Discipline and was a symbol of internal Grace As this People had three Days prescribed to prepare and sanctifie themselves So our Lord saith He for our sakes did sanctifie himself Joh. 17.19 in dying for us which Sanctification Christ compleated not until the third Day at his Resurrection Secondly What the People were not to do 1. They must abstain from their Wives during those three Days Preparation ver 15. This the Apostle sheweth is to be done with Consent for a Time that they may the better give themselves to Fasting and Prayer 1 Cor. 7.5 Not because there was any legal Pollution in it being instituted in the State of Innocency Gen. 2. and honourable in all Heb. 13.4 'T was therefore prohibited not as any prophane Matter in it self but meerly that their Minds might be the more entirely devoted to the Covenant now to be made with God and not diverted by Carnal yet lawful Pleasure Some make this to mean Priests disavowing of Marriage which argues as absurdly as because People on solemn Fast-days abstain from Meat therefore the Clergy must eat no Meat at all 2. As they were not for that Time to touch their Wives so nor must they touch the Mount at that Time when the Signs of God's glorious Presence was upon it v. 12 13. In which Interdict or Prohibition are sundry Branches observable As 1st To whom it was prescribed to wit both to Men and to Beast To Men in General that is to all the People oft intimated in Exod. 19. but principally ver 13. and in special to the Priests who otherwise seem to have a nearer access to God in sacrificing-Service ver 21 22. These Priests are after call'd Young Men of the Sons of Israel Exod. 24.5 being the First born of Families whom God had sanctified to Himself Exod. 13.2 in whose Place he afterward took the Tribe of Levi Numb 8.14 15 17 18. 2ly Upon what Penalty this expresly is added upon Peril of Death The Offender if near Hand was to be stoned and if farther off was to be shot at with a Dart and the Beast is here doomed to Danger to keep his Master at farther distance from Danger in which Premonition there was Mercy in the Commination though so much Severity in the Execution 3ly The Reasons of this Interdict were 1. For Reverence-sake 'T is Presumption in People and an Affront to a Prince for any to come into his presence uncalled Much more into the presence of the King of Kings who though he love familiarity with us in our walking with him in our Conversation yet takes State upon him in his Ordinances will be feared in his Commands and will be trembled at in his Word and Judgments as Dr. Hall phraseth it 2. To restrain the People's Curiosity from prying into God's Secrets 1 Sam. 6.19 Not that it is evil to see God but it is evil in him that seeketh to see him out of Curiosity and to make nearer approaches presumptuously unto him than he permits The Third Reason Had they been permitted to approach and gaze this would have hindred their Attention in hearing the Voice of God which proceeded out of the midst of the Fire 4ly To put a difference betwixt the Lord's Service and that of Idols they had seen in Egypt wherein they used Sporting Dancing and Feasting which afterward this People practised as their Apes when they set up the Golden Calf But here they must know their distance dread God's Presence which was a strong check to all Idolatrous Jollity But 5ly And more especially this was to shew the Nature use and end of the Law which was rather to exclude Men from God by Reason of their Sins than to accept justifie or give Life to them as doth the Gospel for it was the Ministration of Death 2 Cor. 3.7 Gal. 3.10 11 19 21 22 23 24. Mount Sinai is in Bondage with her Children Gal. 4.25 Contrary to the Gospel upon Mount Sion as Paul explaineth at large Heb. 12.18 20 22 c. Notwithstanding this strict peremptory Prohibition that neither People nor Priests should approach beyond their bounds yet the Lord knew better than Moses the Itch of Curiosity in them and therefore He commands Moses to go down and charge them over again though Moses thought it superfluous to keep their Distance yet Moses and Aaron who were Types of Christ's Princely and Priestly Offices were allowed to come up unto the Lord ver 21 22 23 24. The Sixth Remark is the miraculous Manner and marvelous Majesty of the Promulgation of the Law 1. In the affrightful Agitation of the Elements as of the Fire ver 18. of the Air in the Cloud Thunder and Lightning ver 16. and of the Earth in that Dreadful Earthquake c ver 18. And. 2. In the astonishing sound of the Trumpet which by the Ministry of the Angel made a most terrible sound ver 16 19. As Moses gives an ample Narrative of this Majestick Manner of God's giving the Law There was Thunder and Lightning and a Thick Cloud and the â—â—und of a Trumpet c. to the Affrightment of all the People c. that the Man of God might the better accommodate his Expressions to the magnificence of the Lord 's glorious appearing on Mount Sinai and thereby the more to make the People meet to meet the God of Israel such a marvelous Majesty attended Moses here as never any Law-givers among the Heathens were ever honoured with That on a suddain in a clear Morning the Mount was surrounded with Darkness and Fire broke forth out of the midst thereof c. as Gregor Nyssen testifieth but Moses better declareth that there were four Signs of God's Presence two were heard the Thunder and the Trumpet sounding and two were seen the Lightning and the thick dark Cloud so the Apostle to shew the Terrour of the Law describeth the giving of it by six several Expressions As 1. Fire burning 2. Blackness 3. Darkness 4. Tempest 5. The sound of the Trumpet And 6. The Voice of Words Heb. 12.18 19. God speaking out of all these must needs be very frightful Deut. 5.22 23 24. and Deut. 4.11 12. Psal 18.8 9 11 12 13. There was no Comfort from the Light of this Fire because of this dreadful Mixture The Thunder-cloud had blackness in it self and caused a darkness to Israel both be put together Blackness of Darkness Jude ver 13. The Tempest includeth Thunder Lightning and the Earthquake together to signifie that all such the Law raises in the Souls of Sinners under strong Conviction and Compunction of Heart Act. 2.37 c. The Trumpet sounding was the great Alarm and Proclamation that the King of Kings was coming down upon the Mount and a summons to the People to appear Personally before him which was a figure of the last Judgment when no more Relief shall be found than was here in this barren Desart Nothing but Bryars and Brambles which if in Gods way He burns them up and
the Mountain for the Elders ver 1. the Top of the Mountain for Moses and the bottom of it for the People ver 2. Secondly The Manner how Wherein is related what 1st Moses did who 1. Wrote all God's Statutes in a Book ver 4. Heb. 9.19 2. In the Morning the very next day after the fiftieth Day whereon the Law was given he erecteth an Altar to represent Christ and twelve Pillars to represent the twelve Tribes who were both the Parties in the Covenant 3. He sent the First born who were the Sacrificers till the Levites were taken in their stead Numb 3.41 c. to offer up burnt offerings and Peace-offerings both Types of Christ to sanctifie the People for entring into Covenant with God ver 5. 4. With half of the Blood he besprinkled the Altar and the Book that lay upon it to be sanctified thereby ver 6. Heb. 9.19 5. He took the Volume of the Covenant and read it in the Audience of the People that he might bring them into the Bonds of the Covenant ver 7. Ezek. 20.37 6. He took the other half of the Blood and besprinkled the People or the twelve Pillars or the seventy Elders that did represent them ver 8. all which were Patterns of those heavenly Things done by Christ sanctifying us by the Blood of a better Covenant Joh. 17.19 Heb. 9.13 14 18 23. 1 Pet. 1.2 2dly What both Moses said and the People too 1st Moses explained the Covenant and Commands of God to the People ver 3 and 8. as if he had spoke thus This whole People thus besprinkled with the Blood of the Covenant are received into God's Covenant Care and Custody yet upon that Condition If they will exactly keep the Law of their God and in Truth obey all his Commandments 2ly The People Promise their Obedience to all these Conditions of the Covenant ver 3 7. as they had done before Exod. 19.8 and 20.10 Thus the Covenant betwixt God and Israel was establish'd by a mutual and willing Consent though as yet they knew not the Impossibility of the Law which is weak through the Flesh Rom. 8 3. nor did Mind the twelve Pillars of Stone representing to them how their hard stony Nature was thereby resembled to them as the two Tables of Stone did resemble their hard stony Hearts Exod. 31.18 2 Cor. 3.3 3ly The Issue and Effect of this entring into Covenant The Elders of Israel that before might not come near the Lord now see his Glory eat and drink before him and he layeth not his avenging Hand upon them c. ver 9 10 11. Great Joy it was also to all the People ver 15 17. But Moses is call'd up into the Mount with his Servant Joshua ver 12 13. where he must abide to receive the Tables of Stone and the Pattern of the Tabernacle with all the Utensils of it c. In whose absence Aaron and Hur must manage all matters of Controversie in the Camp ver 14. The Glory of the Lord on Mount Sinai appearing all that Time in their sight like consuming Fire ver 15 16. Six days God prepares Moses for receiving the Law as in six days he created the World and rested upon the seventh Gen. 2.2 The same number is here at the giving of the Law wherein God manifested as much Wisdom as in making the World Psal 19. per totum Upon the Seventh day God calls Moses alone into the Cloud who stood at a distance with his Servant till called of God That Seventh Day is supposed to be the Sabbath being call'd the Seventh Day by an Emphatick Article as the Christian Sabbath is emphatically also call'd the Lord's Day above others Rev. 1.10 The People had but three Days of Preparation to receive the Law Exod. 19.10 11. But Moses must have Six to shew what singular Holiness is required of Ministers The Measures of the Sanctuary as the Shekel Cubit c. were double to the ordinary among the People Ministers must wish with Elisha a double Portion of the Spirit that they may save themselves and those that hear them Moses abode in the Cloud Forty Days and Nights ver 18. without eating Bread or drinking Water Deut. 9.9 The like number of days Elias fasted for Reviving the Law which in his day was lost 1 King 19.8 And Christ did the same when he entred into his Ministry of giving the Gospel Matth. 4.2 and it must be supposed that the Lord enabled Moses to abide there forty days as well as to enter the Cloud which he could not do Exod. 40.35 N. B. If it be asked What became of Joshua all this time for he came down with Moses and knew nothing of the Calf set up in the Camp Exod. 32.17 when Moses brought the two Tables It is thus answered Tho' it be expresly said That Joshua went up with Moses and came down with him yet is it not mentioned in Scripture how high he went or whether he heard what God said to Moses c. It seemeth he staid still with Moses during the six days preparation till God call'd his Master from him into the Cloud and like a faithful Servant he staid in some place where his Master appointed and knew how to find him upon his Return Exod 32.17 18 not knowing any thing of Israel's Idolatry so had no meat from the Camp nor did he fast the forty days as Moses did but was as some say sustained all that time with Manna c. in some extraordinary manner by the Lord. In this forty days and nights Conference which the Lord held with Moses in the Mount God gave him the Ceremonial Law which was the Shadowed Gospel for this Infant Church as before he had given the Moral and the Judicial Laws The Ceremonial Law was to direct this Church in the External Worship of God As 1. That a place be prepared for his Publick Worship called then the Tabernacle which as Josephus saith was a portable Temple 2. That the People now in Covenant with their God must offer voluntarily all materials for the making of this Tabernacle both for the outward Fabrick and all the inward Utensils thereof Exod. 25 26 27 and 30. chapters 3. God ordains the Persons to attend the Service of this Sanctuary and they are Aaron and his Sons of the Tribe of Levi who are directed both as to their Garments and as to their Sacrifices and Ceremonies of their Consecration chap. 28 and 29. 4. God calls forth and qualifies the Persons for the whole workmanship of the Tabernacle within and without as Bezaleel and Aholiab with others whom he filled with the spirit of Wisdom and made them meet for the making of all sorts of the Manufacture thereof chap. 31. All which materials must be exactly made according to the Pattern or Model that God now shewed in a Vision unto Moses in the Mount giving him as is supposed an Aetherial Idea or Platform both of persons and things as God afterward
and Votaries hereby hindring them of that mutual Help that God ordained them and of that Remedy against Sin If God thought it not good for Adam in his Pure state to be alone how much more for his Posterity in the Corrupt state who have more need of that Remedy This forbidding to marry to their Clergie at all times and to their Laity at some times of the year is one of Romes Doctrines of Devils 1 Tim. 4.1 3. and they are Devils rather than Divines that speak disgracefully of Marriage and call it a Defilement Though Paul saith it is not good to marry 1 Cor. 7.26 28. yet doth he neither contradict Moses here nor himself elsewhere Heb. 13.4 for the Apostle speaks not there of Moral good which onely is opposite to sin but of Expedient good or Secundum quid in respect of present Persecutions under the ten Heathen Emperours Therefore it was not expedient Had he spoke of Good simply he could not have said If he marry he sinneth not The 2 Note this holy Ordinance of God Marriage Prov. 2.17 how holy should it be contracted and accomplished Adam did not steal the Woman when formed but receives her from God when he brought her to him Alas how many entreth into God's holy Ordinance at the Devils Portal either by Theft or Fornication This is the way to bring a Curse upon them and not a Blessing As Adam did not snatch Eve by force so neither did Eve come running to Adam but is brought to him by God They be holy and happy Couples whom hearty Prayers and holy Means bring together The last Blessing partly external and partly internal was that of the Sabbath instituted in Paradise both before the Fall of Man and before the Promise of Christ as Mr. Perkins saith in his Cases of Conscience about the Sabbath even in the state of Innocency Therefore the History of the institution of the Sabbath is mentioned immediately after the finishing of the Creation as is expressed both in Gen. 2.1 3. and Exod. 20.11 before the History of Adams Fall 'T is true our first Parents did not stand in that state of Innocency to keep the first Sabbath therein but did fall upon the sixth day the very day of their creation yet God makes mention of his Sabbath Gen. 2.3 before he made mention of their Sin Gen. 3.1 c. to shew that they should have kept the Sabbath though they had never finned If Man had continued in the pure state seeing he was appointed to dress the Garden and not to live idly even in Paradise it self 't is enough probable that even then and there he should have kept the Sabbath as a Rest and Intermission from even such a labour as became that place and state and as a Symbol or Sign unto him of a more compleat Perfection to be attained unto in Heaven far beyond that Perfection and Happiness he had on Earth The first point to be Discussed is that the Sabbath was Instituted from the Creation as the Prophet Malachi gathers an everlasting Rule and Law from a Foundation grounded on the first Creation saying Did be not make one And wherefore one that be might seek a Seed for God Mal. 2.15 so may we argue accordingly Did not the Lord rest upon the Seventh day and why upon the Seventh day that he might sanctifie the Seventh day to himself and his Worship Indeed Tostatus and Pererius two Popish Writers do assert that the Sabbath was not Instituted till the time of Moses at Sinai and that the Sanctifying of the Sabbath spoken of in Gen. 2.2 is mentioned by Moses there by way of Anticipation onely But this must needs be a gross mistake in both those Popelings For 1 no such Anticipation can be exemplified in either Testament for so great a distance of time as was betwixt the Creation of the World and the giving of the Law by Moses See Phil. â— 5 2 Suarez another Popish Author doth grant that some observation of the Seventh day began from the beginning of the Creation Suarez De Diebus Festis and all the best Interpreters do unanimously affirm that the Seventh day was Sanctified from the beginning of the World 3 The ancient Jews never dreamed of any such Anticipation for it was their received opinion that the Feast of the Sabbath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 4 It is also evident that the holy Patriarchs did keep the Sabbath by a godly Tradition before the Moral Law was given for 't is said Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. This was before the promulgation of the Law Exod. 20. and though here is the Sabbath first mentioned yet here it was not first instituted they had much neglected the Sabbath in Egypt and here a new Rule is given for its renewing and constant observation 5 The Creation of the World in six days and Gods resting on the Seventh was the cause of its Institution for a Sabbath as its effect Now to put off the Institution and Observation of the Sabbath until the promulgation of the Law at Sinai is to cast the Effect behind the Cause above 2544 years and to begin the Memorial that the World was made which certainly most concerned those of the first Age thereof to regard and remember not until above 888 years after the World was marr'd by Noahs Deluge which must needs be altogether improbable 6 The very words and Phrases the Holy Ghost uses Gen. 2.2 3. doth convince the contrary for there the compleating of the Creation is twice conjoyned with the Sanctification of the Seventh day and that in the same manner and phrase as the creation of Man and all other Creatures is conjoyned with their Benediction Gen. 1.21 22 27 28. 7 When the Law came to be given by Moses the fourth Commandment doth plainly intimate that the Sabbath was instituted when the Creation was finished for in six days the Lord made heaven and earth and resâ—ed the seventh day c. Exod. 20.11 where God proposes his own Example for mans imitation That which the Lord himself had done in person the same must man do at Gods Command Thus the Apostle to the Hebrews seemeth to argue 1. From the Sabbath or Rest upon the Seventh day whereof the godly are partakers in this life which he intimates was a Rest appointed from the Creation of the World 2. There is another Rest mentioned in the Old Testament to wit the Rest in Canaan unto which Joshua brought the people of God 3. There is yet a Sabbatism or Rest remaining for them This is 1 Spiritual here as God rests in his love to us Zeph. 3.17 so we rest in our enjoyment of him Psal 116.7 2. Eternal in Heaven where the Sabbath is everlasting Heb. 4.3 4 5 7 8 9. Thus also the Ancient and Orthodox Fathers do universally ground the Institution of the
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
when Jonathan the Heir of the Crown would vouchsafe to enter into Covenant with him a poor Shepherd 1 Sam. 20.11 16 c. that was much but this is a million more This made Abraham abase himself as one unworthy to touch the Hand of the most high God held out in tendring this Covenant and abasing himself even below himself to such an unworthy Worm hereby lifted up above it self thus his Children must lye at Gods Foot Isa 41.2 and cry VVho am I Lord 2 Sam. 7.18 Second Object Was not the Covenant God made with Moses and with Israel as 't is expressed Exod. 34.27 upon Mount Sinai a Covenant of Works not of Grace in the Moral Law Answ 1. 'T is call'd indeed a Subservient Covenant by great Divines yet this may not be understood so as to constitute it a third Covenant distinct from both the other two of Works and of Grace as if that of Works were a Natural that on Sinai were Legal or Mosaical and that of Grace were Evangelical But Melancthon Chron. lib. 4. assures us that this three-fold Covenant was an old Monkish Dream whereon the Doctrine of Merits was Designedly as well as Dotingly grounded The truth is the Mosaical Covenant is a compound of both the two Covenants as to its Inward Essence and Constitution 't is a Covenant of Grace but as to its Outward Form and Dispensation 't is a Copy of the Covenant of Works as the sequel will evidence That the whole Doctrine delivered by God to Moses on Mount Sinai was in its Essence and Substance the same with the Covenant of Grace given before to Adam Noah and Abraham appeareth by many Arguments Arg. 1. That Covenant in which God promiseth to be our God since the Fall must be the Covenant of Grace and the Praeface of the Decalogue saith I am the Lord your God c. This God cannot be to Man since he sinned but in Christ Arg. 2. That Covenant as the Law is called Deut. 4.12 13. 5.2 3. which holdeth forth Sin-pardoning Mercy is the Covenant of Grace but so doth the second Commandment set forth God as shewing mercy to thousands where pardoning-mercy stands in opposition to a visiting of Iniquity Arg. 3. That Covenant which is founded upon Mercy must be the Covenant of Grace but such was this of Sinai 't was not a Covenant of Friendship as was that of Works betwixt an holy God and holy Adam in his state of Perfection but it was a Covenant of Mercy with a stiff-necked people Deut. 9.6 wherein he loved them not because they were lovely but because he loved them Deut. 7.7 8. 1 Sam. 12.22 meerly from the good pleasure of his goodness 2 Thes 1.12 Deut. 7.9 12. God joins Covenant and Mercy together as also 2 Chron. 6. v. 14. 2 Kings 13.23 Neh. 1.5 to shew his Covenant did flow from his Mercy Arg. 4. That Covenant which was the same with Abraham is granted by all to be the Covenant of Grace for as that Covenant at first found Adam an Apostate so after it found Abraham an Idolater Josh 24.2 It was not Grace in faln Adam or in Idolatrous Abraham that drew God into Covenant with either of them but it was Grace in God that moved him to take the one and the other into Covenant with himself and thus also took he stiff-necked Israel as before as he was the God of Abraham and so of his Seed by vertue hereof He brought them out of the Bondage of Egypt which Typified their Freedom from the Bondage of Sin so it was the Covenant of Grace whereof Circumcision was given as a Seal both to Abraham and to Israel under this Covenant of Sinai Rom. 4.11 Typing that of the Heart Rom. 2.29 and the Apostle saith he that is Circumcised is Debtor to the whole Law Gal. 5.3 c. which shews it was the Seal of Sinai's Covenant but this of Sinai is so Deut. 8.18 Levit. 26.41 42. Exod. 2.24 and 3.6 7. Deut. 6.10 and 7.12 The fifth Argument That Covenant which was confirmed by the Blood of Sprinkling was a Covenant of Grace but so was the Covenant on Sinai Exod. 24.5 and behold the Blood of the Covenant sprinkled upon the Book which the Lord hath made with you and sprinkled upon all the people ver 6 8. shewing thereby as by all their Sacrifices so many Types of Christ the Grand Sacrifice that without shedding of Christs Blood for us and its sprinkling on us there could be no Remission of Sin Heb. 9.19 20 21 22 23. The sixth Argument All the Ceremonies of Sinai's Covenant were the shadows of good things to come and Types of Christ who is the Body Heb. 9.1 c. All the Ordinances of Worship and the worldly Sanctuary there mentioned belonging to Sinai's Covenant are Expounded as pointing out the Covenant of Grace The Ceremonial Law was no other than their Gospel The seventh Argument That Covenant made with a Mediator is the Covenant of Grace and so was that of Sinai Gal. 3.19 Adam had no need of one before the Fall Israel had Moses their Mediator not Redemptions sed Relationis wherein he was a Typical Mediator only The Second Answer is The Law pressed upon Israel on Sinai was not a Covenant of VVorks but a darker dispensation of the Covenant of Grace for the better understanding of this consider four things 1st That the Law given upon Mount Sinai is taken either Strictly or Largely 1. Strictly as the Moral Law is press'd upon Israel for an exact rule of all Righteousness and promising Life upon condition of personal perfect and perpetual Obedience so it was indeed given in the form and as a copy of the Covenant of VVorks being materially and for substance the same with that to Adam in Innocency thus the Apostle saith Rom. 10.5 6. that in this sense the Law is not of Faith for its Righteousness speaketh in this manner he that doth them shall live in them where such a condition is propounded as neither is nor can be fulfilled by any Man save only by the Man Christ Jesus in the faln estate hence Luther raiseth an Holy Rapture saying the Law speaking thus to any Mortal Man Do and Live may as well say Morere Die out of Hand for there is no Man Lives and Sins not he can as soon cease to Sin as his Pulse to beat or his Heart to pant and his Lungs to breath 2. Largely as the Law contains the whole Doctrine delivered upon Mount Sinai with all the Precepts and Promises which may be reduced thereunto all the Ceremonies and Sacrifices which were Shews and Shadows of our Saviour the Body so 't was a darker dispensation of the Covenant of Grace to Israel 2dly Consider The off-spring of Abraham the Jews were of two sorts there was his Carnal and his Spiritual Seed represented to us in Gods Promise to Abraham Gen. 22.17 I will multiply thy Seed as the Stars of Heaven and as the Sand
upon the Sea Shore this latter call'd also the Dust of the Earth Gen. 13.15 resembles his Carnal Seed which with the Cursed Serpent did seed upon Dust but the former the Stars of Heaven Gen. 15.5 holds forth his Seed of Believers all Heaven Born and shone as Stars in their Generation accordingly the Lords design was Double in giving his Law on Sinai First Unto the Carnal Seed it setteth out the Old Covenant of works which they had broken and which God would not have wholly blotted out of the Mind and Memory of Men thus the Law strictly or absolutely taken as it was given to Adam as his way to Life in his first Estate so it shut up all these Jews under it as legally Dead except they would slee to Christ seeing they could not attain to any righteousness or Life by the Law simply considered for so 't is the sum and substance of the Covenant of Works and begets Children to Bondage which shall have no Inheritance with the Children of the Promise who all lay hold on Christ in the New Covenant as Gal. 4.21 to the end of the Chapter demonstrateth where Paul speaks of the Law absolutely and properly as a Law Covenant strictly taken in a contradistinction from the Gospel affirming how its Children as those of the Bond-Woman come short of Righteousness and Salvation are cast out of the Kingdom being Persecutors of the Spiritual Seed the Children of Promise as now all reprobates are The Second Design was for the Start of Heaven the Spiritual Seed or Believing Jews to whom the Law on Sinai did darkly shadow out the Covenant of Grace therefore did it bind them to the observation of the Ceremonial as well as Moral part the former being a Metaphorical or Figurative Gospel as the latter was a Literal Law the Letter whereof was not so much killing even to the carnal Jews in Gods Intention as by their own Corruption whereby they scorn'd Christ and his Righteousness in the New Covenant thinking to save themselves by their own Righteousness in a Covenant of Works Rom. 10.3 whereas this Covenant on Sinai was not otherwise designed upon a Damning but only upon a proving Design hence Moses saith there Exod. 20.20 Fear not for God is come to prove you he saith not to damn you and therein as Israel avouched the Lord for their God so God avouched them for his people Deut. 26.17 18. and 29.10 11. which could not be done with Man faln out of the Covenant of Works but by a Covenant of Grace and had this Covenant on Sinai been a Covenant of Works then was God injurious to Israel in calling them back from that Covenant of Grace given to Abraham their Father four hundred and thirty years before Gal. 3.17 to this worse Covenant as if God having begun with them in the Spirit would now perfect them by the Flesh Gal. 3.3 whereas 't is Gods plain method to lead his people from Faith to Faith Rom. 1.17 and from Grace to Grace John 1.16 Job 17.9 and Prov. 4.18 but never from Grace to Works Object 3. But then why was the Moral Law being the sum of the Covenant of Works given to Israel at Sinai or Horeb Deut. 29.1 if it were not that very Covenant Answ 1. Besides all the aforesaid for farther clearing this great Truth I shall add 1. The Law was not given to Israel as intended they should seek Justification and Salvation thereby but for a fuller discovery of Sin and a further conviction of Conscience 'T is true the very Law of Nature did discover Murder to be a sin in Cain Gen. 4.9 Whoredom to deserve burning Gen. 38.24 with 34.31 and the Patriarchs could say God forbid that we should steal Gen. 44.7 Yea those two Heathen Kings abhorred Adultery yea looking and lusting after any Woman Gen. 12.17 20.3 the same I might add concerning the breach of all the other Commandments as 1. Gen. 35.2 2. Gen. 31.34 35.5 3. Gen. 4.26 4. Gen. 2.3 Exod. 16.23 5. Gen. 27.41 All these were discovered to be sins before the Law was given by Moses even by the light of Nature but in Moses time this light was almost extinguish'd and this Law was obliterated and blotted out by Israel's conversing so long among the Idolatrous as well as Ignorant People of Egypt Indeed Adam's Fall broke this Law and Light in pieces and afterwards it grew dimmer and dimmer daily yea the Sheards of Gods Image wherein Man was created and being broken by his fall became smaller and smaller every Age after so that they could hardly be put together Men successively marring their own Consciences more and more and the Devil stepping in to promote it the Superseminator sowed Tares to choak the good seed wherefore lest it should be lost for ever as a Law in the heart God caused it to be written for the eye as well as spoken to the ear The End why is expressed by the Apostle The Law entred that the Offence might abound Rom. 5.20 to wit where it hath abounded in the Conversation it might now by the light of the Law abound also in the Conscience in great Grief for it and due Detestation of it as the greatest evil He saith also that he had not known sin but by the Law Rom. 3.20 and 7.7 and therefore was the Law added because of transgressions Gal. 3.19 which are discovered by it Ubi Lex ibi Lux. Torah Or Hebr. Gods Law is Mans Light Prov. 6.23 laying all open as 1 Cor. 14.25 and threatning destruction to transgressors Rom. 3.20 23. Answ 2. The Law on Sinai was not given to stand as Covenant of Life 'twixt God and Israel by which they might live for when it was given in its Thunders and Lightnings they were so affrighted that they saw they could not come near the Lord by that Law wherefore then saith the Apostle serveth the Law Gal. 3.19 he answers himself it serveth to chase us to Christ v. 24. whom he calls the End of the Law being accommodated to that Insantstate of the Church which though an Heir of the Promise in the Covenant of Grace made to Father Abraham yet while under Nonage was also under Tutorage and so the Law was her School-master to scourge her to Christ who was able to give her life which the Law could not give her Gal. 3.18 21 24. but rather clapt her up close Prisoner as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.22 23 from whence she could not possibly escape unless delivered by her Goel or Redeeming Angel Gen. 48.16 Christ Jesus the Avenger of blood being at her heels she must flee for her lite to this City of Refuge The third Consideration is That the Apostle in those chapters 3d. and 4th of his Epistle to the Galatians doth not make the Covenant on Sinai a distinct Covenant from that of Works and that of Grace to make a third Covenant but he
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
25. never Princes were better served He 'l not let any of his be lost Joh. 17.12 or perish in a Wilderness-Famine Psal 37.19 There be other Congruities I for brevities sake must omit in a bare naming them As 1. Joseph taught his Brethren Unity Gen. 45.24 fearing they might fall out by the way and quarrel about their Crime concerning him who had both remitted it and was reconciled to them all equally so Jesus oft presseth his Brethren to love one another Joh. 13.3 4. and 15.17 Rom. 13.8 1 Thess 4.9 1 Joh. 3.11 and 4.7 12. and to keep the unity of the Spirit in the bond of Peace Eph. 4.3.13 the Daughter of Dissention is Dissolution 2. As Joseph presented his Brethren to Pharaoh notwithstanding all their unkindnesses to him whereby they became Acceptable though in themselves as Hebrews they were Abominable to him and capable of both Preservation and Preferment Gen. 47.2 and no doubt but he did commend Reuben Judah and Benjamin to the King these three being most endeared to himself So Jesus presents all his brethren to the King of Kings Isa 8.18 having all their Names writ upon his Heart as Aaron had the twelve Tribes upon his Breast-plate through him we have Access Eph. 2.5 and Acceptance also Eph. 1.6 3. As Joseph being not ashamed of his Brethren though he the Lord of Egypt and they Shepherds so an Abomination to the Egyptians instructs them what to say to Pharaoh Gen. 46.33 34. He teaches them to tell the Truth and not be ashamed of their Trade though it was mean and despicable especially to the Egyptians prudently proposing that with his Princes Approbation without which though so great a Favourite he will do nothing for his Friends he might have Goshen most fertile fittest for their Cattle nearest to Canaan and where they might live unmingled with the Idolatrous So Jesus instructeth us what to say to the Father for we know not what to pray for as we ought Rom. 8.26 neither for Matter nor Manner but as He by his Spirit teacheth us Therefore did his Disciples say Lord teach us to pray as John taught his Disciples Luk. 11. ◠4. As Joseph said to his Brethren Come down to me that you may be near me and tarry not also Regard not your Stuff c. Gen. 45.9,10 18 20. So saith Jesus to us Come unto me and ye shall find rest for your Souls Matth. 11.29 yea he will send his Cherubims his Chariots of Clouds to fetch us up to himself as Joseph did for them v. 19.21 that where he is there may we be also 1 Thess 4.15 and Joh. 17.24 He saith likewise Regard not your lumber but take the loss of your Goods joyfully why should we with Lot play at loth to depart seeing Christ hath far better Riches for us the good of all the Land of Glory is before us All is but trash and trumpery to this true treasure of Grace and Glory Lastly He gives them Provision for the way as Joseph did v. 21. even hidden Manna Rev. 2.17 Such as the world knows nothing of Joh. 4.32 and Prov. 14.10 the Cates and Delicates of Faith and a good Conscience Rom. 15.13 Prov. 15.15 which they go feeding upon as Samson did upon his Honey-Comb till he came to his Parents Judg. 14.9 to their Father's House Thus far the Congruity Now see some Disparity As 1. Joseph accused his Brethren to their earthly Father and brought to him their evil Report Gen. 37.2 but our Dear Jesus excuses us to our Heavenly Father interceeding for us with him Hebr. 9.24 Rom. 8.34 He is our Advocate with the Father 1 Joh. 2.1 Answering all Satan's Accusations who is our Accuser to the Father Rev. 12.10 as the Lawyer doth for his Clients opening their Case pleading their Cause so 't is carried Nonsuiting all Satan's Actions Uxori lis non intenditur He cannot commence a Suit against Christ's Spouse she saith Go sue my Husband I am under Covert-Baron c. 2. Joseph was tainted with the corrupt Language of flattering Courtiers in Swearing twice by the Life of the King which was a great Oath in Egypt Gen. 42.15 16. As it was in Spain while she was aspiring after an Absolute Monarchy as France doth now in their prophane Pride used to Swear by the Life of their King So Joseph here that he might seem enough an Egyptian in his friendly Dissimulation Swears heathenishly as the Egyptians usually did partly out of Flattery and partly out of Superstition 'T is like he had contracted this evil Custom accustomed among the Heathens to Swear by the Soul of their Emperours by his being so long Conversant about 23 years in such Evil Company as Pharaoh's Court consisted of which was a corrupt Air for so Godly a Man to breathe in where he might have complain'd with the Prophet Woe is me that I become a man of unclean lips by dwelling among a people of unclean lips Isa 6.5 for there he contracted that sinful Custom of the Court Sin being as catching as the Plague As 't is hard for Sheep to lye among Bryars and Thorns and not to lose some part of their Fleece So 't is of equal Difficulty for Saints to live in a familiar converse among wicked Men and not to lose some part of their Piety and former fervency yea some guilt and filth of Sin will cleave to their Consciences as some Bryar or Thorn doth to the Tails or Sides of the Sheep but it was not thus with our dear Jesus though he was conversant among Publicans and Sinners Matth. 9.10 11. and 11.19 and Mark 2.15 for which indeed the Pharisees did calumniate Christ importing he could not be the Messiah because he kept such ill Company This was to find fault Quòd in Domum aegroti Intravit Medicus that the Physician ventur'd to visit the Sick saith Austin The Sick is the proper Objest of the Physician and to visit them yea those that are Infected with the Plague is his proper Office yet doth he secure himself from Infection by sovereign Antidotes but none like that which our Rophe Giant-like so called Exod. 15.26 or Almighty Physician was endowed with to wit his Divine Nature which secured his Humane Nature from all infecting Tinctures he could converse with Sinners his very Errand into the World and neither countenance Sin nor contract it none of their Evil Communications could corrupt his good Manners as 1 Cor. 15.33 the Devil's Drivel that left a foul stain upon the Speaker could not fasten the like as it oft doth on us upon him the holy Hearer and though sometime he got Grief yet never Guilt by them More Disparities might be mentioned which I omit as likewise for avoiding prolixity the third Congruity betwixt Joseph the type and a Christian in particular as before the Church in General the Antitype A touch only upon this 1. As Joseph was in Jacob's Intention his first-born Gen. 29.18 and 30.23 24. so had the double
himself and who gave a Being to all the World and who only can change the Beings of his Creatures at his own pleasure Two sorts of Miracles God magnified his mighty Power by The first were for confirming Moses's Faith against all the Objections of his Incredulity and to quicken up his Courage and Resolution in undertaking Israel's Redemption The first of those Miracles was Moses's Rod turn'd into a Serpent c. Exod. 4.3 4 5. This shewed how Moses should be an helpful Rod to Israel but an hurtful Serpent to Egypt Moses fled from it yet at God's Command he took the Crocodile or Dragon by the Tail where his Sting lay his Faith overcomes his fear 't was the Messiah's work to break the Head of the Serpent Gen. 3.15 Tail-temptations only are our Exercise And it shews also Israel had been happy under Joseph's Rod of Government And that Rod was become a Serpent under Egypt's Persecution but that Serpent should become a Rod again under Moses's Government To change one creature into another not in appearance only but in Substance requireth a Divine Power The Second Miracle was Moses's hand made leprous c. ver 6 7. where the same Act of putting his hand into his bosom makes his hand both leprous and cleansed Oh how easily can our Lord the Centurion of Diseases make them both come and go at the turning of an hand This was to shew that God by small means could effect great Matters Moses a mean Exile shall be the Instrument of this Glorious Deliverance yet must he be humbled because his hand that wrought all the Miracles was but a leprous hand which none could Cure but God himself It shews likewise how that fretting Leprosie of Sin lurks and lodges in Man's Bosom there Moses found Leprosie and there he left it Go to Christ for Cure who only can say to the Leper I will be thou clean Matth. 8.2 3. See Levit. 14.44 c. Thus Moses was confirmed by God's making him able to work those two Miracles which no Prophet after him nor Patriarch before him till the Messiah came were enabled to work Notwithstanding all this Divine Condescension in answering all his four doubts and vouchsafeing him these two Signs for the third mentioned ver 9. was not now acted till he came into Egypt where he turn'd the Water of Nilus into Blood yet the Infirmity of his Faith in requesting God to make as some say the Messiah or some other man his Messenger did incense God to anger against him ver 13.14 yet not so as to withdraw his favour from him for immediately the Lord concurreth with Moses's Desire in granting Aaron his Brother to be his Assistant ver 14 15 16 17 20. Now Moses thus fully satisfied goes down to Egypt with the Rod of God in his Hand v. 20. which signifies our Experience of Divine Deliverance formerly assembleth the Elders of Israel works those Miracles aforesaid over again in their sight This made them believe that now God would visit his People and they worshipped God ver 30 31. Moses and Aaron make now many unsuccessful Applications to Pharaoh for Israel's Freedom meet with nothing but reproachful Taunts from the hardened Tyrant which no doubt would have been seconded by bloody Blows had not the Lord who employ'd them in this Embassage tyed up the Tyrant's hands c. 3. Note The first Miracle Moses wrought in Pharaoh's presence was that general Sign whereby he did demonstrate to him that his Commission for Israel's Dismission was from the great Jehovah 'T is said If Pharaoh say Shew a Miracle c. Exod. 7.9 and 't is said likewise That they did as the Lord commanded them ver 10. Though it be not express'd that Pharaoh ask'd a Miracle yet is it not to be doubted that Moses shewed not this Sign till Pharaoh in his Luciferian Pride first call'd for it those two Texts imply no less saying to them Shew me some Work above the power of Nature c. otherwise I shall look upon you as two Sawcy Arrogant Fellows that come in your own Name to Affront my Royal Right and shall deal with you accordingly Hereupon Moses casts down his Rod before him and it became a Crocodile a Dragon as the word imports betokening desolation and that his Countrey if he disobeyed should become a Den of Dragons Isa 13.22 This is the third time that this Sign was shewed once in Horeb to clear Moses's Divine Call first to himself Exod. 4.3 4. again to Israel ver 30. and now to Pharaoh c. Now when Moses had given this Testimony of his Divine Call as his credential Letters from the great Jehovah in turning his Rod into a Crocodile as some Interpret the word Tannin not Nachash a common Serpent which the Egyptians Worshipped and to whose greedy gaping Chaps they had cast out so many Hebrew Infants into Nilus where the Crocodile conversed Yet then did the Lord permit the Egyptian Jugglers the Chief of which were Jannes and Jambres 2 Tim. 3.8 to turn their Rods into Serpents also Exod. 7.11 12. that is by Collusion not really such but in appearance only the Devil in them dazling the Eyes of the Spectators so as to make their Rods seem Serpents and though Moses did not detect the Cheat in words yet was it done in effect by deeds for Moses Rod swallow'd up the Magicians Rods. Tertullian saith That Moses's Truth devoured the Magicians Lie c. Thus Christ who is Life Essential swallow'd up death in victory 1 Cor. 15.55 and these Delusions were Figures of the Lying Wonders of Antichrist whose Church is call'd Egypt Rev. 11.8 yet thus they that be of Christ shall overcome Antichrist for stronger is he in them than he that is in the World 1 John 4.3 4. However this Impostor of those Gypsie Jugglers which God permitted to be done and in which Story the Sacred Scripture most Impartially giveth the Devil his due of his Activity and Ability in his Instruments served so far as to harden Pharaoh 's Heart ver 13 14. The first Remark of the Miraculous Plagues being the second sort of Miracles for confounding Pharaoh was God is said in this Book eight times to have harden'd Pharaoh's Heart Thrice it is said that he hardened his own Heart and five times it is also said that his Heart was hardened to wit by the Devil through the just Judgment of God Though God commanded Pharaoh to let his people go but still hardened his Heart that he would not let them go Yet God herein was not contrary to himself for by so commanding him he requireth his Obedience and by so hardening him he punisheth his Disobedience namely with a Judiciary Penal hardness This Heart-hardened Tyrant asks Moses Who is Jehovah I know him not This proud question Exod. 5.2 hath A long Answer to it in the â—en following Plagues When Israel ask'd What is his Name Exod. 3.13 God gives a short Answer I am hath sent me
against God's Throne his Church Jer. 3.17 and 14.21 her cause is God's and he will revenge it upon Amalek which is a figure of Antichrist tho' it was not presently accomplished but was suspended 400 years 'till Saul's Reign 1 Sam. 15.2 God seem'd to have forgot both Exod. 17.14 and Deut. 25.17 18. then he remembred both Amalek's secret Ambushes and his open Assaults against Israel This was done to half part by Saul but more thoroughly 1 Chron. 4.42 43. and by David 1 Sam. 30.18 20 c. The last of that Race we read of was Haman the Agagite of Agag's Offspring King of the Amalekites whom Mordecai got hanged with his ten Sons Hest 8. 9 c. Thus God's hand is upon his Throne to destroy Antichrist also tho' it be deferr'd long it will certainly come his Damnation slumbers not 2 Pet. 2.3 God will hasten it in his time Isa 60.22 't is ill angring the Ancient of days his Anger burns longer than Coals of Juniper Ps 120.2 his forbearance is no forgiveness As Amalek is not now so Antichrist shall not be the Lord hath sworn his time shall be no longer Rev. 10.2 3 4 c. Now come we to Israel's Twelfth Station at Mount Sinai where they incamped almost a whole year before they removed thence because after their compleat Redemption from the Egyptian Bondage and their marvelous Deliverances from many other dangers in the Desart hitherto discoursed upon they come here to a solemn constitution of both their Ecclesiastical and Political state by most just and godly Laws both Moral Judicial and Ceremonial whereby they entered into Covenant with God all which must require much time and will afford many Remarks upon Exod. 19. The First is The time when they came to Sinai about the forty fifth day from their coming forth of Egypt and five days after which was the fiftieth was the giving of the Law for it is the general Opinion of all Authors that the Day call'd Pentecost which was just fifty days from the Passover in Egypt was the very time when the Church in the Wilderness received the lively Oracles of God Acts. 7.38 Upon which same day the Holy Ghost came down upon the Apostles and Church in the New Testament Acts 2.1 2 c. Two days of those five before mentioned might pass in entercourse betwixt the Lord and Moses who was call'd up into the Mount talks with God comes down and relates God's word to the People then returns he into the Mount and relates the People's Answer to God The other three days might be requisite in his preparation of the People for receiving the Law according to God's command wherein he did sanctifie the whole Host and set bounds about the Mountain This fiftieth day was appointed a yearly Feast Exod. 23.16 Levit. 23.15 16. Acts 20.16 Upon this day the Fiery Law was given now on Mount Sinai and upon this day were fiery Tongues after given for publication of the Gospel at Jerusalem Acts 2.1 2 c. Whereby God's Love was shed abroad Rom. 5.5 just the fiftieth day after Christ our Passover was Sacrificed for us 2 Cor. 5.7 8. The Second Remark is The Place where the Law was given 1. The common name is Sinai there is the Desart of Sinai a large tract of Land wherein the Mountain Sinai stood hereupon it is call'd the Wilderness of Mount Sinai Gal. 4.25 Acts 7.30 2. The proper name is call'd also Horeb the Mount of God both for the Vision of the Burning Bush the Lord shewed to Moses Exod. 3.1 5. and for giving the Law upon it Thus was it stiled by two names Horeb because of its Dryness being a Waterless Wilderness and Sinai because of the Bramble Bushes there growing as both the Hebrew Names signifie But some do more strictly distinguish them saying that Hilly Tract where Sinai is situate reacheth a long way towards Egypt and is call'd Horeb but Sinai is an high Hill higher than all the rest and of such an height saith Josâ—phus as that they could scarce see to the top of it And the most probable Opinion is that this great People lay in a circuit and compass about this high Hill that they might the better hear and see what was said and done for the Lord saith to Moses That the People may hear while I talk with thee Exod. 19.9 This Mount was not in the Land of Promise but was a Mountain in Arabia ishmael's Country Gal. 4.25 Acts 7.30 Therefore the Sons of the Stranger are cast out Gen. 21.9 10. Gal. 4.24 30. John 8.35 Vnder the works of the Law only The Third Remark is The Persons to whom the Law was given call'd both the House of Jacob and the Sons of Israel Exod. 19. v. 3. not of Abraham or of Isaac because they had properly but one apiece seeing the other were not counted the Seed which were not sufficient to make up an House or Family as Jacob who had twelve Sons being all Patriarchs and his two Names are joyned here Jacob and Israel to shew that as his first Name was by Nature but his second was given him by Grace so there were two sorts of Seeds descending from him 1. Those after the Flesh and 2. Those true Israelites according to the promise and they were also minded hereby that they should seek to be answerable to both those names both in supplanting of Sin and in prevailing with God according to the sense and signification of both those Names given to the Father of their Family and as Israel was a Name given him of God so they bearing this Name might assure themselves they were the People of God v. 3. The Fourth Remark is The general preparation of the People to receive the Law and Covenant of God wherein is proposed first the Lord's loving invitation of Israel to be his People consisting of First A Rehearsal of the transcendent favours which the Lord had shewn them in delivering them so signally and in so short a time out of the Egyptian Slavery in bringing them all along thence through the Red Sea and through the Wilderness to this station as if they had been born upon Eagle's Wings choicely and charily carried safe above the power of their Persecutors both Pharaoh behind and Amalek before them Exod. 19.4 Deut. 32.11 and 33.11 12. Isa 63.9 As the Eagle beats her young ones out of their sluggish nest so the Lord had somewhat as we say to do in beating Israel out of their place of Bondage Exod. 6.9 and 14.11 12. And as the Eagle carries her young not between her Talons as other Birds do for fear of hurting them but upon her wings so that they cannot be hurt by Shot but through the body of the Old one so did God his Israel openly safely and speedily not only securing them from all evil but also shewing them all good all along in the way hitherto c. Secondly This general preparation consists of the condition of their
God had not as yet made a particular Law against Blasphemy now upon this particular occasion a general Law is here superadded for punishing Blasphemers in all succeeding Ages Levit. 24.15 16. And God ordained also That the Witnesses who heard him blaspheme should lay their hands upon his head when he was to be stoned 1. To confirm their Testimony and the Truth of it that they did not by Slander take away his Innocency nor by Murder his Life 2. That his Blood might be upon his own head and that they were not guilty of his sin If so 3. It was a kind of Imprecation that they might suffer the same severity So Deut. 17.7 12. and 19.20 c. shews 4. This Sacrifice of Justice expiates Wrath from the Survivers Our Blasphemies the stumbling-block to Jews and Turks cry loud for Vengeance on Nominal Christians c. Now come we to Israel's remove from Mount Sinai their 12th Station where they had stayed long namely a whole year abating ten or thirteen days as appeareth by comparing Exod. 19.1 2. where it is said They came to 1 Sinai on the third day of the third month of the first year with Numb 10. 11 12. where 't is said They Removed from thence the twentieth day of the second month which we now call April in the second year Which famous Remove affordeth these as famous Remarks The first is Israel is now blest with four famous Privileges at this first Removal from thence to confirm their Faith in their Travel through that terrible Wilderness beside the New Tabernacle they had got among them and the New Passover that was celebrated by them As 1. They had the Word of God to warrant their Remove and Couduct to Canaan The Lord spake thus to them here Ye have dwelt long enough about this Mountain take your Journey to the Mount of the Amoâ—ites c. Lo I have given you the Land c. go in and possess it c. Deut 1.6 7 8. 2. They had the lifting up of the glorious Cloud which had rested in that place almost a whole year from off the Tabernacle Numb 10 11. which was a visible sign that they must now be gone from that long Station then the Cloud moving call'd for their motion and was a better Guide to them than any Mathematical Chart or Compass can be to Mariners at Sea in this wayless Wilderness Numb 9. 15 18.3 They had now the soundings of the new Silver Trumpets with which the Priests were to blow an Alarm for the Removal of the Camp c. Numb 10.1 3 8. call'd a Statute for ever the outward Rite continuing till Christ's coming and the mystical signification which still abideth for ever namely the sounding of the two Silver Trumpets of the Law and Gospel in the mouths of God's Ministers who must lift up their Voices as Trumpets Isa 58. 1. and Joel 2.15 16. Ezek. 33.3 1 Cor. 14.8 Rev. 4.1 to put their People upon Motions and Marchings toward the heavenly Canaan This likewise was a sign Audible as the other Visible 4. They had Moses sanctifying their Removal at the removing of the Ark to seek out a Resting-place c. by solemn Prayer saying Rise up Lord and let thine Enemies be scattered c. Numb 10.33 34 35.36 which words David useth Psal 68.1 c. where he prophesieth of Christ's Resurrection and Ascension whereby all those Mysteries were fulfilled The second Remark is The posture of Israel's Marching from Sinai all in comely Order which was summarily in this prospect When God took up the Cloud Moses prayed and the Priests sounded the first Alarm out of the Silver Trumpets at which Judah who was the first Standard having a Lion for his Badge of Honour with Issachar and Zabulun all numerous Numb 2.9 c. and they march foremost whom the Levites of Gershom and Merari follow with six Wagons bearing the boards and coverings of the Tabernacle Numb 10.14 15 16 17. At the second Alarm Reuben bearing a Man in his Ensign Simeon and Gad with their Army of 151 thousand 450 fighting Men rose up and followed the foregoing Waggons and after them went the Kohathites in the midst of the Twelve Tribes bearing on their shoulders the Ark Candlestick Table Altar c. At the third Alarm 's sounding rose up Ephraim who bare a Bullock in his Banner with Manasseh and Benjamin having an Army of an hundred thousand and eight thousand and an hundred Men of War following the Sanctuary or Tabernacle that went before them unto which the Psalmist alludeth Psal 80.3 Numb 10.18 to 22. and 22 to 25. Thus the Sanctuary had the midst safest and most honourable place for Religion is the heart of a Nation and is both Ornamentum Munimentum to it The greatest Camp went foremost and the next in greatness came hindmost namely the Standard of Dan who had an Eagle in his Ensign with Asher and Naphthali those rose up at the fourth Alarm with a hundred fifty seven thousand six hundred fighting Men call'd the Gathering Host Josh 6 9. because they not guarding the Tabernacle had committed to their Charge the care of gathering together the lame faint and feeble and to look that nothing was lost or left behind to which David seems to allude Psal 27.10 As here was a strong Guard before so there was behind to secure the Sanctuary from Enemies both ways Numb 10.25 26 27 28. yet God was their best Guard as well as Guide both leading the Van or Front and bringing up the Rere Isa 52.12 and 58.8 Psal 68.8 9 10. where God's goings are described The third Remark is When Israel left Sinai then Jethro was for leaving Israel in this place the Story of him related Exod. 18. ought to be placed here as is said before For 1. Jethro offered Sacrifices to God ver 12. whereas the Law for them was not given till they came to Sinai Nor 2. Were the Statutes given till then which Moses sate to make known to them Exod. 18.13 16.3 His chusing of Judges by Jethro's Advice was not till their departing from Sinai Deut. 1.7 8 9. Numb 11.16 17 c. Moses courted his Father-in-law to go along with them For the Lord hath spoke good concerning Israel Numb 10.29 knowing God's Promises to be good sure-hold Jethro at first was unwilling ver 30. but either he yielded after to stay to be Eyes to Israel ver 31. or at least he returned again to Moses in the Wilderness because there is mention of the Posterity of this Hobab among the Israelites in Canaan Judg. 1.16 and 4.11 Sam. 15.6 or they came after c. The fourth Remark is Mount Sinai was not a place fit for Israel to abide in and to build there a Temple for God No it must only be a movable Tabernacle for it was a place of Bondage by reason of the Law there given Gal. 4.24 25. The Law is a Yoke of Bondage as Jerom calls it and they who look
raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore and
and Priesthood or you c. v. 5 7 and 15. And this very speech of Moses's â—aith Paul maketh use of saying The Lord knoweth who are his c. 2 Tim. 2.17 18 19 20. Seeing those two grand Services afore-â—amed did figure forth the great grace given by Christ unto his Elect whom he maketh Kings and Priests Rev. 1.6 and 5.10 a Royal Priesthood 1 Pet. 2.9 therefore doth the Apostle Peter most aptly accommodate this very History to God's knowledge care and love of his Elect c. whom he sanctifieth and preserveth from backsliding as certain Hereticks did in those days against whom also the other Apostle Jude applyeth the same Rebellion of Korah wherein many perished Jude v. 11. N.B. Evil will befall Sinners to morrow as upon Sodom Gen. 19.23 24. upon Egypt Exod. 7.15 and 8.20 and 9.13 and 10.13 and upon Israel 2 Sam. 24.15 and so upon others Zeph. 3.5 Psal 73.14 Isa 47.11 3. Moses in his Pathetical Oration singleth out the Sons of Levi and takes them to task prudently apart as hoping haply to withdraw them from their purpose and to hide pride from them Job 33 17. But they proved incorrigible uncouncelable for tho' he principally spake to Korah the Captain of the Conspiracy yet so as what he said to him concern'd all the other Levites therefore beginning his Speech in the singular number he presently turns it into the plural telling them God had preferred them above the People being in the place of the First-Born of Israel Numb 3.41 and 8.14 1 Chron. 9.2 Psal 135.19 20. The Levites being Assistants to the Priests in the Service of the Sanctuary and having this great honour on them they should not ambitiously aspire to the Priesthood ver 9. for they were not to approach God's Altar Numb 18.2 3. 1 Chron. 6.48 49. therefore God severely punished them for Usurping it here as he did King Vzziah for the same sin 2 Chron. 26.19 21. Thus wisely dealt Moses with those ambitious Levites who would be looking up to the Priests that they might be such themselves he sends their Eyes down to the People over whom they were advanced N.B. Thus the way not to Repine at those above us is humbly to look down at those below us c. Then Moses Impeaches them of High-Treason against Jehovah himself ver 10 11. that they in contemning God's Ministers such are Magistrates Rom. 13.4 Moses as well as Aaron contemned God himself 1 Saw 8.7 Luke 10.16 and Joh. 13.20 What is Aaron As if he had said Do not ye wound God through Aaron's sides Thus Christ glorified spake Saul Saul why persecutest thou me Act. 9.4 Thus are they charged with murmuring against the Lord also Exod. 16.7 And thus here they take offence at the settling of the Priesthood upon Aaron and his Posterity which was the Lord's own doing and not Aaron's and what or who is he to God c. 4. When Moses had thus expostulated the matter with Korah and his Company of ambitious Levites in vindicating the Sacerdotal Office he next takes Dathan Abiram and Hon to task in vindicating the Political or Civil Office from their aspiring to it contrary to God's Institution for the Conspirators were become by Combination plain Levellers to cast down both Magistracy and Ministry and to bring in an Anarchy Regnum Cyclopicum a Kingdom of Confusion wherein every man might offer his own Sacrifice and do that which seemed right in his own Eyes Hereupon Moses summons those Conspirators that were absent for Korah only was present at the Publick place of Judgment ver 12. where Dathan and Abiram are only named and not Hon as in ver 1. for 't is probable he upon second thoughts knock'd off from the Rebellion and is therefore no more mentioned praestat recurrere quà m malè currere as that Emperour said Better stop or step back than run on to utter ruine Those two sturdy Rebels that persisted being Ripe for Destruction Prov. 29.1 send a saucy and contumacious Answer back to Moses the chief Magistrate We will not come up Thus they obstinately avoid the means of their bettering by Moses's debating about the matter with them whereby they might have been dissuaded and so have desisted and found mercy This Refusal to appear was an high crime and was after punished with confiscation of Goods and excommunication of Persons Ezra 10.7 8. N.B. Those Rebels at unawares most remarkably read their own dismal Doom for they rightly resolve We will not ascend up to Moses in the Mount because they were to descend down to the Devil in Hell ver 33 c. But before this they draw up an high Charge against Moses accusing him both for a Tyrant ver 13. and for an Impostor ver 14. wherein they lay Load upon their Lord Moses both for domineering over them tyrannically by Pride as not a Brother and Companion but a proud Prince and for cheating them out of Egypt which they praise just as Caleb and Joshua had praised Canaan Numb 14.8 so preferring the place of their cruel Bondage their Iron Furnace Deut. 4.20 before the Land of God's gracious Promise deceiving them with fair pretences Exod. 3.8 and 33.3 Levit. 20.24 promising plenty in a fruitful Land to cast a Mist upon their Eyes but performing nothing either of Milk or Honey c. seeing he still leads us up and down in this wild desolate Wilderness wherein we are famished with extreme want of all necessary sustenance Thus they profess themselves not to be so blind but they could discern and discover Moses's fraudulent Impostures And whereas at the first they pretended a quarrel against the Priesthood only now they rise higher in their Rebellion and quarrel with the Principality also blaming Moses for his tyrannical and deceitful Conduct which teacheth N.B. If the Ministry once be removed the Magistracy is next c. They here conclude their cavilling Criminations saying thus wilt thou abuse us as if blind men to lead us whither thou listest and rule us according to thy tyrannical Rigour c. as if Moses had been no better to Israel than the Philistines were to Samson Judg. 16.21 and the Ammonitish King to the Men of Jabesh Gilead 1 Sam. 11.2 in thrusting out their Eyes Hereupon they refractorily resolve again We will not come up 5. By all this those Refractory Rebels moved Moses tho' the meekest Man upon Earth Numb 12.3 to high Indignation ver 15. So that he makes his solemn Appeal to God both for owning his Innocency and for disowning the Rebels Incense For the former he calls God who knoweth all things Joh. 20.17 to witness that he had not made any Trade of his Administration of Justice by any unconscionable and unquenchable desires of filthy Lucre which is but a Robbery by Authority I have not taken one Ass from them nor have I hurt any one of them ver 15. which is not the manner of Usurpers and abusers of Authority See 1 Sam. 8.11
confirm our Faith c. The Second Remark is At this Mansion of Kadesh doth Miriam dye a good Woman and of great use as a Prophetess to the Church in the Wilderness to which she was one of the three Guides Mic. 6.4 N. B. First Something that was famous is Recorded of her Exod. 15.20 and Secondly Something that was Infamous Numb 12. As to the first no doubt but Miriam was endued with a Prophetick Spirit and God spake by her and by Aaron as well as by Moses Numb 12.2 tho' not so familiarly mouth to mouth as to him v. 8. therefore is she honoured as one of those three singular instruments in the hand of God and a principal guide of God's People from Egypt towards Canaan 'T is not impossible that Miriam might be as helpful to Moses being much Elder than he whom she watched when Exposed in an Ark of Bulrushes Exod. 2.4 as Nazianzen's Mother was to his Father non Solum adjutricem in pietate sed etiam doctricem gubernatricem c. Not only an Help-fellow but also a Doctress and Governess to him as the Son's Character is of her Therefore they who vilifie the Female Sex especially with reference to Religion may here observe that in the very point of extraordinary Prophecy as well as in ordinary piety the Male and Female are all one in God as they are in Christ Gal 3.28 But secendly Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses's Wife happened Numb 12. as above this was that which made her something infamous a blot in her Escutcheon of Honour which we may charitably believe she got cancel'd out upon her Repentance and recovery from Leprosie Suppose her weak head being of the weaker Sex was not able to bear such strong Wine out of the Cup of such an high honour without being intoxicated for which fault her Heavenly Father spate inker face Numb 12.2 14. Yet thus far God honours her by Recording her death in Sacred Scripture Numb 20.1 as was Sarah's Gen. 23.1 where Sarah's Age as well as Death are both Recorded Some have observed that God thought it not fit to tell us of the length of any Woman's Life in Scripture save only Sarah's for the humbling of that Sex which is too apt to be haughty Notwithstanding as Souls have no Sexes so of some Women such as Miriam Deborah the Virgin Mary c. It may be said that beside their Sex there was nothing found Woman-like or weak in them as if what Philosophy saith the Souls of those Noble Creatures had followed the Temperament of their Bodies which consist of a frame of rarer Rooms of a more exact composition than Man's doth The great storm that Miriam raised and probably about precedency is covered with sience Mic. 6.4 as was Sarah's unbelief 1 Pet. 3.6 the Prophet and the Apostle making an honourable mention of them both thus Miriam is honourably mentioned for her Death and Burial Numb 20.1 Where also her age is necessarily implyed tho' not plainly expressed as was Sarah's for she must dye about 130 year old being at least ten years older than Moses whom she watched among the Reeds of the River and who dyed at 120 years old c. The Third Remark at Kadesh this second time is Israel's murmuring again for want of water here as before they had done at Rephidim in the first year of their coming into the Wilderness Exod. 17.2 That was done by the Old Generation and this by the New Numb 20.2 3 4 5 c. Who did too perfectly Patrizare Children acting over again the old sins of their sinful Parents whom God had therefore cut off and consumed at this time whereupon those new Male Contents were the worse because they made no better improvement of God's severity with their Fathers as Dan. 5.22 As God had tryed their Father's forty years ago with this very want so now he tryed their Children and they also Rebell'd against him Thirst is a more eager Appetite than Hunger and more enrageth the Desires and Affections of Mankind therefore were they thus earnestly and eagerly hot in their chiding of Moses in wanting not only Water but Patience also whereby they were transported to break the peace with their Governour this was now their Malady and a great impediment again in their way to Canaan The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandring therein the same Fiery Tryals may befall us that befell our Fore-fathers in the Marian days Objection They had lain here at Kadesh a whole Twelve-Month 38 years before this and then there was no murmuring for want of Water Answer The Waters out of the Rock Horeb broached at Rephidim Exod. 17.6 c. had followed them from thence to Kadesh and from Kadesh back to the Red-Sea and in all their 38 years wandring those Waters followed them still 'till their return now to Kadesh again but at this time those Waters out of the following Rock 1 Cor. 10.4 were departed tho' the manner how is not expressed Thus God may betrust his Church a long time with Living Waters yet by his Soveraignty withdraw them again The Fourth Remark is The Remedy to this Malady for which Israel again in a new Edition seditiously murmured Moses and Aaron pray for Water v. 6. which God again graciously answered putting up and pardoning this renewed Rebellion in a new Generation and prescribes means to satisfie their thirst by a renewed Miracle v. 7 8. Such a Congruity there is betwixt that Miracle in the first year Exod. 17.1.6 and this in their 40th year that some have mistaken this for a Repetition only of that but Disparity may be observed as well as Congruity for 1. That at Rephidim which was their tenth Encamping place from Egypt this at Kadesh which was their Tenth Station of the 42. before they entred Canaan Numb 33. declares it c. 2. There Moses cryed to the Lord for the outrage of the People here Moses and Aaron both fall down before the Lord. 3. There the Lord stands before Moses on the Rock here his Glory appeareth unto Him and Aaron 4. There Moses was commanded to smite the Rock with his Rod here he is commanded only to speak to the Rock with his Rod in his hand 5. There it was for the Old Generation here for the New c. 6. There Moses is not branded with Incredulity as here he is which makes the fifth Remark The Lord is angry both with Moses and Aaron here for their unbelief ver 9.10 11 12. Moses's Sin seems to be manifold here as 1. His immoderate anger 2. His speaking to the People when he should have spoke to the Rock ver 8. 3. His smiting of it when he should only have spoken to it 4. His smiting it twice in a pang of Passion the doubling of his stroke shew'd the heat and fume of
a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Glory c. Sixthly He was not willing to Reprove them but the Clamours of others forced him to do it Seventhly He did not Rebuke them publickly 1 Tim. 5.20 for their publick sins to make the Plaster as broad as the Wound Eighthly It was only a Verbal Reproof whereas he should have put them out of their Priesthood and punished them for their Adultery according to the Law without respect of Persons as a Judge c. Ninthly He did not Rebuke them in time but let them live long in sin Tenthly He soon ceased chiding them so 't is said He restrained them not ch 3.13 All that can be said by way of Apology for Eli in this case is First That he now was very Old v. 22. Some suppose him to be now come to his Ninetieth Year even in his Doteage so could not himself Converse with his Sons so as to observe their Male-Administrations and withal he was dim-sighted so could not so well see their sinful Practices His Superannuation caused his frequent Absence from the Tabernacle which gave a greater opportunity for his Sons Wickedness to whom the management of God's Worship was in their Father's Retirement betrusted and 't is not improbable his Sons did not much regard his Reproofs because he was Old and Over-worn but themselves being in their Vigour had Marry'd Wives and were Fathers of Children And N. B. 'T is commonly known that Old Age doth incline Men to Mercy so that 't is no Wonder if Eli seem rather to Flatter than to Chastize his Sons Secondly This Apology may be made also for Old Eli in his giving right Counsel to his Refractory Sons v. 24 25. telling them 1. How they made the Lord's People to transgress either in encouraging them to perpetrate the like execrable Practices by their prophane patterns and instigating the Lord's People to become Children of Belial the Devil's People by their pernicious Examples or otherwise in hurrying them into the other extream of not only neglecting but also of contemning their own indispensable Duties of Offering Sacrifices when they saw that their Oblations must pass through such horrible wicked hands And 2. Telling them If one Man sin against another by doing any Injury the Magistrate or Vmpire may in such a case compose the Difference and patch up such a Peace as both Parties ought to acquiesce if their Hearts be not bigger than their Suits in that final Determination But saith he you have not sinned against Man only but against the Lord also therefore it is not in the power of Man to right the wrong done to God or to reconcile you to him whom you have so immediately offended in his Worship N. B. Eli meaneth that after the manner of Men many dare intercede with the Prince for such as have injur'd any private person but none dare do so presume when the Injury is offered to the Prince's own Person None dare be a Solicitor much less can be a Days-Man in such a case so that Eli seems to point at the Messiah whose Office is to take away transgression Dan. 9.24 who was the Antitype of their Priestly Office and whom he wishes them to make their Mediator repenting of their sins and laying hold of his Merits by Faith and not to perish in their final Impenitency The Sixth Remark is The manner how the Man of God a Prophet sent of God did chastize both the cockering Father and his cockered Children which is done partly Reprehensory and partly Comminatory from v. 27. to the end First By way of Reproof who this Reprover was many are the Conjectures of Learned Men some say it was Elias who was not yet Born into the World or Phinehas who was now lately gone out of the World Others more probably think it was Elkanah or an Angel in Man's shape but seeing this is not revealed in Scripture as 't is vain curiosity to enquire so 't is impossible to determine who he was yet whoever was this Reprover whereas Eli did but dally with this Nail of Reproof he drove it down to the Head here both to the Father and to his Sons N. B. First As to Eli this Man of God upbraids him with that distinguishing favour he had received from God in making him his High Priest though descended of Ithamar the younger Son of Aaron and gave all the Emoluments of the Priesthood a very Honourable Maintenance to him and his Sons and yet dare they thus provoke the Lord their Benefactor like foolish Folk and unwise Deut. 32.5 6. Beneficium postulat officium Benefits are binders to Offices and Duties of Thankfulness God looks upon the Abuse of his Benignity as an high Indignity and therefore chides he thus with Eli for this Affront v. 27 28. and not only so in the general but gives him this particular Impeachment that he had neglected his Duty both as a Parent and as a Priest and as a Judge in indulging his Sons to trample under foot the Ordinances of the Lord yet chused he rather to gratifie them than to glorifie God v. 29. N. B. Eli is charged here with conniving at his Sons sins for his own Self-ends because their Sacriledge help'd to feed their Old Father N. B. Secondly By way of Threatning 1. The loss of the Priesthood to Eli's Family v. 30. God had promis'd it to Phinehas Eleazar's Son Numb 25.12 but in some time of the Judges saith Dr. Lightfoot the High Priesthood was translated from the Line of Eleazar Aaron's Elder Son to the Line of Ithamar the younger of whom this Eli descended 1 Chron. 6.4 5 6. and 7 8 6 10. This forfeiture from the Elder Line the Doctor supposeth was made in the matter of Jephtah for instructing him no better but suffering him so unnaturally to dispose of or dispatch his own only and Religious Daughter N. B. Thus as the Promise for the perpetuation of the Priesthood to Aaron's Family Exod. 28.43 and 29.9 was Conditional only so long as they did Honour God therein which Condition the Elder Line of Aaron kept not in the case of Jephtah's Vow therefore was the High Priesthood transferr'd to the Younger Line which now upon the like failure in the Condition made a new forfeiture thereof by Dishonouring God so notoriously in Eli's Sons N. B. This may be called Breach of Promise as that is Num. 14.34 when the old Generation were wasted in the Wilderness and yet the new one was brought into Canaan as God had promised Deus non descrit nisi deferentem Austin 2 Chron. 15.3 2. This Man of God threatens the Extirpation of Eli's Family v. 31 32. His Arm shall be out off as Zech. 11.17 which may either be the Ark call'd the strength of God Psal 78.61 and taken after by the Philistines chap 4. or his Priesthood which was his strength and subsistency whereby he and his Family subsisted but principally his Posterity who are the strength of Parents Gen. 49.3 Deut. 21.17 Psal 127.4 5. this Arm
and Grotius Jeroboam's Golden Calf there had turned Beth-el the House of God into Beth-aven Hos 10.5 an House of Wickedness as their Names Hebr. do signifie The filthy Dust of those Mawmets must not be allowed to lie near Jerusalem saith Lavater but it was carried about eight Miles from thence to disgrace that Idolatrous City Bethel Mark 2. This zealous King Deposed the Idolatrous Priests c. ver 5. call'd Chemarims Hebr. not only because they wore black Cloaths as the word signifies after a Superstitious fashion which is the concurrent opinion of Junius Piscator Mercerus Munsterus Montanus Pagnin c. but also because they were Tinged Singed and burnt black inwardly with an Hell-fire-fervency for a false Religion saith Avenarius c. N. B. The Prophet Hosea speaks of those Priests Hebr. Chemarims Hos 10.5 affecting a black Habit Sanctimoniae Ergô for Sanctimony's sake And the Prophet Zephany saith in Josiah's Day that God will cut off the Name of the Chemarims Zeph. 1.4 namely Baal's Chimney Chaplains black Sooty Fellows like those Greasie Mass-Priests or Abby-Lubbers in the Romish Church Elias in Tisbi saith these Atratei Black-coats were shut up in Cloysters and the Jewish Rabbins call the Monks Chemarims Many Men addicted to Idolatry entertained those Chemarims in Josiah's time Jer. 3.6 Zeph. 1.1 4. as too many do Harbour Mass-Priests in our Times those Josiah cut off according to Zephany's Prophecy c. Mark 3. Josiah Destroyed the Idolatrous Grove ver 6. either that Grove which was planted nigh the Temple as Flaccherus supposeth wherein the Image of Baal was Worshipped after the manner of the Gentiles who Worshipped Priapus in Groves after which they committed all lascivious Beastiality in promiscuous Copulations therefore the Lord forbade by his Law the Planting of any such Groves Deut. 16.21 because it was the practice of Idolaters 1 Kings 15.13 and might be the occasion of reviving that abominable Idolatry Or rather this was a Representation of that Grove or the Image of it because 't is said He brought out the Grove from the House of the Lord ver 6. and we read of an Image with a Carved Grove about it 2 Kings 21.7 that not God in the Temple but the Devil in the Grove might be Worshipped saith Sanctius And this Image he stamp'd small to Powder at the Brook Kidron and the Powder thereof he poured upon the Groves of that Rascality which had been set on Mischief as Exod. 32.22 23. and which had Worship'd the Groves 2 Chron. 34.4 And this Bastardly Brood so call'd was probably Buried in this infamous place as a brand of Ignominy put upon them saith Tirinus All this was done saith Junius in detestation of Idolatry and for Caution to them that still lived Mark 4. Josiah extirpated the cursed Cells or Seats of the Sodomites ver 7. those abominable Brothel-Houses in which Males prostitute their Bodies to Males which was both a Punishment of Idolatry Rom. 1.23 24 27. and a part of their Idol-worship practised at the Instigation of that impure and diabolical Spirit worship'd in the Idol saith Lavater from 1 Kings 15.12 13. and wickedness was so far spread in this Time saith Sanctius that those heinous Sodomites drove a gainful Trade even in the Temple it self and their spiritual Pollution involved them into such carnal Lusts as the very Women were not ashamed say Sanctius and Osiander to Weave Curtains for hiding the Mens shameless Sodomy acted even by the Priests of the Groves c. Remark the Second Josiah's Reformation after the Temple in City and Countrey Mark 1. He demolish'd all the High Places from the North to the South Coast of the Countrey without Partiality ver 8. neither sparing those Priests of Aaron's Line though they sacrificed not to Idols saith Menochius but to the true God yet because they did it in a forbidden Place Deut. 12.11 therefore he deposed them from their Offices Nor did he spare the Rich more than the Poor saith Junius for when he had polluted all the high Places in other Cities to take away their supposed Sanctity saith Grotius he found an High Place erected by Joshun the Governour of the City at the very Gate after the manner of the Pagans who placed their Tutelar or guardian-Gods at the Gates of their Cities This Joshua in Josiah's Day was a great Man and had a good Name Heb but was a bad Man and of a superstitious Nature He had complied with the Iniquity of former times in setting up an high Place at the Gate nigh his Palace yet Josiah's Zeal spar'd it not Mark 2. Josiah's candour toward those Priests descended from Aaron ver 9. for though they had not kept the charge of the Lord but had foully apostatized in sacrificing to God in forbidden Places either for fear or for favour becoming Time servers and comporting with Idolatrous Kings and therefore must bear their Iniquity namely they and their Posterity must be degraded from their Priestly Functions as a Punishment thereof saith Menochius N.B. Other faults saith Grotius in the Priests were pardoned if they proved Penitent he did not remove them from their Sacerdotal Offices but for Idolatry and Worshipping God in unlawful Places did Degrade them yet because these were 1. Levites of Aaron's Race though lapsed and hurried down the stream of Temptation in former Times And 2. They were Penitents falling by Infirmity but rising again by Repentance Poena or Punishment and Penitency are near of kin being Words of the same Derivation therefore for the Honour of the Priesthood this Pious King takes care of their maintenance when laid aside from the Service of God's Altar as Neh. 13.28 Such an one was that temporizing Priest Nehemiah chased from him But a fuller Example hereof is in Ezek. 44.10 11 12 13 14. they yet were to live out of that allowance for the Priest ver 29 30. Lev. 2.4 5 10 11. and 24.5 6 c. Junius well observeth that their spiritual Blemish put them into the very same State which corporal Blemishes brought them into Lev. 21.17 18. Mark 3. Josiah defiled Topheth ver 10. a pleasant Valley near Jerusalem wherein Idolatrous Kings had cruelly tortur'd and tormented their own Children by burning them to Molech Chap. 16.3 Jer. 7.31 call'd Topheth saith Junius from Toph a Drum which was there beaten lest the Father should hear the most horrible howlings of his Child burning in the Fire N.B. From this abominable abuse of this Valley of Hinnom Tophet was taken for Hell Isa 30.33 which in Matth. 5.22 is call'd Gehenna from this Valley of Hinnom representing that place of Torment without End and past Imagination This fruitful Valley zealous Josiah defiled by Dung and dead Mens Bones c. saith Lavater to prevent the like abuses for ever Mark 4. He likewise took away the Horses of the Sun c. ver 11. which were either 1. Carved Horses to which were adjoined a carved Chariot with the Picture of the Sun according
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life