots Thus we see how uprightly Joshua carried himself in this matter being no ways partial to his own Tribe the Tribe of Ephraim nor to that of Manasseh so nearly allied to him Joshua 14.1 to 6. Ch. 15. from 1. to 13. and from 20. to 63. Ch. 16. from 1. to 10. Ch. 17. from 1. to 12. from vers 14. to the end SECT CX WE return now to the Tribe of Judah whose lot as we have shewn falling to them in the richest and best part of Canaan an eminent Person of this Tribe namely Caleb descended of Kenaz 1 Chron. 4.13 15. attended with the chief Men and Elders of Judah made his Address to Joshua and spake to him after this manner Thou maist remember the thing that the Lord spake to Moses the Man of God at Kadesh-Barnea concerning thee and me when we returned thither from searching the Land namely that we only of all those that were above twenty years old at that time should see this good Land Numb 14.30 I was forty years old when I was sent by Moses to spy out the Land (p) The Israelites after this wandring 38 years in the Wilderness this must needs be the seventh year since they came into Canaan and I brought him word again as it was in my heart I told him faithfully what I thought of the Land and did neither for fear nor favour of any man speak otherwise than I thought in my Conscience My Brethren that went up with me viz. ten of them made the hearts of the people melt and faint within them by telling them of the invincible strength of the Canaanites but I wholly followed the Lord my God as thou also didst and shewed my Obedience to him faithfully and perswaded the people without fear to enter into the Land resting upon the Promises and powerful Assistance of the Almighty And Moses sware to me on that day to wit by the motion and direction of God saying Surely the Land whereon thy feet have trodden shall be thine Inheritance and thy Childrens for ever namely some special part of it and particularly that wherein Hebron (q) And this place of the Land was given him rather than any other because when the other Spies had seen those Giants the Anakims Numb 13.23 near Hebron and had thereupon discouraged the people Caleb resolutely opposed these his faint-hearted Brethren and when they objected the invincible strength of the place and people He encouraged the Israelites and told them they might with God's help easily vanquish them And hereupon it seems there was some particular promise made to him concerning this Inheritance Josh 15.13 is situate because thou hast wholly followed the Lord my God Thus Moses sware to me And now behold the Lord hath kept me alive these forty and five years since He spake this word unto Moses so that I am now fourscore and five years old and yet I am as strong this day as I was on the day Moses sent me As my strength was then so is it now both for War or any other business Thus the Lord hath wonderfully preserv'd my life and strength and reserv'd me as it were to enjoy that portion of Land which was then promised me Give me therefore I pray thee this mountainous Country where Hebron and Debir are situate and if the Lord will please to be with me as I trust He will I make no doubt but that I shall be able to drive out these Anakims and get this portion for an Inheritance to me and my Children as the Lord graciously promised me Joshua readily granted his Request and blessing him gave him Hebron for an Inheritance that is the Country and Territory in which Hebron and Debir were situate with the Towns belonging to them It is plain that Hebron and Debir were taken by Joshua and the Israelites in their Expedition against those five Kings that had joyned their Forces together to besiege Gibeon as we may see Ch. 10.36 37 38. He then took Hebron and cut off many of the Anakims from the Mountains about it but in process of time the Israelites as it seems not leaving Garrisons in those Towns the Inhabitants that got away and especially the remaining Anakims did again sieze upon Hebron and repossess it Wherefore Joshua would not permit Caleb alone without the assistance of some of his own Tribe to go up and assault it but he himself went with his Army and took it and he utterly destroyed the Anakims and their Fortresses and cleared the Country of them saving only that there remained some of them in Gaza Gath and Ashdod Cities of the Philistines There these Giants remained many years after For Goliah was of Gath 1 Sam. 17.14 and those four huge Giants mentioned 2 Sam. 21.16 c. were all of the Philistines Joshua having taken Hebron gave it to Caleb namely the Land and Villages thereunto adjoyning reserving the City it self and the Suburbs thereof for the Priests and to be a City of Refuge Josh 21.11 12. Hebron being thus retaken 't is probable Joshua sent a great Brigade of his Army under the Command of Caleb who had been very active with the assistance of those of his own Tribe as it seems before in slaying the three Sons of Anak Sheshai Ahiman and Talmai and driving their Adherents out of the Coasts of Hebron to take in Debir where He to excite the valour of his Souldiers promised to give his consent * See Judges 1.12 We cannot hence infer that he might lawfully force upon his Daughter what Husband he
had been done and the reason of it And accordingly they sent Phineas the Son of Eleazar and ten Princes of each chief House a Prince unto them When they came to them Phineas in the name of the rest spake to them after this manner What Trespass is this Brethren that you have committed against the God of Israel in building you an Altar that you might rebel this day against the Lord Is it not enough and too much that we did many years since highly provoke God to Displeasure against us by suffering our selves to be drawn by the Daughters of Moab to the Worship of Baal-Peor and shall we now afresh provoke Him against us by a new Rebellion against his Law and by a new way of Idolatry The stain and infamy of that sin of Peor still lies upon us and we have all cause to blush at the remembrance of it even now at this day And I am afraid the Infection of that Idolatry does still cleave to some particular persons among us And seeing ye have now rebelled against the Lord this I tell you before-hand will be the fruit and effect of it He will immediately and forthwith be angry with the whole Congregation of Israel and we must expect a dreadful punishment to fall upon us all for this your Transgression as you may remember when Achan transgressed in taking the accursed thing Ch. 7.1 wrath fell on the whole people for it and that Man perished not alone for that Sin but several others with him If you think the Land without Jordan unclean because you have not Gods Tabernacle and Altar with you as we have then pass over to us We had rather diminish our own Inheritances to give you a share of them than that you should fall off from the true Worship of God Gods Glory and your Salvation obliges us to make this kind motion to you The Children of Reuben Gad and the half-Tribe of Manasseh having heard these words made this reply First They appeal to the great God the Searcher of all Hearts that they had not built this Altar with any such intent as their Brethren suspected The Lord God of Gods say they the Lord God of Gods he knows how hateful the very thought of any such thing is unto us and you our Brethren shall know by our constancy in the Worship of God how far we were from building that Altar with any intent to Sacrifice thereon If we did it in rebellion against the Law of God we desire the Lord should not spare us but punish us according to the hainousness of so great a Sin Alas say they our true and only intent in doing it was this for fear lest in time to come your Children might say to our Children What have you to do with the Lord God of Israel The Lord hath made Jordan a border between you and us You have no part in the Lord. And thus in Generations to come your Children may come not to suffer our Children to offer their Sacrifices on God's Altar alledging They were not of the Church and People of God nor of Abraham's Seed and so shall your Children make our Children cease from fearing and serving the Lord. Therefore we agreed to build this Altar not to offer any Sacrifice thereon but only to be a Memorial and Witness between you and us and our Generations after us That we were the people of God as well as you and had liberty to come and offer our Sacrifices on the Altar that is before the Tabernacle equally with you and that your Children might not in after Ages bar our Children from this Priviledge Phineas and the Princes that were sent with him hearing this were very glad and much pleased therewith and Phineas replied This day we perceive the Lord is indeed among us in that He hath kept you from falling into that scandalous Sin which we feared you had committed Now we perceive that you have delivered the Children of Israel out of the Hand of the Lord by having kept your selves from that Sin which might have drawn some heavy Judgment not only upon your selves but upon the whole body of the people had you fallen into it Then Phineas and the Princes took their leave of them and returning to Shiloh made their Report hereof to the Elders of Israel there met who were exceedingly well satisfied therewith and blessed God who had hereby prevented them from going against their Brethren And so the Altar was called Ed that is a Witness or Token that they did all on both sides Jordan acknowledge and own Jehovah for the true God and their God whom they would Worship in no other way than that which He Himself had prescribed Josh Ch. 22. whole Chapter SECT CXX JOshua rebuilt the City of Timnath-serah in Mount Ephram in which he dwelt several years after God had given rest to the Israelites And having lived 110 years which was the age of Joseph and finding his death to approach He called for all Israel that is the representative body of the people viz. the Elders of each Tribe with their Magistrates Judges and Officers to come to him He tells them He was now old and stricken in years They had seen the great things the Lord had done for them and how he had fought for them and vanquished the Canaanites 'T is true they were not all yet subdued but yet He had divided the Inheritances of those that remained unto them by lot and though he died and left the Work unfinished yet they might assure themselves if they continued stedfast to the Lord He would in due time perfect the Work He had begun and perform all that He had promised and drive out the Nations that were not yet driven out He bids them therefore to be of good courage and carefully to observe the Commandments of the Lord not turning aside from them to the right hand or to the left He exhorts them to take heed of any familiar Converse with those Nations that remain'd among them or to make Marriages with them or to have any thing to do with their gods He would not have them so much as to take the Name of their false gods into their Lips with any liking of them see Psal 16.4 nor cause the men of these Nations to swear by their Idols to justifie their Sayings or confirm their Promises Neither should the Judges admit of an Oath by their Idols in the trial of any Cause much less should they bow down to them and serve them but they should cleave to the Lord their God as they had done since they came under his Government * Since that time we read not of any notable Rebellion of this people against God see Judg. 2.7 The Lord says He has driven out for you great and potent Nations None of them that you encountred were able to stand before you And He will still be with you if you will be faithful unto Him He will so Arm you with
that they should forsake the Lord to follow them though it were left to their own choice He intimates to them that except they chose the Lord for their God and served Him out of judgment and their own choice V. 15. Eligite Tenta vita dictum ut Ruth 1.15 Joh. 6.67 and willingly and freely without any constraint God would not regard their outward compliance Well says he whatever you shall determine for your selves and your own practise I do declare to you That this is my firm Resolution That as for me and my house we will serve the Lord. The Elders of the people hearing these things said God forbid that ever we should forsake the Lord that brought us and our Fathers out of Egypt and has done such great things in our sight and has hitherto preserved us and driven out the Amorites and Canaanites for us God forbid that ever we should be so wicked as to forsake Him and serve Idols No the Lord is our God and Him we are resolved to serve Joshua advises them them to consider well what they said He tells them They cannot serve the Lord if they retained Idols in their Houses or in their Hearts and mingled false Worship with the true For God says he is an holy and jealous God and will no more admit of mixture of true and false Worship than a jealous Husband will of a Corrival in his love or that his Wife should divide her self between him and a stranger I tell you plainly God will not forgive your Transgressions nor your Sins if you continue in them and if you turn from Him and serve other gods He will turn from doing you good and will severely punish and chastise you The people answered Nay but we are firmly resolved to serve the Lord and Him only Then Joshua said You are â—itnesses against your selves this day if you do otherwise For ye have freely chosen the Lord to be your God and have faithfully promised to serve Him They said We do acknowledge it and if we do otherwise we are Witnesses against our selves and our own Consciences will convince and condemn us Well says he if ye be willing to renew your Covenant with God this day then let me in the first place strictly charge you if there be any Idols secretly kept and worshipped among you that they be put away presently and let them have no place in yours hearts and affections but incline your hearts faithfully to serve the Lord God of Israel The people answered The Lord God will we serve and his Voice alone will we obey Then Joshua as God's Servant and Minister caused the people to renew their Covenant with God and probably it was done in a very solemn manner being accompanied with Sacrifices and the usual Rites of that sacred Service and He established and confirmed it as a standing and perpetual Law for them and their Posterity that they should constantly continue in the Service of the Lord God alone as became his peculiar people and utterly renounce all Idols and all Idolatry whatsoever And Joshua either wrote himself or caused some of the Priests to write in the Book of the Law which was written by Moses and put on the side of the Ark these Promises of the people and the whole carriage of this business and how solemnly they renewed their Covenant with God that the people knowing there was such a Record kept of this matter and the circumstances thereof in God's Tabernacle might be the more careful to keep their Covenant Then Joshua took a great stone and set it up there under an Oak that was by the Sanctuary of the Lord as a Memorial of this Covenant now thus solemnly renewed between God and this people Some think this was the very Oak under which Jacob had many years since buried all the Idolatrous trash which he found among those of his Family Gen. 35.4 and that Joshua did purposely for that cause set up this Stone under that Oak * Hic Abrahamo Deuâ— apparuisse creditur Gen. 12.6 7. In future times this place where this Stone was set up was from hence called the Oak of the Pillar Judg. 9.6 And Joshua said This stone shall be a witness unto you for it hath heard (t) Hyperbolica Contestatio vide Deut. 4.26 all the words of the Lord that is of the Covenant between the Lord and you and it shall serve as a Witness to convince you of your Sin if you do not keep your Covenant seeing all men in future Ages will take notice that it was purposely erected to be a Monument and Memorial thereof and this stone when you see it shall represent to your Minds and Consciences the Covenant which ye have now made as if it could both hear and speak so that if in after-times you deny your God and fall into Idolatry this very stone will witness against you See a like expression to this Jer. 2.12 These things being done they now solemnly interred the bones of Joseph which they had brought with them out of Egypt (u) See Sect. 48. of Chap. 3. in that parcel of ground here at Shechem that Jacob * Whereas 't is said Acts 7.15 16. that the Fathers were laid in the Sepulchre that Abraham bought c. the meaning is which one of the Posterity of Abraham viz. Jacob bought of the Sons of Hamor See Apost Hist on the place bought of the Sons of Hamor see Gen. 33.19 and which He upon his death-bed gave to Joseph as a special Legacy Gen. 48.22 and was now within the lot of the Sons of Joseph And it seems from Acts 7.15 16. That the bodies of all the rest of the Patriarchs the Sons of Jacob were brought up also out of Egypt and here likewise buried When these things were done Joshua dismist the people to their own Inheritances Shortly after this the great Joshua dies aged an 110 about ten years as is conceived after the Conquest of the Land He had approved himself a faithful Servant of God all his days living in his Fear and dying in his Favour and was buried in his own Inheritance in Timnath-serah (x) Timnath-serah vox imaginem solis denotat quae Joshua Sepulchro erat imposita ob celebris illius solstitii Memoriam Josh 10.13 in Mount Ephraim Some say the Israelites placed upon his Monument the Figure of the Sun as a Memorial of the great Miracles of the Suns standing still at his prayer And Israel served the Lord all the days of Joshua * Non autem multo diuitius ut patet ex Jud. 2.8 9 10. Hinc patet quantum sit in unius hominis probitate positum qui in republica dominatur Masius and of the Elders that out-lived Joshua who had known all the Works of the Lord which he had done for them Not long after Eleazar the High Priest died also and they buried him in an Hill in Mount Ephraim which by special and extraordinary Gift
dealing with Benjamin both that they had in the heat of War slain their Brethren with so great a slaughter and more especially because they had killed the Women and knew not how in regard of their Oath to furnish those that remain'd of them with Wives This made them bewail that the Lord for their sins had made such a Breach among them They fell therefore into consideration what they should do for these two hundred Benjamites that yet wanted Wives They said Those that were escap'd of Benjamin must keep the whole Inheritance that was allotted to them no part of it might be given to any other Tribe and their portion being so large and they that were to inherit it so few in number they ought to be provided of Wives that the Tribe might continue in being and that they might people their Inheritance the sooner They pitch therefore at last upon this way to supply the two hundred remaining Benjamites with Wives It seems it was a Custom at the Feast of Tabernacles for the young Virgins of Shiloh to dance among themselves at a place nigh the Town They advise that these two hundred Benjamites should come at that time and hide themselves in the Vineyards thereabouts and so when the Daughters of Shiloh came forth to dance then they should suddainly rise up and catch every man one of them and so carry them away 'T is strange they should satisfie their Consciences with such a shift as this For what difference was there between giving their own Daughters to the Benjamites and appointing them with their consent to go and take them themselves by force 'T is strange they could satisfie their Consciences to permit the Benjamites in a way of Rape without the particular consent either of Parties or Parents thus to provide themselves Wives But it was a rash and unlawful Oath they had taken and therefore could not bind them to that which was evil How much better had it been to have acknowledged their sin in making this rash Oath and to have repented of it and so to have taken the liberty which God gave them to free themselves from it But men are naturally more inclined to stop the mouth of Conscience with some device of their own than to see their own folly or judge themselves for their former Errour However one thing is remarkable in the Israelites that they permitted not these Benjamites to take any more than every one one Virgin to wife Which shews that though Polygamy was practised by some among them yet it was not publickly approved in those times And yet there was more than ordinary cause to have allowed it now to these Benjamites to increase and multiply their Tribe reduced to so small a number and to replenish their Inheritances which were otherwise like to lie wast and destitute of Inhabitants Things being thus contriv'd the Elders of Israel acquaint the Benjamites with this their Project and to encourage them in it they tell them That if the Parents or Brethren of any of the young Virgins whom they should seize came to them to complain thereof they would say to them Be favourable to these Benjamites for our sakes that you may free us from that Guilt which otherwise will lie upon us For we have brought this necessity upon them by destroying their women and not reserving a sufficient number for them and besides 't is no breach of your Oath to permit it so to be For you did not give your Daughters to these Benjamites but they themselves took them by force The Benjamites readily agreed hereunto and accordingly took them Wives answerable to their number of the Virgins that danced at Shiloh and so returned unto their Inheritance and repaired their Cities and dwelt in them Indeed these seem to be strange kind of Matches For what ground could the men have to believe that they should love their Wives it not being permitted them to chuse the fittest whom they liked but being necessitated to catch the first they could lay their hands on Or what ground could they have to believe that they should be beloved by their Wives whom they took by storm and force and not by a fair Treaty And the case was much the same on the Womens part But what ever conditioned Husbands these new Brides met with yet they had one thing to comfort them viz. they were all married to rich and great landed-men seeing the fair large and fruitful Inheritance of the Tribe of Benjamin was to be shar'd among six hundred of them as the sole Survivors and absolute Heirs of the whole Country Ch. 21. whole Chapter SECT CXXXIII BY these preceding Disorders we may see how corrupt this new Generation was For they turned quickly out of the way their Fathers had walked in and forsook the Lord and served Baal and Ashtaroth (f) Baalim was the common name of the Heathenish gods and Ashtaroth of their Goddesses see 1 King 11.5 They ceased not from their own doings nor from their stubborn way They went a whoring after other gods basely and unlawfully joyning themselves to Idols though they had formerly entred into Covenant with God and therefore should have kept themselves wholly to Him as a chast Wife to her own Husband And the anger of the Lord was hot against them and he delivered them into the hands of Spoilers that spoiled them of their goods and he sold them into the hands of their Enemies round about see Psal 44.12 And his Hand was sore against them as he had threatned it should be upon such Provocations Levit. 26. Deut. 28. and they were greatly distressed In these their Distresses they cried unto Him and humbled themselves before Him and upon their altering their course and returning unto Him by Repentance He also altered his course of proceeding against them and shewed them Mercy And this was the course they usually held with God and God with them throughout this whole Book In the time of their Distresses God sometimes raised them up Judges to avenge them of their Enemies and to Govern them according to his Laws endowing them with the Gifts of his Spirit and fitting them for those great Imployments And though for a time they hearkened to their Judges yet they soon returned to their former evil ways and relapsed to Idolatry God being highly provoked by their breach of Covenant with Him would not drive out the Nations out of the Land which Joshua left when he died but suffered them to continue there to prove Israel by them that is to try whither they would be drawn away by their Idolatries or no and suffering these Canaanites greatly to Vex and Oppress them He thereby proved them whether by these Afflictions they would be brought to repent and turn unto Him And further He left these Nations in the Land that the present Generation might be made careful to train up their Children in War and Martial Discipline that so they might be the better able in
and Princes to hear what she had to say concerning this great Work which God had done for Israel and she addresseth her Speech the rather to them because they are wont oftentimes in their Pride to Oppress others and therefore she desires they might understand what God had done to Jabin and Sisera and so might take heed of provoking God by Oppressing his people as these had done And the better to express how terrible God had now been to their Adversaries she compares the Terrors of this day with those when the Law was given on Mount Sinai Lord when thou camest out of Seir when thou marchedst out of the Field of Edom the Earth trembled that is when the Children of Israel stood at Mount Sinai from the East where was Edom and Mount Seir a divine Splendor from the fiery Cloud began first to appear to them and seeming to come from that Region drew nigher and nigher to them till it rested on the Mountain see Deut. 33.2 Psal 86.7 8. Then the Earth trembled and the Heavens dropped that is the Clouds seem'd to be dissolved into extraordinary Showers and Storms The Mountains melted and trembled and shook even Sinai it self (s) Elegans poëtica Hyperbole Etiam Reges ferocientes comparantur montibus Psal 68.17 and seem'd to flow away at thy presence And as thou didst at that time wonderfully appear at Sinai causing those prodigious Effects of thy Presence to be felt so did thy Majesty and Power now at this battel no less appear for us against our Enemies She goes on The Case was very sad with us before For from the days of Shamger who was indeed a Deliverer of us from our Enemies unto this present time wherein Jael appeared and shewed her self a worthy Instrument of our good we lay under great Oppressions insomuch that the High-ways being kept by Souldiers all Trading was cut off people not daring to travel but in by-ways nor to live in Villages but only in walled-Cities whither they fled to secure themselves till God was pleased by me a poor woman to set on foot this glorious Work of our Deliverance who as a Prophetess teaching them God's Will and what He would have them to do and with no less care seeking their good than a loving Mother doth her dear Childrens I encouraged them to this War which hath succeeded so well If any ask a reason of the Calamities we were under Alas we must needs acknowledge the Israelites by shameful Apostacy fell away from God and his true Worship and worshipped Heathen Idols hereupon the Lord raised against them cruel Enemies on every side who made Inroads into their Land and many times came up to the very Gates of their Cities And they were so dispirited with fear and faintness of heart that not a man among the many thousands of Israel durst take up a Shield or Spear against their Enemies see Levit. 26.36 She goes on I cannot but highly honour the Heads and Rulers of the people who though having great Estates were as willing to hazard themselves in this War as the meaner sort who have scarce any thing to lose and such grave and ancient Persons are not usually so fit for War as younger men and therefore it argued an Heroick Spirit in them to put to their helping hand among the meanest in this Cause of God and their Examples no doubt had a great influence to draw on many of the meaner sort And says she let all those men of honour and eminency viz. Magistrates and Judges that sit in the Seat of Judgment and use to ride up and down on white Asses * Riding on Asses was it seems a Note of great and honourable Persons in that time see Judg. 12.14 and it seems white Asses were in principal esteem and so likewise let all the common sort of people that travel on foot from one place to another let them all in their several places speak of this great Deliverance which God hath wrought for his people For whereas before all the High-ways of the Land were pestered with Souldiers so that there was no stirring with any safety from one place to another and so all the whole course of Justice was in a manner stopped now the Judges might sit in Judgment as formerly and might ride up and down upon their white Asses according to their wonted manner which before they could not do and the common people of all sorts might now pass to and fro and travel safely about their occasions Now the Country-people that us'd to be assaulted and surprized by their Enemies when they went to the Wells and Fountains to fetch water are delivered from this danger and may freely go thither and there declare the righteous Acts of God in destroying their Enemies and may also now freely frequent the Cities on Court or Market-days Upon consideration of all these Mercies Deborah rouses up her self to praise the Lord with all her Soul and Strength Awake Deborah awake utter thy Song Arise Barak and lead thy Captivity Captive that is now after thy Victory lead those Captive that kept us formerly in Captivity Psal 68.18 And after thou hast led them in Triumph let those of the Canaanites whom thou hast taken be slain as God hath commanded and let those of other Nations that are taken with them be reserved for Slaves Thus God made the poor despised remainders of his people rescued by this Victory out of the Tyranny of the Canaanites to have Dominion over their Nobles even their great and mighty men Yea the Lord hath made me says Deborah though a weak woman to have Dominion over the Mighty and by my Counsel and Encouragement to subdue great Princes and Commanders Then Deborah relates how the several Tribes acquitted themselves in this Expedition praising or blaming them according to their Deserts First She begins with Ephraim out of Ephraim was there a root of them against Amalek that is one rising of the Israelites against our Enemies did spring up from Ephraim and those of this Tribe that armed themselves for the War were assign'd by Barak to go against the Amalekites to Encounter them and keep them from coming and joyning their Forces with those of Jabin's whilst Barak with his Army went against Sisera Machir was the only Son of Manasseh and so by the Children of Machir are meant the Tribe of Manasseh And after thee that is after you of Ephraim were in Arms some of Benjamin came and mixt themselves among you to go against Amalek And out of Machir that is out of the half-Tribe of Manasseh seated within Jordan some of them yea even of their Governors came down to assist Barak and out of Zebulun even some of their Doctors Scribes and Lawyers and others that were better at their Pen than Sword yet came among them to assist in this Cause And both the Princes and common people also of the Tribe of Issachar did readily come in to Deborah and Barak with
Magistracy among the Israelites unto the tenth Generation Deut. 23.32 yet their present necessity or possibly some warrant from God * Deus hominibus non sibi legem praescripsit Dispensavit de lege sua made them dispence with the severity and rigor of this Law the end and equity whereof was to shew how much God abhorred all Whoredom and Vncleanness to make the people more careful to avoid it and not to inflict a punishment on the person so begotten if he abhorred his Fathers sin and served God in holiness and righteousness Jephtah seems to wonder they should come to him upon such an account What says he did not you hate me and expel me out of my Fathers House and do you come to me now in your Distress The Elders of Israel replied They did acknowledge that what He had said was true and therefore to make amends for their former unkindness to Him they desired his aid now upon no other Condition but that he should be Head over all the Inhabitants of Gilead Jephtah asks them If they would be as good as their word to make him Governour of the Land of Gilead if the Lord inabled him to vanquish the Ammonites They replied They would and further said Let the Lord be Witness between us and let Him as a just Judge punish us if we do not keep Covenant with thee and make thee our Head Hereupon Jephtah went along with them to the Assembly of the Princes and people met at Mizpeh and there He repeated all that had passed between him and the Messengers that were sent unto him The Assembly of the Princes agreeing thereunto both he and they solemnly bound themselves to perform that which was agreed on and probably they confirmed it mutually by Oath as in the presence of God Jephtah the Eighth Judge And so he was made Head and Captain over them Jephtah being thus instated in the Government he resolved first to try fair ways with the Ammonites before he ingages in a War against them see Deut. 20.10 11. Accordingly he sends Messengers to the King of the Ammonites to know what just Cause he had or could pretend for invading their Country and making War upon them The King of the Ammonites returned this Answer That he did it because a great part of that Land which the Israelites took from Sihon King of the Ammonites and from Og King of Bashan had been before by those Kings taken from the Ammonites and especially from the Moabites Numb 21.26 Josh 13.25 all which the King of the Ammonites now Claims as belonging to Him being also at this time as it seems King of the Moabites * For Chemosh the Idol of the Moabites is called his god Now therefore says he I require that those Lands be forthwith restored to me if you will have Peace with me To this Jephtah made this Return That Israel took not away the Land of Moab or the Land of the Children of Ammon as might plainly appear to him if he would consider that when Israel came out of Egypt and travelled through the Wilderness unto the Red-Sea Numb 33.35 and came to Kadesh bordering upon the Land of Edom they sent Messengers to the King of Edom to desire leave of him to pass through his Land Numb 20.14 In like manner they sent to the King of Moab to desire the same favour of Him but they both denying them passage they put themselves to the trouble of fetching a great compass about the Land of Edom and Moab rather than they would be any way injurious to either of them so that the Israelites were far from offering Violence to any of the Nations that bordered upon Canaan and particularly they came not within the Borders of Moab They sent also to Sihon to desire of him that they might quietly pass through his Land but he gathered all his people together and came out and fought against them And having through the assistance of God conquered Him in a lawful War they by the Law of Arms justly possessed themselves of all those Lands which were His which lie within Arnon on the South Jabbock on the North the Wilderness of Arabia on the East and Jordan on the West And God having thus dispossessed the Amorites and given their Land to the Children of Israel why says he should the King of the Ammonites now Claim them Doth not the King of Ammon think that he may justly possess all that which his Idol Chemosh as He falsly conceives hath given him 'T is true the Lord gave to the Children of Moab the Emims Land for a Possession as He gave the Land of the Zamzumminis to the Children of Ammon see Deut. 2.9 10 19 20. but they ascribed their Victories to their Idols and possessed those Lands as their Gift How much more may we Israelites lawfully possess all that Jehovah the true God hath given unto us Further says he I demand whither the King of Ammon hath more right to this Land than Balak had that was King of Moab yet he would never fight against Israel to recover this Land out of their hands which they had taken from the Amorites Indeed he opposed the Israelites for fear they would have entred his Land but neither He nor any of his Posterity did ever make War with them after they were setled in the Land of the Amorites under pretence that that Land was theirs Lastly Jephtah pleads Prescription He tells him The Israelites had peaceably injoyed these Lands three hundred †Non loquitur praecise sed numero rotundo per annos trecentos i. e. circiter Nam ut doctissimi sentiunt deficiunt aliquot anni magis tamen ad trecentos quam ducentos accedebant years and if they viz. the Ammonites had any Title to them why did they not seek to recover them all this while Therefore says he we have not done thee any wrong but thou dost us great wrong in making War now upon us The great God the Judge of all the World be Judge between you and us in this matter But notwithstanding this rational Plea of Jephtah the King of the Ammonites would not regard any thing he said Jephtah having tried fair means and they not succeeding a mighty Spirit of Wisdom and Fortitude from the Lord came upon him so that gathering his Army together He marched with them through Gilead and Mansseh to fight the Ammonites And before the battel he made a Vow that if the Lord would please to deliver the Ammonites into his hands when he returned from the Victory whatsoever came first out of his doors to meet him should surely be consecrated to the Lord and if it were a thing which was capable (d) The Law forbad that men or any of mankind or any unclean beasts should be sacrificed to God see Levit. 27.11 12 13. v. 31. Summa loci est aut Deo quovis modo sacrabitur aut idoneum si fuerit erit in holocaustum
Eucharisticum ut Luc. 1.46.68 unto him to continue his life and to bless him she begins her Song (a) There is in many passages a great harmony between this Song and that of the Blessed Virgin Luk. 1.46 thus My heart rejoiceth in the Lord mine born is exalted in the Lord whereby she intimates that through the Lords goodness to her in giving her a Son she was become stronger and more renowned than before for children are the strength and glory of their Parents and that she had cause now to triumph over her enemies who had before upbraided her for her barrenness My heart is enlarged over mine enemies whereby she intimates that she had enough now to say wherewith to stop the mouth of her insulting adversaries There is none holy as the Lord for there is none besides thee that is there is none essentially and perfectly holy besides the Lord who is the fountain of all the holiness that is in others For there is no God besides thee neither is there any rock like our God He is our only refuge in all our troubles and he only can deliver us out of them all He is the rock says she on which I rested and relyed when I was ready to sink in the time of my trouble Let not my adversaries therefore Peninnah or any others talk any more so exceeding proudly against me let not arrogancy come out of their lips for the Lord is a God of Knowledg that is He knows all that in your pride and arrogancy you think or speak or attempt against his poor servants And by him actions are weighed that is He exactly ponders all the actions of men and will therefore as a just Judg recompence them as he finds them good or evil yea according to the degree of goodness or badness that he finds in them Then she goes on to shew what strange and unexpected alterations God maketh among men By him says she the bows of the mighty are broken that is God doth many times break the strength of the mighty and blast their attempts and makes them successless just as when the bow of a mighty man breaks all his endeavours to shoot come to nothing And on the other hand they that stumbled are girt with strength that is He many times so strengthens the feeble that of themselves were ready to stumble or at least so prosper their weak endeavours that unexpectly they bring mighty things to pass and so those that were weak and feeble in themselves being strengthened by the power of God overcome great difficulties even such as by the power of nature they were not able to overcome as I my self can abundantly testifie They that were full have hired out themselves for bread that is they that were rich he sometimes brings to poverty so that they are fain to work like hired servants to relieve their wants and they that were hungry ceased to be so and were plentifully provided for She that was barren has born many Seven in Scripture is usually put for many as Deut. 28.7 children and they that have had many children are either grown weak and so through feebleness have left off bearing or else have buried the children they have had and so have lost their strength as children are esteemed to be to their Parents Possibly Hannah had assurance by the Spirit of Prophesie that God would give her many children more as indeed we find v. 21. of this Chapter that she had after this three Sons and two Daughters The Lord killeth and maketh alive He bringeth down to the grave and bringeth up that is the Lord bringeth some into desperate dangers into grievous and heavy afflictions and yet delivereth them out of them See Ch. 20.3 Hos 6.2 Isa 26.17 and Gods power is most manifested when men are recovered from such desperate distresses God doth sometimes seem to kill men and then revives them again He maketh poor and maketh rich He bringeth low and raiseth up He raiseth up the poor out of the dust and lifteth the beggar from the dunghill to set them among Princes and to make them inherit the throne of glory that is He raiseth some from beggery to Soveraignty and from the dunghill to the throne For the pillars of the earth are the Lords and he hath set the world upon them that is Though the earth hangs in the midst of the air having nothing to support it but the Almighty power of God yet it stands firm (c) Habet terra suos polos quibus aut sustinet se in quiete aut ut alii volunt in motu se librat Gr. and fast upon its center as if it were supported with pillars and therefore 't is no wonder God should sometimes turn things upside down in the government of the world since he that made the world at first must needs be of power sufficient to do what he will for with his own why should he not do what himself pleaseth He will keep the feet of his Saints that is He will guide and protect his people and keep them from falling And the wicked shall be silent in darkness that is overwhelmed with confusion and astonishment in the great calamities that shall befall them Eccles 5.17 Zeph. 1.15 Jer. 8.14 or cut off from the land of the living for such are said to dwell in silence Psal 94.17 For by strength shall no man prevail that is by his own strength For if the Lord did not preserve his Saints by their own strength they could not keep themselves neither can the wicked by their own strength secure themselves against Gods hand And if any man prevail in any of his enterprises let him not assume the glory of it to himself but ascribe it intirely unto God The adversaries of the Lord shall be broken in pieces out of heaven shall he thunder upon them This clause seems to be a Prophesie and may have reference to that particular judgment upon the enemies of Gods people in the time of Samuels Government 1 Sam. 7.10 when the Lord thundered with a great thunder on the Philistines and discomfited them and they were smitten before Israel yet it may be meant generally of the Lords pouring down vengeance on his adversaries See 2 Sam. 22.14 15. And because God destroyed his enemies often by thunder it grew it seems into a Proverb that the Lord would thunder upon them when he meant terribly to destroy them The Lord shall judg the ends of the earth and he shall give strength unto his King and exalt the horn of his Anointed This seems to be a Prophesie concerning the Exaltation and Kingdom of the Messiah and 't is the first place in the Old Testament where he is mentioned under that name The Lord will rule the world and judg all the inhabitants of the world and particularly those that are in the uttermost parts of the earth by the Messiah his Anointed King who though he shall at first live in a low and
former favour to them and might also consider and consult together of the best means that were to be used to deliver themselves from the Philistines Tyranny And accordingly being met together at Mizpeh they there kept a solemn fast and humbled themselves exceedingly before the Lord insomuch that they are said to have drawn water that is plenty of tears from their contrite hearts and to have poured them out before the Lord †See Jer. 9.1 Job 16.20 Psal 6.6 using withal perhaps some external effusion or pouring forth of water to represent and signifie their inward repentance and mourning for their sins And after they had reconciled themselves to God Samuel as a Judge composed and arbitrated the controversies and private differences that were among the people The Philistines hearing that the Israelites were met together at Mizpeh they presently suspected that they were plotting some rising and contriving some means to deliver themselves from under their yoke and to prevent this they presently raised their forces and marched to suppress them (c) Habrei cum paenitentiam egerunt gravius a Philistinis oppugnantur Sic qui ad meliorem frugem redire volunt acrius a Diabolo tentantur majores ab hominibus persecutiones patiuntur Samuel dum studet populum liberare videtur accersisse ei gravissimum periculum Illum igitur imprudendentiae temeritatis accusare possent Quare cum inimus consilia quae Deus approbat si quid sinistri contigerit ne paeniteat nos facti neque a recta via deflectamus sed voluntati Dei acquiescamus Calv. The children of Israel hearing of their coming were very much afraid knowing the strength of their enemies and their own present weakness and unpreparedness being met together to pray and not to fight In this extremity they desire Samuel to be instant in prayer to the Lord for them for they had no hope but in his help and assistance who is the Lord of Hosts and giver of victory Samuel hereupon took a sucking Lamb and either caused it to be offered by a Priest not being of that order himself or did it as a Prophet immediately inspired by God and warranted to do it by some special dispensation as Elijah also did 1 King 18.31 32 c. see also Judg. 6.26 Upon the same warrant likewise he offered his Burnt-offering here at Mizpeh on an Altar of his own erecting and not on the Altar in the Tabernacle And Samuel cried unto the Lord for Israel and the Lord heard him as appears by what followed for the Army of the Philistines drawing near the Israelites as it seems put themselves into the best posture they could to resist them and the Lord thundred with a terrible thunder upon the Philistines see Ch. 2.10 striking them as 't is like with dreadful Hailstones * See Josh 10 11. and Thunderbolts so that they were discomfited that day before Israel and the rest of the Israelites that stayed at Mizpeh upon the news of their defeat came out and joined in the pursuit and slaughter of them and they pursued them till they came under Bethear which it seems was a Rock where the Philistines having a garrison the Israelites were hindred from prosecuting their victory any further The Army of the Philistines being thus discomfited Samuel as a Monument of their victory and in thankefulness to God for his gracious assistance by which alone they had obtained it took a great stone * Idem fecerunt Jacob. Gen. 28.18 35.14 Josh 4.8 9. and set it up between Mizpeh and Shen which was a Rock over against it calling it Eben-ezer that is the stone of help saying hitherto God has helped us And 't is remarkable that in the very same place where before the Israelites were vanquished and the Ark taken captive Ch. 4.1 they should now erect a Trophy of victory by them obtained The Philistines were so subdued at this time that they came no more into the land while Samuel governed alone †After Saul was chosen to be their King 't is plain they did often with their Armies enter the Land for they saw the hand of the Lord was against them and they restored to Israel the Cities they had formerly taken from them reserving only some places of strength see 1 Sam. 10.5 wherein they kept Garrisons for the better awing of the Israelites And after this there was a cessation from open War between the Israelites and the Philistines and possibly the rest of the Canaanites who being terrified with this victory which God had from Heaven given the Israelites ceased for the present from troubling of them 1 Sam. Ch. 7. from v. 3 to 15. SECT CLVIII SAmuel from the time he was made Judge judged Israel to the day of his death For though Saul after he was made King had the Supreme Power in his hands yet Samuel as long as he lived exercised the jurisdiction of a Judge which God had called him unto as appears by his killing of Agag whom Saul had spared Ch. 15.32 33. And also as a Prophet he directed him in his Government admonished him of his duty reproved him when he did amiss Ch. 15.23 13.13 yea threatned him when he rebelled against Gods command with the loss of his Kingdom Ch. 15.28 and anointed David King in his stead Ch. 16.13 Sometimes indeed they joined together in the Government as in making War against Nabash the Ammonite and relieving Jabesh-Gilead when it was besieged Ch. 11.7 and in this regard the years of both their Governments are joined in the same account of forty years as we may see Act. 13.20 21. Samuel therefore went as a Judge from year to year in circuit to Bethel Gilgal and Mizpeh to hear and determine the causes of the people and as a Prophet to teach and direct them Neither was Samuel bound by his Mothers Vow Ch. 1.11 22. whereby he was devoted to the service of the Sanctury to continue his residence there and that not only because for the sins of the Priests and people the Lord had withdrawn the Ark the visible sign of his Presence from the Tabernacle at Shiloh but also because the Lord himself had taken him off from that Levitical service and called him to another imployment namely to be an holy Prophet and a Judge over his people When he had gone his Circuit he returned to Ramah where his usual dwelling was and his most ordinary place of Judicature and there he built an Altar * Thus we read of divers Altars erected as by Joshua upon mount Ebal Josh 8.30 by Gideon Judg. 6.24.26 by Samuel here and Ch. 11.15 Ch. 16.2 5. by David 2 Sam. 24.25 by Solomon 1 King 8.64 by Elijah 1 King 18.32 to offer Sacrifices Indeed God appointed but one Altar to be ordinarily used for Sacrifices as there was but one Tabernacle but upon extraordinary occasions he allowed holy men by a particular dispensation to build other Altars when it
more careful to avoid those ways of injustice and oppression which he had told them before the Kings of the earth were prone unto see Ch. 8.11 As also that he might hereby convince them of their sinful folly in rejecting him and with him the upright and impartial Government of Judges and chusing to be under Kings from many of whom they should find but hard and oppressive usage Having thus justified himself he goes on further to argue with them concerning Gods dealing with them and their carriage towards him Now therefore says he stand still that I may reason with you concerning all the righteous acts of the Lord wherein he hath approved himself faithful and hath performed his Covenant which he made with you and your fathers and hath given you help and deliverance out of the hands of your enemies and therefore you are guilty of great ingratitude in not relying upon him but distrusting him and rejecting his Government Recollect I pray you and call to your remembrance Gods former dealings with you when Jacob was come into Egypt and his posterity exceedingly multiplied they being grievously oppressed cried unto the Lord for deliverance he then made Moses the Governour of his people and Aaron the High-Priest and sent them to deliver your Fathers out of that bondage which they accordingly did and then they led them through the Wilderness and brought them into the Land which the Lord had promised to give unto them And Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who gave them possession of the rest But they soon forgot the kindness of the Lord and regarded not his Commandments So he sold them into the hand of Sisera Captain General to Jabin who dwelt at Hazar and into the hands of the Philistines and into the hand of the King of Moab And when they were in these distresses they cried unto him and confessed their sins and how they had wickedly fallen to Idolatry and had worshipped Baalim and Ashtaroth and then humbly besought him to help them and deliver them out of the hands of their enemies and promised faithfully to serve him The Lord being moved with compassion towards them he sent them several Saviours and Deliverers particularly Jerubbaal or Gideon and Bedan that is Samson so called because he was of the Tribe of Dan and Jephthah * He mentions not these Judges in the order of time in which they lived and insisteth only on some of them to put them in mind of the rest V. 14. Eritis post Jehovam i. e. Jehovah antecedet vos defendet vos Pisc And to come down to your own times I hope I may without vanity mention my self also as one under whose conduct by the blessing of God you have had great deliverances and have enjoyed great tranquillity and safety But when ye understood that Nahash King of the Ammonites was coming against you nothing then would satisfie you but to have a King set over you whereas the Lord your God was your King and held in his own hands the right of governing you and ruled over you by Judges as his Substitutes and Deputies And with his Government you should have been well contented and satisfied till he was pleased to alter it And now behold seeing nothing else would content you he hath set a King over you But though you have greatly offended him and deserve to be rejected of him and cast off from being his people as you have rejected him from being your King yet if you will fear him and serve him and obey his voice the Lord will not forsake you but will be to you and your King a Leader Guide and Protector and you shall continue to be his people following of him as dutiful children do their father which will be a great honour and advantage to you But if you will not obey the voice of the Lord your God his hand will be against you as it was against your Fathers whom for their disobedience he caused to fall in the Wilderness But possibly you will think that all that I have said unto you in blaming you for desiring a King are but the words of a weak old man but ye shall know that I speak to you from the Lord who hath sent me unto you as his Prophet and Ambassadour and seeing you are so difficult to believe me in this thing except my words be confirmed by Miracles you shall see a Miracle to confirm you Is not this a fair and bright day as the days use to be in Wheat-harvest * Their Wheat-harvest in those dry Countries of Syria and Canaan was in the heat of Summer which dried up the vapours and exhalations that are the causes of thunder at that time especially when the day on which Samuel spake to them was fair there was no likelihood of such weather Tonitru illud tempore messis praeter naturam fuit idâ—oque mirabile propterea quod vere tanâ—um autumno fiunt tonitrua Cujus rei causa est quod concitantur ex conflictu calidi frigidi qui conflictus neque hyeme superante frigore neque aestate superante aestu fieri potest praesertim in aestuosis terris qualis Syria est Castalio you know we use to have no rain or thunder at this time of the year see Prov. 26. you see now no sign of any approaching tempest yet ye shall see me at this time by my prayer obtain both rain and thunder from God by which you may be convinced that your wickedness is great in desiring a King and thereby rejecting the Lord who is so powerful a Protector and hath thunder and rain heaven and earth at his command and is able to destroy all his and his peoples enemies as you have had lately experience Ch. 7.10 as also in rejecting me his Prophet who by my prayers can procure thunder and rain from heaven Samuel accordingly prayed unto the Lord that day and immediately the Lord sent thunder and rain in a very extraordinary manner insomuch that the people were not only convinced thereby that they had heinously sinned in desiring a King but also were much afraid that by this terrible tempest they should be destroyed They hereupon desired Samuel to pray for them saying they had added to all their former sins this also in asking a King (a) They failed in the manner of asking him 1. Asking him very unseasonably not waiting Gods time 2. They askt him with impetuous impatience brooking no delay 3. Proudly they would be like other Nations 4. Distrustfully resting more on their King than on Gods power and promises 5. Rebelliously shaking off Gods Government as weary of it and desiring to exchange it for that of a King and casting off his holy Prophet Samuel a most innocent and upright Judge Samuel encouraged them and bad them not despair of Gods mercy towards them provided they turned not aside from
him to salute and welcome him Samuel understanding how things had gone angryly said to him What hast thou done Saul tells him that having waited for him till a great part of the seventh day was spent he conceived he would not come within the time appointed and so being constrained by necessity even against his will (c) The true cause why he hastened to Sacrifice seems to be because his Soldiers run away so fast from hâ—m in whom he put more confidence than in God he had offered Sacrifice (d) V. 12. Roboravi itaque me i. e. Obfirmavi animum q. d. etiam reclamante animo obtuli holocaustum prae timore Quare cum inter se confligerent voluntas necessitas tandem vicit necessitas sed nulla erat necessitas offerendi Sacrificia contra voluntatem divinam Tali enim Sacrificio non placatur Deus sed irritatur V. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat durationem longam non tamen aeternam q. d. longo tempore dignitas illa Regia mansisset in tua stirpe In sempiternum i. e. quam diu Saulis posteritas viveret Gr. for how could he stay any longer except he would have had the enemy to come upon him and his weak and unarmed company before he had made supplication to the Lord for them and sued for his help which would have been the way to expose them to ruin and destruction Samuel said Thou hast done foolishly in not waiting full seven days as I appointed thee from the Lord Ch. 10.18 Hadst thou obeyed the Commandment of the Lord herein he would have established thy Kingdom over Israel for ever that is for a long time even as long as any of thy posterity lived But now thy Kingdom shall not continue that is shall not be established upon thee and thy posterity but shall be rent from thee and given to another It may perhaps seem strange that Saul should lose his Kingdom for this which to the eye of reason appears not so great a transgression if we consider what Saul pleaded for himself but we must also consider that there may be much wickedness of heart in doing that which outwardly seems but a small offence and Saul being the first King of Israel God was pleased by this severity against him for his violation of his command to make him an example to all that should afterwards succeed in that Throne that they might fear to transgress the Commandment of the Lord as he had done Thus the Lord did with great severity punish the first sin of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might take warning thereby and beware how they carried themselves in their Priestly Office But to go on Samuel tells Saul that because he had not obeyed the Lord he knew by revelation that the Lord intended to reject him and that he had found out a man after his own heart though he knew not at present who it was whom he had appointed and designed to be King and Captain over his people in his stead Samuel having delivered to him this sad message went up from thence to Gibeah Saul now numbring the Souldiers he had left found them to be but about six hundred the rest of his two thousand being run away with this small party he goes up to Gibeah where Jonathan joins with him the Philistines great Army was now encamped at Michmash from whence they sent out parties to spoil the Country and to fetch in booty to their Camp and therefore they went out three several ways one to Ophrah a City of Benjamin that lay North-â—ast from Michmash the other to Bethoron a City of Ephraim that lay North-west and the third towards the Valley of Zeboim which was South-East Saul had but a very small Army as we have seen before and those only armed with Clubs Bows or Slings not a Sword or Spear found among any of them but only Saul and Jonathan and the reason of it was this The Philistines when they gave the Israelites that great defeat Ch. 4.10 and took the Ark of God they disarmed them taking away their iron armes and weapons and to keep them from getting any more for the future they took away all their Smiths and would not let one of that Trade live among them lest they should make them Swords and Spears (a) The chief victory that the Israelites got over the Philistines after this was miraculous not gotten with Sword or Spear but with thunder from heaven 1 Sam. 7.10 Nebuchadnezzar also carried away the Craftsmen and Smiths out of the land of Israel possibly for the same reason 2 King 24.14 Naâ— the Israelites were in such miserable bondage that they were feign to go to the Smiths that were in the Philistines Garrisons to sharpen their Shares and Coulters their Axes and Mattocks only they allowed them Files at their own houses to sharpen their Tools when they were blunted 1 Sam. Ch. 13. from v. 1 to 23. SECT CLXV THE body of the Philistines Army remaining in the Plains about Michmash it seems a party of them went and took a passage near to them which was the passage from Michmash towards Gibeah and kept it against the Israelites Jonathan the Son of Saul being moved by a special instinct of the Spirit of God and endued not only with Heroick gifts of valour and fortitude but also with an extraordinary strong faith in Gods promises that if his people obeyed him One of them should chase a thousand of their enemies and two of them put ten thousand to flight Deut. 32.30 He had a design in his head to set upon that Court of Guard of the Philistines which kept the Michmash-passage but he acquaints not his Father with it who in likelihood would have disswaded him from undertaking so dangerous and desperate an enterprize Saul was now encamped with his six hundred men in some field or plain near unto Gibeah called Migron where having fortified himself he observ'd the motions of the enemy Abiah (a) God threatned Eli that his children should die in the slower of their age See 1 Sam. 2.21 23. the Son of Ahitub the eldest Son of Phinehas being now High-Priest came thither with the Ephod and Ark for the peoples better encouragement Jonathan now acquaints his Armour-bearer with his design Come says he let thou and I go and surprize that Court of Guard which the uncircumcised * For being aliens and not in Covenant with God they are not under his protection and we being His people and in Covenant with him have his promise that he will give us victory over his and our enemies yea a special promise that Saul shall save us out of the hand of the Philistines Ch. 9.16 Philistines keep near Michmash come let us try it may be the Lord will work for us for there is no restraint to him to save by many or by few His Armour-bearer replied Do all that is in thine heart
message from the Lord against them therefore they presently asked him whether he came peaceably he said yes for I come to sacrifice unto the Lord sanctifie therefore your selves and come with me to the Sacrifice and particularly let Jesse and his Sons prepare and sanctifie themselves both legally and spiritually that they may eat of the Sacrifice 'T is like Samuel had acquainted Jesse privately with the cause of his coming and that thereupon Jesse brought in his Sons one by one into some private place whether before they sat down to eat of the Sacrifice they had retired themselves for that purpose that that person might be anointed whom God should point out to Samuel Accordingly Eliab Jesse's eldest Son was first brought forth when Samuel saw him he thought within himself surely this is the man the comeliness of his person made him think this was he whom God had chosen but herein he was led and guided only by his own spirit for the Lord presently said to him Look not on his countenance or the heighth of his stature consider the Lord seeth not as man seeth for man looketh on the outward appearance but God looketh on the heart Then Jesse called Abinadab and made him appear before Samuel and Samuel was admonished by a secret voice of Gods Spirit that neither was this the man whom he had chosen Then Shammah was called he also was refused Jesse then called four more of his Sons in order and set them one after another before Samuel but he told him never an one of these was the person whom the Lord had chosen Jesse wondring at this Samuel asked him whether these were all his Sons DAVID chosen to be King and first anointed by Samuel He told him he had one more viz. the youngest whom he imployed in keeping his sheep he had omitted to bring him as imagining it could not in any likelihood be he of all the rest whom God would chose and this possibly was so ordered by Providence that it might more evidently appear that David was meerly chosen of God Samuel orders that this youngest Son should be immediately sent for for says he we will not sit down till he come At last David came who was of a ruddy and beautiful * Solet pulcher animus etiam in vultu apparere vide Platonis convivium Erat in Davide forma non mollis sed virilis militaris Oculi ipsius bellicam quandam ferociam spirare videbantur Unctus est non ut statim regnaret sed ut Sauli morienti in regno succederet countenance and comely to look on and as it is probable about twenty two years of age The Lord now by a secret voice of his Spirit said unto Samuel This is the man arise and anoint him then Samuel took the horn of oyl and anointed him in the midst of his Brethren whereby he incurred their envy see Ch. 17.28 no less than Joseph did of his Brethren And from the very day of his anointing the Spirit of the Lord came upon him namely the Spirit of Wisdom Courage and Fortitude so that he was moved and led on by the Spirit of God to undertake great and noble enterprizes such as was that of killing a Lion and a Bear For it seems as he was keeping his fathers sheep there came a Lion at one time and a Bear at another and took a Kid out of his flock and he pursued after them and when the Lion turned upon him he took him by the beard and slew him and took the prey from him which he had selzed upon and so he served the Bear also see Ch. 17.35 36. and other famous and valourous exploits it seems he atchieved soon after he was anointed whereby he became famous even among Saul's Courtiers see v. 18. and probably from that time forward he had an extraordinary measure of the gifts and graces of the Spirit poured forth upon him and particularly the Spirit of Prophesie and the gift of Poetry and composing Divine Psalms and Hymns together with the gift of Musick wherein afterwards he became very eminent insomuch that he was called the sweet Singer of Israel and has left such Divine Psalms and Hymns as may serve to instruct the people of God to the end of the world Samuel having thus anointed David he returned to his own house at Ramah 1 Sam. Ch. 16. from v. 1 to 14. SECT CLXVIII SAVL now was bereaved of those Heroical gifts that God had before bestowed upon him and Satan by Gods permission taking advantage of his extream melancholy and discontent for the loss of Gods favour and his Kingdom filled him with frights and fears with disquietness of mind and grief of heart which so distempered and distracted him that he fell into fits of Phrensie and sometimes grew outragious and ready to kill any body that came in his way and was for a time as one possessed with a Devil He had preferred his own reason before Gods directions in the business of the Amalekites and so made an Idol of it and now God justly deprives him of the use of it His Physicians tell him that an evil spirit sent of the Lord to execute his righteous judgment troubled him and therefore advise him to seek out a man that was skilful to play on the Harp who by his Musick might chear and revive his spirits and allay his melancholy passions and thereby he would be less subject to the Devils operations One of Saul's servants that stood by said he had seen a Son of Jesse that was very skilful in playing on the Harp and was also a man of war and prudent in matters (e) Ego existimo ex quo David cum unctione alia quoque dona accepit plane rara eum viciniâ— fuisse notissimum nam eximia erant illa dona inopinata atque nova Sanct. and a comely person and the Lord was with him and assisted him in all his designs and prospered him in all his enterprizes Saul hearing this sent messengers to Jesse to desire him to send that Son of his that kept his sheep (f) Hereby we see that tho' David was chosen by God and anointed King yet in humility of spirit he returned unto his former employment of keeping his fathers sheep waiting upon God till it should be his good pleasure in his own way to raise him to the Kingly dignity unto him Jesse sent his Son David to him with a small present (g) Such a Present Jacob sent to Joseph under the notion of the Lord of all Egypt that his Sons might find favour with him Gen. 43.11 namely an Asse laden with bread and a bottle of wine and a Kid for great persons do many times kindly accept of small presents from their inferiours seeing they are signs that they do respect and honour them But Jesse knowing that God had anointed his Son David to succeed Saul in the Kingdom might well have been afraid to put him into
shews that the hearts of Kings are in the hand of the Lord Prov. 21.1 He comes at last to Naioth where he Samuel and David being all met together he prophesied for a while before them praising God with Psalms and Hymns and then throwing aside his Princely robe or military habit and falling down on the ground he lay in a trance or extasie all that day and the night following see Numb 24.4 And thus was Saul in the midst of all his fury cast down * See a like case in one of his name and Tribe Act. 9. and as it were bound by the Almighty power of God and expos'd to shame and contempt among all that saw him thus disrobed thus manacled and restrain'd insomuch that some of them said What is Saul that hath shewed himself so great an enemy to David now among the Prophets and come hither to act as one of them This was mercifully ordered for David who hereby had liberty to escape for his life 1 Sam. Ch. 19. whole Chapter SECT CLXXI. DAvid taking the opportunity of Saul's extasie wherein he continued a day and a night he fled from Naioth to Gibeah where Jonathan was and heavily complaining to him that his father should still persecute him he said What have I done what is mine iniquity what is my sin against thy father that he so earnestly seeketh my life Jonathan replies Chap. 19.6 God forbid it should be so my father hath sworn to me that thou shalt not die and moreover he doth not use to do any thing of moment without acquainting me with it and I know nothing of any such purpose he hath and therefore I believe thou art more afraid than thou needest to be It seems Jonathan had not heard of Saul's sending his messengers to take David at his own house nor of his pursuing him to Naioth David seeing him so difficult to believe that he was in such danger he solemnly protested and swore to him as true as the Lord liveth it was so and as sure as he himself was alive there was but a step between him and death And as for his Father 's not acquainting him with it that was no argument against it for 't is like he would not let him know of it that it might not grieve him and that he might not use means to prevent it Jonathan then said seeing the case is so I will do any thing for thee thou canst reasonably desire of me David therefore propounds a way to him how he might discover his fathers affection towards him It seems the Feast of the New-Moon was to be celebrated on the morrow in which they offered Peace-offerings and Gratulatory Sacrifices sounding Trumpets over their Offerings see Numb 10.10 28.11 Psal 81.3 and on the remainder of these Oblations they feasted together And though the Feast lasted only one day viz. the first day of the month yet there being provisions in an ample and plentiful manner provided they were allowed to eat what remained the next day if the Sacrifice which was offered was a vow or voluntary offering see Levit. 7.16 This Feast was to be kept at Saul's Court the next day the chief men of his Court being to sit with him at Table and every one having his known seat which was so peculiar to him that if it were empty no other sat in it Now David being a great Commander in the Army and the Kings Son-in-law had among others his seat and did use at this Festival to sit with the King at Table David therefore tells Jonathan that he intended to absent himself from this feast and not to be at it either the first or second day but on the third day he would come and hide himself in the fields that he might be inform'd how things went He desires Jonathan diligently to observe how the King took his absence If he missed him and took notice of his absence he desires Jonathan to tell him that he asked leave of him that he might go and keep this New-Moon-Feast with his kindred at Bethlem for their family for some signal mercy received from God did annually set apart that day to commemorate it And says he if thy father accept my excuse and be not displeased at my absence then we may conclude all is well but if he be angry at it then it it a manifest sign that he hath determined evil agaiâ—â—t me and is vex'd at my absence because it did cross his purpose of doing me a mischief I pray thee therefore deal kindly with thy servant for thou hast brought me into a Covenant of friendship with thee which we made in the presence of the Lord and with invocation of him to be a witness and judge between us to reward the faithful and to punish the transgressour And as for me if thou hast hitherto found any iniquity in me slay me thy self for why shouldest thou expose me to thy fathers fury Jonathan replied Far be it from thee that thou shouldest die either by my hand or my fathers If I knew of any evil determin'd against thee by my father assure thy self I would not conceal it from thee Then David said seeing thou canst hardly come to me thy self without suspition nor canst safely intrust any servant with such a secret how shall I know whither thy Father were enraged at my absence or no Jonathan desires him to go out with him into the field that they might discourse of these things more privately there he tells him that when he had sounded his Father and discovered his mind and purpose concerning him he would faithfully reveal it to him whether it were good or bad if I do not says he then let the Lord God of Israel inflict deserved punishments on me as a false and faithless friend And as for my part being well assured that the Lord hath made choice of thee to succeed my Father I do heartily pray that the Lord would advance thee to the Kingdom as he did my Father and would make thee victorious over thine enemies as my Father hath been And when God shall have made thee King after my Father thou shalt not cut me off as a jealous King would do being the next heir but shalt manifest that great kindness towards me which by Covenant made in the Lords presence thou hast bound thy self to shew me And because this Covenant made between us extendeth not only to our own persons but to our posterity also thou shalt not take off thy loving-kindness from my house for ever see 2 Sam. 21.7 no not then when the Lord hath cut off all the enemies of David from the face of the earth So Jonathan renewed and ratified the Covenant that was before made between them and he said let the Lord require it at the hands of Davids enemies and consequently of me if I keep not Covenant with David but prove his enemy And as Jonathan renewed and confirmed his Covenant by a solemn oath with David
and his house so he required David to do the like with him and his posterity being very desirous to make a sure and firm league with him whom he so dearly loved and at his motion David willingly did it as appeareth ver 42. Jonathan further said to David to morrow I suppose thou wilt be missed at the New-Moon-Feast because thy seat will be empty when therefore thou hast stayed three days at Bethlem or at some other private place come down quickly to the place where thou didst formerly hide thy self when I first gave thee notice of my Fathers resolution to kill thee Ch. 19.2 and remain by the stone Ezel viz. the stone that directs Travellers in the way they should go and this shall be a token between me and thee whereby I will shew thee what thou shouldst do If I cannot come with conveniency to speak with thee my self I will shoot three Arrows on the side of that stone as though I shot at a mark and I will send a lad to find out the Arrows and if I call to him and say the Arrows are on this side of thee take them up then come thou away for there is peace to thee and no hurt But if I say to the lad Behold the Arrows are beyond thee then go thy way for the Lord by this sign given thee by me commands thee to be gone and to shift for thy self And as touching the Covenant which we have mutually made and confirmed by Oath the Lord be a witness between us and a just avenger of either if either of us transgress that so it may stand firm and inviolable for ever The New-Moon being now come the King sat down to eat in his Chair of State by the wall and Jonathan sat down by him and Abner coming after to sit down Jonathan arose to give him honour and respect being the Kings Cousin and General of the Army and David's place was empty but Saul said nothing of it that day but supposed he absented himself by reason of some legal pollution that had befallen him which rendred him unfit to come and forbad him coming under the penalty of being quite cut off from the people Levit. 7.20 21. On the next day Saul seeing David's place empty again he asked Jonathan why the Son of Jesse by which diminishing title he intimated his displeasure and indignation against him was absent both those days Jonathan answer'd he earnestly desired leave of him to go to Bethlem telling him that their family had a Sacrifice to offer in that city and his brother having commission from his Father so to do had commanded him to be there that he might on that occasion meet his Brethren and on that account he was absent Saul hearing this his anger was kindled against Jonathan and he told him he was right his mothers * Whether Jonathans mother had deserved this censure we need not enquire for this is the property of wrathful persons to speak any evil whether right or wrong of the person against whom their spirit is stirred son for she had been perverse and rebellious against him and so was he He tells him he had chosen the Son of Jesse to be his friend and favourite to his own ruin and confusion and to the confusion of his mothers off-spring that sprang from her womb For says he thou maist assure thy self that as long as the Son of Jesse liveth thou shalt never attain the Crown and Kingdom which by right of inheritance belongs to thee Therefore I charge thee to send for him for he shall surely die Jonathan humbly replied O my Father what hath he done what is his crime that he must die Saul hearing him speak thus in a rage cast a Javelin at him to kill him but he nimbly escaped the stroke and so plainly saw what was his fathers desperate resolution against David And thus Saul by his own rage and fury frustrated his own design had he dissembled his anger he might easily have got David into his hands but by thus openly discovering it he taught him to shift for himself Jonathan seeing how things went rose from the Table in a great discontent and would not eat any thing on the second day of the Feast for he was heartily grieved for David because his fathers anger was so implacable against him and because he had in that furious manner disgraced him in that publick assembly as though he had been a Traytor and Rebel On the third day in the morning which was the day before appointed between David and him Jonathan went out into the field and a little lad with him he bad the lad run before and find out the Arrows he should shoot as the lad ran he shot an Arrow beyond him and when he was come to the place Jonathan cried out to him that the Arrow was beyond him and bad him make hast and bring him that and the other Arrows that he had since shot Jonathan and David agreed upon this secret way of giving intelligence concerning Saul's mind because they thought that some body possibly might be present in the field where David was to hide himself and they could hardly hope for an opportunity to meet and consult together without being observed But Jonathan as it seems now perceiving the coast to be clear he immediately sent away the lad with the quiver bow and arrows and then David rose out of the place where he had hid himself and bowed himself three times with his face to the ground before Jonathan and they kissed each other and wept over one another until David exceeded whose condition at this time in the eye of reason was most deplorable for now he saw he was to be separated not only from his dear friend Jonathan but from his wife and family and from prosecuting the wars against the enemies of God in which he had so often been successful and which was worst of all he saw he was now like to be banished from the House of God and all his publick Ordinances in which his soul so much delighted and this also aggravated his misery he knew not well whither to flee and betake himself Into these great straights God was pleased to bring him for the exercise of his faith and patience and to teach him to flee unto him by fervent prayer as his only rook and refuge Jonathan and he having discours'd some time together at length Jonathan embracing him wished him all happiness and desired him to be mindful of the Covenant they had both of them sworn in the name of the Lord calling upon him to be a witness and a judge between them and their seed after them and to punish those of them that did not inviolably keep that Covenant So they parted 1 Sam. Ch. 20. whole Chapter SECT CLXXII DAvid now perceiving how implacable Saul's anger was against him he concludes he must shift for himself and stand upon his Guard and accordingly taking some few faithful
beasts I pray thee therefore consider what is fit to be done in the case for David is a man of courage and prowess and will never suffer such a gross abuse and injury offered to him to go unchastised For my part I am afraid he will revenge himself on our whole family I thought good to speak to thee of it that thou maist consider of some way to prevent it As for our Master he is such a Son of Belial of such an harsh and churlish temper that a man knows not how to speak to him Abigail being greatly awakened by this representation of her servant she speedily without acquainting Nabal therewith provided and took two hundred loaves and two leather-sacks of wine and five sheep ready dressed and five measures of parched corn and a hundred clusters of raisons and two hundred cakes of figs and laid them on asses and bad her servants go before with them and she would follow after and riding upon her ass attended with her servants who had the charge of the presents on a sudden as she came under the hollow of the hill she met David and his men Seeing David coming she lighted off her ass and bowed her self to the ground and fell at his feet and said Vpon me * Crimen initio transfert ab odiosa persona in favorabilem my Lord upon me let the punishment of this great iniquity (b) Iniquitas hic peccati paenam significat and transgression fall which has so much provoked thee yet I pray thee let thy hand-maid speak a few words in thy ears which may possibly dispose thee to forbear taking revenge upon us Let not my Lord regard this man of Belial this Nabal Nabal is his name and indeed he answers his name for folly is with him it will not be for thy honour to regard his words or actions wise men do not use to regard the words of fools He is not worthy that thou shouldst trouble thy self about him much less that thou shouldst destroy me and my whole family for his sake She spake not thus to disgrace her husband for his folly was too notoriously known but because she had no other excuse to make for him to preserve him from ruin As for me she says I saw not the young men whom my Lord did send Had I seen them or known of their coming I should have treated them more civilly And now my Lord as sure as the Lord liveth and as sure as thou thy self art alive thou oughtest to believe that by my coming to meet thee and to pacifie thy anger the Lord doth intend to hinder thee from coming to shed blood and from avenging thy self with thy own hand and seeing I trust the Lord will by his alwise Providence so over-rule thy heart my earnest prayer is that God would make all thine enemies like Nabal that is as weak and unable to hurt thee as Nabal is And as for the present (c) V. 27. Benedictionem id est munus sive donum sive rem a benedictione Dei profectam that thy handmaid hath here brought to my Lord though it is so mean that it is not worthy of thy acceptance yet do not I pray thee disdain it seeing it may be of some use to thy servants that follow thee And I beseech thee vouchsafe to forgive the trespass of thy handmaid seeing I take the blame of all this miscarriage wholly upon my self I do verily believe the Lord will give thee the Kingdom and that thy Kingdom will be lasting and durable †* Stabile manebit regnum in familia tua and nothing better becomes a a King than clemency and mercy And that which enduces me to believe this is because I see thou fightest the Lords battels and hast often engaged thy self having warrant from him in a just defence of his cause and people and no self-revenge or cruelty hath been found in thee all thy days hitherto therefore I pray thee do not stain thine honour now by shedding innocent blood Indeed Saul is risen up unjustly to pursue thee and seek thy life but all his attempts will be in vain for the Lord will carefully preserve and charily keep thy life as men are wont carefully to bind up those things in bundles which they much value and intend to preserve And that mans rage must needs be vain who seeks to destroy him whom the Lord will preserve and protect But as for the lives of thine enemies them will he by a violent death sling out as men use to sling out stones out of their slings which they value not And it shall come to pass when the Lord shall have performed all his promises which he hath made unto thee and hath setled thee in thy Kingdom and made thee Ruler over all Israel then it will be a comfort to thee to remember that thou didst spare us and thou wilt not be tormented with anguish and trouble of conscience that thou didst shed innocent blood as certainly thou wilt be if thou shouldst proceed to execute thy bloody purpose And when thou art come to thy Kingdom let me find favour in thine eyes when my occasions and necessities shall require me to wait upon thee Abigail having thus spoken David said Blâ—ssed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou who hast kept me this day from shedding blood and avenging my self with my own hand for in very deed as sure as the Lord liveth who hath graciously kept me back from hurting thee and thy family except thou hadst thus seasonably met me I had utterly destroyed by the next morning Nabal and all that belonged to him But thou maist now assure thy self that my wrath is appeased and as an evidence thereof I do kindly accept of the present thou hast brought me and will not avenge the wrong offered me by thy husband either upon him or any of his family I have heard thy suit and do grant all that thou desiredst therefore go in peace to thy own house and the Lord be with thee Abigail returning to her husband Nabal behold he kept a Feast that day in his house like the Feast of a King for plenty of provisions and multitude of guests And he had been so merry with his guests that he was very drunk wherefore she said nothing to him more or less of his danger till the morning In the morning when he had slept out his drunkenness and dâ—bauch she acquainted him with the desperate danger he had by his folly run them all into and how near destruction they all were if in the very nick of time it had not been by a wonderful Providence prevented He hearing this was so terrified with the horrour and dread of the danger he had been in that his heart died within him and falling into a swoon he became as a stone and about ten days after the Lord smote him with
and the Lord answered It was for the blood of the Gibeonites shed by Saul and his bloody family For Saul pretending a great zeal for the good of Israel attempted to destroy the Amorites and with them all wizards and witches 1 Sam. 28.3 9. and with them he also fell upon the Gibeonites (b) V. 2. Of the remnant of the Amorites All the inhabitants of Canaan are usually in the Scripture called Amorites See Gen. 15.16 and destroyed many of them (c) Occidit eos ut eorum urbes possessiones Israelitis traderet indignam ratus ut praestans illa terrae portio ab alienigenis occuparetur notwithstanding the Oath which Joshua and the Elders of Israel had sworn to them that they should live peaceably among them Josh 9.15 And it seems the Lord did not only tell David wherefore this famine was sent but injoined him to make satisfaction to the Gibeonites for the wrong they had sustained David accordingly sending for the Gibeonites asked them what satisfaction they would require for the wrong that had been done them that so they might not complain any longer to God of the cruelty the Israelites had exercised upon them nor endeavour to draw down judgments upon them but being satisfied might pray for their peace and the prosperity of the land which God had given them for an inheritance The Gibeonites answered We will have no silver or gold of any of Sauls family neither for us shalt thou kill any man in Israel save only those of his family who were chief actors in the destruction of our Brethren let those of his posterity who sought utterly to destroy us from among the Israelites be delivered unto us and we will hang them up in Saul's own City who being chosen of Gods meer favour and grace to be King over Israel turned Tyrant and shed innocent blood and this we will do not out of revenge but that by their death an atonement may be made to the Lord and that his wrath may be appeased and the famine removed and that others by this example may learn to keep Covenant and not to oppress the stranger that is taken under Gods protection (a) Voluit Deus se ostendere adjutorem oppressorum delectatum esse istorum Ethnicorum conversione qui typum gerebant Gentium vocandarum see Numb 25.4 David having as it seems warrant from God to give them the satisfaction they required he promises to deliver seven of Saul's posterity into their hands but he would not let Mephibosheth be one of them because of that special Covenant that was between him and Jonathan 1 Sam. 18.3 He had likewise sworn to Saul that he would not cut off his seed after him 1 Sam. 24.21 22. But God now by this his special command dispensed with him as to that Oath So the King took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab Saul's Daughter which she had by Adriel 1 Sam. 18.19 but were brought up and educated by Michal her sister she having no children of her own and delivered them into the hands of the Gibeonites who immediately hanged them up on an hill near Gibeah that all might look upon them as a fearful example of Gods high displeasure against Saul and his bloody house for killing and massacring those poor men in that manner he had done And so they were all executed and put to death (b) Whereas 't is said Deut. 24.16 The children shall not be put to death for the Fathers every man shall be put to death for his own sin We must know that punishments are either temporary or eternal in the former children and such as are innocent of those sins for which the punishment is sent may be involv'd because they live in the same community and are as it were members of the same body but as for those punishments that are eternal they are never inflicted upon any but for their own sins and of these chiefly the Prophet is to be understood Ezek. 18.4 20. together in the beginning of Barley harvest Rizpah the mother of two of them knew it seems that the bodies of her Sons and of the rest that were hanged were so to remain till God should testifie that he was appeased towards the land by giving them rain David doubtless had special direction from the Lord in this matter for otherwise 't was against the express letter of the Law that the body should hang all night see Deut. 21.23 but God having as it seems otherwise ordered it at this present Rizpah that she might defend their bodies from birds and beasts resolv'd to watch them and to that end she took sackcloth and spread therewith a Tent for her self on the rock next adjoining to defend her from the heat and weather and there sat possibly with some servants attending her in a mournful posture watching of them till water dropt upon them from heaven and God sent rain upon the land as was desired David hearing what affection Rizpah had shewed to her Sons that were hanged and how careful she had been to keep their dead bodies from being torn and mangled that they might be decently interr'd being mov'd by her example he began to think of shewing some respect to the dead bodies of Saul and Jonathan which had been taken by the men of Jabesh-Gilead from the street of Bethshan where the Philistines had hanged them Accordingly David ordered that the bones of Saul and Jonathan together with the bones of these men lately hanged whose bodies as 't is like being putrified they burned off the flesh from their bones should be buried in the Sepulchre of Kish the Father of Saul And after that God was intreated for the land and testified his favour by sending rain and taking away the Famine 2 Sam. Ch. 21. from 1 to 15. SECT CXCIX TRouble 's again arise to David from the Philistines and four battles are fought with them wherein four Valiants of David slay four of their Giants In the first of these David himself was engaged and being old and faint was in great danger of being kill'd by one of the Sons of the Giant but he was rescued by Abishai who kill'd the Giant David's Souldiers hereupon resolv'd that he should go no more in person with them to battel lest he should be slain and so the light of Israel be quencht that is their glory splendor and joy should perish with him See 1 King 15.4 The next battel with them was at Gob near unto Gezer Here Sibbechai another of David's Worthies slew another Giant The third battel was also at Gob and there Elhanan another of David's Valiant Commanders slew another Giant the brother of Goliath the Gittite the staff of whose Spear was like a weavers beam The fourth was at Gath where a man of great stature came out against them and defied Israel he had on each hand six fingers and on each foot six toes and was another son
Solomons posterity did ever sit in the Throne of David after Zedekiah was carried captive into Babylon nor ever had the supream power of Government after that Now my Son the Lord be with thee and prosper thee that thou maist build the house of the Lord thy God as he hath said thou shalt do And the Lord give thee wisdom and understanding and give thee charge concerning Israel that is give thee Divine direction and counsel to instruct and direct all thy people that thou maist keep the Law of the Lord thy self and teach others to keep it viz. the statutes and judgments which the Lord first revealed to Moses with a charge that he should reveal them to the people Be strong therefore and of good courage dread not nor be dismayed at the difficulties thou maist meet with I have my self met with many troubles and great molestations in my government from enemies abroad and insurrections at home and yet I have so set my heart on building this house for the service of God that I have even in my troubles gathered a great treasure together for this work viz. an hundred thousand talents of Gold and a thousand thousand talents of silver and brass and iron without weight and abundance of timber and stone to all which thou thy self maist add if there be occasion Moreover I have provided for thee all manner of workmen and cunning artificers for every manner of work appertaining thereunto Arise therefore and be doing and the Lord be with thee 1 Chron. 22. from v. 6 to 17. SECT CCXI. DAvid then assembles to Jerusalem all the Princes and Rulers of the Tribes all the Captains and Commanders of the Army together with his own Sons and his servants and Officers and in this general Assembly of Princes and people standing upon his feet though possibly supported by some of his servants he made his last and farewell speech and exhortation unto them He begins Give ear unto me my brethren and my people it was very much in my heart to build an house for the Ark the footstool (b) The Lord being represented as sitting between the Cherubims the body of the Ark was as it were his Footstool See Psal 99.5 132.7 of God and I made considerable preparations in order thereunto But God said to me by Nathan the Prophet Thou shalt not build an house for me because thou hast been a man of a war The Lord may chuse and employ whom he pleases in any service he has to do none can justly say to him why dost thou so Among our twelve Tribes he chose the Tribe of Judah who was the fourth Son of Jacob Gen. 29.35 that out of it a King (c) See Gen. 49.8 10. should be taken to rule over his people In the Tribe of Judah he chose the house of Jesse my Father which was none of the greatest families of the Tribe 1 King 12.16 and of that family he chose me the youngest of eight Sons 1 Sam. 16.11 to be King over Israel for ever that is as long as I lived And now of all my Sons he hath chosen Solomon who has six brothers elder than himself see 1 Chron. 3.4 5. * There 19 Sons of David are reckoned up to sit upon the Throne of this Kingdom after me which in a peculiar manner belongs unto him And he hath promised to be a Father to this my Son Solomon and to establish his Kingdom for ever that is for a long time if he be careful to keep his commandments and statutes as he does at this day Now in the presence of this great congregation the representative body of Israel who are the Lords peculiar people and in the audience of God himself who heareth this charge that I give you I solemnly exhort you all to keep the commandments of the Lord your God which are made known to you and if you be ignorant in any thing that belongs to your duty seek to be instructed in it that you may quietly possess this good land and leave it for an inheritance to your children after you from generation to generation Having ended his Exhortation to the Princes and people he now turns his speech to Solomon saying And thou Solomon my Son know thou the God of thy Father and serve him with an upright heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations and workings of the thoughts If thou seek him he will be found of thee but if thou forsake him by a total and final apostasie he will renounce thee and cast thee off for ever Take heed therefore to thy self and to thy ways and seeing the Lord hath chosen thee to build an house for his name which is to be to him for a Sanctuary wherein his Ark is to rest be thou strong and couragious and see that thou frame it according to this pattern that here I now give thee Behold this is the pattern of the whole building as it was revealed to me by the Spirit of God this is the model of the Porch and the distinct parts of the Temple and of the place of the Mercy-seat as also of the Chambers Treasuries inward Parlours and Courts and here I give thee also the order and courses of the Priests and Levites and what work and service they are to perform in the house of the Lord. I give thee also a pattern of all the sacred utensils and vessels that are to be made for the service of the Temple As for the vessels that are to be made of Gold I have weighed out so much Gold as will be sufficient to make them and as for the vessels of silver I have also appointed a sufficient quantity of silver I have appointed gold for the Candlesticks (a) There was but one Golden Candlestick in the Tabernacle but there were to be ten in the Temple and Tables of shew-bread and for the bowls cups and basons and for the Altar of Incense and for the chariot (b) That is of the two great Cherubims to be made of Olive-wood and covered over with plates of gold which were to overshadow the Ark. See 1 King 6.23 They are called here the chaâ—iot of the Cherubims because the Angels are called the Lords Chariots Psal 68.17 Insedit Cherubimis Deus 1 Sam 4.4 of the Cherubims that are to spread out their wings and cover the Ark all this the Lord made me to understand through his good hand upon me and gave me this pattern in writing by his Prophet Nathan Therefore be thou strong and of good courage fear not nor be dismayed for the Lord God even my God will be with thee he will not fail thee nor forsake thee but carry thee on till thou hast finished all things belonging to the Temple and the service thereof And the Priests and Levites in their several courses will assist thee in what belongs to them and thou wilt have many skilful artificers that
will readily assist thee about things of Gold Silver Brass Wood or any other materials And I doubt not but the Princes and all the people will be wholly at thy command Then David turned his speech again to the whole Assembly and said to them Solomon my Son whom God alone hath chosen to succeed me is yet young and tender the work that he is to do is great For this Palace or Royal Temple that he is to build is not to be built for man but for the Lord God and therefore must be most magnificent As for my self I have provided with all my might and to the uttermost of my power for the building of it and the finishing of all things appertaining to it And I declare before you all not out of pride or ostentation but to stir you up to follow my example that I have provided gold and silver and brass and iron and timber and marble stones in abundance for this great work yea I have provided all manner of precious stones as Onix-stones and glittering stones of divers colours Yea I have so set my heart on the building of this house for God that I have of my own proper goods which I had gathered for my self * David got very rich spoils in the many wars he was engaged in and the wealthy enemies he conquered after I had consecrated to God his part which was the greatest given three thousand talents of Gold viz. of the Gold of Ophir seven thousand talents of refined silver The gold is for to overlay in thin plates the walls of the Temple and the silver to overlay the walls of some particular rooms in the houses and buildings adjoining And now let me exhort you all to follow my example and to assist my Son with heart and hand with your counsel and with your purses in this great work And truly you have great reason to do it Is not the Lord your God among you to bless you Hath he not given you rest on every side Hath he not given the people the inhabitants of the land into my hand so that they peaceably submit to my government Is not the land subdued before the Lord and before his people so that being freed from their enemies they may quietly enjoy their possessions Therefore set your hearts to seek the Lord your God and faithfully to serve him Arise and build the Sanctuary of the Lord your God and bring the Ark and the holy vessels of God into it And now let me see who among you is willing to fill his hand with gifts this day and freely to offer them to the Lord for the building of this house Upon this motion of the Kings the Princes Rulers and Captains and all sorts offered very willingly and liberally for the service of the house and 't is like subscribed what they intended to give and that which they gave amounted to five thousand talents of Gold and ten thousand drams and ten thousand talents of silver and eighteen thousand talents of brass and one hundred thousand talents of iron And they that had precious stones gave them to the Treasure of the house of the Lord for this sacred use And there was great joy among all the people because of the great willingness and forwardness that was in all sorts to contribut to this work And David also rejoiced exceedingly at it and was much pleased with their large free and willing contribution Whereupon he brake out into an holy and zealous praising of the Lord for it and said Blessed be thou Lord God of Israel our Father for ever and ever To thee O Lord belongs greatness power glory majesty and victory For all that is in heaven or in the earth is thine Thine is the Kingdom O Lord and we do willingly exalt thee and acknowledg thee to be head above all and higher than all Both riches and honour come from thee and thou reignest over all and in thine hand is power and might In thine hand it is to make great and to give strength to all to whom thou pleasest Now therefore O Lord we exalt and praise thy name for thy glorious excellencies and thy benefits conferred on us But who am I and what is my people that we should have hearts and abilities to offer so freely and so largely as we have done And yet we have no manner of cause to boast or glory For all things come of thee and of thine own have we given thee We do acknowledg that we are not proprietors of the goods that we possess but only thy stewards The land we dwell in is thine we are but strangers before thee and sojourners as all our fathers were And our days on the earth are as a shadow and there is no abiding for us here and therefore seeing we are to continue but a short time in this life and have but a short enjoyment of the things of this world how can we better dispose of them than for thy service who art able to give us in exchange for them an eternal inheritance in thy Kingdom O Lord we do willingly acknowledg that all this great store we have provided for the building of an house for thy holy name was given us by thy free bounty and is all thine own and therefore we present unto thee only what thou thy self didst first give us I know O Lord thou triest the heart and hast pleasure in uprightness As for my self in the uprightness of mine heart I have willingly offered all these things and now to my great joy and comfort I have also seen this people here present to offer willingly unto thee O Lord God of Abraham Isaac and Jacob our Fathers I pray thee keep and preserve this holy zeal in the minds and hearts of this people and establish their hearts and make them ever firm to thy self And give unto Solomon my Son an upright heart to keep thy commandments testimonies and statutes and to do all things required of him and enable him to build and finish this stately Palace for thy name for which I have made so great provision David having ended his prayer he call'd to the whole Congregation to bless the Lord which accordingly they did with loud acclamations and bowed down their heads and worshipped the Lord with divine honour and adoration which being done they bowed themselves to the King and paid him civil honour and respect and so departed The next day they sacrificed Sacrifices and offered Burnt-offerings unto the Lord namely a thousand bullocks a thousand rams and a thousand lambs with the drink-offerings appertaining to them which they offered in the name of all the people and in such abundance that all the Israelites there present might eat of the Peace-offerings that were then offered And they did eat and drink before the Lord that day with great gladness of heart and anointed Solomon a second time King his first anointing having been done on the sudden and almost in a tumultuary
receiving it see Mark 7.11 Having spoken of the Ornaments of the Temple it will not be amiss to speak something also of the Temple-Officers The Temple-Officers were Priests Levites Nethinims The Priests were distinguished into Chief Priests Inferiour Priests of the twenty four Courses 1. The chief Priests were two the High Priest and his second The High Priest was by Gods appointment that person who was the right heir in Aaron's line or the Eldest that descended in a direct line from his loyns One great part of his office was upon the day of expiation to perform the solemn rights of that service in entring into the Holy of Holies with blood and to perfume the Oracle Exod. 30.10 Levit. 16.34 Heb. 9.7 2. The second Priest was the most eminent among the rest who in case of the sickness or pollution of the High Priest or any other emergency did supply his place (a) So Annas and Caiphas are called the High Priests Luk. 3.2 not that there were two in that great office at once but the one was a substitute to the other 2 King 25.18 3. The ordinary Priests were such as sprang from the loyns of Aaron and were in a Collateral line of kindred allied to the High Priest they were all Levites as descending from Levi the great Grandfather of Aaron But the Priests were separated from the rest of the Levites for the more immediate service of God and the term Levite is restrained to all others of the posterity of Levi besides the line of Aaron These Priests for the more easie carrying on of Temple-service were divided into twenty four Courses by lot as we have shewed before each Course ministred to the Lord for eight days together viz. from Sabbath to Sabbath The work of the Priests was 1. The Government of the Sanctuary and house of God 1 Chron. 24.5 2. Sacrificing with all its rites on the Altar of Burnt-offering 1 Chron. 6.49 2 Chron. 29.22 3. They set the new prepared shew-bread on the Golden Tables within the Sanctuary every Sabbath and removed the old 4. They ordered the lamps of the Golden Candlesticks 5. They kindled the daily incense to make a sweet perfume in the Temple 6. They were the Judges of Leprosie and jealousie betwixt man and wife Levit. 13.2 3. 7. They blew the Trumpets to the Solemn feasts also before the Ark at its removals and were also to accompany the Captains of the host in war with their silver Trumpets Joel 2.15 2 Chron. 13.12 1 Chron. 15.24 Chap. 16.6 Numb 10.8 Chap. 31.6 8. They were to look to the burning of wood continually upon the brazen Altar that the fire that descended from Heaven might not be extinguished Levit. 6.12 13. 9. They were to make the holy ointment with the appointed spices Exod. 30.22 1 Chron. 9.30 10. They were to instruct the people in the Law of God Mal. 2.7 2. Of the Levites The Levites strictly taken were all such as came from the root of Levi excepting the children of Aaron they were divided into four ranks and accordingly appointed to four sorts of work 1. Some of them were appointed to wait on the Sons of Aaron in the Courts of the Temple and in the Chambers and in the purifying of all the holy things belonging to the service of the house of God 1 Chron. 23. from 28 to the end They were at first to enter upon their office at the age of thirty years but after the days of David at twenty because then they did not carry the Tabernacle nor the vessels thereof 1 Chron. 23. from 24 to 28. Their number in the latter end of David's reign was computed at thirty eight thousand whereof twenty four thousand were appointed for the work and service of the house of God six thousand to be Officers and Judges four thousand to be Porters and four thousand to be Singers and players on Instruments 1 Chron. 23.3 4 5. 2 Chron. 8.14 1 Chron. 16.4 So that out of the Levites were taken their Judges Lawyers Scribes Recorders Genealogists and the greatest dignities and offices excepting only the Royal dignity of the Tribe of Judah were enjoyed by those of this Tribe They were the only persons that preferred learning and knowledg the Schools of the Prophets being under their Institution 3. Of the Nethinims These were the most inferiour sort of persons that were imployed in any Temple-service being the race of the Gibeonites Josh 9.17 and called Nethinims because they were given and delivered over to that service Some think that David a little before his death did dispose them into their set courses as he did other Officers of the Temple see Ezra 8.20 but of this we shall not determine Concerning the Priests garments their solemn times of worship their various Sacrifices and Offerings with their appendant rites and the revenues and profits assigned to the Priests and Levites we have spoken before when we went over Exodus Leviticus and Numbers and shall not need here to repeat them SECT II. IN the 11th year of Solomon 's reign the building of the Temple was finished with all things belonging thereunto having been seven years and an half in finishing 1 King 6.38 2 Chron. 3.2 but the Dedication thereof was put off till the next year because of the Jubilee And in the seventh month (a) The whole Edifice and most material things were now finished but possibly they were perfecting some things till the 8th month 1 King 6.38 of that year call'd Ethanim and the seventh day of that month was the first day whereon Solomon celebrated with great magnificence the Dedication of this glorious Temple so that from the seventh day to the fifteenth the tenth day which was the great fast and day of expiation being excepted * On which the Jubilee was to be proclaim'd with sound of Trumpet Levit. 25.9 was this feast of Dedication celebrated and from the 15th to the 23. was the Feast of Tabernacles and the 23d was the last day of this feast and always very solemnly kept and the day following the people were dismissed Having thus described the parts of the Temple and the Ornaments and Officers thereof we shall now return to speak of the great and magnificent solemnity of this Dedication which was on this wise 1. Solomon assembled the Elders and Heads of all the Tribes and a mighty Congregation of all the Nation to meet at Jerusalem on this solemn occasion 2. By the Ministry of the Priests and by such rites as were appointed by the Law he hallowed the middle of the Priests Court wherein either they did erect other Altars or made use of the pavement for that present occasion because the brazen Altar was too little to receive so many Burnt-offerings and Peace-offerings as he intended then to offer 1 King 8.64 2 Chron. 7.7 3. The Princes and Elders of the people being now assembled waited upon the King to Mount Sion where the Ark was and whither as 't
is like they had brought the Tabernacle with all the things appertaining to it from Gibeon The Priests * 2 Chron. 5.4 'T is said the Levites took up the Ark because the Priests were also Levites that is of the Tribe of Levi. took up the Ark on their shoulders the Levites according to their several appointed ranks carried the Tabernacle with the boards and curtains and the holy vessels belonging thereunto The King and the Elders walked after in a solemn procession to Mount Moriah (a) The Temple to speak properly was not built on Mount Sion but on Mount Moriah but because the whole City of Jerusalem is usually called Sion and Mount Sion from that Mount that was a chief part of it thence it is that the Temple Gods dwelling place is usually said to have been in Sion where the Temple was built whither being come the Priests carried the Ark into the Oracle or most holy place and set it under the wings of the Golden Cherubims But they drew out the staves of the Ark something from under the wings of the Cherubims that they might be seen in the holy place which was before the Oracle but they were not seen as taken out of the Ark 2 Chron. 5.9 And possibly these staves were the rather thus disposed to remember the people that if they brake Gods Covenant the staves yet remained within the rings of the Ark ready to bear away the Symbol of Gods gracious presence from them The Levites also disposed those things which they carried belonging to the (b) The Tabernacle was carried about in the Wilderness forty years it remained in Gilgal about fourteen years it remain'd in Shiloh till Samuels time 1 Sam. 4.4 it then remain'd in Nob till Saul destroyed that place 1 Sam. 22.19 it was in Gibeon all Davids time from thence it was brought into Zion and from thence into the Treasuries of the Temple Tabernacle into the Treasuries of the Temple there to remain as Sacred things not again to be removed When the Priests had set the Ark in its place and were come out immediately an hundred and twenty of them with silver Trumpers and the Levite-singers viz. Asaph Heman and Jeduthun with their Sons and Brethren being arrayed in white linnen and having Cymbals Psalteries and Harps in their hands stood at the East-end of the Altar and the Trumpets sounding and they playing on their Instruments and lifting up their voices with one consent and making one melodious harmony sang as it seems the 136 Psalm the burden of which is For he is good for his mercy endureth for ever Whilst they were thus employed suddenly the house of the Lord was filled with a cloud which was an extraordinary manifestation of the presence of God 2 Chron. 5.14 't is said the glory of God filled the house which intimated that the brightness of his glory was such that if it were not clouded over no mortal eyes could behold it It seems the cloud was such and so amazing that the Priests could not continue to minister in the Sanctuary where the cloud was and by this visible sign of his presence the Lord did sanctifie to himself this place see Exod. 40.34 and shewed his approbation of all that was done Solomon standing upon a Brazen Scaffold made for him in the outward Court right before the door of the Priests Court through which he might look and apprehending this cloud to be a manifestation of Gods gracious presence and acceptance of the house he had built for his service in a rapture of joy he brake out into these words The Lord said he is pleased to dwell in thick darkness Levit. 16.2 and by a cloud he hath usually testified his presence among his people as when he led the Israelites by a cloud Exod. 13.21 In a cloud he appeared at the giving of the Law Exod. 19.16 In a cloud he appeared that covered and filled the Tabernacle as soon as it was reared up by Moses Exod. 40.34 and therefore doubtless in this cloud the Lord doth now appear unto us and testifies his favourable acceptance of our service in building this house for his name Then directing his speech to God he said O Lord I have built a Temple for thee to manifest thy gracious presence in an house not to be removed as the Tabernacle was but a setled place for thee to abide in (c) Officium Templi non est prastare Deo habitationem sed hominibus directionem ad soliâ—m divinum sempiteruâ—â— quod in câ—lo est Cajet to be there ready on all occasions to resolve us in such cases as we shall humbly propound unto thee and to hear such prayers as we shall make unto thee and to grant such blessings as we shall humbly crave of thee and to accept such sacrifices and services as we shall there offer up and present unto thee And O Lord I pray thee accept this house for thine and ever manifest thy gracious presence therein as long as this dispensation we are now under shall last and till the truth of this type shall be exhibited Then the King turned his face to the people standing about him and blessed them and said Blessed and praised be the Lord God of Israel who spake to David my Father that I should build a Temple for his great name and hath by his good hand upon me enabled me to do it The Lord also said since the day that I brought forth my people Israel out of Egypt I chose no City out of all their Tribes in which I appointed an house to be built that my name might be there in a peculiar manner worshipped But having chosen David to be King over my people it was in his heart to build an house for my name And thereupon I said to him whereas it was in thine heart to build an house to my name I like it well that it was in thine heart to do it Nevertheless thou shalt not build this house for me but thy Son that shall come out of thy loins he shall build it And the Lord hath now graciously performed the word that he spake and I am risen up in my fathers room to sit on the Throne of Israel and have built an house for the Lord as he promised I should do and an abiding place for the Ark wherein are the two Tables of the Law which the Lord gave as a Covenant to his people requiring obedience on their part and promising many blessings on his part to the obedient Then Solomon turned his face towards the Altar of Burnt-offering and towards the most holy place and having stood a while he then kneeled down and spreading forth his hands towards heaven poured forth this Divine Prayer saying O Lord God of Israel there is no God like thee in heaven above or in earth beneath who keepest Covenant and shewest mercy to thy servants that walk before thee in the integrity of their hearts Thou hast kept thy
and upon this thy people and let thine ears be attentive unto the supplications we shall make unto thee and hearken to us in all that we shall pray unto thee for according to thy will For thou didst separate us unto thy self from among all the Nations of the earth to be thy peculiar people and inheritance as thou spakest by thy servant Moses Solomon having ended this his devout prayer rose up from his knees and standing with his face toward the Temple he repeated part of the 132 Psalm saying Arise O Lord and take possession of this house which I have built for thee as a resting place and fixt habitation and not an ambulatory and moving one as the Tabernacle was And let thy Ark whereon thou dost manifest thy glory (e) Psal 78.61 He delivereth his strength into captivity and his glory into the enemies hands strength and power for the good of thy people be here setled and constantly abide Let thy Priests O Lord God be clothed and adorned with such graces as may bring salvation to themselves (f) Psal 132.9 This clause is thus expressed Let thy Priests be clothed with righteousness and may enable them to be instrumental in the saving of others and let thy Saints rejoice in thy goodness and favour manifested unto them O Lord God hear me I pray thee and turn not away the face of thine anointed with shame and confusion by denying me my request but remember the promises thy mercy moved thee to make to David my Father and to his posterity Solomon having ended his prayers the Sacrifices were brought in and laid upon the Altar and immediately fire came down from Heaven and consumed them and the glory of the Lord probably covered with a cloud filled the house and such an orient splendour shone through it that the Priests could by no means enter into the Temple The people seeing the fire came down from Heaven and the glory of the Lord upon the house they bowed themselves with their faces to the ground and worshipped and praised God and sang as 't is probable the 136 Psalm as the Singers had done before the burthen or foot whereof was For he is good for his mercy endureth for ever Then Solomon turned his face and blessed all the Congregation of Israel again as he had done at the beginning and said Blessed be the Lord God who hath given rest to his people Israel as he promised of old And indeed he hath not failed of performing any of his gracious promises which he made to his people by the ministry of his servant Moses Now therefore the Lord our God be with us as he was with our Fathers and let him not leave us nor forsake us but let him incline our hearts to walk in his ways and to keep his commandments * Viz. The Moral Ceremonial and Judicial Laws statutes and judgments which he commanded our Fathers And let my words wherewith I have made supplication to the Lord this day be in his mind and memory continually that he may maintain the cause of me his servant and the cause of his people Israel at all times as the matter shall require and as it shall appear just and equal to him that all the people of the earth may know that the Lord he is the only true God from whom all blessings come and that there is no other God besides him Let your heart therefore be upright and sincere before the Lord and walk in his statutes and keep his commandments as now you do Then the King the Princes and people offered abundance of Peace-offerings (a) They were call'd Peace-offerings because God having bestowed some benefit upon them seemed to be appeased towards them and they were offered as a kind of retribution and to return thanks to God for it And in offering the same they also testified their hope that God was reconciled towards them to the Lord and kept this feast of Dedication seven days During which time they offered unto the Lord two and twenty thousand oxen and an hundred and twenty thousand sheep By a multitude of Sacrifices the pious Jews were wont to testifie their zealous and grateful affection towards God and we never read of any Sacrifice like this And thus Solomon the Princes and people by their joint prayers praises and sacrifices dedicated the house of God and set it apart for his worship and service And they rejoiced before the Lord seven days and seven that is they kept the first seven days as the Feast of Dedication and the next seven as the Feast of Tabernacles And the day after Solomon dismissed the people to their own homes and they blessed the King and prayed unto the Lord for him and went home with joyful and glad hearts rejoicing in the goodness which the Lord had manifested to the house of David and to Solomon and to all the people of Israel 1 King Ch. 8. whole Chapter 1 Chron. Ch. 5. whole Chapter 1 Chron. Ch. 6. whole Chapter 2 Chron. Ch. 7. from v. 1 to 11. SECT III. SHortly after * Some read 1 King 9.1 And it came to pass when Solomon had finished the building of the house of the Lord and afterwards finished the Kings house and all his desire which he was pleased to do that the Lord appeared to him the second time c. Solomon had made that devout prayer before mentioned the Lord as it seems appeared to him in a dream (b) Ch. 6.11 We read that the word of the Lord came to Solomon but that was by some messenger or Prophet sent unto him but this was the second time that the Lord appeared to him in a Vision as he had done before at Gibeon 1 King 3.4 5. and the Lord said I have heard thy prayer and thy supplication which thou hast made before me and I have hallowed this house and set it apart to those holy uses which thou didst intend it for and it shall be called by my name as long as it shall last and mine eyes and mine heart shall be there perpetually I will always be ready to take notice of the prayers there made and the services there performed and will graciously accept them And if I shall shut up heaven at any time so that there be no rain or send the locusts or pestilence among my people that are called by my name if they shall humble themselves and pray and seek my face and turn from their wicked ways then will I hear in heaven and forgive their sin and heal their land And if thou wilt walk before me in integrity and uprightness as thy Father David did and keep my statutes and judgments then I will establish the Throne of thy Kingdom for ever that is thou and thy posterity shall continue time after time to be Kings over Israel so as no other stock but thine shall sit on that Throne so long as the Kingdom of Judah shall remain as I
wives yea furthered it by suffering them to build Temples for their Idols and thus his Idolatrous wives turned his heart from the Commandments of God which enjoin'd him to root out Idolatry but it seems his carnal love to them devouring his zeal for God he was so far from rooting it out that he permitted it and thereupon is said to have followed * Dicitur sequutus Deos alienos quod eorum cultum non repulcrit Debuit quatenus vir ab Idololatria uxores reprimere quatenus vero Rex ditionem suam in vero Dei cultu retinere Horum neutrum praestitit sed uxorum blanditiis dilinitus Templa Fana extruxit impensas ad Sacrificia Sacerdotes suppeditavit after Ashtaroth (e) See Judg. 2.13 the Goddess of the Zidonians and Milcom (f) Levit. 18.21 or Molech the Abomination of the Ammonites namely because he connived at the worship of these Idols And to the great aggravation of his guilt he permitted (g) V. 7. Aedificavit scil permisit ut uxores aedificarent Non increpavit eas a Temple or an Image or both to be built for Chemosh (h) Numb 21.29 the Abomination of Moab and for Molech on Mount Olivet (i) And there it seems they continued till Josiahs days 2 King 23.13 nigh unto Jerusalem even in the very face and as it were to affront the Temple of the living God And though at first possibly he granted this favour but only to two or three of his Idolatrous wives yet the rest by degrees so far wrought upon him that he was fain to gratifie all of them that sought to him for it and undoubtedly many of the people were hereby ensnar'd And thus he shewed that his heart was not so upright with God as his Father Davids was For though David was guilty of many gross sins yet he never yielded to any Idolatry but kept the worship and service of God pure all his days And a great aggravation of Solomon's guilt it was that he turned from observing the Commandments of the Lord who had in so extraordinary a manner twice appeared to him viz. once at Gibeon Ch. 3.5 and a second time at Jerusalem Ch. 9.2 and had commanded him particularly to take heed of this thing namely not to go after other Gods The Lord therefore had just cause to be angry with him for this and accordingly he sent Ahiah the Shilonite or some other Prophet to him to speak to him after this manner Thus saith the Lord Forasmuch as thou hast done this and hast not kept my Covenant (a) A Covenant when applied to God signifies a Law appointed or enjoyned to be kept and that with promise of reward to them that keep it and of penalty to such as transgress it Deut. 29.9 25. and my statutes which I commanded thee I will surely rend the greatest part of thy Kingdom from thee and will give it to thy servant But I will not do it in thy days because of my promise to David thy Father 2 Sam. 7. from v. 12 to 16. but I will rend it out of the hand of thy Son and so thou shalt be punished (b) Monentur hinc Parentes ut sancte vivant ne filiis poenas intempestive attrahant in him Yet I will not rend away the whole Kingdom from him but will give him one (c) He speaks here of one of the Tribes that belonged to the Kingdom of Israel considered as separate from the Kingdom of Judah which in regard of its eminency was reckoned apart from the rest of the Tribes See 1 Sam. 11.8 So much also of Simeon as lay within Judah was comprised under Judah See Josh 19. from 1 to 9. of the Tribes of Israel viz. Benjamin besides the Tribe of Judah See 2 Chron. 11.12 And this I will do for David my servants sake and for Jerusalem's sake which I have chosen for the place of my publick worship and the seat of the Kings from whom the Messiah who I have promised is to come 1 King 11. from v. 1 to 14. SECT XVI SOlomon as 't is conceived was so terrified with this threatning that he repented of his sin and as an evidence of his repentance wrote his Book call'd Ecclesiastes in which he publisheth to the world his remorse for his former sins and follies and the vanities to which he had been too intemperately addicted * Ecclesiastes or the Preaching Soul truly penitent gathering it self to the Church and by wholsome admonitions gathering others also that were going astray after vanity In this Book he reflects upon the honours pleasures and wealth he had so abundantly enjoyed the errors and miscarriages he had fallen into the observations he had made of things Natural Moral Domestical Civil Sensual and Divine and the curious enquiry he had made after true happiness And in the first six Chapters he shews wherein it doth not consist and in the six last wherein it doth And first he shews it doth not consist in knowledg either Natural or Moral 2. Not in pleasures or sensual delights 3. Not in honour greatness and power which is so far from making men happy that without the fear of God to correct and temper it it is ordinarily the occasion of much wickedness in them that have it and of much misery to others 4. Not in an outward formal religiousness 5. Not in riches and great possessions which are often snares and occasions of much hurt to the possessours who must leave them and many times they know not to whom Then he shews wherein mans happiness doth consist 1. In contentation of mind and the free and regular and joyful fruition of Gods blessings and the comforts he gives us with humility moderation and thankfulness 2. In a quiet and humble acquiescence in the will of God 3. In sincerity of heart in the worship of God and in a due care that we offend not in vows prayers and addresses unto him 4. In patience of spirit under all oppressions 5. In a composed preparedness of mind to undergo afflictions 6. In a pious and prudent behaviour towards all men that so we may preserve our names from calumny and our persons from danger 7. In meekness charity and patience towards such as offend us considering humane frailty 8. In a due deportment of our selves towards our Superiours that our lives may not be made uncomfortable to us by their dispeasure 9. In a practical prudence or wisdom rightly to judg and discern of times wherein things are to be done 10. In submission to the holy and invincible Providence of God admiring his works and adoring his judgments 11. In a conscionable industriousness in our particular Callings And lastly he concludes that in old age elegantly described by him and at death it will appear that to fear the Lord and keep his commandments is both the duty and the happiness of man and the chief thing wherein it consists And so
as were not of the Tribe of Levi but of other Tribes Indeed the basest of the people were Priests good enough for his Golden Calves but because he pretended to have erected them for the worship of the true God this also is charged upon him as a provocation And he ordained a Feast to be kept in the eighth month in imitation of the Feast of Tabernacles which God ordained to be kept on the 15th day of the 7th month Levit. 23.34 he ordains it to be kept in another month that the people might not take it for the same Feast of Tabernacles and so think themselves obliged to go to Jerusalem to keep it And to grace this Idolatrous worship that he had set up even he himself did sacrifice upon the Altar that he had built to work in his peoples minds an higher esteem of it and also burnt incense to his Idols whereby he usurpt the Priests office * So did Uzziah 2 Chro. 26.16 intrude himself into the Priests office Whilst he was thus sacrificing at Bethel a certain Prophet sent by God out of Judah came unto him thus timely did the Lord give him warning and called him to repentance and in the zeal and fervency of his spirit he cried in the word of the Lord inventing nothing of his own head against this Altar saying O Altar Altar thus saith the Lord Behold a child shall be born unto the house of David Josiah †About 300 years after this Prophesie was fulfilled See 2 King 23.16 by name and upon thee shall he offer the bones of the Priests of the High-places that do now or shall hereafter burn incense upon thee so that this Altar shall one day have a goodly sacrifice burnt upon it viz. the bones of the Priests that sacrific'd upon it and the defiling and polluting of this Altar in this manner will be a sacrifice very pleasing unto God Possibly O Jeroboam says he thou wilt not believe this therefore I will give thee a sign from the Lord that this shall certainly come to pass Behold this Altar shall now be rent in sunder and the ashes upon it shall fall upon the ground to signifie the utter demolishing of it hereafter Jeroboam hearing this and being enraged at the Prophet put forth his hand from the Altar where he was burning incense and cried out lay hold on him and immediately his hand was dried up and the flesh withered and the sinnes shrank so that he was disabled from hurting the Prophet himself and the people were scared from obeying their King in what he required And immediately the Altar was rent and clave asunder The King then intreated the Prophet to pray * 1 King 13.6 To intreat the face of one that is offended is earnestly to desire the change of his countenance that his angry look may be turned into smiling for him that his hand might be restored which he accordingly did and it was upon his prayer restored and became whole as it was before The King was so taken with this kindness that he invited the Prophet to come home with him and to refresh himself and he would reward him for it The Prophet replied If thou wilt give me half thine house I will not go with thee neither will I eat bread or drink water in this City for so God hath commanded me intending I should shew my detestation of your Idolatry by avoiding all communion with such Idolaters And he hath commanded me also that I should not return the way I came but some other way as abhorring the very way that brought me to the sight of such abominations So he returned another way and not the way by which he came to Bethel Now there dwelt an old Prophet in Bethel whose Sons came to him and told him all that this Prophet had said to the King and what he had done to the Altar and in healing Jeroboams hand the old Prophet presently enquired which way this Prophet went and commanding his Asse to be presently sadled he rode thereon and following after him found him sitting under an oak and then invited him to come home with him to eat bread He told him could not do it for he was expresly forbidden it by the Lord. The old Prophet said I am a Prophet as well as thou art and an Angel spake unto me by the command of the Lord that I should bring thee back to my house to eat bread and drink water But he lyed unto him However the poor deluded Prophet upon this did go back with him and did eat bread and drunk water And as they sat at the Table the word of the Lord came to the Prophet that fetcht him back by some internal inspiration or Prophetick extasie whereby he was as it were constrained to denounce against his deluded guest the judgment that would fall upon him for coming back and eating and drinking with him and so consequently to condemn himself for the gross lye he had told He tells him thus saith the Lord seeing thou hast not kept my commandment but camest back and hast eaten and drunk in this place that I forbad thee behold thy carcass shall not come into the Sepulcher of thy Fathers and thou shalt not die among thy own kindred nor be buried with thy progenitors which intimated to him that he should die in his return before he gat home to his own land and this was a gracious warning to him that he might repent of his sin before his death So when they had eaten and drunken the old Prophet caused his own Ass to be sadled for the Prophet he had brought back and so dismissed him He was not gone far from the old Prophets house before a Lion met him and slew him and his body being fallen in the way the Ass stood by it as also the Lion That the Ass should not fly from the Lion nor the Lion prey upon the living Ass nor the dead body of the Prophet but that both of them should stand rather as a guard to preserve it from other creatures and that the Ass should stay there as it were on purpose to carry back the dead Prophets body to Bethel to be buried there these are strange passages of Providence and do shew that 't was not hunger that provoked the Lion to kill the Prophet but the over-ruling hand of God and that God had regard to the Prophets body and would preserve it for burial though he testified his displeasure against his sin for the warning of others And behold men passed by and saw the carcass cast in the way and the Lion standing by the carcass and they came and told it in the City where the old Prophet dwelt who thereupon said undoubtedly it is the man of God that was disobedient unto the word of the Lord therefore the Lord hath delivered him unto the Lion which hath slain him as the Lord threatned So he went immediately and found his carcass cast in the way
and the Ass and the Lion standing by it so that the Lion had neither eaten the carcass nor torn the Ass The Lion it seems ran away immediately upon the old Prophets coming as having now done what he stayed for and so the old Prophet took and carried the dead body of the other Prophet to be buried and laid it in his own sepulcher which he had prepared for himself and he and his sons mourned over him and said alas my brother See Jer. 22.18 And the old Prophet further spake unto his Sons saying When I am dead bury me in the sepulcher wherein this man of God is buried lay my bones by his bones that so my bones may lye at rest and not be digged up and burnt by Josiah And for the accomplishing of this end he caused a superscription to be engraven on the Sepulcher whereby it might be known who was buried there and herein he had his desire as we may see 2 King 23.17 18. He further declared that the saying of the deceased Prophet which he uttered by the command of God against the Altar of Bethel and against all the houses of the high places which were in the cities of the Kingdom of Israel afterwards call'd the Kingdom of Samaria shall surely come to pass But notwithstanding this fair warning Jeroboam returned not from his Idolatry and evil ways One would have thought that his hand being miraculously stricken dead and as miraculously healed upon the prayer of the Prophet he should presently with that hand have plucked down his Idolatrous Calves and Altars but neither that nor the cleaving of the Altar asunder nor the strange death that befell the young Prophet whereby the truth of what he had spoken was mightily confirm'd could prevail with him to forsake that Idolaty whereby he sought to assure the Kingdom to himself and his posterity but therein he was miserably deceived for this Idolatry was not only the ruin of his own house but of the whole Kingdom of Israel at last and the cause of their captivity And possibly from the violent death of the Prophet that came from Judah he took occasion to harden himself in his evil ways and not to regard his threatnings And thereupon being obstinate in his Idolatry he cast off the Priests that were of the lineage of Aaron and the Levites and made of the lowest of the people Priests of the High-places even whosoever would offer himself he consecrated him and made him a Priest of that order Whereupon many Priests and Levites leaving their possessions which they had in those parts retired into Jury and were followed by all such out of every Tribe of Israel who set their minds upon the true worship of God Some years after his Son Abijah fell sick at Tirzah for though Shechem was at first the Royal City of Jeroboams Kingdom yet afterwards as it seems he built some stately Palace for himself at Tirzah a goodly and pleasant City to which Solomon alludes Cant. 6.4 and so both Jeroboam and the other Kings of Israel that succeeded him did usually keep their Courts there till Samaria was built by Omri From thence therefore he sends his wife to Shiloh to the Prophet Ahijah who first told him he should come to the Kingdom and was now blind with old age He appoints her to go disguised lest if the Prophet knew her he should either refuse to answer her being offended with their Idolatry or else give her such an answer as they should be loth to hear he enjoins her therefore to go to him in this manner and to carry a small present to him viz. ten loaves and cakes and a bottle of honey that by so small a present she might be thought to be only the wife of some poor Country-man and only came to ask him what should become of her Son that was sick 'T is to be observ'd that he sends her not to him to beg his prayers for the child though he had had experience of the efficacy of a Prophets prayers in the miraculous restoring of his own hand It seems his obstinacy in his Idolatry discouraged him from seeking such a favour from him His wife going accordingly to Shiloh the Lord by the secret inspiration of his Spirit inform'd Ahijah of her coming and that she would feign her self to be another woman and tells him what he shall say to her Accordingly when Ahijah heard the sound of her feet as she came into the door of his house he said to her Come in thou wife of Jeroboam why feignest thou thy self to be another woman I am sent from the Lord to thee with heavy Tidings go tell Jeroboam thus saith the Lord God of Israel I exalted thee from among the people and made thee King over Israel and rent ten of the Tribes away from the house of David and gave them unto thee and yet thou hast not been as my servant David who kept my commandments and followed me with all his heart and as to my worship did only that which was right in my sight But thou hast done evil above all that were before thee Saul though a wicked man was no Idolater Solomon though by his wives instigation he permitted Idolatry yet he was not an Idolater himself but thou hast made thee other Gods * Representations of God are accounted as Gods and molten Images to provoke me to anger and hast cast my Law behind thy back therefore behold I will bring evil upon thy house and will so utterly destroy it and all that belong to it that I will not leave in it so much as a dog to piss against the wall and will destroy both him that is shut up at home or left abroad in the field and will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all removed for being a noisome and filthy thing he will take it every whit away (a) The accomplishment of this see Chap. 15.29 Furthermore let thy husband know that him of the house of Jeroboam that dieth in the City the dogs shall eat and him that dieth in the field the fowls of the air shall eat (b) Intimating they should die unhappy deaths and not have the honour of burial for the Lord hath spoken it Arise therefore and go thy ways home and as soon as thy feet enter into thy house which is in the City Tirzah thy Son shall die and this judgment is the beginning of your sorrows But all Israel shall mourn for him and he shall be buried with lamentation and he only shall come to the grave because of all Jeroboams family in him only there is found some good thing some seeds of piety and the fear of the Lord and consequently some regard to the true worship of God Moreover I must tell thee the Lord will raise up a King (c) Viz. Baasha who made a conspiracy against Nadab Jeroboam's Son and slew him in the second year
their sins 1 Sam. 15.2 before the Lord and to punish me for them by taking away my Son Possibly she thought that Elijah had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her Son from her Elijah said to her Give me thy Son and he took him out of her bosom and carried him to an upper loft and laid him on his own bed and cried unto the Lord and said O Lord my God let me humbly plead with thee why hast thou brought so great an evil upon this widow with whom I sojourn as to take away her Son I am afraid thy name will hence come to be blasphemed and thy Prophets despised and it will be said it had been well for this woman if this Prophet had never come into her house Having thus said he stretched himself upon the child three times putting his mouth upon the childs mouth and his eyes upon the childs eyes and his hands upon the childs hands and he cried unto the Lord and said O Lord I pray thee let this childs soul come into him again And the Lord graciously heard his prayer and the soul of the child came immediately into him again and he revived So the Prophet took the child and deliverd him to his mother alive * See the like miracle wrought by Elisha 2 King 4.34 and by Paul Act. 20.10 See also Heb. 11.35 Cum graves imminerent vexationes religionem magis indies piis Deus aperire aliquid voluit de immortalitate animarum Grot. Then said the woman By this I know that thou art a true Prophet and that the word of the Lord in thy mouth is truth namely the things that were foretold by thee concerning the continuance of the drought and the increase of my meal and oyl And this child is the first that we read of in the Scriptures that being dead was restored to life again The drought having now continued well nigh three years and six months Elijah goes to present himself unto Ahab and to give notice to him that they should have rain that so what he had said to him before might be made good to wit that there should be no rain but according to his word The Governour of Ahabs house at this time was Obadiah an excellent person and one who feared the Lord greatly and worshipped him in spirit and truth and kept himself from the Idolatry of the times though he went not up to Jerusalem to peform the Ceremonial worship there required 'T is a wonder there should be such a pious person in so corrupt a Court but God ordered it so by his alwise Providence for the good of his Prophets For when Jezabel slew and cut off the Prophets †They that gave themselves to be throughly instructed in the will of God and were ready on all occasions to declare the same to others were stiled Prophets of the Lord he took a hundred of them and hid them by fifty in a cave and fed them with bread and water 'T is like some other pious men also in Israel besides Obadiah hid and preserved several Prophets of the Lord from her fury But the drought now being very sore Ahab ordered Obadiah to go one way as he himself would another that so traversing all the land of Israel they might find herbage and water for their horses and mules which were ready to perish for want of it Elijah meets Obadiah who knowing him fell on his face before him and said to him Art not thou my Lord Elijah He answered I am and I desire thee to go and tell thy Lord and Master that Elijah is here Obadiah answered Wherein have I so offended thee that thou shouldest deliver thy servant into the hand of Ahab to slay me I protest unto thee that my Lord the King hath sought thee not only in the land of Israel but also in all the neighbouring Countries and among all the Nations that are in league with him and he hath pressed them so far that they were fain upon their oaths to avow that they knew nothing of thee (a) How Elijah was concealed in Sarepta we need not inquire seeing he being inform'd of his danger the widow might use means to hide him and now why enjoynest thou me to go and tell Ahab that thou art here Possibly as soon as I am gone from thee the Spirit of the Lord (b) What was done by any supernatural working of God they used to say was done by the Spirit of God that is some wind from the Lord or some Angel will take thee up (c) It seems in those times Elijah was usually thus miraculously caught up and so perhaps other Prophets too and carried from one place to another whence it was that when Elijah was at last taken up into heaven the young Prophets would needs send out to seek him 2 King 2.16 The like we read of Philip Act. 8.19 and carry thee to some other place and then the King will slay me either because I did not apprehend thee when I saw thee or because I shall seem to have deluded him by telling him that which he will not find upon search to be true I thy servant have desired to fear the Lord from my youth and to cleave unto him and have been kind to his servants the Prophets in hiding many of them from the fury of Jezebel as I suppose thou hast heard and I may be further useful to them and therefore I hope thou wilt not lay upon me so perilous a command Elijah assures him he was resolved to shew himself unto Ahab Hereupon Obadiah went and acquainted the King therewith who presently came out to him and in a very angry manner said What! art thou he that troubles Israel No says Elijah thou and thy Fathers house have troubled Israel in forsaking God and following Baal After some vehement contest between them about the Baal-worship the Prophet having doubtless received it in charge from God before as may appear from ver 36. propounds to the King a way of trial to be peformed on mount Carmel which stood near the Sea whither God were God or Baal were God The God answering by fire says he and consuming the sacrifice from heaven let him be acknowledged for the true God The King being confident that the way of his worship was right agrees thereto and possibly the natural desire that is in all men to see things strange and unusual as this trial was might the more incline him to it Accordingly he assembles the Prophets of Baal viz. those that lived dispers'd up and down in the Country and the heads of the people to see the issue of this strange trial Elijah when the people were met together spake to them saying How long will ye halt between two opinions If the Lord be God follow him but if Baal
Prophet had promised from the Lord which was the very next day to be accomplished One of the Kings servants hearing his Master make this construction of the departure of the Syrians replied let us I pray thee take some of the horses that yet remain in the City and go out and see whither the Syrians be indeed fled or no. It will be no great loss if these be taken by the enemy seeing they are already almost consumed by famine as most of the people of the City likewise are The King consenting hereunto they took two of the Kings Chariot-horses and setting riders on them sent them out these scouts rode as far as Jordan and found no enemy between Samaria and it but many evidences of the enemies flight for all the way was full of garments and other furniture which the Syrians had thrown away in their hasty flight So they return'd and brought this word to the King Then the people transported with joy rusht out of the City with all the hast they could make to spoil the Tents of the Syrians and in them they found such plenty of provisions that a measure of fine flower was sold for a shekel and two measures of barley for a shekel as the Prophet had foretold The King understanding that the people ran so violently out of the City he commanded the Lord on whose hand he leaned to take charge of the Gate to keep them from such a tumultuous running out and to see to it that they might not all run out and leave the City naked This Lord accordingly standing there to keep the people back they were so eagerly bent upon the spoil and to get some provisions for themselves that they ran him down and trode upon him so that he died and thus what the man of God prophesied of him exactly came to pass 2 King 6. from 24 to the end 2 King 7. wh Ch. The Shunamite the seven years famine being now ended returns with her family into her own Country and petitions the King for her house and land which in her absence was as it seems seized upon by the Officers of State for the Kings use * Mos hic fuit in decem tribubus qui alibi reperitur ut qui patria exirent eorum bona confiscarentur Grot. at the very time when she came to present her petition the Providence of God so ordered it that she found the King talking with Gehazi Elisha's servant about the miracles his Master had wrought It seems his Leprosie was not of that sort that did render him unclean or unfit to be conversed * Lex non vetabat leprosos adire alloquii consolari Naaman leprosus Regem accessit Alii volunt Gehazi act◠paenitentia sanatum fuisse with or else upon his repentance as some think God revers'd the sentence against him and had now healed him Whilst he was discoursing about his Masters raising one from the dead he sees this woman come to petition the King whereupon he crys out My Lord O King this is the very woman of whom I spake and this is her son that was restor'd to life by my Master The King asking the woman about it she fully confirm'd it and 't is like told him the several circumstances of it whereupon the King gave order that her lands should be restored to her again with all the profits that had arisen from them in her absence 2 King 8. from v. 3 to 7. Elisha now by some special instinct of Gods Spirit went into the Region †In Regionem Damascenam ut apparet ex versu nono Jun. of Damascus to confirm as 't is probable to Hazael by a second prediction what formerly upon Elijahs anointing of him he did not much believe namely that he should be King of Syria Benhadad the present King of Syria was at this time very sick Josephus thinks his sickness was occasion'd by the shameful flight of his Army from Samaria Ch. 7.6 especially understanding it happened through a causeless fear The King therefore hearing of the Prophets arrival in that Region whose fame was so spread among them by the cure of Naaman and other miracles he had wrought he sent Hazael who was now as it seems his chief Minister of State Naaman being either dead or put by his place for professing the true God of Israel with a present to him and to inquire of him whither he should recover of that sickness Hazael accordingly went to meet him with a noble and large present viz. forty Camels lading of the best provisions of the Country and when he came to him he said Thy Son Benhadad who honours thee as a Son doth his Father hath sent me to thee with this present which he desires thee to accept of and to acquaint him Whither he shall recover of his sickness Whither the Prophet accepted the present is not recorded but he return'd him this short answer That he might recover for any danger from his disease yet the Lord had shewed him that he should certainly die though by some other means and not by his sickness Then the Prophet fixt his eyes stedfastly on Hazael until he began to blush to see him look so earnestly on him and Elisha bursting out into tears Hazael said Why weepeth my Lord He answered Because I know the evil thou wilt do when thou art King of Syria to the people of Israel their strong bolds wilt thou set on fire and their young men wilt thou slay with the sword their young childrens brains wilt thou dash out and rip up their women with child Hazael replied Is thy servant a dog that I should ever be guilty of such great horrible barbarity and inhumane cruelty * Fortuna potestat etiam mores ingenium mutant 'T is like he did not think at this time that ever he should do such cruel acts But no man knows the depth of that corruption that is in his heart which will soon discover it self if God leave him to himself See what he afterwards did 2 King 10.32 33. and Ch. 13.3 Elisha replies The Lord hath shewed me that thou wilt be King over Syria and then thou wilt bear the same deadly hatred to the people of Israel which thy Predecessors have done before And the Lord as a just and righteous Judg will permit thee to come into that Throne that thou maist be a scourge to punish the Idolatrous and Rebellious Israelites So Hazael departed from the Prophet and coming to his Master Benhadad told him that the Prophet said He should certainly recover but therein he delivered not to him the true sense of the Prophet Then considering with himself what Elisha had told him viz. that he should be King of Syria and apprehending that if his Master did recover of this sickness it might be difficult for him to attain the Crown and being impatient of delay and unwilling to stay Gods time for the bringing about of that he had promised
first three good years in his two next evil years and in his other years following them they are written by Shemaiah the Prophet and Iddo the Seer in their Book of Genealogies or Pedegrees or Histories of Kings and other great persons who were famous among the Israelites in those times Thus Rehoboam having reigned seventeen years and for the most part wickedly Abijah his Son reigned in his stead 1 King 12. from 1 to 25. 1 King 14. from 21 to the end 2 Chron. 10. whole Chapter 2 Chron. 11. wh Ch. 2 Chron. 12. wh Ch. The second King of Judah Abijah called also Abijam ABijah began to reign in the 18th year of Jeroboam and that was the first year of his reign the 19th of Jeroboam was the second year of his reign and the twentieth was his third and though in that year he died and Asa his Son succeeded him yet having reigned two years compleat and some part of the third year he is said to have reigned three years His mothers name was Maachah the daughter of Abishalom * 2 Chron. 13.2 she is called Michaiah the daughter of Uriel of Gibeah Some think she was the daughter of Tamar the only daughter of Absalom whose husband this Uriel of Gibeah was and so she was the daughter of Uriel and withal the daughter that is the Grandchild of Absalom And this seems the more probable because the mother of Absalom was call'd Maachah 2 Sam. 3.3 and he walked in all the sins of his Father For though Rehoboam and his Princes humbled themselves before the Lord upon the Preaching of Shemaiah when the King of Egypt made such a dangerous incursion into their land 2 Chron. 12.6 yet when that danger was over he soon returned to his former evil ways and this his Son likewise trod in his steps and his heart was not upright with the Lord as was the heart of David Nevertheless the Lord for his promise made to David 2 Sam. 7.16 did give him a lamp in Jerusalem that is continued his posterity to sit one after another upon his Throne and to reign in Kingly splendor and established Jerusalem in its former Political and Ecclesiastical state and preserved therein the true Religion because David did that which was right in the eyes of the Lord and turned not from any thing he commanded him all the days of his life save only in the matter of Vriah that is he did not fall into any heinous and enormous crimes whereby his profession was notoriously blemished all the days of his life save only in the matter of Vriah and the sins appendant thereunto There had been during the life of Rehoboam many bickerings between the two Kingdoms but now in the first year of Abijah's reign Jeroboam raised a vast army intending to fall upon Abijah in the infancy of his reign Abijah accordingly prepares as strong an Army as he could to resist him and defend his Kingdom The two Armies met in the field Abijah's army consisted of four hundred thousand valiant men which was a very great Army but Jeroboam's consisted of as many more viz. eight hundred thousand Both the Armies being drawn forth and set in battel-array the one against the other Abijah by his Herolds or messengers desired a Parley before the fight began or at least liberty to say somewhat to Jeroboam and his chief Commanders which being granted he betook himself to mount Zemaraim which is part of mount Ephraim as the fittest place from whence he might be heard and there spake to Jeroboam and his Commanders after this manner Hear me thou Jeroboam and all Israel Ought you not to know that the Lord gave the Kingdom over all Israel to David and his Sons for ever by a Covenant of Salt * As that which is salted does not use to perish or corrupt See Numb 18.19 that is by a lasting and never-failing Covenant †Hoc ex parte falsum erat Non enim Deus promisit se totam Israelem conservaturum in familia Davidis si ipsa descisseret Osiand by a perpetual Covenant not to be abrogated or annull'd yet Jeroboam the Son of Nebat the servant of Solomon is risen up and hath rebelled against his Lord and there are gathered to him a company of vain men children of Belial who by mutual agreement combined and strengthened themselves against Rehoboam when he first entred upon the Government being then unexperienced in matters of State (a) Yet Rehoboam was 41 years of age when he began to reign 1 King 14.21 and much more in warlike affairs having been bred up delicately in the peaceful reign of Solomon and being tender-hearted and soon daunted and wanting stoutness of spirit he could not withstand them and so like rebellious subjects they fell off from him And this is now your case But do you think to go on in this course and to withstand the Kingdom of the Lord in the hands of the Sons of David and with all your might and power to oppose it Indeed you are a great multitude and I perceive you have brought into your Camp the Golden Calves which Jeroboam hath made for you for Gods But do you think that these are able to help you you have cast off the Priests of the Lord the Sons of Aaron and the Levites and have made to your selves Priests after the manner of other Nations that have no stock or family among them to which the Priesthood is tyed and you in like manner choose whom you will to be Priests Whosoever cometh to consecrate himself for a Priest and bringeth a young bullock as was enjoined under the Law Exod. 29.1 and seven rams whereas the Law required but two at the most (b) Hypocrites can observe some rites prescribed by God but in external rites they often exceed Gods prescriptions See Numb 23. Exod. 29.15 19. he may be a Priest of your Idols that are no Gods But as for us the Lord is our God (a) This must be understood by their outward profession for Abijah's heart was not upright before the Lord 1 K. 15.3 and we have not forsaken him For the true Religion is openly professed among us and the true worship of the true God is incorruptibly maintained in the Temple And the Priests which minister unto the Lord for us are the Sons of Aaron and the Levites wait upon their business and do the services which in special belong to them And they burn unto the Lord every morning and evening burnt-offerings and sweet incense they also set the shew-bread upon the Golden Table (b) There were in the Temple ten Tables of Shew-bread and ten Golden Candlesticks by a Synecdoche the singular number may be here us'd for the Plural and they cause the lamps in the Golden Candlesticks to burn every evening For we observe those Ordinances the Lord hath given us in charge but you have forsaken him And behold God himself is with us for our Captain
in a seeming piety said he would not tempt the Lord by desiring a sign whereas they do not tempt God who ask a sign when he allows them as we see in the instances of Gideon Judg. 6.36 37. and Hezekiah 2 King 20.8 but they that will not believe he will save them according to his promise except he shews them a miracle to confirm his promise as may be gathered from Luk. 11.16 Seeing therefore Ahaz refused to ask a sign when the Lord permitted him to do it Isaiah tells him that the Lord himself would give him a sign without asking and that was this Behold one that is now a (a) Though in the first sense the Virgin here meant was the Virgin which Isaiah afterwards took to wife by whom he had a Son call'd Immanuel whose name was to signifie to the Jews that the Lord would be with them yet in a second and more sublime sense the Virgin Mary is here signified who was a Virgin and a Mother both in sensu composito as the School speaks that is a Virgin even when she was a Mother And the Son who was to be born of her was Immanuel not only in name but in deed For he was true God and being made man dwelt with us and among us men and came into the world to be our Saviour of whom Immanuel the Son of Isaiah was but a Type And he was not only signum portendens but signum operans a sign not only foreshewing but working out our Redemption Virgin shall be married * Some understand this of that Prophetes whom Isaiah possibly being at this time a widower immediately after took to wife See Ch. 8 v. 3. and shall conceive and bear a Son and shall call his name Immanuel This Son shall be born before Rezin and Pekah shall lay siege to Jerusalem and the childs name Immanuel shall signifie that God will be with the Jews to help them Further the Prophet tells him that this child shall eat butter and hony therefore there shall be plenty of food in Jerusalem during the siege And before the child shall come to the use of reason and know how to refuse evil and choose good the lands of Syria and Israel which Ahaz so much abhorred and dreaded shall be rid of both their Kings and they shall be taken away by a violent death This was the sign the Lord would give him And accordingly these two Kings came up and besieged Jerusalem but could not prevail against it and were fain to return without taking of it and what became of them afterwards we shall see in the sequel of the story This wicked King Ahaz was no sooner delivered from this great danger but he forsook God his deliverer and forthwith walked in the ways of the Kings of Israel and set up the Idolatrous worship of Baal and made molten images for that Idol and offered sacrifice in the valley * This was a valley near Jerusalem See 2 Chr. 33.6 'T was call'd Tophet from Toph a Drum because they used Drums other sounding Instruments to drown the cry of the child that was sacrificed See Jer. 7.31 Thence Gehenna came to signifie Hell and Tophet to be used in the like sense Isa 30.33 of Benhinnom and made one of his Sons to pass through the fire and offered him as a sacrifice to Molech contrary to the express Law of God Lev. 18.21 even after the abomination of the heathen whom God had cast out before the children of Israel and he offered sacrifices in the high places and upon the hills under every green tree †Non tantum in lucis sed etiam sub magnis arboribus sacra saciebant Grot. which in height and shade excelled others and seemed fit for that purpose see Deut. 12.2 When Ahaz had thus forsaken God God also forsook him whereupon Rezin and Pekah dividing their forces came again up against him and overcame him which before when both joined together they could not do For the Lord being provoked by his grievous sins first gave him up into the hands of the Syrians who having worsted him carried away a great multitude of his people captive to Damascus Then Rezin at the same time as it seems subdued Elath which Vzziah had recovered to Judah and built it a new and placed his Syrians to dwell there The Lord also gave him up into the hands of the King of Israel who made a great slaughter of his people God therein using one Idolater to scourge another for Pekah slew in one day an hundred and twenty thousand of them Zickri a man of Ephraim slaying one of the Kings Sons and two other great officers of the Kings which is mentioned for his particular honour and the King of Israel carried away two hundred thousand prisoners of the Jews among whom were many women and children There was at that time a Prophet of the Lord in Samaria whose name was Oded whereby we see that God was not wanting to send the Israelites Prophets to admonish them even then when they were most corrupt This Prophet met the host of Israel coming triumphantly with their spoils and captives towards Samaria to whom he spake after this manner Because the Lord was wroth with Judah he hath delivered them into your hands and ye have slain them with a rage reaching up to heaven And now I perceive ye purpose to keep under the children of Judah and to make the captives ye have taken bondmen and bondwomen whereas the Law of God forbids you Levit. 25.39 40 41. to make any of your brethren bondmen But consider I pray you are there not with you even with you sins against the Lord your God Now therefore hearken unto me I advise you to send back these prisoners and captives of your Brethren which ye have taken or else assure your selves the fierce anger of the Lord will fall upon you It seems some eminent men of great authority in Samaria whose names to their lasting honour are set down 2 Chron. 28.12 met the Army also at the same place with many others of the City and hearing what the Prophet had said they were so mov'd thereby that they stood up against the Army and told them they should not carry their prisoners into the City for say they we have offended against the Lord already and have sins too many upon us to answer for and ye if you go on according to your intentions will add more to our sins For our trespasses are great and there is fierce wrath from the Lord hanging over our heads for the cruelty we have already exercised against our Brethren and therefore you shall carry these prisoners no further The Providence of God so wrought upon the hearts of the Commanders and Souldiers of the Army that they presently submitted and left their prisoners and spoils to those Princes and the people there present to dispose of them as they should think fit Hereupon these Governours took those of the
and the shew-bread-table with the utensils belonging to it Moreover say they all the holy vessels which Ahaz in his transgression did cut in pieces and cast away we have repaired and renewed and fitted and sanctified for the holy use to which they were appointed Behold they are before the Altar of the Lord and ready to be set in their proper places 2 Chron. 29. from v. 12 to 20. The next morning King Hezekiah called together all the Rulers of the City and went up with them to the house of the Lord where he together with the people by the Ministry of the Priests and Levites offered seven Bullocks seven Rams seven Lambs and seven He-goats as a sin-offering upon the Altar of the Lord to make atonement 1. For the King his counsellors and officers and family 2. For the sins and abominations that were committed in the Temple by Idolatry and false worship 3. For the sins of Judah that is of the whole people And the Priests killed the Bullocks and Rams and sprinkled the blood on the Altar and they brought forth the he-goats before the King and all the congregation and they laid their hands on them thereby acknowledging their sins and that this sacrifice was offer'd up in their stead and the Priests killed them and made reconciliation for the people with their blood For the King commanded that the burnt-offering and the sin-offering should be offered for the whole people that atonement might be made for all that the plaister might be as large as the sore And he took care also to have the praises of the Lord solemnly sung by the Levite-singers and that they should be ready with their Cymbals Psalteries and Harps to do it as David Gad and Nathan being all inspired by God had directed The Levites therefore standing ready with their instruments and the Priests with their Trumpets when the burnt-offering began to be offered then the Song of the Lord began to be sung viz. the 136 Psalm the Trumpets sounding and the Levites singing and playing on their instruments the more to excite their spirits and all this continued till the burnt-offering was offered and then the King and all the people bowed their heads and worshipped the Lord. And the King and his Nobles commanded the Levites that they should sing praise unto the Lord with the words of David and Asaph the Seer which accordingly they did with great gladness of heart bowing also their heads and worshipping Then the King spake to the Priests saying Ye have now consecrated your selves as it were a new to the Lord therefore approach his Altar and bring in the sacrifices and thank-offerings which the people shall be willing to offer The whole congregation being much wrought upon by the Kings words presented their sacrifices and thank-offerings very freely and those that were of a more free and forward spirit offered whole burnt-offerings wherein there was more respect manifested to God than in other sacrifices for in these the offerers themselves had a part but in the other all was consumed on the Altar and yet the number of these burnt-offerings that were now offered was very great viz. seventy bullocks and an hundred rams and two hundred lambs But the other sacrifices of several sorts that were offered viz. peace-offerings and free-will offerings were very numerous viz. six hundred oxen and three thousand sheep But the Priests were too few to slay all the burnt-offerings therefore the Levites did help them * This they did in this particular case it was not their ordinary work till the work was ended and till other Priests had sanctified themselves For the Levites were more forward to sanctifie themselves than the Priests and so there were more of them at this present sanctified than of the Priests Besides the burnt-offerings were very many and the fat of the peace-offerings was to be pulled off and burnt upon the Altar and drink-offerings to be added to every burnt-offering all which required much work which those few Priests were not able to perform at this time Thus the service of the house of the Lord was set in order by good Hezekiah And the King rejoiced and all that were truly pious with him that the Lord had put such a good inclination and zeal into the hearts of the people whereby they were so willing and so readily inclined to this work of reformation And it was evident that the thing was of God because it was done sooner and with more speed than could reasonably have been expected considering how much before under Ahaz they had been corrupted with Idolatry And to have their hearts so soon and so wonderfully changed was an extraordinary work of the Spirit of God 2 Chron. 29. wh Ch. Hezekiah now resolves to have the Passover solemnly celebrated but it could not be kept at the time appointed viz. on the 14th day of the first Month because the purgation of the Temple was not finished until the 16th day of that month neither had the Priests sanctified themselves sufficiently neither were all the males gathered together to Jerusalem according to the Law as they ought to be at that great Festival therefore the King Priests and representative body of the people appointed to keep the Passover on the 14 day of the second month and in order hereunto the King sent to Judah and Benjamin and to all the Israelites that had join'd themselves to them and sent Letters also to the remainder of the ten Tribes that were not carried away by Tiglath-pilesar King of Assyria as many of their brethren were See 2 King 15.29 even to all the Israelites from Dan to Beersheba inviting them to come to the house of the Lord to keep the Passover For they had not done it of a long while in such sort as was prescribed So the Posts went out with Letters from the King and his Princes inviting the Israelites to come and keep this solemn Festival at Jerusalem His Letters ran thus Ye children of Israel I exhort you to turn again unto the Lord God of Abraham Isaac and Jacob and he will return in grace and mercy to the remnant of you that are escaped out of the hand of Pul and Tiglath-pilesar Kings of Assyria 2 King 15.29 1 Chron. 5.26 And be not like your Fathers and your brethren which trespassed against the Lord who therefore gave them up to desolation as you see at this day Neither be ye stiff-necked as your Fathers were but yield your selves unto the Lord and willingly give up your selves in obedience unto him and enter into his Sanctuary and Temple which he hath consecrated to himself for a place of workship even as long as it shall stand and there appear before him viz. in the Court of the people and serve the Lord your God that the fierceness of his wrath may turn away from you For if you turn again unto the Lord your brethren and your children that are led away captive shall find compassion from
them that led them away and God will move their hearts to let them return and come again into their own land For the Lord our God is gracious and merciful and will not turn away his face from you if you turn unto him by true repentance So the Posts passed from City to City through the Country of Ephraim and Manasseh even unto Zebulun but most of them it seems laughed them to scorn and mocked at them for this their message However divers of Asher Manasseh and Zebulun humbled themselves under the hand of God for their former sins and came to Jerusalem But in Judah the hand and power of God eminently appeared in making them unanimous and giving them as it were one heart and one mind to do the commandment of the King and of his Princes which was guided by and grounded on the word of the Lord. And there assembled at Jerusalem very many people to keep the Feast of the Passover in the second month and being there met they arose and took away the Altars that were in Jerusalem viz. those that Ahaz had made both the Altars of burnt-offerings and the Altars of incense and cast them into the brook Kidron Then they killed the Passover on the 14th day of the second month and the Priests and the Levites that had been before backward were now asham'd of their backwardness seeing the forwardness of other Levites and of the people themselves and they sanctified themselves and brought in the burnt-offerings into the house of the Lord and did what belonged to their office And they stood and officiated in their proper places wherein each order was appointed to stand as they were accustom'd to do before Ahaz's time who put them all out of order The Porters stood in their places the Singers in theirs and the Levites that assisted the Priests in theirs according to the ordinances delivered by Moses The Priests also sprinkled the blood of the sacrifice upon the Altar having received it from the hands of the Levites And then there being many of the Priests that were not sanctified the Levites that were sanctified had the charge of killing the Paschal lambs and other sacrifices that were to be offered And this was done to keep the sacrifices from being polluted as they would have been if unsanctified persons had offered them And many of the people that were of the Tribe of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves according to those rites that were enjoined to such as were to eat of the Passover and yet through ignorance did adventure to eat of the Passover whereupon God gave some visible evidence of his displeasure against them which Hezekiah observing prayed to the Lord for them saying Good Lord pardon every one that setteth his heart in truth and sincerity to seek the Lord God of his Fathers though he hath failed through ignorance in the use of those external rites of cleansing required of him and is not cleansed according to the purification of the Sanctuary nor hath used such means of purifying himself as are prescrib'd to such as come to Gods holy place And the Lord heard the prayer of Hezekiah and remov'd the judgment he had inflicted on them So they kept the Feast of the Passover seven days with great gladness and the Priests and the Levites praised the Lord day by day singing and praising the Lord on loud instruments of musick And Hezekiah encouraged and spake comfortably unto all the Levites that taught the good knowledg of the Lord and the people did eat joyfully every day of the Feast and offered peace-offerings and made confession of their sins to the Lord. And the King Princes and Priests and all the chief of the assembly advising together resolved to keep other seven days to the Lord which though it was besides the Law yet the case being extraordinary God accepted their holy zeal and they did accordingly keep them with great gladness And the King gave to that great assembly and congregation a thousand bullocks and seven thousand sheep and the Princes gave them a thousand bullocks and ten thousand sheep that they might offer part to the Lord and eat the remainder themselves in those days of Feasting and that those of the Ten Tribes that were there present might be the better entertained And a great number of Priests though they were backward before yet now seeing the great need of their pains and beholding the zeal of others they sanctified themselves and put themselves on to forward the service of the Lord. And that vast congregation of all sorts there met together greatly rejoiced and there was such joy in Jerusalum at this time as since the days of Solomon and the division of the Kingdoms there had not been the like And the Priests that descended from Levi blessed the people according to Numb 6.23 c. and their voice was heard and their prayer came up to Gods holy dwelling place even to Heaven and the blessing which the Priests pronounced God was pleased to ratifie 2 Chron. 30. wh Ch. When these things were finished all the Israelites which were there present about the end of the 2d said month being incouraged by the King went forth through all the other Cities of Judah and brake down the Images and cut down the Groves and destroyed the high places and Altars throughout the whole land of Judah and Benjamin and even throughout all the Cities of Ephraim and Manasseh that were under the dominion of the King of Judah until they had finished the work they went about which being done they returned every one to his own home in their several Countries 2 Chron. 31.1 Hezekiah went yet further and brake in pieces the brazen Serpent which Moses had set up Numb 21.9 to cure such as were stung with fiery Serpents which being kepâ— as a monument of Gods grace goodnâ—ss and mercy to them many of the people were so superstitious as to yield to it Divine honour this good King therefore brake it in pieces that God might be no longer dishonoured by it For when things lawful and useful are perverted to Idolatry they may lawfully be destroyed And Hezekiah called it Nehustan that is a little piece of brass intimating to them there was no deity in it and therefore no worship to be done unto it 2 King 18.4 Then King Hezekiah took order that the Priests and Levites should serve every one of them in his office and course and should minister and do the service belonging to their places and praise the Lord in the gates of the tents of the Lord that is within the gates of the Temple which by reason of the several Courts and buildings and Chambers belonging to it were as Tents in a Camp for the several orders of Ministers that belonged to it to lodg in And whereas the morning and evening-sacrifice and the sacri ices appointed for the Sabbaths and New-Mâ—ons and other set and solemn Festivals were ordinarily to
be taken out of the offerings which were laid up in the Treasuries of the Temple and those being much exhausted by Ahaz and the people being much impoverished by inrodes of enemies Hezekiah for the ease of the people appointed a portion for and towards these sacrifices out of his own revenue He commanded also the people that dwelt at Jerusalem to give to the Priests and Levites the portion and maintenance that by the Law belonged to them that so being freed from distracting worldly cares they might the better attend to their work and might search into and study and meditate on the Law of God and faithfully expound it to the people teaching them to perform the duties therein commanded And the children of Israel in and about Jerusalem when this command was first given brought in abundance of the first-fruits of corn wine and oyl and honey and of the things that grew out of the earth and the tythe of all things that were by the Law injoined And those that dwelt in the Cities of Judah brought in the tythe of oxen and sheep and all other things which were ordained to be set apart from the rest of their goods as being consecrated unto God and given to the Priests and Levites And they brought in so abundantly that they laid them by heaps and they began to make those heaps and to bring in their tythes to the house of the Lord in the third month which was the beginning of their harvest and finished them in the seventh month when they gathered all other fruits of the land and which was counted the last of their harvest And therefore the Feast of Tabernacles which was in that month was called the feast of ingathering in the end of the year Exod. 23.16 When Hezekiah and the Princes came and saw those heaps which were many and great ones they blessed the Lord for stirring up the people to bring in their tythes so chearfully and so plentifully and blessed the people for their forwardness therein Then the King asked the Priests and Levites how it came to pass seeing there were many of them that they had spent no more of the provisions brought in for them Azariah the chief Priest of the house of Zadock made this answer Be Be pleas'd to understand O King that since the people began to bring in their first-fruits and tythes into the house of the Lord we have had enough to eat and have left a great deal besides For God hath so abundantly blessed his people that their offerings have not only yeilded us sufficient provision but this overplus which thou seest here is also left Then the King commanded that they should prepare Chambers and storehouses wherein to lay up what remained for the future and ordered that the tythes and offerings and dedicate things should be laid up in them and appointed Cononiah the Levite and Shimei his brother to be Treasurers and to keep an account of what was brought in and what was delivered out according to the order established 1 Chron. 26.20 Then there are ten set down by name who were overseers under them by the command of the King and the high Priest who had the chief rule over those that belonged to the house of the Lord. And Core who was Porter at the East-gate and six under him had charge to distribute the oblations and tythes to the Priests and Levites and that to all sorts of them as they were set in their several courses both great and small viz. to every one what was sufficient for him And they were to distribute them also to the young ones who were in their Genealogies of males from three years old and upward and to those that were registred in the Genealogies of Priests and Levites from twenty years old and upward who came in their particular courses to do service in the house of the Lord. Nay further they were to distribute them to all their little ones that were registred though under three years and to their wives sons and daughters throughout the whole multitude or congregation of Priests and Levites for they having sanctified themselves in their distinct offices for the holy service of the Temple they had not time or leisure to provide temporal things for themselves their wives and children as others had And besides those persons before mentioned that were to distribute the holy things to those that dwelt at Jerusalem or came up thither in their several courses to perform their service at the Temple there were others also of the Priests chosen that dwelt in the other Cities of the Kingdom that were to give portions to the Priests and Levites whose names were registred according to their Families who were then abiding in those places and not attending at the Temple This care did Hezekiah take throughout all Judah and he did that which was good and right in the eyes of the Lord and he did it in truth and sincerity And in every work that he began relating to the service of the house of the Lord and to the observance of the Moral Law and the ordinances about Divine worship by all which he took care that God might be duly sought unto and honoured and obeyed he did it uprightly and with a fervent zeal and the Lord prospered him therein 2 Chron. 31. from v. 2 to the end About this time as 't is supposed that Copy of Solomon's Proverbs mentioned Prov. 25.1 was found and transcribed by some of Hezekiah's servants out of the old Manuscript which was as 't is like much spotted and soiled with time and neglect Further we are to observe what an excellent character is given of Hezekiah 2 King 18.5 6. viz. that he trusted in the Lord God of Israel so that after him there was none like him among all the Kings of Judah since the rent of the Kingdoms nor before him He excelled those that went before him in removing the high places which neither Jehoshaphat nor any of the good Kings of Judah had hitherto done But as for those that were after him some may object that which is said of Josiah 2 King 23.25 viz. that there was no King before him like unto him But to this we may answer that though Josiah excelled Hezekiah in some things yet in other things Hezekiah excelled him For Hezekiah was the first that removed the high places but when Josiah removed them he had Hezekiah's example to encourage him therein and Hezekiah was more successful in war than Josiah They were indeed both excellent Princes though in some things the one might excell the other 'T is further said of Hezekiah that he clave to the Lord and departed not from following him but kept his commandments And the Lord was with him and he prospered him in all his enterprizes As in particular in his wars against the Philistines against whom he mightily prevailed and took all those Cities from them which they had taken from his father Ahaz see 2 Chron. 28.18 But we
seemeth to have been missing ever since the beginning of Manasseh's reign who possibly at first endeavoured to burn all the Books of the Law and so this Book was hid in some secret place of the Temple by some faithful Priest that it might be preserved for future times Hilkiah having found it he sent it by Shaphan the Scribe unto the King who having heard it read all over to him was exceedingly affected therewith and rent his clothes and more especially as 't is likely at those dreadful threatnings against Idolatry which are written in Levit. 26. Deut. 28. Hereupon he immediately sent to (b) Miriam and Deborah and Anna were all Prophetesses Thus the Lord is pleas'd to endue some women with the spirit of Prophesie to shew that he is not tyed to any sex Huldah a famous Prophetess who dwelt in Ierusalem in the suburbs or second part and desired her to ask counsel of the Lord for him Ieremy possibly being not then at Ierusalem but at Anathoth For Iosiah hearing those curses in the Law denounced against Idolatry and knowing how much some of his Predecessors had been guilty thereof he much seared lest the judgments threatned in that Book might fall upon him and his people and desired to know whither there might be any means to pacifie Gods wrath and prevent those judgments Huldah returned this answer Thus saith the Lord Behold I will bring evil upon this place and upon the inhabitants thereof even all the curses written in the Book which the King of Judah hath read because they have forsaken me and burnt incense to other gods and have provoked me to anger with the works of their hands viz. their idols and altars therefore my wrath shall be kindled against this place and shall not be quenched intimating the utter extirpation of the Jews out of that good land but to the King of Judah who sent you say to him Thus saith the Lord as touching the words and threatnings which thou hast heard read out of the Book because thy heart was tender and soon moved at the hearing of my threatnings and thou hast humbled thy self before me when thou heardest what I spake against this place and the inhabitants thereof that they should become a desolation and a curse that is have the curses written in this Book executed upon it and hast rent thy clothes and wept before me Behold I will gather thee unto thy pious ancestors in heaven before these dreadful calamities shall fall upon this place and people and thou shalt be gathered unto thy grave in peace This answer of Huldahs being brought to the King his heart was so affected with it that to prevent if it were possible this judgment threatned he called together the Elders of Judah and Jerusalem together with the Priests and Prophets viz. Jeremy Baruck Zephany and Vriah and the people both small and great and caused one of the Levites to read in their ears all the words of the Book of the Covenant * The Law is called a Cove an t because obedâ—ence was therein requir'd on the peoples part and a blessing thereupon promised on Gods part so called because it contained the Covenant that God made with the people of Israel See 1 King 8.9 And the King stood by the Pillar on the Brasen Scaffold or on some Throne erected by a pillar in the Temple for him to stand upon at that time and there solemnly made a Covenant before the Lord in his own name and the name of the people to walk after the Lord that is to observe what he prescrib'd unto them and to keep his commandments testimonies and statutes with all their heart and with all their soul and to perform the words of the Covenant written in that Book and he caused all that were present to give their consent to it and the inhabitants of Jerusalem were the most forward to engage themselves to walk according to the Covenant of the Lord God of their Fathers and did accordingly so walk Then the King commanded Hilkiah the High Priest and the Priests that were next unto him and the Levites to bring forth out of the Temple * Josiah did begin to purge Judah and Jerusalem of Idols in the twelfth year of his reign six years before the Book of the Law was found but upon hearing those dreadful threatnings in the Law against Idolatry he now proceeded further and perfected that reformation which was then begun Therefore the Penman of the Sacred History of the Chronicles relating the Reformation that Josiah wrought in the twelfth year of his reign adds also what was done afterwards when the Book of the Law was found and speaking how he suppressed Idolatry upon the hearing of the Law read to him he joins many things of the same nature that were done in the twelfth year of his reign that all his zealous acts in rooting out Idolatry might he related together all the vessels that were made for Baal and used in his worship or in the Idolatrous worship of the Groves or of the Host of Heaven and he burnt them in the field by which the river Kidron did run and carried the ashes of them to Bethel therewith to defile the prime seat of Jeroboams Idolatry These things had been us'd by Manasseh and Amon but were set aside as it seems in some by-place of the Temple in Josiah's time and seeing still they remained there this good King's zeal would not permit them to be there any longer And he put down the Idolatrous Priests or Chemarim whom the Kings of Judah had ordained to burn incense in high places in the Cities of Judah and in places round about Jerusalem He put down those also who burnt incense to Baal or to the Sun Moon and the Planets and host of heaven and he brought out the Image whereon a grove was engraven which it seems was hung up in the Temple and stampt it to powder and cast the dust thereof upon the graves of those that had worshipped Idols and sacrificed unto them 2 Chron. 34.4 And he brake down the Tents of the Sodomites that were in the grove by the house of the Lord and where the women wove hangings for those filthy tents so that in that grove they not only worshipped Idols but as it seems defiled themselves also with all manner of abominable uncleanness And he brought all the Priests that were the Sons of Aaron and had served the true God in high places out of the Cities where they had exercised that false worship and would not suffer them to live there and he defiled the high places even from Geba the North border of the Kingdom of Judah to Beersheba the South-border and beat down their Altars and burned dead mens bones on them v. 14. to make them unclean and brake down the high places that were erected at the entring of the Gates by Joshua the Governour of the City whither it seems many of the people used to
Judah and Jerusalem agreeably to what Jeremy had done for which the King sought to put him to death but he flying thereupon into Egypt the King by his messengers fetcht him back again and slew him with the sword and cast his dead body among the vilest sepulchres of the common people but Ahikam who had been of great authority with King Josiah 2 King 22.12 stickled so for Jeremy that he was not delivered over to the people to be put to death Jer. 26. whole Chapter In the beginning also of this Kings reign the word of the Lord came to Jeremy and gave him a Prophesie which was afterwards to be executed in the days of Zedekiah whereby he intimated to him that Zedekiah should be King of Judah and Nebuchadnezzar King of Babylon and that he should subdue the neighbouring Nations and bring them under his power In the beginning of the reign of Jehoiakim the Son of Josiah King of Judah says he came this word unto me from the Lord Make thee bonds and yokes and put them upon thy neck and send them to the King of Edom and to the King of Moab and to the King of the Ammonites and to the King of Tyrus and to the King of Zidon by the hand of the messengers which came to Jerusalem unto Zedekiah King of Judah and command them to say unto their Masters thus saith the Lord of hosts the God of Israel I have made the earth the man and the beast that are upon the ground by my great power and by my out-stretched arm and have given it unto whom it seemed meet unto me and now I have given all these lands into the hand of Nebuchadnezzar King of Babylon my servant (a) That is whom I am resolv'd to make use of for the executing my judgments upon many Nations and the beasts of the field (b) That is I have given him power over these Nations and all that they have have I given him also to serve him And all Nations shall serve him and his son and his sons son until the very time of his land come (c) The time appointed by God for his visitation and then many Nations and great Kings shall serve themselves of him (d) Such as serv'd that State before shall then subdue it And it shall come to pass that the Nation and Kingdom which will not serve Nebuchadnezzar and will not put their neck under his yoke that Nation will I punish saith the Lord with the sword and with the famine and with the pestilence until I have consumed them Therefore hearken not to your Prophets nor to your diviners nor to your dreamers nor to your enchanters no to your sorcerers which speak unto you saying Ye shall not serve the King of Babylon for they prophesie a lye unto you to remove you far from your land (e) Not that they properly intended it but that would undoubtedly be the issue of what they animated them unto and that I should drive you out and ye should perish But the Nations that bring their neck under his yoke and serve him those will I let remain still in their own land saith the Lord and they shall till it and dwell therein Jer. 27. from v. 1 to 12. Jehoiakim in the second year of his reign according to the accustomed policy of his forefathers the better to prevent all changes and settle the Kingdom in his line made his Son Jehoiakin or Jeconiah King with him being then but eight years old 2 Chron. 36.9 In the latter end of the third and beginning of the fourth year of Jehoiakim Nebuchadnezzar being joined with his father in the administration of the Kingdom of Babylon the things that he was to act are presently revealed to the Prophet Jeremy namely that he should overthrow the Egyptians first at the river Euphrates which immediately after followed he cutting off the forces that Pharoah Necoh left at Carchemish that very year and then that he should conquer the Egyptians in their own Country which came not to pass till after the taking of Tyre in the 27th year of the captivity of Jeconiah as we find Ezek. 29. from 17 to 21. Jer. 46. from 1 to 27. In the self-same fourth year of Jehoiakim which was the first of Nebuchadnezzar * It seems the first year of Nebuchadnezzar concurred with the end of the third and beginning of the fourth year of Jehoiakim see Dan. 1.1 King of Babylon the Prophet Ieremy reproving the Iews for not hearkning to the word of the Lord which from time to time he had spoken to them even from the thirteenth year of King Iosiah to that present fourth year of Iehoiakim which was three and twenty years and for that they had shewed themselves stubborn and refractory to his admonitions as also to the warnings of all the other Prophets the Lord had sent unto them he then again told them of the coming of Nebuchadnezzar upon them and that they should be carried away captive to Babylon and that captivity should last seventy years which term Judah first and then the other Nations there mentioned every one in their order were to serve the King of Babylon and at last the Kingdom of Babylon it self should be destroyed An intimation of which seventy years captivity was long before made by the Prophet Isa 23.15 And it shall come to pass in that day that Tyre shall be forgotten seventy years according to the days of one King (a) That is so long as one King and his â—ace shall reign viz. Nebuchadnezzar and his seed And it shall come to pass after the end of seventy years that the Lord will visit Tyre and she shall turn to her hire and shall commit fornication (b) That is shall trade and traffick and merchandize with all the Kingdoms of the world with all the Kingdoms of the world upon the face of the earth Jer. 25. wh Ch. In the same year also Baruch wrote in a roll or scrole of parchment from the mouth of the Prophet Jeremy all the words of the Lord which he had spoken to him concerning Israel and Iudah from the time of Iosiah to that day and he read them in the Court of the house of the Lord in the audience of all the people which were there assembled out of all their Cities on the day of their solemn fast which they yearly kept upon the tenth day of the seventh month As for Baruch himself who was extreamly afflicted in his soul with the apprehension of those direful judgments he had written the Prophet Ieremy comforted him and assured him of his own life amidst all these calamities Ier. 36. from 1 to 9. Ier. 45. wh Ch. Nebuchadnezzar having vanquished the Egyptians about the banks of Euphrates Ier. 46.1 2. and approaching now with his forces towards Iudea to besiege Ierusalem the Recabites of the posterity of Ionadab the Son of Recab 2 King 10.15 leaving their Tents wherein by the rule
And therefore God upbraiding the King of Tyre with his pride and arrogancy Behold saith he thou art wiser than Daniel no secret can be hid from thee therefore I will bring strangers upon thee the terrible of the Nations and they shall bring thee down c. Ezek. Ch. 26. Ch. 27. Ch. 28. In the same year also in the third month God revealed his will to Ezekiel of sending Nebuchadnezzar against Pharoah to the ruin of the Egyptians In the same month also God declared that the Egyptians could no more avoid his decree and determination than the Assyrians had done before Ezek. Ch. 30. Ch. 31. In the eleventh year of Zedekiah the ninth day of the fourth month when the famine grew extream in the City and the pestilence as 't is like very hot Jerusalem was broken up and the Caldeans entred it Ezek. 4. from 9 to the end Lament 4.10 2 King 25.2 3 4. Jer. 52.5 6 7. Jer. 39.2 3. The City being taken Zedekiah and all the men of war fled away by night by the way of the Gate between two walls which was by the Kings garden being it seems a secret way provided on purpose for escape in such a time of danger but the Caldeans pursuing after them took Zedekiah in the plains of Jericho and brought him prisoner to Riblah where Nebuchadnezzar lay where having judgment passed upon him for his perjury and having seen his children first slain before his eyes to his extream torment together with the Nobles of Judah he had then his own eyes put out and being clogged with chains and fetters he was carried away from thence to Babylon so the Prophesies before utter'd concerning him were fulfilled viz. that with his eyes he should see the King of Babylon and speak with him mouth to mouth Jer. 32.4 34.3 But Babylon he should not see though he should die there For so the Prophet Ezekiel foretold Ch. 12.13 My net also will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the land of the Caldeans yet shall he not see it though he shall die there 2 King 25. from 4 to 8. Jer. 39. from 4 to 8. Jer. 52. from 7 to 12. Upon the seventh day of the fifth month Nebuzaradan Captain of the Guard sent by Nebuchadnezzar made his entry into the City and on the tenth day he set fire on the Temple and on the Kings Palace and upon all the Noblemens houses in Jerusalem and burnt all down to the ground and brake down the walls of Jerusalem round about In remembrance of which dismal calamity the Fast of the fifth month was ordained to be kept Zach. 7.3 v. 5. Zach. 8.19 Thus was the glorious Temple destroyed in the nineteenth year of Nebuchadnezzars reign and four hundred twenty four years three months and eight days after that Solomon laid the first stone thereof 2 King 25.8 9 10. Jer. 52.12 13 14. Jer. 39.8 In the same fifth month the walls of Jerusalem being broken down all that were left in the City and all that had before fled over to Nebuchadnezzar and all the common people of the City with all the treasure of the King and his Nobles and furniture of the Temple did Nebuzaradan carry away to Babylon and thus was Judah for their sins removed out of her own land four hundred sixty eight years after David began to reign over it From the division of the Ten Tribes from the Tribe of Judah three hundred eighty eight years and from the destruction of the Kingdom of Israel one hundred thirty four years If any shall enquire why the Lord gave up this his own people into the hands of their enemies you may find 2 Chron. 36. from v. 12 to 20. that the high provocations both of King and people were the cause thereof Zedekiah did that which was evil in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking to him from the mouth of the Lord and he also rebelled against King Nebuchadnezzar who had made him swear by God but he stiffned his neck and hardned his heart from turning unto the Lord God of Israel Moreover all the chief of the Priests and the people transgressed very much after all the abominations of the heathen and polluted the house of the Lord which he had hallowed in Jerusalem And the Lord God of their fathers sent to them by his messengers rising up betimes (a) That is continually and carefully sendding them a Metaphor taken from careful housholders who with the soonest seek to redress mischiefs causing their servants for that end to rise betimes and sending because he had compassion on his people and on his dwelling place but they mocked the messengers of God and despised his words and misused his Prophets until the wrath of the Lord arose against his people and there was no remedy * After that there remain'd nothing but expectation of judgment Therefore he brought upon them the King of the Caldees who slew their young men with the sword in the house of their Sanctuary (b) That is the Temple whither 't is like many of them fled for refuge and had no compassion upon young man or maiden old man or him that stooped for age he gave them all into his hand And all the vessels of the house of God great and small and the treasures of the house of the Lord and the treasures of the King and of his Princes all these he brought to Babylon And they burnt the house of God and brake down the walls of Jerusalem and burnt all the Palaces thereof with fire and destroyed all the goodly vessels thereof Jer. 39.9 Jer. 52.15 2 King 25. from 11 to 18. 2 Chron. 36. from 14 to 22. The Scripture saith that they that were carried away captive to Babylon in the eleventh year of Zedekiah were to continue seventy years in their captivity 2 Chron. 36.20 21. And them that had escaped from the sword carried he away to Babylon where they were servants to him and his sons until the reign of the Kingdom of Persia To fulfill the word of the Lord by the mouth of Jeremy until the land had enjoyed her Sabbaths for as long as she lay desolate she kept Sabbath to fulfill threescore and ten years Where by those words until the land had enjoyed her Sabbaths we are to understand that so long as the people were kept out of it the land rested there being none to plow or dig it up and so it continued for the most part till the expiration of seventy years as Jeremy had Prophesied Jer. 25.11 And this whole land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years And Chap. 29.10 Thus saith the Lord after seventy years be accomplished at Babylon I will visit you and perform my good word towards you in causing you to return to
their Genealogy they were among others as polluted persons put from the Priesthood and the Tirshatha or Governour said that those Priests that could not prove their Genealogy should not eat of the holy things or partake of the priviledg of Priests till there stood up a Priest with Urim and Thummim to inquire of the Lord for them in that difficult case whereby 't is manifest that the Ephod wherein was the Urim and Thummim was now lost yet Zerubbabel seems to hope that it might by the providence of God be again restored to them yet we never read it was the Lord thereby teaching them that the Ceremonies were going and the Messias coming The whole Congregation together was forty two thousand three hundred and threescore (b) If we compare the number that were carried away captive with those that returned back again we shall find a wonderful great increase of them during their captivity for there were carried into captivity at three times four thousand and six hundred Jer. 52.30 but we see how many returned out of it besides men-servants and maid-servants whose number came to 7377 and there were among them two hundred singing men and singing women who were imployed in singing at their weddings and funerals and such solemnities see 2 Chron. 35.25 that is reckoning both those of Judah and Benjamin of whom the particular numbers are in those Chapters punctually set down and those also of the other Ten Tribes that are not there mentioned that were captive with the Jews for Salmanasser swept not all away out of all the Tribes but left a remnant of them in their own Country which afterwards together with the Jews and Benjamites and Levites were carried away by Nebuchadnezzar into Babylon and were now dismissed and sent back again by Cyrus After which as in the first year of Cyrus all the Israelites are said to have dwelt in their own Cities Ezra 2.70 So in the sixth year of Darius they are said to have been present at the dedication of the Temple and to have offered there twelve he-goats for the sin of all Israel Ezra 6.16 17. (c) And long after when Christ preached the Gospel in Galilee that Prophesie of Isaiah is said to have been fulfilled of the people of Zebulon and Naphtali who saw a great light Mat. 4.14 15 16. and Anna Luk. 2.76 is said to be of the Tribe of Aser To which we may add Act. 26.7 Unto which promise our twelve Tribes instantly serving God day and night hope to come Ezra 2. from 1 to 68. Nehem. 7. from 6 to 70. The chief men of their fathers families coming to Jerusalem to the place where the house of the Lord formerly stood offered every man according to his ability towards the restauration of the Temple making a treasure for the work to the sum of sixty one thousand drams of Gold (d) The quantity of a dram of gold is 6 s. 3 d. so that by this accompt 61 thousand drams amounts to 19 thousand 62 pounds 10 sh A pound of silver is counted 12 ounces which is 3 l. sterling so that 5000 pound of silver amounts to 15000 pound sterling and five thousand pound of silver and one hundred (e) Their care to provide these giveth evidence of their desire to have the worship of God duly performed That which is here in general noted concerning the gifts given for the house of the Lord is more particularly set down Neh. 7.70 71 72. but in Nehemiah there is less set down than in Ezra by 2400 for Ezra setteth down all that was given by any of any sort But Nehemiah no more than what was given by the Governor some of the chief Fathers and the rest of the people of Judah and Benjamin Priests garments (f) In Ezra are set down only one hundred Priests garments In Nehem. 7.70 71.530 Priests-garments and 67 more in all 527. 't is probable when they came to Jerusalem they observed more Priests than they thought would have come and thereupon the piety of many moved them to increase the number of Priests garments In Nehem. 7.70 mention is made of fifty Basons whereof no mention is made in Ezra And both Priests and Levites and the rest of the people dwelt every man in his own City that is in the Cities appointed for them by their present Governour Ezra 2.68 69 70. Nehem. 7. from 70 to the end On the first day of the seventh month of that year on the Feast of Trumpets the Israelites came all as one man out of their several Cities to Jerusalem and there Joshua and Zerubbabel and his brethren that is the Princes and chief men that were with him built the Altar upon the foundation where Solomons Altar was built and the reason they laid not a new foundation was because they feared if that business was not soon dispatched they should be hindered by the Samaritans their neighbours who already began to threaten them and bandy against them And this being done they every morning and evening offered the daily sacrifice unto God thereby testifying their piety and desire of reconciliation between God and them that so they might obtain his protection against their enemies And upon the fifteenth day of the same month they kept the feast of Tabernacles (g) With what extraordinary solemnity this Feast was afterwards kept we may see Neh. 8. from 13 to the end and offered the particular offerings that were every day of that feast to be offered up see Numb 29.12 c. And when the feast of Tabernacles was ended besides the continual burnt-offering which was every day morning and evening to be offered they celebrated the first day of every month and all the set feasts that were appointed by the Lord to be kept and offered on the Altar such freewill offerings as in testimony of any blessing received or deliverance vouchsafed from any danger were in thankfulness by any of the people offered to God And though the foundation of the Temple was not yet laid yet they would not forbear to perform such services to the Lord as might be done without a Temple Moreover they took care about providing Materials and Workmen for the building of the Temple giving money to Masons and Carpenters and meat and drink and oyl to the men of Tyre and Sidon who had Cedars in great plenty and great skill in squaring them agreeing with them to Bring Cedar-trees from Lebanon to the Port of Joppa for this service see 1 King 5.9 Ezra 3. from 1 to 8. In the second year after their return from Babylon in the second month they appointed Levites to oversee the building of the house of God and all things being prepared they appointed the Priests in their proper robes with Trumpets in their hands and the Levites the Sons of Asaph with Cymbals see 1 Chron. 15.24 to praise the Lord according to the Ordinance of David 1 Chron. 6.31 and they sang by course observing
some of the Rulers of the people some pious and prudent men be appointed to sit daily here in Jerusalem for the hearing of this business and to take cognizance who they are that have married strange wives viz. such as have not imbraced the faith of Israel or that since their marriage have relapsed to Idolatry and let those that are found guilty herein in every City be brought hither in their turns to appear before these Elders and let the chief men in every City testifie against them if they have found them guilty and so let the business be dispatched first with one City and then with another until at length all the strange wives be put away that so the fierce wrath of our God may be turned from us Hereupon four men being chosen viz. two Priests and two Levites to set forward this business the children of the captivity agreed that the forementioned course should be taken And Ezra with certain chief of the Fathers were chosen and set apart to that great work and began it on the first day of the tenth month and made an end of it on the first day of the first month and so were three whole months about it And upon examination even among the Sons of the Priests who should have known and practised better things there were found some who had taken strange wives yea some of the Sons of Joshua the good high Priest who assisted Zerubbabel were guilty in this matter and divers of their brethren in that function also They being found guilty offered a ram of the flock for their transgression and gave their hands that they would put away their Idolatrous wives And 't is like many others whose names are there recorded did the same though it be not here expressed And some of the Levites who ministred to the Priests and some of the Singers and Porters were also guilty herein and put away their Idolatrous wives yea though they had children by them Ezra Ch. 10. from 6 to the end We are now come to the Book of Nehemiah As in the Book of Ezra we had a relation of the building of the Temple by Zerubbabel and of reforming Religion by Ezra so in this we have a relation of the building of the City and the walls thereof and setling the Commonwealth and redressing many disorders by Nehemiah who came to Jerusalem thirteen years after Ezra's first coming thither In the 20th year of Artaxerxes in the ninth month answering to part of our November and part of our December Hanani and some other Jews came to Nehemiah who was one of the Kings Cup-bearers being then at Shushan the Winter-mansion of the Persian Monarchs and acquainted him that those that were left of the Captivity in the Province of Judah were under great affliction and reproach and that their neighbours round about them did exceedingly despise and wrong them and that which encouraged them the more in those insolences was because the walls of Jerusalem were broken down and the gates thereof burnt with fire by Nebuchadnezzar and so they continued still So that the Jews were disabled to defend themselves against their enemies Nehemiah was so affected herewith that he sat down and wept and mourned certain days and fasted and prayed prostrating himself before the God of heaven with his face towards the Temple the place of Gods presence see 1 King 8.44 and he said O Lord God of Heaven the great and terrible God that keepeth Covenant and mercy for them that love thee and keep thy Commandments let thine ears be attentive to the prayer of thy servant which I make before thee day and night for the children of Israel and wherein I confess and humbly bewail our sins which we have committed against thee Both I and my Fathers have sin'd against thee and dealt very corruptly and have not kept either the moral ceremonial or judicial laws which thou gavest us Yet remember I pray thee the word thou spakest by thy servant Moses Deut. 4.25 saying if you transgress I will scatter you abroad among the Nations but if ye turn unto me and keep my Commandments and do them though you were scattered to the remotest parts of the earth yet thence will I gather you and bring you to the place that I have chosen to put my name there Now O Lord we are thy people whom thou hast redeemed by thy great power and by thy strong hand Therefore I beseech thee let thine ear be attentive to the prayer of me thy servant and to the prayer of thy servants that desire to fear thy name and prosper me and grant me favour and mercy in the sight of the King to whom I intend to address my self that he may grant the request that I shall make to him Nehem. Chap. 1. About four months after when the time came that Nehemiah in his course was to attend upon the King and to minister to him as his Cup-bearer both King and Queen took notice of his sorrowful and dejected looks The King asked him the reason of it Nehemiah replied Let the King live for ever * That is very long an usual salutation given to Kings See 1 King 1.1.31 Dan. 6.21 There is reason my countenance should be sad when the City the place of my fathers sepulchres where my ancestors lived and died lyeth waste and the gates thereof being formerly consumed with fire are not repaired The King asked him what he desired of him Nehemiah lifting up his heart to God in a fervent Ejaculation (b) The Ejaculation of the heart may be as fervent and as prevalent as a solemn prayer uttered with the mouth witness that of Moses Exod. 14.15 to which God made this answer Why criest thou unto me yet no words of prayer were then uttered by Moses This frequently and heartily used argueth an heavenly mind and 't is one way whereby we may pray always or con inually that is at all times and in all places and on all occasions that he would please to direct him rightly to order his petition to the King and incline the Kings heart to grant it said If it please the King and thy servant hath found favour in thy sight I pray thee that thou wouldst send me to Jerusalem the City of my Fathers sepulchers that I may build it The King said how long wilt thou be absent and when wilt thou return Nehemiah set him a time which it's like was not long and at that time did accordingly return but from this time forward it seems he continued Governour of Judea under the King for the space of twelve years or more during which time 't is probable he often went into Persia to wait upon the King The King graciously granting his request he then humbly besought him that he might have letters to the Governours beyond the river to conduct him (c) This Ezra would not desire when he went to Jerusalem because he had occasionally spoken to the King of
in divers engagements and taking Jazer with the Territories thereunto belonging returned into Judea Timotheus the General of the Ammonites hereat enraged and gathering together multitudes of forreign forces came as if he would devour Judea But Judas and those that were with him having humbled themselves and sought to the Lord for help marched out of Jerusalem against them and being encouraged by an Apparition of Horsemen in the Heavens fighting for them they slew of the enemy 20500 Foot and 600 horse Timotheus himself fled to Gazara a strong Garrison kept by his Brother but that being taken he was pulled out of a cave where he had hid himself and slain with his Brother After this the Gentiles about Galaad and Galilee sorely afflicting the Jews of those parts Maccabaeus divided his Army into three Brigades one whereof consisting of 3000 men he gave to his Brother Simon to relieve them of Galilee the second to Joseph the Son of Zachariah to defend Judea charging them not to fight with any enemy till his return with the third he marched himself to the succour of those of Galaad Simon notwithstanding fought many Battels with the enemy and killed many of them And Judas had the like success taking many Towns and putting many thousand to the sword But those that were left at home desiring upon the report of these things to atchieve some military glory marched to Jamnia whence Gorgias issuing out put them to flight and following the chase as far as the borders of Judea killed about 2000 of them So dangerous a thing is presumption and vain-glory Lysias the Kings Protector and chief Minister was extreamly vexed to hear of Judas's success therefore mustering together near eighty thousand men and all the horse he could make marches into Judea resolving to make Jerusalem an habitation for the Greeks and the Temple Tributary and to set the High Priesthood to sale every year Being entred into Judea he lays siege to Bethsura nigh to Jerusalem But Maccabaeus engaging with him killed 11000 of his foot with 1600 horsemen and forced him with the rest many of them being wounded and disarmed to shift for themselves Lysias considering with himself what loss he had sustained and how God fought for the Jews he sent to them to treat of peace and according to his promise brought the King to yield to such reasonable terms as were demanded by Maccabaeus but this peace was quickly broken by those of the Kings Captains that had the command of the places adjacent who would not suffer the Jews to be quiet And the Citizens of Joppa also having by fair speeches inticed two hundred Jews which dwelt among them into their ships put from shore and threw them all over-board When Judas heard of this piece of villany he came by night to Joppa and fired their Port and Navy And understanding that the inhabitants of Jamnia had some such design against those Jews that lived with them he did the same by night to their Port and Fleet also Judas now marching against Timotheus the Nomades of Arabia set upon him to the number of 5000 Foot and 500 Horse where after an hot dispute the Arabians were worsted but afterwards upon an engagement to supply him with Cattel obtained a peace from him Shortly after this he stormed the City Caspis wherein was such a slaughter made of the inhabitants that a lake thereto adjoyning seemed to be full of blood Removing from thence he came to the Jews called Tobieni inhabiting the land of Tob concerning which mention is made in the Book of Judges Ch. 11. Timotheus was drawn off from that place but had left behind him a very strong Garrison which Dositheus and Sosipater two of Judas's Captains ventured upon and taking it put to the sword about 10000 men Upon this Timotheus levies a new Army consisting of 120000 Foot and 2500 Horse of all Nations round about him and mercenary Arabians sending the women and children into a strong Town called Carnion He incamped against Raphon on the other side the Brook Judas approaching with his forces gave this great Army such a total rout that some fled one way and some another and Judas pursued them with such earnestness that he slew near thirty thousand of them and Timotheus himself falling into the hands of Dositheus and Sosipater obtained his liberty upon promise of setting at liberty such of the Jews as he had in his power Judas then proceeding took Carnion whither many of the enemy had fled he put to the sword 25000 men fired their Temple and demolished their City After this he gathered together all the Jews with their wives and children which were in Galaad to bring them into Judea And being come as far as Ephron which was a great City well fortified through which they were to pass the Citizens denied them passage and shut their gates against them hereupon they assaulted the City and took it after a day and a nights battery and demolished the City to the ground took all the spoil killed all the males near 25000 in number and so marched to Jerusalem to the Feast of Pentecost The Feast being over Judas taking 3000 Foot and 400 Horse along with him went and fought with Gorgias whom Dositheus had once taken but leading him away a Thracian Trooper made up towards him and cut off his shoulder and so rescued Gorgias who made his escape into Marissa After this victory the Jews coming to strip and bury such of their own party as had fallen that day found under their coats certain things dedicated to the Idols of Jamnia which was prohibited them by the Law Deut. 7.25 26. so that it appeared to them that this was the cause of their death they therefore betook themselves by prayer unto God intreating him that this miscarriage might not be charged upon them all After this Judas with his Brethren subdued the Edomites and the Philistines burnt their Idols and overthrew their Altars and then returned into Judea and observing that Antiochus's Souldiers which were Garrison'd in the Tower at Jerusalem did infest the Jews about the Sanctuary he with all the people besieged them close but some of them with certain Jewish fugitives getting out went strait to Antiochus Eupator and perswaded him with expedition to come and give a check to the growing power of the Jews Antiochus gathering together all his friends and Captains and a mighty Army concerning the number of which the two Books of Maccabees differ in a great rage marched thither intending to deal worse with the Jews than his Father had done And with him Menelaus the usurping High Priest joyned hoping thereby to recover the Priesthood Judas hearing of these preparations commanded the people that they should call upon God day and night that he would please to grant them his wonted assistance Antiochus marching into Judea assaults Bethsura or Bethhoron where Judas by night with a choice party fell upon his Camp and piercing as far as his own
deserto intermissum Non jubetur idem homo iterum circumcidi sed idem populus those that were born in their Travels thorow the Wilderness who had not been hitherto circumcised And the Reasons why it was now injoyned as we may suppose were these 1. That this might signifie to them that it was by vertue of that Covenant which God had made with their Fathers whereof Circumcision was an outward Seal that they were now put into the possession of the Land of Canaan 2ly That they might more couragiously Encounter the Canaanites having upon them this Badge of their Adoption 3ly Because on the fourteenth day of this month at even they were to eat the Passover of which none might eat that were not circumcised Exod. 12.48 4ly When they came into the Land of Canaan they were to observe all the Precepts of the Ceremonial Law Deut. 12.8 9 10. and therefore this of Circumcision among the rest 5ly Circumcision was now injoyn'd them that hereby God might make trial of their Faith and Obedience And indeed a very hard trial it was if we consider that those that were the very flower and strength of their Armies were now to be circumcised viz. all that were under forty years of age and when they lay sore how easie had it been for their Enemies to have overcome them as may appear from the slaughter Simeon and Levi made upon the Sechemites when they lay in the same condition Gen. 34.25 26. So that nothing could be more dangerous in the eye of reason than that which God now injoyn'd them But thus God was pleased to try their Faith viz. whither in confidence of his Protection they would do what he injoyn'd them though it seem'd in it self so exceeding perillous Joshua therefore in Obedience to Gods Command and for these Reasons before-mentioned renewed now this Sacrament of Circumcision and 't is probable that all that were before circumcised were imployed in this Service that it might be the sooner dispatched and so the place where this was done was upon this occasion call'd the Hill of Fore-skins because there they did cast away or bury the Fore-skins of those that were that day circumcised The Israelites thus circumcised abode in their places in the Camp till they were whole no Enemy attempting any thing against them or once offering to molest them no not so much as to scare them or put them in any fright This being done the Lord said to Joshua This day have I rolled away from you the Reproach of Egypt as if he should have said Had these Israelites continued in their Vncircumcision they would rather have seemed to be uncircumcised Egyptians than the Israel of God but now being circumcised this Reproach of Egypt is rolled away from them see 1 Sam. 17.26 Gen. 34.14 Josh Ch. 5. from 1. to 10. SECT XCVII UPon the fourteenth day of this first month in the evening the Israelites celebrated their first Passover * Which was likewise intermitted in the Wilderness saving only the second year see Numb 9.1 2. in the Land of Canaan and on the morrow after did eat both unleavened Cakes of the old Corn and parched Corn of the new even the very same day whereon the Sheaf of the first-fruits of their Harvest was offered to the Lord after the offering whereof they might lawfully eat of the new Corn and not till then And Manna ceased the very day after they began to eat of the Fruits of the Land so that after that they saw it no more By which it was evident to them that Manna came not all that time they had injoyed it from any natural Cause in the Clouds but was provided for them in an extraordinary way by the Almighty Power of God Josh Ch. 5. vers 10 11 12. SECT XCVIII JOshua now approaching nearer to Jericho possibly to observe the Country about it and to contrive how he might best assail it and perhaps retiring a little alone to pray unto the Lord for direction in this matter on a sudden he beheld a man standing over against him with his Sword drawn in his hand Joshua went to him and said Art thou for us or for our Adversaries The man said Nay but as a Captain of the Host of the Lord am I come unto thee Then Joshua fell on his face to the Earth and worshipping him said What saith my Lord to his Servant And he said Loose thy shooe from off thy foot for the place whereon thou standest his holy and Joshua did so This Captain of the Lords Host was not Gabriel or any other created Angel but Michael the Arch-Angel Jude v. 9. the great Prince of Gods people Dan. 10.21 12.1 the Angel of the Covenant Mal. 3.1 Christ the eternal Son of God who appeared here and sundry other times in the shape of a man as a foregoing Presage and pre-signification of his future Incarnation and this appeareth by Joshua's adoring him as the Lord Jehovah Ch. 6.2 and his acceptance of it which a created Angel would have refused Rev. 19.10 and by his commanding Joshua to put off his shoes because the place was holy like to that Exod. 3.5 not that the place was capable of any inherent holiness in it self but hallowed by Gods holy presence in it and in relation to that only to be so esteemed and which ceased to be so when his appearance was withdrawn from it This Captain instructs Joshua about the manner of besieging and conquering Jericho He commands him for six * Thus God loves to try the saith and patience of his people to see whither they will wait for the accomplishment of his Promises when they are not presently fulfilled days together to march his Army round about the City that the Priests should carry the Ark about it and seven Priests with Trumpets of Rams-horns should blow before it and on the seventh day to do it seven several times At the last of which when the Priests blew with a long blast all the people should give a great shout at which the Walls of Jericho should fall down and so the Israelites should enter into it and destroy it Joshua having received these Directions from the Lord acquaints the people with them who believed the Lord would work this Miracle for them as he had newly divided the waters of Jordan and therefore the Apostle says Heb. 11.30 By Faith the walls of Jericho fell down Joshua tells them That the Lord would give the City into their hands but it should be accursed or devoted †See Levit. 27.28 even it and all that was therein to the Lord except Rahab and her Family who hid the Spies that is shall be offered to divine Justice as a kind of First-fruits thereby intimating that the whole Land was his but that he was pleased to give it them He tells them All the Silver and Gold and Vessels of Brass and Iron were to be consecrated to the Lord and brought into his Treasury
Therefore says he keep your selves all of you from the accursed thing Take none of the accursed banned things to your own use lest you bring a Curse upon your selves and upon the Camp of Israel thereby Joshua having given the people these Instructions he gave order to the Army to march round about the City seven days in the manner that was prescribed the Sabbath-day being one of them and that by Command of him who is Lord of the Sabbath The armed-men marched before the Ark and the remainder of the people that were in the Rear not armed followed after and thus they did six days on the seventh day they rose early and compassed the City after the same manner seven times and at the seventh time when the Priests that blew with the Trumpets made a long blast Joshua bad them shout for the Lord had given them the City The people hereupon gave a great shout and the wall of the City fell down flat viz. all that part of it over against which the Israelites in a long train marched and so all the armed men went up every man right from the place where they were and entred in at the breach into the City And they utterly destroyed all that was in the City Men Women young and old and the Oxen and Asses and Sheep and what ever they met with excepting Rahab and her Family whom Joshua sent the two Spies unto whom she had preserved to bring them forth and to leave them without the Camp till they were cleansed from their former pollutions according to the Law Numb 31.19 and were instructed in the Israelites Religion and admitted into the Congregation and so they and their Posterity continued among the Israelites and Rahab was afterwards married to Salmon a Prince of the Tribe of Judah one of Christs Progenitors Matth. 1.5 Luke 3.32 Then they burnt the City with fire and all that was therein excepting only the Silver and Gold and Iron and Brass which were reserved to be put into the Treasury of the House of the Lord none of them offering to meddle with one jot of the Spoil save only Achan of whom more presently In the judgment of reason one would have thought it must needs be grievous to the Israelites to destroy so brave a City and so goodly Houses wherein they might so conveniently have setled themselves and the Prey and Spoil of so fair and rich a City whereby they might have so greatly inriched themselves The more remarkable therefore and commendable was their ready Obedience herein to Gods Commands And Joshua by a special Inspiration of the Holy Ghost adjured them not to go about to build that City again and pronounced a Curse upon that man that by rebuilding it should as it were endeavour to blot out the memorial of this miraculous Work of God in giving this Idolatrous City after so strange a manner into their hands Whosoever shall go about to do it says He he shall lay the Foundation thereof in his First-born and in his youngest Son shall he set up the Gates thereof that is it shall cost him the loss of his Children of the first when he begins it of the other as he goeth forward with the work and of the youngest when he finisheth it and hangeth up the Gates thereof This Curse afterwards fell upon Hiel the Bethelite who in Ahab's Reign built this City again 1 Kings 16.34 This man was very ignorant if he knew not of this Curse but if he did know of it he was very audacious and impudently profane in not regarding it But though he was in his own particular severely punish'd for thus transgressing Gods Command and neglecting this Curse yet the City being rebuilt it was afterward allowed for a fit Habitation even for good men to lodge in as Elijah and Elisha 2 Kings 2.4 18. yea our Saviour himself did honour this City with his presence and Miracles Luke 19.1 5. Josh Ch. 5. from 13. to the end Josh Ch. 6. whole Chapter SECT XCIX JOshua now sent Spies to Ai not to go into it as those sent to Jericho did but to bring him Intelligence in what posture the City and Country thereabout was The Spies return and make a Report as if the place were of no great strength and might easily be taken by a few of the Israelites and therefore there was no need to carry up the whole Host of Israel against it Let only about two or three thousand say they go up and finite it Joshua accordingly sent up about three thousand against it But the men of Ai couragiously sallying out upon them the Israelites fled presently before them which plainly shewed that God being offended with them for something amiss among them did in an extraordinary manner strike them with fear and astonishment The men of Ai chased them from their City Gates to Shebarim and killed 36 of them in the going down of the Hill so that it seems the Israelies fled at the first On-set and were slain only in flying The whole people of Israel were extreamly terrified and dismaid at this For God seemed to have withdrawn his supporting Hand from them and in such a case the most stout and valiant will soon shrink and be afraid Joshua and the Elders of Israel hereupon rent their Clothes * A Ceremony used in great Mournings see 2 Sam. 1.11 Job 2.12 Ezek. 27.30 put dust upon their Heads and fell to the earth on their faces before the Ark. Neither was it their loss so much as the apprehension of Gods displeasure that so much afflicted them God had promised that no man should stand before them Ch. 1.5 and that they should drive out the Inhabitants out of the Land Their flying therefore now before the Enemy especially in such an inglorious manner was a plain Demonstration that God was offended with them and had withdrawn his gracious presence from them And the smallest Affliction if it be looked upon as an effect of Gods anger is very dreadful Joshua lying thus prostrate before the Lord said Alas O Lord God wherefore hast thou at all brought this people over Jordan to deliver us into the hands of the Amorites to destroy us I wish we had been content to have staid and dwelt on the other side Jordan * Joshua seems here a little too much transported thorow humane frailty O Lord what shall I say when Israel turneth their backs before their Enemies For the Canaanites the Inhabitants of this Land will hear of it and will inviron us round and cut off our Name and Memorial from off the Earth and what wilt thou then do to thy great Name How wilt thou preserve thy Glory when the Canaanites shall say Thou hadst not power to subdue them nor defend us against them and thou wast not able to give us this Land which thou hadst promised us See Deut. 33.27 Then the Lord spake to Joshua saying Get thee up why liest thou prostrate on thy face