him to salute and welcome him Samuel understanding how things had gone angryly said to him What hast thou done Saul tells him that having waited for him till a great part of the seventh day was spent he conceived he would not come within the time appointed and so being constrained by necessity even against his will (c) The true cause why he hastened to Sacrifice seems to be because his Soldiers run away so fast from hâ—m in whom he put more confidence than in God he had offered Sacrifice (d) V. 12. Roboravi itaque me i. e. Obfirmavi animum q. d. etiam reclamante animo obtuli holocaustum prae timore Quare cum inter se confligerent voluntas necessitas tandem vicit necessitas sed nulla erat necessitas offerendi Sacrificia contra voluntatem divinam Tali enim Sacrificio non placatur Deus sed irritatur V. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat durationem longam non tamen aeternam q. d. longo tempore dignitas illa Regia mansisset in tua stirpe In sempiternum i. e. quam diu Saulis posteritas viveret Gr. for how could he stay any longer except he would have had the enemy to come upon him and his weak and unarmed company before he had made supplication to the Lord for them and sued for his help which would have been the way to expose them to ruin and destruction Samuel said Thou hast done foolishly in not waiting full seven days as I appointed thee from the Lord Ch. 10.18 Hadst thou obeyed the Commandment of the Lord herein he would have established thy Kingdom over Israel for ever that is for a long time even as long as any of thy posterity lived But now thy Kingdom shall not continue that is shall not be established upon thee and thy posterity but shall be rent from thee and given to another It may perhaps seem strange that Saul should lose his Kingdom for this which to the eye of reason appears not so great a transgression if we consider what Saul pleaded for himself but we must also consider that there may be much wickedness of heart in doing that which outwardly seems but a small offence and Saul being the first King of Israel God was pleased by this severity against him for his violation of his command to make him an example to all that should afterwards succeed in that Throne that they might fear to transgress the Commandment of the Lord as he had done Thus the Lord did with great severity punish the first sin of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might take warning thereby and beware how they carried themselves in their Priestly Office But to go on Samuel tells Saul that because he had not obeyed the Lord he knew by revelation that the Lord intended to reject him and that he had found out a man after his own heart though he knew not at present who it was whom he had appointed and designed to be King and Captain over his people in his stead Samuel having delivered to him this sad message went up from thence to Gibeah Saul now numbring the Souldiers he had left found them to be but about six hundred the rest of his two thousand being run away with this small party he goes up to Gibeah where Jonathan joins with him the Philistines great Army was now encamped at Michmash from whence they sent out parties to spoil the Country and to fetch in booty to their Camp and therefore they went out three several ways one to Ophrah a City of Benjamin that lay North-â—ast from Michmash the other to Bethoron a City of Ephraim that lay North-west and the third towards the Valley of Zeboim which was South-East Saul had but a very small Army as we have seen before and those only armed with Clubs Bows or Slings not a Sword or Spear found among any of them but only Saul and Jonathan and the reason of it was this The Philistines when they gave the Israelites that great defeat Ch. 4.10 and took the Ark of God they disarmed them taking away their iron armes and weapons and to keep them from getting any more for the future they took away all their Smiths and would not let one of that Trade live among them lest they should make them Swords and Spears (a) The chief victory that the Israelites got over the Philistines after this was miraculous not gotten with Sword or Spear but with thunder from heaven 1 Sam. 7.10 Nebuchadnezzar also carried away the Craftsmen and Smiths out of the land of Israel possibly for the same reason 2 King 24.14 Naâ— the Israelites were in such miserable bondage that they were feign to go to the Smiths that were in the Philistines Garrisons to sharpen their Shares and Coulters their Axes and Mattocks only they allowed them Files at their own houses to sharpen their Tools when they were blunted 1 Sam. Ch. 13. from v. 1 to 23. SECT CLXV THE body of the Philistines Army remaining in the Plains about Michmash it seems a party of them went and took a passage near to them which was the passage from Michmash towards Gibeah and kept it against the Israelites Jonathan the Son of Saul being moved by a special instinct of the Spirit of God and endued not only with Heroick gifts of valour and fortitude but also with an extraordinary strong faith in Gods promises that if his people obeyed him One of them should chase a thousand of their enemies and two of them put ten thousand to flight Deut. 32.30 He had a design in his head to set upon that Court of Guard of the Philistines which kept the Michmash-passage but he acquaints not his Father with it who in likelihood would have disswaded him from undertaking so dangerous and desperate an enterprize Saul was now encamped with his six hundred men in some field or plain near unto Gibeah called Migron where having fortified himself he observ'd the motions of the enemy Abiah (a) God threatned Eli that his children should die in the slower of their age See 1 Sam. 2.21 23. the Son of Ahitub the eldest Son of Phinehas being now High-Priest came thither with the Ephod and Ark for the peoples better encouragement Jonathan now acquaints his Armour-bearer with his design Come says he let thou and I go and surprize that Court of Guard which the uncircumcised * For being aliens and not in Covenant with God they are not under his protection and we being His people and in Covenant with him have his promise that he will give us victory over his and our enemies yea a special promise that Saul shall save us out of the hand of the Philistines Ch. 9.16 Philistines keep near Michmash come let us try it may be the Lord will work for us for there is no restraint to him to save by many or by few His Armour-bearer replied Do all that is in thine heart
Jacob rejoyces at the sight of the Waggons Sect. 43. Jacob goes into Egypt His joy to see his Son Joseph Sect. 44. Joseph brings five of his Brethren to Pharaoh Obtains Goshen for his Brethren Introduces his Father Sect. 45. Joseph's prudent administration in the severe famine He is sent for by his Father Sect. 46. Ephraim and Manasseh blest Jacob's gift to Joseph Sect. 47. Jacob blesses his Sons in order His death Sect. 48. The mourning for and burial of Jacob. Joseph's death Sect. 49. The History of Job Sect. 50. Levi and Amram die Sect. 51. Israel increases Task-masters appointed Sect. 52. Aaron's birth Sect. 53. The Midwives commanded to destroy the Male-children Sect. 54. Moses born He is taken up and educated by Pharaoh's daughter Sect. 55. Moses after forty years leaves the Court and flys into Midian Sect. 56. Moses's marriage His two Sons Sect. 57. Caleb's Birth Sect. 58. The Lord appears to Moses commissions him to deliver Israel enables him to work miracles Sect. 59. Moses confirm'd and encouraged commanded to go to Pharaoh Sect. 60. Moses stopt in his journey His Son circumcised Sect. 61. Aaron meets Moses They declare their commission to the Elders of Israel Sect. 62. They go to Pharaoh The oppression of the Israelites increased Sect. 63. Moses and Aaron go again to Pharaoh The Magicians call'd in Sect. 64. The ten Plagues Chap. IV. From the Israelites departure out of Egypt to the laying the foundation of Solomon's Temple Sect. 1. THe Israelites depart out of Egypt Sect. 2. The Paschal Lamb and Passover appointed Sect. 3. The Lord conducts the Israelites by a Pillar of cloud and fire Joseph's bones carried with them Sect. 4. They encamp at Pihahiroth Pass through the Red-sea The Egyptians drown'd Sect. 5. Moses's Song Miriam a Prophetess Sect. 6. The people marching through Shur murmur for want of water Sect. 7. The twelve Wells and seventy Palm-trees Sect. 8. They turn from Elim to the Red-sea Sect. 9. The people murmur Quails given for one meal Manna falls Sect. 10. Water gushes out of the rock Sect. 11. Moses praying Joshua fights Amalek The Altar call'd Jehova-Nissi Sect. 12. Jethro's story defer'd to Sect. 51. Sect. 13. Moses call'd up to the top of Mount Sinai The terrible sight Sect. 14. The Promulgation of the Law Sect. 15. The people in fear Moses encourages them Sect. 16. Similitudes of God forbidden The Materials for Altars Sect. 17. The Judicial or Political Laws Sect. 18. The Angel of the Covenant promised to guide them The bounds of Canaan Sect. 19. Moses erects an Altar and twelve Pillars Sect. 20. Moses continues in the Mount forty days and forty nights Sect. 21. Directions concerning the Tabernacle and all its utensils and appurtenances Sect. 22. The Golden Calf Sect. 23. Moses comes down breaks the Tables Gods anger Moses intercedes for the people and sees the glory of God Sect. 24. Two new Tables of stone Sect. 25. God renews the Covenant upon Moses's prayer Moses's face shines Sect. 26. The Sabbath anew enjoyned Contribution to the Tabernacle Sect. 27. Bezaleel and Aholihab appointed chief workmen of the Tabernacle Sect. 28. The Tabernacle finished being set up is filled with Gods Glory Sect. 29. Laws given concerning the several sorts of sacrifices Sect. 30. Aaron and his Sons consecrated Sect. 31. Aaron enters upon his office Fire from the Lord. Sect. 32. Nadab and Abihu slain by fire from heaven Sect. 33. Of clean and unclean creatures Sect. 34. Womens separation Sect. 35. Laws concerning Leprosie Sect. 36. Ceremonial uncleanness in men Sect. 37. The Passover celebrated Sect. 38. Several sorts of Laws given Sect. 39. Blasphemy punished in the Son of Shelomith The Law of retaliation Sect. 40. Divers other Laws given Sect. 41. Promises and threatnings More Laws given concerning divers matters Sect. 42. The Book of Numbers Sect. 43. The Encamping of the Tribes Sect. 44. The Levites Charge Sect. 45. The Levites consecrated Sect. 46. The Offerings of the Princes Sect. 47. Laws concerning Jealousie Sect. 48. Concerning Nazarites Sect. 49. The solemn blessing Sect. 50. The Silver Trumpets Sect. 51. Jethro's story and advice Sect. 52. The Camp of Israel marches Jethro leaves them Sect. 53. Upon the moving of the Ark Moses pronounces the blessing Sect. 54. The people murmur at Taberah Sect. 55. Quails given for the space of a month A Plague follows Sect. 56. Miriams Leprosie Sect. 57. Spies search the land Sect. 58. Their different report Sect. 59. The ten Spies smitten Sect. 60. Israel defeated by the Amalekites and Canaanites Sect. 61. The ninetieth Psalm composed Sect. 62. Some Laws explained Sect. 63. The Rebellion of Corah Dathan and Abiram Sect. 64. Aaron's Red blossoming Sect. 65. The work and portion of the Priests and Levites Sect. 66. Water of Purification Sect. 67. Miriams death Sect. 68. They murmur at Kadesh for want of water Moses strikes the Rock in anger is doomed not to enter into Canaan Sect. 69. The King of Edom refuseth them passage Sect. 70. Aaron dies and is buried upon Mount Hor. Sect. 71. Arad the Canaanite vanquished Sect. 72. The Brazen Serpent Sect. 73. Several stations of the Israelites Sect. 74. The Miraculous Well Sect. 75. Sihon slain Sect. 76. Og totally subdued Sect. 77. The Encamping at Abel-shittim Sect. 78. Balaam sent for to curse the Israelites His Ass speaks Sect. 79. Balaam attempts to curse Israel Sect. 80. The Idolatry and Whoredom of the Israelites at Mount Peor Sect. 81. Midian Conquered Sect. 82. Moses and Eleazar number the people Sect. 83. Zelophehad's daughters Sect. 84. Joshua appointed Successor Sect. 85. A repetition of the Law of sacrificing Sect. 86. Laws concerning Vows Sect. 87. The Reubenites and Gadites desire a possession on that side Jordan Sect. 88. The Journal of Israels Travels Sect. 89. The Limits of Canaan Sect. 90. The Levites Cities Sect. 91. Orders concerning the Marriage of Zelophehad's daughters Sect. 92. The Book of Deuteronomy containing Moses's dying speech to Israel Sect. 93. Moses's death Israels mourning for him Sect. 94. Joshua begins his Government Sect. 95. They come near unto and pass the river Jordan Sect. 96. Circumcision enjoyned them Sect. 97. The first Passover in Canaan Manna ceases Sect. 98. Jericho taken burnt and cursed Sect. 99. The Israelites defeated at Ai. Sect. 100. Joshua marches against Ai. Sect. 101. A Monument of stone and an Altar erected and Blessings and Cursings pronounced at Mount Gerizim and Mount Ebal Sect. 102. The League with the Gibeonites Sect. 103. Adonizedek and his allies besiege Gibeon Their discomfiture Prodigious Hailstones The Sun and Moon stand still at the prayer of Joshua Sect. 104. Several Kings vanquished and their Cities taken Sect. 105. The rise of the Sabbatical year Sect. 106. Joshua's war with the Northern Kings His victory over them Sect. 107. Joshua's rest from war Sect. 108. Joshua divides the land Sect. 109. Joshua and the Elders proceed to divide the land Ephraim and Manasseh complain Sect. 110.
Nimrod See the Kings thereof pag. 15. of Chap. II. The dispersion of the children of Noah The Original of several Nations 1819 Serug born 1846 Nahor born 1878 Terah born 2008 Abraham born The King of Elam and his Allyes conquer the King of Sodom and his Confederates 2078 The Promise made to Abraham in Vr of the Chaldees The Third Age from the Promise made to Abraham in Ur of the Chaldees unto the departure of the Israelites out of Egypt 2094 ABraham's removal to Charran and from thence to Canaan Two Altars there built by him A Promise of that Land made unto his Posterity He goes into Egypt by reason of the Famine in Canaan His Danger there on the account of Sarah his Wife He returns into Canaan vanquishes Chedorlaomer rescues Lot is met by Melchizedec and blessed He takes Hagar Ismael Born 2107 Circumcision Instituted Abraham entertains Three Angels intercedes for Sodom Sodom and Gomorrha Consumed with Fire from Heaven Lots Incest 2108 Isaac Born Hagar and Ismael cast out Abraham's sacrificing Isaac Isaac marries Rebeccah 2168 Esau and Jacob Born Jacob's marriage with Leah and Rachel His hard Servâ—ce under 〈◊〉 2259 Joseph Born Joseph's Dream His Brethren sell him He is sold after to Potiphar His Mistriss 's false Accusation His Imprisonment Pharaoh's Dream Joseph's Interpretation thereof and Advancement The Famine begins Jacob sends his Sons into Egypt to buy Corn. Joseph makes himself known to his Brethren Jacob goes into Egypt He blesses his Sons and dies Joseph dies The History of Job Aaron Born 2418 Moses Born His Education by Pharaoh's Daughter He flies into Midian He is sent by the Lord to deliver Israel He works Miracles before Pharaoh The Ten Plagues 2508 The Israelites departure out of Egypt The Fourth Age from the Departure of the Israelites out of Egypt to the laying the Foundation of Solomon's Temple 2548 THe Paschal Lamb. The Fiery Pillar The Israelites pass through the Red Sea Manna Joshua fights with Amaleck The giving of the Law on Mount Sinai Moses 40 days in the Mount Directions concerning framing the Tabernacle The Golden Calf The History of the Israelites during their 40 years continuance in the Wilderness Moses having governed 40 years dies Joshua succeeds Conquers and divides the Land and governs in all 17 years The Judges 2565 Othniel 40 years 2605 Ehud 80 years The History of Ruth 2685 Deborah 40 y. 2725 Gideon 40 y. 2765 Abimelech 3 y. 2768 Tholah 23 y. 2791 Jair 22 y. 2813 Jephtha 6 y. 2819 Ibzan 7 y. 2826 Elon 10 y. 2836 Abdon 8. y. 2844 Samson 20 y. 2864 Eli 40. y. 2904 Samuel and King Saul 40 y. 2944 King David 40 y. 2985 King Solomon 4 y. 2988 The Foundation of the Temple laid in the 4th year of Solomon's Reign The Fifth Age from the laying the Foundation of Solomon 's Temple to the Destruction of it and the Captivity of Judah Solomon reigned over all Israel from the laying the Foundation of the Temple 36 years The Kingdom divided Kings of Judah 302â— REhoboam reigned 17 years 304â— Abijam 3 y. 3044 Asa 41 y. 3085 Jehoshaphat 25 y. 3106 Jehoram 8. y. 3113 Ahaziah 1 y. 3114 Athaliah 7 y. 3120 Jehoash 40 y. 31â—9 Amaziah 29 y. 31â—9 Vzziah 52 y. 32â—0 Jotham 16 y. 32â—6 Ahaz 16 y. 3271 Hezekiah 29 y. 3300 Manasseh 55 y. 3355 Amon 2 y. 335â— Josiah 31 y. 3387 Jehohaaz 3 mon. 3388 Jehoiakim 11 y. 3398 Jehoiakin or Jechoniah 3 mon. 3â—99 Zedekiah 11 y. Kings of Israel 302â— JEroboam reigned 22 years Nadab 2. y. 304â— Baasha 24 y. Elah 2 y. Zimri 7 days 3044 Omri 12 y. Ahab 22 y. 3085 Ahaziah 2 y. Jehoram 12 y. 3106 Jehu 28 y. 3113 Jehoahaz 17 y. Joah 16 y. 3114 Jeroboam 2d 41 y. 3120 An Interregnum of about Eleven years and an half Zachariah 6 months Shallum 1 month 31â—9 Menahem 10 y. 31â—9 Pekahiah 2 y. 32â—0 Pekah 20 y. 32â—6 Hoshea 9 y. 3271 The Israelites carried into Captivity by the Assyrians in the sixth year of Hezekiah The Jews carried into Captivity by the Babylonians in the 11th year of Zedekiah The Sixth Age from the Captivity of Judah to their Return out of Babylon 3408 JErusalem taken Zedekiah brought to Nebuchadnezzar sees his Children slain then hath his Eyes put out and in Chains is carried to Babylon The City and Temple burnt Seraiah the Chief Priest and other Principal men put to death at Riblah Gedaliah set over the Poor people left in the Land Jeremy upon his own choice stays with them Ismael Conspires against Gedaliah Johanan discovers it to him He believes it not and so is treacherously murder'd Johanan recovers from Ismael his Prisoners but himself escapes Johanan and his Captains and many of the people go into Egypt and carry Jeremy and Baruc with them 3409 Ezekiel utters several Prophesies in Babylon Jeremy about this time writes his Lamentations Tyre besieged by Nebuchadnezzar 3413 Nebuzaradan carries away the last Remainder of the Jews to the number of 745. Nebuchadnezzar invades Egypt and makes great Havock there Having finished his Conquests he returns unto Babylon and there has the Dream of the great Tree whose Destiny was to be cut down He new builds Babylon 3427 He falls distracted and so continues for 7 years He is recovered to his Understanding blesseth God and dies 3435 Evil Merodach succeeds him Jechoniah advanced Zedekiah dies and is honourably Buried Cyrus being made General of the Armies of the Medes and Persians obtains a great Victory over the Babylonians Belshazzar succeeds Evil Merodach In the first year of his Reign Daniel hath the Vision of the four Beasts 3465 Cyrus gives the Babylonians another great Defeat and with a vast Army besieges Babylon Belshazzar carousing with his Nobles sees the Hand-writing on the Wall Daniel interprets it to him and is thereupon advanc'd Belshazzar slain Darius takes on him the Kingdom Cyrus Marries his only Daughter Darius sets over the Provinces an 120 Governors and makes Daniel chief of them all The Princes out of Envy to him move the King to make an Edict That for 30 days no Petition should be made to any God or Man but himself Daniel thereupon cast into the Lyons Den. The 70 years of the Captivity of the Jews draw to an end Daniel Prays for the promised Deliverance The Angel Gabriel is sent to inform him not only concerning that but also the 70 Weeks Darius dies Cyrus is made thereupon Emperor of the East The Jews shew him the Prophesy of Isaiah That He should be their Deliverer with which he is much pleas'd The Seventh Age from the Return out of Babylon to the Death of Christ Or from the end of the Seventy years Captivity unto the end of the Seventy Weeks in Daniel 3478 THE 70 Weeks in Daniel containing 490 years The Persian or Second Monarchy See the Kings thereof in the Appendix Cyrus makes an Edict for the Return of the Jews and that they should go and build their
18. SECT LIX MOses being now confirmed partly by Miracles partly by the promise of Divine assistance and having his Brother Aaron given him for his Partner he undertook the Work Returning therefore to his Father-in-law Jethro and concealing as 't is probable from him the glorious Vision he had seen and the honourable Employment he was called unto lest Jethro should by proposing Difficulties and perils in the undertaking discourage him He in a respectful manner desires him to permit him to go into Egypt to visit his Brethren and see how they did Jethro readily consents to it and bids him go in peace Notwithstanding Moses it seems after he had obtained leave of Jethro made not such hast as he ought to have done Therefore God appears to him a second time in Midian and quickens him to the Journey assuring him that all those in Egypt that sought his life were dead Then Moses took his Wife and his two Sons Gershom and Eliezer Exod. 18.3 4. and setting them upon Asses intended to carry them with him into Egypt and he took his Rod with which God appointed him to work Miracles in his hand and the Lord appointed him when he came into Egypt to do all those Wonders and Miracles before Pharaoh which he should put into his hand that is give him Power to do But the Lord tells him That he will harden Pharaoh's heart that is he will withdraw and withhold his Grace from him as by withholding Light he causeth Darkness and would permit Satan to excite and spur on his corrupt Nature so that notwitstanding the many things that should be offer'd to him for his Conviction he should more and more harden his own heart against God and should refuse to let the People go However he commands him to speak thus unto Pharaoh Thus saith the Lord The People or Posterity of Israel are my First-born being chosen of my free Grace first out of all Nations to be my peculiar People and are as dear to me as the First-born are to their Parents Therefore let them go that they may serve me If thou refuse to let them go behold I will slay thy Son even thy First-born and not thine only but the First-born of all the Egyptians thy Subjects also and so accordingly it afterwards came to pass Ch. 4. from vers 18. to 24. SECT LX. AS Moses was now upon his Journey towards Egypt with his Wife and Children the Lord as it seems visibly appeared to him and either by a Sword drawn in his hand or by inflicting some sudden violent Sickness upon him put him in great danger of his life and revealed to him the Cause thereof to be because he had neglected to Circumcise his youngest Son see Gen. 17.14 there being a great Incongruity in it that He should take on him the Government of God's Circumcised People who had neglected to impose this Badge of the Covenant on his own Son 'T is like the reason why Moses neglected to Circumcise this his younger Son was because his Wife had been so highly displeased at his Circumcising of the elder But however it was Zipporah seeing the danger her Husband was now in by reason of this neglect and that he was at this time through sickness so disabled that he himself could not do it she took a sharp Knife possibly made of Flint and Circumcised him her self and then cast the Foreskin newly cut off at her Husbands feet saying in a discontented humour Surely thou art a bloody Husband to me For for thy sake and for the sake of thy Religion I am forced thus to shed the blood of my Son This being done the Lord let Moses go and released him from his Sickness And 't is like upon this occasion and trouble Zipporah with her Children was sent back from thence to her Fathers house again as appears Exod. 18.2 3. Ch. 4. from vers 24. to 27. SECT LXI MOses being now freed from all Incumbrance went on his Journey towards Mount Horeb where his Brother Aaron being before warned of God to come thither met him and at their meeting kissed and embraced him Then Moses acquainted him with all these wonderful Passages and with all that the Lord had said unto him and what Miracles he had impowered him and commanded him to work and what Service he had employed him about and how Aaron was appointed to joyn with him therein This done they went on and when they came into Egypt they called together the Elders of the Children of Israel and Aaron spake to them what Moses had directed him to say from God and Moses wrought as was appointed him those three Miracles before mentioned Sect. 57. for the confirming their Faith See Ch. 4. from vers 2. to the 10. The people of Israel when they heard and saw these things they greatly rejoyced and believed that God had now in mercy visited them and had looked down with Pitty and compassion on their Afflictions and they bowed their heads and worshipp'd God with great Reverence Humility and Thankfulness Ch. 4. from 27. to the end SECT LXII SHortly after this Moses and Aaron make their first Address to Pharaoh several of the Elders of Israel accompanying them therein See Exod. ch 3.18 They Represent to Him that the God of their Fathers had appeared unto them and commanded them to offer a Sacrifice and to celebrate a Religious Feast (p) Part of the Sacrifices were to serve for a Feast and both for the honour of God This Feast they should have celebrated to the Lord but they performed it to an Idol the work of their own hands Exod. 32.6 19. to him in the Wilderness Therefore they humbly beseech him that they may have liberty to go three days Journey in the Desart namely to the Mount Horeb to perform this which the Lord required of them lest if they should neglect to obey Him therein he should punish them with the Pestilence or Sword or some such dreadful Judgment for their Disobedience Pharaoh like a proud and imperious Prince answers Who is the Lord that I should obey his Voice to let Israel go I know not the Lord neither will I let Israel go Then looking upon Moses and Aaron with Indignation He asks them What they had to do to seduce the People and take them off from their work And then looking upon the People with anger Get you to your Burdens says he and see that you perform your daily Task or I will take a course with you I understand very well that you are a great and numerous People indeed too many and these two men Moses and Aaron design to get ease and rest for you from your Burdens that so you may increase more and possibly may then think of rebelling against me But I shall take Care to prevent that And accordingly that very day he charged the Task-Masters that were Egyptians and the Officers under them which were Israelites appointed to take the Over-sight of their Brethren in
their Labours that they should no more give the people Straw to make Brick withall as heretofore they had done but they should gather and provide Straw for themselves and yet notwithstanding they should exact the same tale and number of Bricks of them which they made before and not abate them any thing of it For says he They are idle and therefore they Cry Let us go Sacrifice to the Lord our God I Command you therefore to impose more work upon them that they may have enough to do and may not be at leisure to regard lying words such as this Moses and Aaron tell them who flamm them with stories of their being sent from God The Task-Masters and Officers acquaint the people with this strict and severe Injunction of the King Whereupon a considerable part of them were forced to scatter themselves through all the Land of Egypt to provide Straw and Straw failing they were fain to gather Stubble instead of it And the Task-Masters pressed them on notwithstanding to finish every day as much work as when they had Straw allowed them And when there happened any failure in the Work the Israelitish Officers or Overseers that were set over their Brethren were beaten for it Whereupon these Officers addressed themselves to Pharaoh and humbly Remonstrated That the Egyptian Task-Masters that used to furnish the Israelites with Straw now did not do it and yet they required of them to make the same number of Bricks daily as before which was in a manner impossible for them to do And when they did it not they their Overseers were beaten for it though the fault was not in them but in the Egyptian Task-Masters Pharaoh answered them roughly and tyrannically You are idle You are idle therefore you say Let us go and do Sacrifice to the Lord. Get you gone and see that you finish the Task that is every day required of you and yet you shall have no Straw furnished to you The Officers of the Children of Israel seeing themselves in this very ill condition and having no hope of remedy they go to Moses and Aaron who possibly came out to meet them to see what answer they had from the King and like ignorant passionate men who mistake Occasions for Causes they charge the Injuries of their Enemies upon their best Friends and in an angry and discontented Mood say to Moses and Aaron The Lord look upon you that is the Lord take notice and consider what you have brought upon us and judge you for it You have made us to stink and to be abhorred of Pharaoh and his Servants and have put a Sword into their hands to slay us You have by this your Address to Pharaoh stirred up Him and His Courtiers to tyrannize more over us than they did before Moses being greatly grieved at this their Complaint betook himself to some retired place where by prayer and deep sighs he might present his own and the peoples distress unto the Lord and he said Ah Lord why hast thou thus dealt with thy people against whom Pharaoh's Rage is not at all mitigated but much increased since I mediated for them Why hast thou sent me on such a Message as this which hath not been a means to deliver thy people but much more to afflict them The Lord answered Thou shalt quickly see what I will do unto Pharaoh My Hand shall be so strong and heavy upon him that he shall not only be content to dismiss you as Exod. 3.20 but shall be ready with all his Power to drive you out rather than hold you any longer See Exod. 12.31.33 And the Lord to encourage Moses the more in his Work repeateth his Name to him and the Covenant which he had made with the Fathers He says to him I am theLord I appeared unto Abraham Isaac and Jacob by the Name of Elshaddai God Almighty that is such a God as is All-sufficient and able to perform all my Promises Gen. 17.1 but by my Name Jehovah (q) This cannot be meant of the letters and syllables of that name as if the Patriarchs had never heard of that Name For God called himself Jehovah long before and by that Name confirmed his Promises as appears Gen. 2.4 7 8 9. 15.7 28.12 Gen. 22.14 Ch. 26.24 Ch. 27.20 and that which it importeth (r) Jehovah signifies God's eternal Being in himself his giving being to other things and the performance of his Promises and in regard of this he says He was not known to their Fathers by this Name They being sustain'd by Faith in God's Almighty Power rested upon the Promise not enjoying the thing promised But now to their Children the Promise should be performed and so they should have full knowledge and experience of the efficacy of that Name Jehovah But withall we must know that this is only spoken comparatively as the glorious ministration of the Law is said to have had no glory in respect of the excellent glory of the Gospel 2 Cor. 3.10 So the Fathers are said not to have known God by his Name Jehovah in comparison of what their Posterity knew have not I been made know to them that is so fully as I intend now to be made known to their Posterity to whom I shall really fulfil and give a Being to my Promises by my wonderful Deliverance of them out of Egypt and bringing them at length into the Land of Promise For I made a firm Covenant with those my Servants Abraham Isaac and Jacob and confirmed it by an Oath to give that Land of Canaan wherein they were but Strangers and Sojourners to them and their Posterity for an Inheritance And I have heard the groaning of the Children of Israel whom the Egyptians keep in bondage and I have remembered my Covenant Therefore go to them and tell them I am the Lord and I will deliver them from that cruel Servitude under which they groan and will with an out-stretched arm and inflicting terrible Judgments on the Egyptians bring them forth And I will take them to my self for my peculiar people and will be to them a God and they shall assuredly know that 't is I the Lord and none else who did all these great things for them Moses as God had commanded him went to the Children of Israel with this Message but thorow the anguish of their Spirits and the extremity of their Sufferings they regarded not what he said nor were disposed to believe any thing that he spake concerning their Deliverance So greatly prejudicial are the immoderate passions of men not only to God's truth but to their own welfare Then God commands Moses to go and speak to Pharaoh again and to require him to let the people go out of his Land Moses answered That the Children of Israel would not hearken to him how then should he think that Pharaoh would hear him or mind or regard his words and especially seeing he was a man of uncircumcised lips (s) Because
Circumcision was with the Jews a Badge of God's people Therefore those that were not Circumcised were counted profane and their Uncircumcision was counted a grievous blemish Hence it was that in a Figurative Speech they counted those things that had any natural or moral blemish uncircumcised as a Heart or Mind or Tongue uncircumcised Hinc homines viles ad aliquam rem inepti incircumcisi ea parte vocantur and had an imperfection in his speech and utterance and was very unfit to be sent to Pharaoh on such a Message as that was However God bids Him and Aaron go again to the Children of Israel and to encourage them with expectation of Deliverance and to go to Pharaoh to require him in his Name to let them go Moses and Aaron being thus to be imployed as Instruments in the Hand of God of this great Deliverance their Stock and Lineage is here set down to shew that they were both descended of Levi and this might possibly be so ordered by the Spirit of God as an Antidote against the fabulous Reports of Heathen Writers such as Justin and Tacitus who tell false Stories of the Original both of Moses and of the people of the Jews Which things though they happened not till many years after yet were now fore-seen by the Spirit of God who assistâ—â— Moses in penning this History And Moses being to set down his own and Aarons Descent from Levi for orders sake he begins with the Stock of Reuben and Simeon Levi's elder Brothers And possibly in this place he mentions only those three and not the Heads of the other Tribes that it might appear that they were not rejected of God notwithstanding Jacob's severe Commination Gen. 49.3 5. As also to shew that though Reuben and Simeon were elder then Levi yet God had freely chosen out of the Tribe of Levi Moses to be the first Captain of his people and his Brother Aaron the first High Priest to whom his Posterity should succeed in that Office And these are that very Moses and Aaron whom the Lord commanded to bring forth the Children of Israel out of Egypt who were increased now to many thousands so that they might be called the Hosts of the Lord Exod. 12.37 41. Ch. 5. whole Chapter Ch. 6. from vers 1. to 28. SECT LXIII MOses being now 80 (t) The reason why Moses's age is here set down seems to be to shew how long God in his wise Providence had suffered the Egyptians to oppress the Israelites with such cruel bondage even before the birth of Moses till he came to be 80 years of age And the reverence and respect due to the venerable age He and Aaron were of rendred them the more fit to undertake such a service and Aaron 83 years of Age they are commanded by the Lord to go again to Pharaoh to require him to dismiss the people Moses would have excused himself again because he was not Eloquent but the Lord tells him Behold I have made thee a God (u) Quia adversus Pharaonem divinam quandam potestatem exercuit dum ab eo timetur dum oratur dum punit dum medetur dum verbo animalia quasi creat destruit coelum denique ac terram commovet ut explicat Hilarius lib. 7. de Trin. to Pharaoh that is one to whom the Word of God shall come and by whom it shall be made known to Aaron and by him to Pharaoh For Aaron shall be thy Interpreter and Spokes-man But I know that Pharaoh will not hearken unto you but will harden his heart against all that you shall say However be not discouraged thereat for I will multiply my Signs and Wonders in the Land of Egypt and will bring forth my Hosts that is my people the Children of Israel by inflicting great Plagues and Judgments on the Egyptians and they shall know that I am the Lord by the Judgments that I will execute upon them and by which I will at last deliver my people Moses and Aaron did as the Lord commanded them and went again unto Pharaoh requiring him in the Name of the Lord to let the Children of Israel go out of his Land Pharaoh asks them How he shall know that they were sent of God What Miracle could they work to induce him to believe it Moses hereupon gave Aaron his Rod and bad him cast it upon the ground and said It should become a Serpent and Aaron did so before Pharaoh and his Servants and accordingly it became a Serpent (x) It seems the change wrought before Pharaoh was not into an ordinary Serpent called Nehash but into some greater Creature here called a Dragon Tavin Then Pharaoh called for his Magicians and Sorcerers wherewith the Land of Egypt abounded and whereof the chief at that time were Jannes and Jambres 2 Tim. 3.8 and they did the like in outward shew and appearance but not in reality the Devil by whose Power they did work casting a mist before the peoples eyes whereby they thought they saw that which indeed was not I say these Magicians cast down their Rods and they seemed to be turned also into Serpents (y) Dici potest veros dracones sive Serpentes aliunde adductos ope Damonis virgarum loco fuisse substitutos ita fallendo oculos ut nemo praestigias istas animadverteret or Dragons Some aerial Representations possibly of them being there made by the art of the Devil or possibly the Devil might bring thither some true Serpents unperceiveably from other places and might remove the Rods from the peoples eyes But the Dragon or Serpent into which Aarons Rod was turned swallowed (z) Notandum praestigias Magorum non obfuisse Mosi sed magis profuisse Semper enim aliquid adsuit quo divina signa praecellerent Nam Serpens Moysis devoravit eorum Serpentes Aquam illi in sanguinem mutare potuerunt non rursum sanguinem in aquam ranas afferre non tollere Nempe ut per eas plagae augeri possent non minui Post devorationem Virga Aaronis in statum pristinum reversa est up theirs God hereby shewing that the Power whereby Moses and Aaron had wrought their Miracle was infinitely above that of Satan whereby the Magicians had endeavoured to equal the Work which Moses had done Yet notwithstanding this Miracle Pharaoh's heart was still hardened so that he would not let the people go as God had foretold Exod. 6. vers 28 29 30. Exod. 7. from 1. to 14. SECT LXIV PHaraoh continuing still obstinate God sends Moses and Aaron again to him and by their Ministry inflicts ten Plagues successively upon the Eyptians from which the Israelites as 't is probable were wholly exempted See Exod. 8.22 9.26 10.23 All which are reckoned Psal 78. 105. which Plagues were all sent within one month in this Order 1. God Commands Moses and Aaron to go and meet Pharaoh the next Morning First Plague Their waters turned into Bloud
for seven days together who would then come to walk by the side of the River Nilus and to tell him That seeing he had refused to obey the Voice of the Lord he would bring a grievous Plague upon Him and his People They had shed the bloud of the Israelites Children and drowned them in that River Therefore God had commanded him to give order to Aaron with his Rod to smite the waters of the River and he accordingly stretched forth his Hand over the Rivers Streams and Ponds probably over some of them in the Name of the rest and striking those Waters they were immediately turned into bloud Yea by the influence of God's Almighty Power upon that percussion all their other Streams and Rivers Ponds and Pools yea Cisterns of water whether of Wood or Stone were turned into bloud for seven days together By which Plague the Fish that were in the River died whereby the Egyptians were deprived of that which was their chief Food (a) The Egyptians abstained from the flesh of many Beasts of Superstition especially such as the Hebrews used in Sacrifice as may be gathered from Numb 11.5 We remember the Fish that we did eat in Egypt freely and Isa 19.8 God threatens this as a great Judgment to Egypt The Fishers shall mourn and all that cast Angles into the Brooks shall lament and they that spread Nets upon the Waters shall languish So that this was a sore Plague on the Egyptians who fed much on Fish and traded much with them and maintained themselves by them And one great evil followed this also for hereupon the River stank so horribly that they could not drink of the waters of it which used to be their ordinary Beverage see Jer. 2.18 but were fain to dig Pits near the River that they might have some water to drink But all this did not work upon Pharaoh's obdurate heart For his Magicians and Sorcerers getting some water either from the Sea or out of the new-digged-Wells or from the houses of the Israelites dwelling here and there intermixed with them did by their Enchantments and the Devil's help get some blood whereby they tinctured the waters or else unperceiveably removed the water and substituted bloud in the place thereof Which when Pharaoh saw done by them he went away to his own house and heeded not nor laid to heart the foregoing Plague inflicted on him by Moses Exod. Ch. 7. from 14. to the end 2. God Commands Moses and Aaron to go to Pharaoh again Second Plague Frogs and to require him to let his People go and to tell Him That if he refused to do it He would smite all his Borders with Frogs They accordingly resolutely pursue their Commission and evidence their Courage and Fidelity in God's Cause notwithstanding the ill success they had had before But Pharaoh would not give ear to them Hereupon Aaron stretched forth his Rod (b) The Rod is called sometimes the Rod of Moses sometimes of Aaron sometimes of God to shew that it was the Instrument they all used in working these prodigious things over the Rivers (c) Non singulos adiit fluvios sed virga eminus eos intenta designavit extendit eam versus Nilum intentione versus omnes aqas Aegypti over the Streams and over the Ponds and the Frogs came up in great abundance upon the Land namely not only those that were in the Rivers before but an innumerable number of new ones were produced and they crawled into Pharaoh's house and into his Bed-Chamber (d) How easily can God cast contempt upon Princes and how favourable is he to men who by his ordinary Providence makes such Creatures loth to come where man hath to do which are so lothsome to him yea upon his Bed and into the Houses of his Courtiers and the rest of his people yea into their Ovens and Kneading-Troughs so that they were grievously annoyed with them Pharaoh calls for his Magicians to see if they could imitate this Miracle and they by stretching forth their Rods over the River did by the Power of the Devil (e) The Devil it seems much delights in their monstrous shape For we find in the Scripture three unclean Spirits like Frogs coming out of the mouth of the Dragon bring forth some true Frogs by unperceptible Conveyance to the place where the Contest was which possibly at this present was not covered with Frogs by Moses's Working though it is like they were but very few in comparison of those Moses and Aaron had produced And when they had brought them they could not remove them again Pharaoh and his people being thus grievously distressed with this Plague he began to stoop a little and to acknowledge God whom before he would not know and therefore desires Moses and Aaron to intreat the Lord to remove these Frogs and he would let the people go that they may Sacrifice unto the Lord their God Moses knowing that he was constituted as a God to Pharaoh Ch. 7. vers 1. to bring Judgments upon him and romove them at God's appointment and having in him the Faith of Miracles and being directed by the Spirit of God He told Pharaoh He would do him the honour (f) Honorem tibi sume ut des mihi tempus in quo orem pro te to let him appoint the time when he should pray to the Lord for him and by his power deliver him from this Plague And says he if my prayer take no effect then do thou glory over me and say I am no better than one of thy Magicians but if I do deliver thee then own and obey the great God of Heaven whose Servant I am Pharaoh desires the Frogs may be removed by the next Morning Moses Replies Be it according to thy word that thou mayst know that there is none like unto the Lord our God Moses then cried unto the Lord to remove this Plague from Pharaoh and the Lord heard him and immediately the Frogs died that were in the Houses Villages and Fields only some remained in the River and they gathered the dead Frogs together and cast them upon heaps so that the Land stank by reason of them But when this Plague was removed and Pharaoh saw there was some respite he hardened his heart and hearkened not to Moses and Aaron as the Lord had foretold Exod. Ch. 8. from vers 1. to 16. Third Plague Lice 3. Pharaoh having thus mocked God promising and not performing the Lord to manifest his Indignation against him Commands Moses now to strike him with a new Judgment without giving him any warning as at other times he had done Aaron therefore is commanded forthwith to stretch out his Rod and to strike the dust of the Land that it may become Lice through all the Land of Egypt Which Aaron accordingly doing abundance of Lice came on Men and Beasts the dust in very part of the Land that is a great deal of it turning into that
Boils and Blains breaking out upon them So that they were forced to go away and cease fighting against God But yet Pharaoh's heart was so hardned that he would not let the people go for all this Exod. Ch. 9. from 8. to vers 13. Seventh Plague Hail 7. Some few days after God sends Moses again to Pharaoh to require him to let his people go that they may serve him and to let him know that though his Hand had been already heavy upon him yet there were far sorer Plagues still behind which he had determined to bring upon him and his people if he continued obstinate and which should sting him to the very heart And these he would presently pour forth thick and threefold upon him that he might know there is no God like to the great Jehovah in all the World Moses is further commanded to speak thus to Him from the Lord I have stretched out my Hand and destroyed a great part of thy Cattel by Murrain and Pestilence and I should have destroyed thee and thy people thereby also (p) Sic ergo vertendum v. 16. Modo enim cum extendi manum meam percussissem non tantum pecus sed te etiam populum tuum veruntamen seci ut restares c. J. T. as you well deserved but that I have raised thee up for this very purpose that the World might see my Justice in punishing of thee and my Power in my Conquest over thee And dost thou yet so impudently exalt thy self against Me and my People Behold about this time to morrow I will cause it to rain a very grievous Hail upon Thee such as hath not been in Egypt since it became a Land inhabited by Misraim Son of Cham who gave Name to that People and Country And Moses the more to set forth the terrour of this Plague that was coming upon them advises the Egyptians to send for and get home their Cattel and Servants and all that they had in the Field For all that was found there would be destroyed by the Hail Some of Pharaoh's Servants believed this threatening of the Lord and got their Servants and Cattel into houses and so had them preserved but Others regarded it not On the morrow Moses stretched forth his Rod towards Heaven and the Lord sent Thunder and Hail mixed with Fire that ran upon the ground which destroyed not only a great part of their Corn viz. the Barley (q) V. 32. But the Wheat and the Rie were not smitten for they were not grown up that is so much as the Barley It seems in Egypt they sowed their Barley at the same time with their Wheat which we do not and there the Barley would be by far the forwardest Hordeo laeso incolume mansit triticum quippe cum hordei culmus aliquantum arefactus adeoque induratus non cederet grandini sed obniteretur itaque frangebatur Triticum autem tenerum adhuc in herba velut abditum licet non sub terra lenta flexilique sua mollitia procellae impetum devitavit Drufius that was eared and the Flax that was boll'd and in the Stalk and their Herbs but brake a great part of their Trees and killed both Man and Beast that were in the Storm vers 25. so saith the Psalmist Psal 78.47 48. He destroyed their Vines with Hail and their Sycamore-Trees with Hail-stones He gave up their Cattel also to the Hail and their Flocks to the Thunderbolts And this dreadful Hail fell on all the Land of Egppt only in the Land of Goshen there was none Pharaoh terrified with this dreadful Judgment sent for Moses and Aaron and told them He did now plainly see and accordingly did acknowledge That he (r) The Wicked do sometimes confess their sins to God's Glory but will not truly repent and reform that they may be received to Mercy had sinned against God and confess'd That God was Righteous and he and his people wicked He desires them therefore to pray unto the Lord to remove this Judgment and that there might be no more such dreadful Thunder and Hail and he would let them go they should stay no longer Moses promises as soon as he should be out of the City he would stretch forth his hands in prayer to the Lord. He knew by Inspiration from God that then the Thunder and Hail should immediately cease and Pharaoh might hereby be instructed that the Earth is the Lord's and the whole Creation is at his disposal But as for thee and thy Servants says he I know before-hand that ye will be never a whit the better for the removal of this Judgment And the event proved it to be so For when upon Moses's prayer the Thunder and Hail seased the heart of Pharaoh and his Servants were hardened as before and they would not let the people go Exod. Ch. 9. from 13. to the end Eighth Plague Locusts 8. About the seventh day of this Month God sent Moses to Pharaoh again telling him He had hardened (s) See Sect. 58. his heart and the hearts of his Servants that he might glorifie his Power and Justice in bringing more signal Judgments on him However though Pharaoh be obstinate yet thou Moses says God shalt for a remembrance of my Power and Justice declare to thy Children and Childrens Children the Wonders I have done in Egypt upon Pharaoh and his people that so you in your several Generations may know and be assured that I am the Lord. Then Moses and Aaron went to Pharaoh again and expostulating with him asked him How long he would refuse to humble himself before the Lord and keep his people from going to serve him They tell him If he continued still obstinate on the morrow the Lord would send Grashoppers and Locusts into all his Quarters and they should be sent in such vast numbers that they should in a manner cover the face of the Earth from man's sight and should devour the residue of the Grass Herbs and what was green on the Trees and the Wheat and Corn which had escaped the Hail and they should fill his house and the houses of his Servants and of all the Egyptians in such a manner that neither he nor his Ancestors nor any that lived in Egypt before him did ever see such vast numbers of Locusts nor any that did did so much mischief as these should do And Moses and Aaron when they had delivered their Message came away and left him Then Pharaoh's Courtiers and Servants said to him How long shall this man Moses be a Snare to us that is an Instrument and means to bring Ruine and Destruction upon us We beseech thee lâ—t these people go Seest thou not that the Land is already almost ruined by the Plagues and Judgments that have been brought upon us Then Pharaoh sent for Moses and Aaron again to him and told them He was content they should go and serve the Lord their God But then recalling himself He
asks Who among them and how many of them did they desire should go Moses tells him They would go up All with their Old and with their Young with their Wives Sons and Daughters with their Flocks and with their Herds For they must make use of some of them for Sacrifice and of part of these Sacrifices they must keep a Riligious Feast unto the Lord. Pharaoh being angry at this motion that they should desire their Children should go also whom he intended to keep as Hostages for their coming back he said in a passion I wish you might find no more savour from God than you are like to find from me in this your Suit to let your Children go also Look to it if you will presume to go in this manner at your own peril be it I shall never consent that you should All go But as for you that are men grown I care not if I permit you to go For that was all as I understood (t) Pharaoh either mislook or perverted the words of Moses and Aaron For they demanded they might all go but they desiring at first that they might go to Sacrifice to the Lord it seems Pharaoh thought that only the men meant to go and not the Women and Children also that at first you desired Moses and Aaron not accepting of this Pharaoh caused them to be driven out of his presence Then Moses stretched forth his Rod over the Land of Egypt and the Lord sent an East-wind which blew very fiercely all day upon that Land and the next morning it brought a vast Army of Caterpillars and Locusts very grievous such as had never been seen there before nor are like ever to be again and they were so many that they in a manner covered the face of the Earth where there was any Herbage and by flying so many together like a Cloud they in a manner darkned the Air and they devoured all the Corn and Grass and Herbs that the Hail had left See Psal 78.46 and Psal 105.34 Then Pharaoh called for Moses and Aaron in hast and said to them I have sinned against the Lord your God and against you in using you as I have done However pardon the wrong that I have done you and once more intreat the Lord to be favourable to me and remove this deadly Plague from me which consumes and destroys all and is like to bring a grievous and general Famine upon us And Moses went out and intreated the Lord for Pharaoh and the Lord sent a strong West-wind that carried the Grashoppers and Locusts away and cast them into the Red-Sea where they all perished But though this dreadful Judgment was removed yet Pharaoh's hardness was not for he would not yet let the people go Ch. 10. from vers 1. to 21. The Month Abib otherwise called Nisan answering to part of our March and part of our April which before had been the seventh Month as we shewed before was from this time forward made the first Month (u) In rememberance of their miraculous Deliverance out of Egypt they were appointed to begin the Year with this Month. Yet this account was afterwards kept only in Ecclesiastical Affairs For the Jubilees and such other Civil affairs it began as it had done before Lev. 25.8 9 10. of the year and upon the tenth day of this Month or a little before was instituted the Feast of the Passover In Commemoration of God's passing over them and not involving them in the Common Plague that smote the Houses of the Egyptians Touching which Passover several Laws and Directions are given to Moses 1. Concerning the Sacrifice it self or the matter of the Feast viz. a Lamb or Kid of the first year a Male without blemish 2. This must be set apart on the tenth day (x) No mention made of separating the Paschal Lamb from the Flock four days before the Feast in other places where the Passover is commanded of this Month. Thus it was ordered at this time that it might be in readiness and not to seek when they were encumbered with business about their going away 3. If one Houshold was too little for a Lamb they were to joyn the next Houshold to them and they were to make their account proportionably to the Lamb and to the persons that were to eat of it taking care that there might not be too few nor too many for it (y) Which number Josephus reckons to be ten men besides women and children 4. They were to keep the Lamb to the 14th day of the same Month. 5. Every Master of a Family of all the Congregation of Israel whom it especially concerned was appointed to kill it on the 14th day between the two Evenings (z) About that time our blessed Saviour the true Paschal Lamb was put to death Mat. 27.46 that is between our three a Clock in the Afternoon and Sun-set (a) The natural day from Sun to Sun the Jews divided into four parts The first from Sun-rising to nine in the fore-noon called the third hour The second from nine to twelve called the sixth hour The third from twelve to three in the afternoon called the ninth hour The fourth from three in the afternoon to Sun-setting called the twelfth hour 6. They were to strike and sprinkle with a bunch of Hyssop dipped in the bloud (b) To direct the Faith of the Israelites to the bloud of their great Redeemer thereof the two side-posts and upper door-posts of the door of the House where they did eat it (c) This seems peculiar to the Passover in Egypt 7. None of them were to go out of the House where they did eat it till the morning 8. They were not to break a bone of it 9. They were not to eat it raw or sodden but roasted with fire And they were to rost it whole Head and Leggs with the appurtenance that is the inwards being first taken out and washed 10. They were to eat it with unleavened (d) Leaven haing two Properties to sowr and puff up might well signifie malice and pride which must be laid aside Bread and bitter Herbs 11. They were to eat it with their Loins girded their Shooes on their feet and their Staff in their hand like men in hast and ready to be gone and march out of Egypt (e) These Ceremonies were peculiar to that Passover in Egypt 12. They were to let nothing of it remain unto the morning but if any thing were left after they had eaten it was to be burnt with fire These things being observed by them Moses tells them The Lord intended to pass by all the Houses of the Israelites where the Paschal-Lamb was thus eaten and the doors thus sprinkled but He would smite by his holy Angel all the First-born of the Land of Egypt both of Men and Beasts that remained And he would then execute Judgment on all the Gods of Egypt that is either some such notable Judgment or
he might try them again and might make them take a second View of that Sea that so their Deliverance thereat might make the deeper impression on them SECT IX THey came now on the fifteenth day of the second month to the eighth place of their Encamping in the Wilderness of Sin which lieth between Elim and Sinai where for want of Food they murmured against Moses and Aaron and wished in a desperate discontent That they had died by the Hand of the Lord in Egypt where they sat by the Flesh-pots (u) V. 2. Murmurabant piscibus in Aegypto volatilibusque assueti At unde Carnium inopia Multa enim illis erant pecora nisi pâ—percisse dicantur vel quia minus foecunda ab inopiam pascuorum vel quod in sacrificia servarent Sed verisimile est alias eos Carnes desiderasse Quales in Aegypto habere poterant Unde Deus noscens quid desiderarent to genere Carnium eos satiat Aug. quaest Exod. 62. They had Cattel in the Desart but if they should have eaten of them they might soon have killed them all up 'T is probable they longed not for such kind of Flesh as they had at hand but for the Flesh of Fowls such as they used to eat in Egypt and wanted now Willet and did eat bread to the full rather than that they had been brought into that Wilderness to die there by hunger The Lord took notice of these their murmurings and was highly offended at them Therefore he said to Moses I have heard the murmurings of the Children of Israel I will yet prove them whether they will walk in my Law or no and therefore tell them at the Evening I will give them Quails and they shall eat Flesh and in the Morning I will rain Bread from Heaven for them and they shall see that glorious Work of mine which I will work for them See Joh. 11.40 Numb 14.21 22. Moses and Aaron acquaint the people herewith and tell them They shall now see that it was the Lord that brought them out of the Land of Egypt and that He and Aaron were but his Instruments and had not done it of their own heads but did only what He commanded them and therefore their murmurings against them were indeed against the Lord Himself Then the Congregation of the Children of Israel being charged to come near before the Lord and there being at that time before the Tabernacle was built no nother visible sign of his Presence among them but only the Pillar of Cloud which was now in the front of their Army leading them towards the Wilderness they turned their faces towards that and perceived that God did in a more glorious manner than ordinary manifest the brightness of his Presence For from thence the Lord tells Moses That He had heard the murmurings of the people and might justly Chastize them for it however he would give them Quails (x) Here God gave them Quails for that one time only but at Kibroth-Hattavah Numb 11.31 they had them for a whole month together in the Evening and Manna in the Morning And accordingly at Even the Quails came and covered their Camp and in the Morning the dew lay round about their Camp and when the dew was gone there lay a small round thing as small as the Hoar-Frost (y) Unde patet fuisse Manna instar grani grandinis vel sacchari minuti on the ground It was a substance so solid that it would endure grinding in a Mill or pounding in a Mortar yet so friable and brittle that it melted at the rising of the Sun It was little and round like Coliander-seed but of a whitish colour like bdellium * Quod est genus gummi pellucidi Numb 11.7 8. It was ready meat to eat when gathered and so eaten the tast of it was like Wafers made with Honey (z) It was a different thing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the honey-dew called Manna at this day by the Apothecaries which is not Food but Physick The Book Of Wisdom saith Ch. 16.20 21. That it was able to content every mans pallat and agreed to every tast and tempered it self to every mans liking But if God had given this miraculous Bread such an extraordinary gift to satisfie every appetite and to relish according to every mans desire and to tast like any meat they longed for why did the Israelites murmur against Moses that they had no Flesh and repine because they had not the Cucumbers and Melons and Leeks and Onions and Garlick of Egypt Numb 11.4 5. vers 31. but if they baked it in Pans the tast of it was like fresh Oil. But to return In the Morning when the Israelites saw it lying on the ground they said one to another Man-hu (a) Man pro Mah dialecto Aegyptiacâ vel Man ipsum hoc est praeparatum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparare scil cibus praeparatus à Deo vel quod cibus in sâ—ipso praeparatus fuit non indigens alia praeparatione fuit enim in scipso bonus esui aptus Vatablus What is this as if they should have said this is a strange Food prepared and given us from above but we know not particularly what it is or what to name it Moses tells them It is the Bread that God had given them to eat It is Man that is a prepared portion Then Moses gives them some Commands from God concerning it 1. Every man might gather according to his eating that is proportionably as he had more or fewer in his Family The quantity of an Omer the tenth part of an Epha which is thought to be about a pottle of our measure is allowed to every single person as his proportion for a day And the Children of Israel according as their Families were gathered some more some less And when they had brought home what they had gathered the Head of the Family measured it out and gave every one his Omer * An Omer is the tenâ—h part of an Epha or Jewish bushel containing about three of our pecks as his share and proportion and no more So that they that gathered much had but their Omer for their daily allowance and the rest 't is like they gave to them that gathered less that they might have their Omer also (b) Hence it is that the Apostle by this Example of the Israelites helping one another exhorts the Christian Corinthians in like manner to supply the necessities of their Brethren 2 Cor. 8.13.14 15. And though every one had an Omer allowed him which shews how liberal an allowance God did make them for their daily Food yet it cannot be imagined that every one did eat their whole allowance every day but though they did not yet they might not reserve any of it till next day but what they left they were either to burn or cast forth God intending hereby that they should live in daily dependance on his
my glorious Presence here and therefore they must not presume to come to up to it However the Lord chargeth him instantly to go down to them and to urge the same again upon them after which He himself should come up again and should bring Aaron (p) Aaron quoque advocari debibat ut sacerdotium ejus quoque divinitâ—s institutum Constaret Jans with him Exod. 19. whole Chapter SECT XIV THe Lord now with an audible Voice and with great Majesty and Terrour Proclaimed and Promulgated his Moral Law (q) Which nevertheless disanull'd not the promise of Grace made to Abraham 430 years before Gal. 3.17 or Ten Commandments containing the prime Dictates of Natural Reason the chief Rules of Piety towards God Equity towards our Neighbour and Sobriety Chastity and Temperance in the government our Selves (r) This Law is expresly call'd a Covenant with that people He declared unto you his Covenant says the Text which he commanded you to perform even Ten Commandments Deut. 4.13 and accordingly was reposed in the Ark hence as it seems named the Ark of the Covenant Deut. 10.2 He wrote upon the Tables the words of the Covenant the Ten Commandments Exod. 34.28 The end and design of these Precepts was to ground them in the true notions of Piety and Religion and to dispose them to the practice of universal Righteousness Our Saviour did not derogate from this Law but declared his intention only to expound it or to ampliate and extend it There is no Commandment herein howsoever accoding to its immediate sense seeming peculiar to that people which according to good analogy or parity of reason doth not concern us also And therefore 't is said Nehem. 9.13 Thou camest down upon Mount Sinai and gavest them right Judgments and true Laws good Statutes and Commandments And the Apostle Rom. 7.12 says The Law is holy the Commandment holy just and good We shall therefore set down these Laws particularly and give a short Paraphrase of them God spake all these words saying that is God Himself declared his own Mind and Will by a loud Voice distinctly audible and intelligible miraculously formed by himself Deut. 5.24 Behold say the people the Lord our God hath shewed us his Glory and his Greatness and we have heard his Voice out of the midst of the Fire we have seen this day that God doth talk with man and yet he liveth I am the Lord or I am Jehovah thy God which brought thee out of the Land of Egypt out of the House of Bondage I am Jehovah who indeed am what this my Name importeth the only true and real God Eternal Independent Indefectible in Essence I am that Jehovah to whose words upon all accounts thou owest Submission Attention and Obedience I am Thy God having chosen thee to be a peculiar people to my Self above all people that are upon the face of the Earth and who in pursuance of my singular Favour towards thee and of my Covenant made with thee have brought thee out of the Land of Egypt out of the House of Bondage I then being Jehovah the only true God and thy God by Covenant and particular Engagement do now propound my Will unto thee and upon all accounts of Reason Justice and Gratitude do require thy regard and observance of the Precepts I now intend to give thee I. Commandment Thou shalt have no other Gods before me THis Precept as most of the rest is Negative and Prohibitive but supposeth and implyeth some thing Affirmative and Positive as the rest may also be conceived to do It implies this Affirmative Precept Thou shalt have me for thy God and shalt Serve Worship and Love Me with all thy Heart Soul Mind and Might and shalt trust in Me as a Being endued with Attributes and Perfections superlatively excellent and thou shalt not own nor acknowledge any other for God besides Me. Take heed therefore of imitating them who acknowledge not nor Worship any God at all and such are Athiests or acknowledge and adore many Gods and such are Polytheists Take heed also of framing in your Minds any untrue Idea of Me disagreeable to my most excellent Being and infinite Perfections Take heed also of inordinately loving or relying upon any Creature and so making that your God II. Commandment Thou shalt not make unto thee any graven Image c. THe First Commandment determined the right and true Object of our Worship The Second directs and limits the manner of expressing and exercising it and forbids the manner practised by Heathens of Worshipping their false Gods by Images and Corporeal Shapes and Representations (s) To worship an Idol instead of God is Idolatry forbidden in the First Commandment When the true God is worshipped in or by an Image 't is Idolatry forbidden by the Second Inward Idolatry is opposed to the First Commandment and Outward to the Second We ought not to think says the Apostle Acts 17.29 that the Godhead is like unto Gold or Silver or Stone graven by art or man's device Most reasonable therefore is this Prohibition of making any resemblance of what kind soever by Picture Sculpture or Tusion to represent God or for Religious use (t) The civil use of Images is not forbidden but Images made and used for Divine Worship Neither are those Images only forbidden which are the Images of false Gods but of the true also Papists by worshipping Saints and Angels offend against the first Commandment By making Images of the Father Son and Holy Ghost and worshipping these Images or worshipping God by these Images they offend against the Second As for the Cherubim made by Solomon and the brasen Serpent by Moses they were made by God's special Command but not to be worshipped The Cherubim seem intended as an Emblem to represent the natures and services of the holy Angels and not any likeness of God they being full of zeal and always upon the Wing as it were and ready to obey God's Will The brasen Serpent was made not to be worshipped but as a Type of Christ and now Christ is come all Types are to vanish and to bow down or Prostrate our selves before it For there being but one true Object of our Worship the Eternal Invisible God whose glorious Excellencies infinitely transcend our Comprehension and consequently of whom we cannot devise any resemblance not infinitely beneath him unlike to him and unworthy of him It must needs be therefore a great prophaneness to pretend the representing Him by any Image Moses Deut. 4.15 reports to the people of the Jews the ground of this Prohibition Take good heed to your selves says he for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the Fire lest you corrupt your selves and make you a graven Image No shape representing God did then appear at his uttering of these Laws to prevent their framing any resemblance of Him and practising this sort
Cases gave a right Judgment (s) Whereas David desiring to consult with the Lord called for the Ephod 1 Sam. 23.9 the reason was because the Breast-plate was fastned to the Ephod So that if he had one he had both Exod. 39.21 1 Sam. 23.6 Abimelech the High Priest being dead Abiathar his Son escaping that danger as he fled took the Ephod out of the Tabernacle at Nob and brought it with him to David wherein Gods Providence appeared that the right Ephod should be preserved and kept with David the true King that he might have means to Consult with God in all his Difficulties See Willet in loc from the Lord when it so pleased him For 1 Sam. 28.6 the Lord would not answer Saul neither by Dreams nor by Vrim nor by Prophets Further the Answers which the High Priests received from the Lord when he consulted the Vrim and Thummim were sometimes made by an audible Voice sometimes secret Inspiration which Answers when He had acquainted the people with the Stones in the Breast-plate as is conceived gave forth an extraordinary lustre and brightness to assure the people that he spake to them the Mind of the Lord like as the extraordinary shining of Moses's face when he came down from the Mount was a Demonstration to the people that He had been with God and what he brought to them came from God (t) Some think that these very words Urim and Thummim were written in some precious matter not made by humane art but by the Almighty Power of God and so were given by God to Moses and by him put into the Pectoral Levit. 8.8 And he put into the Breast-plate the Urim and Thummim and therefore this is not mentioned among those things that were made by the Artificers because this was as the Tables of the Law the Work of God and not of men But this is but a Conjecture Neither can we the Scripture being silent certainly determine what they were When the Jews returned out of Babylon they were lost and therefore some businesses hung in suspence see Ezra 2.63 and could not be determined till there stood up a Priest with Urim and Thummim We do not find in any of the Jewish Rabbins that they themselves did certainly know what they were Quid fuerint Scriptura proculdubio non sine certo consitio reticuit In that place Levit. 8.8 no mention is made of the twelve precious Stones Causa utriusque quod eadem res fuit variis nominibus significata Rivet Minime omisisset Moses Urim Thummim in Exod. 39.10 Si aliud quam 12 Lapides intellexisset cum alia longe minora abjectiora diligentissime recenseat Brentius The Urim and Thummim was lost in the Captivity of Babylon as also the Ark Tables of Stone Aarons Rod and the Pot of Manna After the Captivity they had no Priest with Urim and Thummim Ezra 2.63 The Priest which met Alexander in his glorious Apparel might have precious Stones on his Breast without the Urim and Thummim This Breast-plate of Judgment * V. 30. Judicium i. e. pectorale judicij ut arca dicitur Testimonium i. e. arca Testimonij Metonymice whereby Answers of right Judgment were given to the Israelites Aaron was to wear upon his heart continually when he went to minister in the Tabernacle and he was thereby as it were to present the Children of Israel before the Lord to be graciously remembred by him 7. Aaron was to wear on his Head a Mitre of fine Linnen 8. In the forefront of the Mitre was to be placed a plate of pure Gold two fingers broad which made it shew like a Crown Exod. 29.6 Levit. 8.9 wherein was to be graven Holiness to the Lord as a signification that Aaron as a Type of Christ did bear the Iniquities of the People and did make atonement for them and that as for their other Sins so for the Iniquities committed in their most holy Oblations which they offered and sacrified to the Lord. And this Mitre with this Plate was always to be on his head when he ministred before the Lord as a sign that the people are accepted of God for the Holiness Obedience and Sufferings of the Messias Exod. 28. from 1. to 40. 2. Concerning the Attire and Vestments to be used by the ordinary Priests 1. Coats of fine Linnen for their uppermost Garment called linnen Ephods 1 Sam. 22.18 with Girdles and Bonnets of the same and secondly Linnen Drawers These Garments Aaron and his Sons being first anointed with holy Oil * Of which see the Composition afterwards Exod. 30.23 and consecrated to their Office were to wear when they served in the holy Place and not to neglect them lest they thereupon be forced to bear the punishment of their Iniquity and die for it Exod. 28. from vers 40. to the end 12ly Touching the Sacrifices and Ceremonies to be used in the Consecration of Aaron and his Sons 1. They were to be washed with water out of the brasen Laver before the door of the Tabernacle to signifie the Holiness that God requires in those that were to be Types of Christ 2. Aaron and his Sons were to be clothed with their particular appointed Robes and Ornaments 3. The anointing Oil was to be powred upon the Head of Aaron and his Sons See Exod. 30.30 and Ch. 40. 14 15. And the Priests Office was to be continued in the Line of Aaron and his Sons and of their Successors by a perpetual Statute as long as this Dispensation was to last and till the Messiah should come who was to fulfil what they typified 4. The bloud of the Ram of Consecration of which afterwards was to be put upon the tip of their right ear (u) The ear was to be sanctified for holy hearing and against the hearing of corrupt Communication the hand for Sacrificing the foot for Walking that their Conversation might be holy and their Persons sanctified from head to foot and on the thumb of their right hand and upon the great toe of their right foot and they were to sprinkle some of the bloud and the anointing Oil (x) The spots occasioned in the Priests Garments by the sprinkling of bloud and oil 't is like were very small and so magis ad honorem quam horrorem upon them and their Garments to signifie that by the bloud of Christ they were cleansed and by the Oil of his Grace they were sanctified for the Work of their Ministry The Sacrifices to be used at this time were these Moses having first provided a Basket of unleavened Bread and Cakes unleavened tempered with Oil and Wafers unleavened anointed with Oil he was to take a young Bullock which was to be a Sin-Offering and Aaron and his Sons were to put their hands upon the head of it signifying that they deserved to die like that Sacrifice but did thereby disburden themselves of their Sins and laid them upon the head of the Sacrifice typifying Christ
See Isa 53.6 And Moses himself who was a Levite till Aaron and his Sons were fully consecrated for the Service of the Priesthood was by extraordinary Warrant from God to perform the Work of the Priest in offering these Sacrifices See Psal 99.6 And he was to take of the bloud of the Bullock and put it upon the Horns of the Altar of Burnt-Offerings which stood in the Court of the Tabernacle to purifie consecrate and sanctifie the Altar it self and make it holy to the Lord and so to set it apart for holy Uses that whatsoever was offered thereon according to Gods Institution might be sanctified made holy and accepted as holy by the Lord. See Ch. 30.29 and Matth. 23.19 And the flesh of the Bullock and his skin and dung were to be burnt without the Camp to shew how destable the sin was that was laid as it were upon this Bullock and that the true Sacrifice for our Sins should suffer without the Gates of Jerusalem Heb. 13.11 12 13. 2ly The Sacrifice for Sin being thus first offered he was to offer one Ram for a Burnt-Offering (y) By the Burnt-Offering some understand the ardent love of Christ quo totus in cruce conflagravit and as the Burnt-Offering ascended up in fire so Christ ascended into heaven to make Intercession for us as a savour of rest that is that God being thereby appeased might cease from his anger Not as though the Lord was affected with Smells but it is said to be an acceptable Savour to Him in regard of their Obedience and willing mind and God is is said to be delighted with it when they offered it with Faith and true devotion 3ly He was to take another Ram for a Peace-Offering These were to be offered either to obtain some Blessing or to give thanks for some Blessing already received In both these respects this was offered at the Priests Consecration both by way of thankfulness for the honour done them in calling them to this Dignity and Office as also by way of Supplication humbly to intreat the Lord that he would prosper them in the execution of it Thus at the Consecration of Aaron and his Sons divers sorts of Sacrifices were to be offered because they were ordained to offer them all In this Eucharistical Sacrifice that was now to be offered Moses was only to have the Breast Exod. 29.26 but the right Shoulder and the fat and one loaf of Bread and one Cake of oiled Bread and one Wafer out of the Basket vers 3. were to be waved or shaken towards all the four Quarters of the World to signifie that God is the Lord of the whole Earth and then to be burnt by Him upon the Altar of Burnt-Offering for a sweet savour before the Lord. And upon this occasion an Ordinance is inserted that in Eucharistical Sacrifices namely such as these whereby Aaron and his Sons were to be consecrated for the future the Priests were to have the shaken Breast and the right Shoulder (z) Hinc humerus pectusque populo destinent Sacerdotes Anonym that was lifted up * The rest of the Peace-Offering besides what was the Priests belonged to the Offerer namely to God as his Right and assigned by Him as a Portion to the Priests Levit. 7.31 whereby possibly they were taught that with all their Heart and all their Strength they should give themselves to the Service of the Lord. Another Ordinance is also inserted That the holy Garments of Aaron shall be his Sons after him that He may be anointed and consecrated in them Thus though the High Priest died yet his Son was to appear before the Lord in the same Garments And as the Consecration of Aaron and his Sons continued seven days vers 35. during which time they were to abide at the door of the Tabernacle day and night to keep the Watch of the Lord Levit. 8.33 35. and as on each day of the seven the same Sacrifices and Ceremonies were to be observed as had been on the first day So this Order of Consecration was to be practised towards their Successors when they came into the Land of Canaan and had a setled state there Lastly It is appointed that that part of the Ram of Consecration which should be left after part had been burnt and Moses had had his portion should be sodden in the Court of the Sanctuary and should be eaten there by Aaron and his Sons with the bread that was left in the Basket vers 2 3. Levit. 8.31 And no Stranger viz. None but a Priest was to eat of it whereas in other Peace-Offerings the Offerer did partake And if any part of the Bread or Flesh remained until the Morning they were to burn it with fire This was required lest by reserving any part thereof either they might grow into contempt of holy things making no difference between them and their ordinary Food which they might reserve at their pleasure or lest that which remained might be abused to Superstition And whereas in ordinary Peace-Offerings they might eat of them the next day but not upon the third day see Levit. 7.18 no part of this must be eaten the second day This was to shew that this Ram of Consecration was a more holy thing than their ordinary Peace-Offerings Exod. 29. from 1. to 38. 13ly Touching the holy anointing Oil and the Ingredients of which it was to be made viz. of principal Spices Myrrh Cynamon sweet Calamus (a) Those sweet Odours signified the joyful Graces of Gods Spirit and the anointing therewith the powring out of the holy Spirit upon Christ his Church and Ministers and Cassia and of Oil-Olive And the things to be anointed therewith to Consecrate them to Gods Service and to separate them from common uses were the Tabernacle the Ark the Table the Candlestick with all their Vtensils the Altar of Incense the Laver the Altar of Burnt-Offerings so that whatsoever was brought as an Oblation if it touched any of the hallowed things of the Sanctuary it should be holy to the Lord. Aaron also and his Sons and Successors were to be anointed with this holy Oil but upon no mans flesh else was it to be powred It was not to be used for any civil use as for delight or the like even by the Priests themselves nor any of it to be powred upon Strangers nor any to be made like unto it for any such purposes under penalty of being cut off Exod. 30. from vers 22. to 34. 14ly Touching the half Shekel that all the Children of Israel from 20 years old and upwards when they were numbred were to pay for the ransom of their Souls acknowledging thereby that they held their lives of God and that he had redeemed them out of the House of Bondage And this they were to do that so the Lord might not be provoked for their Ingratitude to send a Plague among them This Didrachma or half Shekel * The Standard of all
Weights and Measures being kept in the Sanctuary hence it is call'd the Shekel of the Sanctuary See Exod. 38.26 The common Shekel is but 1 s. 3 d. The Shekel of the Sanctuary 2 s. 6 d. Nehem. 10.32 the rate is but the third part of a Shekel but here the rate is more upon this extraordinary occasion Some think this Contribution was annual Others only occasional as there was cause to call the people to it see Matth. 17.24 amounted to 15 d. of our money and it was to be imployed for the Service of the Tabernacle and the Rich were not to give more nor the Poor less And this equality seems to be enjoyned that the Rich might not despise the Poor and to shew that the life of a poor man is as precious in the sight of God as a rich mans and both are equally bound to praise God for it And this was also to be done that it might be a Memorial before the Lord of their Obedience and so might move the Lord to be propitious unto them Exod. 30. from vers 11. to 17. 15ly These Commands and Injunctions being given to Moses by the Lord 't is like Moses begain to think with himself where he should find Workmen fit to undertake such curious and difficult Works and that would make them exactly according to the Pattern given Wherefore the Lord tells him He had furnished Men with extraordinary gifts of his Spirit (b) So that quick apprehension and skill in honest Handicrafts and Manufactures is to accounted as a Gift of God consisting in Wisdom Knowledge ready conceiving and skill for the performance of all these things and particularly Bezaleel and Aholiab who should be the principal Workmen and Directors of others and He had put into the hearts of all those that were apt for these businesses a greater apprehension (c) Sapienter excogitare excogitata operari to conceive and contrive and a greater dexterity then they had before to work all these things that He had commanded Exod. 31. from 1. to the 12. 16ly Lastly Though the Work of the Tabernacle was with all care and diligence to be followed and speedily to be done yet the Lord would not have any of it to be done upon the Sabbath-day and therefore he renews his Command about the Observation of that Day telling Moses It was a Sign between Him and them that He had taken them for his peculiar people and they Him for their God whom they had bound themselves withall faithfulness to serve And by his enjoyning them diligently to keep his Sabbath they might know that he intended it as a means to promote their Sanctification Then He urges the Observation of the Sabbath upon them by divers reasons 1. Ab utili It is says He holy unto you that is Ordained for your benefit and profit Mark 2.27 The Sabbath was made for man and not man for the Sabbath 2. A necessario If they did not keep it He tells them They should surely be put to death See Numb 15.35 (d) Videtur Moses ignorasse speciem mortis aut sceleris gradum sola enim profana contumaxque Sabbathi violatio capitalis est Anonym in loc 'T is observable That death is thrice here threatned to those that defile the Sabbath by doing any profane or unnecessary work thereon 3. From the dedication of this Day unto God It is a Sabbath of Rest consecrated unto God 4. From the Command of God He Commands them to keep the Seventh-day-Sabbath perpetually that is as long as that Dispensation should last the Observation thereof being one Article of the Covenant He had made with them 5. A facili The Lord appointeth but one day in seven for Holy Rest and alloweth Six for labour in our worldly businesses 6. From the Example of God Himself who created the World in six days and rested on the Seventh and was refreshed * This is spoken of God after the manner of men Exod. 31. from 12. to 18. SECT XXII THe people seeing that Moses stayed so long in the Mount and that the Cloud did not move and perhaps conceiving that Moses had forsaken them or despairing of his Return a great number (e) 'T is manifest that all the people did not joyn herein for some of them afterwards at Moses his command were imployed to put the Idolaters to death v. 26. 1 Cor. 10.7 of them as it seems pressed Aaron with great Importunity to make them an Image or visible representation of God (f) V. 1. Gods the plural for the singular by an Hebrew Idiotism Declarant se velle veri unam effigiem Dei divinae symbolum praesentiae sed erat Carnalis Aegyptiorum imitatio qui vitulum colebant Anonym in loc going before them and manifesting his Presence among them and this Image they would have made in the form or shape of a Calf according to the Idolatry they had seen practised in Egypt Aaron to divert them as 't is probable from this wicked Intendment requires the golden Ear-rings from the Ears of their Wives Sons and Daughters to make it with hoping that this demand would make such a mutiny in all their Families that they would have chosen rather to desist from their wicked design than part with those Ornaments wherein they were wont to take so much delight But herein he was much deceived for their Superstition was at this time above their Pride or Covetousness insomuch that they presently broke off their golden Ear-rings and gave them to Aaron who appointed Workmen first to melt the Gold and cast it into the form of a Calf and then to polish and finish it with a graving Tool It seems they desired their Idol should be made in this form in imitation of the Idol Apis the Ox or Calf (g) Thus the Israelites borrowed not all Gold and Silver but some dross from the Egyptians borrowing their Idolatrous Worship from them 1 King 12.28 Ps 106 19 20. Puller the Egyptians used to worship Then encouraging one another and being much pleased with their Idol they said This is thy God O Israel which brought thee out of the Land of Eypt pretending still to worship the true God in and by the Calf Aaron seeing the people thus violently bent on their Idol upon their motion He yields to build an Altar for it and to proclaim an Holy-day and to dedicate a Feast to it To morrow says He is a Feast to the Lord Jehovah pretending all was still intended for the Worship of the true God And accordingly the people rose early the next morning and sacrificed unto their Idol Burnt-Offerings and Peace-Offerings and upon the Altar they feasted together and then rose up to play that is to sing and dance and play about their Idol shouting and making a great Noise vers 17. according to the wild custom and manner of the Heathens in their Idolatrous Feasts Exod. 32. from 1. to 7. SECT XXIII WHen 40 days and 40
nights were now expired and God had made an end of Communing with Moses on the Mount He gave him two Tables of Stone made by his own Hand and wherein He had written with his own Finger the Ten Commandments Commanding him to get him down quickly telling him what the people had done in his absence Thy (h) God seems to disown them now as His people people says He which thou broughtest out of the Land of Egypt have corrupted themselves They have turned aside quickly after their entring into Covenant with Me and promising to keep all my Precepts They have quickly turned out of the way which I commanded them and have made them a molten Calf and have worshipped it and sacrificed unto it Thou seest that this is a very wicked and stiff-necked people therefore interpose not for them nor hinder Me by thy Intercession that I may in mine anger Consume them and I will make of Thee a great Nation yea a greater and mightier than they Deut. 9.14 Moses was wonderfully surpriz'd and astonish'd at the hearing of this and humbly adoring the Lord his God he said Lord why doth thy Wrath wax hot against thy people which thou hast brought forth out of Egypt with a mighty Hand Wherefore should the Egyptitians say For mischief did He bring them forth to slay them in the Mountains O Lord turn I pray thee from thy fierce Wrath and let not the Evil and Punishment which this people have deserved fall upon them Remember thy Covenant and Promises made to Abraham Isaac and Jacob to whom thou swarest by thine own self to multiply their Seed as the Stars and to give them the Land of Canaan for an Inheritance Thus Moses stood before the Lord in the Breach to turn away his Wrath Psal 106.23 So that the Lord was intreated not to destroy them at this time as he had threatned Then Moses descending out of the Cloud with the Two Tables in his hand and coming to that part of the Mount where Joshua as it seems had waited all this while for him vers 17. Joshua hearing the Noise and Shout of the people and not knowing what it meant He said to Moses Surely there is a noise of War in the Camp But Moses told him It was no such noise but rather of singing and merriment When they came to the Camp and Moses saw the Calf and the people piping and dancing and sporting about it after the manner of the Heathen His anger waxed hot and in an holy Indignation not unadvisedly but by the motion of Gods Spirit see Deut. 9.16 17. He cast the Tables out of his Hands and broke them before their eyes as a sign that the Covenant between God and them was broken by this their hainous Idolatry Then He took the Idol and melted it and made it brittle and fit to be broken or ground to powder and He cast the dust thereof into the water whereof they drank daily and made them drink thereof for the greater detestation that they might understand the variety of such Gods that could be thus swallowed by them as also to intimate to them that they deserved to drink of the Cup of Gods Wrath for so a great Provocation Then He sharply expostulates with Aaron about this horrid Miscarriage What did this people says He do to thee that thou hast brought so great a Sin upon them Aaron humbly deprecates his Anger and excuseth Himself as well as he could upon the mischievous disposition of the people and by a poor slender and imperfect Narration seeks to extenuate his Fact speaking of the Calf as if it had been produced rather by accident than by any design of his I cast the Gold says he into the fire and there came out this Calf Moses seeing that the people had now deprived themselves of Gods protection and were as so many naked and unarmed and dispirited men exposed to be devoured by their Enemies to which Aaron by consenting to their wicked desire had much contributed He stood in the Gate of the Camp and said Who is on the Lords side Let him come unto me summoning thereby all that had not consented to this wicked Fact to take Gods part against the Offendors and to do in this Case what he should require of them Whereupon the Sons of Levi who had kept themselves innocent from this Fact as it seems most of them had though not all as appears from Deut. 33.9 came unto Moses who according to Gods appointment Commands them to take their Swords in their hands and to go throughout the Camp and slay all the Ring-leaders and principal Offenders in this Rebellion and Transgression that they should meet with not sparing for favour or affection either Brother Companion or Neighbour or any other that were nearest or dearest to them And 't is probable God so ordered it by his Providence that none but the guilty came in their way And Moses told them that hereby they should so Consecrate themselves to the Lord and offer a Sacrifice so well pleasing to him that he would immediately set them apart as his peculiar portion to be his Ministers in the sacred Service of the Tabernacle The Children of Levi did as Moses commanded them and there fell that day of the people by their hand about three thousand Moses though he had already so far prevailed with the Lord that he would not presently destroy all the people as He had threatned vers 14. yet considering that the Lords Anger might still be great against them and that he might still proceed further in punishing of them He tells them That on the morrow he resolved to go up again to the Lord and further to intercede for them and to endeavour to atone him that He might not proceed in wrath against them And accordingly going up again into the Mount and humbly prostrating himself before the Lord he acknowledges the greatness and hainousness of their sin and earnestly intreats the Lord freely to forgive them out of his own abundant Mercy which if He would please to do they should always retain a deep sense of that transcendent favour But if he would not forgive them freely Moses out of the exuberance and greatness of his love to that people desires the Lord that he would accept of his life as an atonement for them (i) Dele me de libro vitae v. 32. and blot him out of the Book of the living that is cut him off by his own Hand and so take his life as a Satisfaction for their Sin And in this Moses shewed himself a Figure of our blessed Saviour who laid down his life for his Sheep Joh. 10.15 and redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 But the Lord was not pleased to accept this his Offer but told him That they that had sinned against him should suffer themselves for their sin yet He would spare them at this time but when He began to
the Principal according to the estimation of the Priest and given to him to whom it appertained And then the Transgressor shall offer for his atonement a Ram without blemish for his Trespass-Offering So that upon the whole matter where either God in the external Duties belonging to his Worship or their Brethren in civil affairs were any way damaged by the Offendor there a Trespass-Offering (k) See further concerning Trespass-Offerings Levit. 7. from 1. to 9. was to be offered for other Transgressions the Sin-Offering sufficed All the remainder of the Sin and Trespass-Offering besides what was offered to the Lord the Priest was to have Skin and all whereas in the Burnt-Offerings he had only the Skin Levit. 6. from 1. to 8. Hitherto the substance and matter of the several sorts of Sacrifices hath been prescribed now the several Rites belonging to each of them are set down more particularly And 1. concerning the daily Burnt-Offering which was to be offered first every Morning and last every Evening see Exod. 29.38 39. and Numb 28.3 The Priest was to burn it with a slow fire and by so many pieces one after another that it might last all night which required his intentive care and vigilancy upon the Service and the fire of the Altar was to be nourished continually and never suffered to go out The Priest also putting on his linnen Garment was to carry forth the ashes without the Camp unto a clean place 2ly Concerning the Meat-Offering whereof the Priest was to burn an handful upon the Altar and the remainder Aaron and his Sons were to eat unleavened in the Court of the Sanctuary And upon this occasion we have the Offering set down that Aaron was to offer to God in the day of his anointing and which his Sons successively who shall come to be High Priests after him shall offer to the Lord in the day of their Consecration viz. the tenth part of an Epha of fine Flower half in the Morning and half at Night and it was to be wholly burnt on the Altar 3ly Concerning the Sin-Offering of which the Priest that offered it might eat except of such Sin-Offerings whereof the blood was to be carried into the Tabernacle viz. for the Transgression of the High Priest or of the whole Congregation Levit. 4. v. 5.16 or the yearly Sin-Offering on the day of Expiation Levit. 16.17 for these were to be burnt without the Camp but of other Sin-Offerings the Sons of Aaron might eat * Nihil cedebat offerentibus ex hostiis pro peccato delicto if they were free from legal uncleanness And if any of the blood of the Sin-Offering was casually sprinkled on any of the Garments of the Priest they were to be washed clean again in the Court of the Tabernacle where the washing-Laver stood If the flesh of the Sin-Offering was boiled in an Iron or Brass-pot it was to be rinsed or scoured but if in an Earthen pot because the liquor might possibly soak into it it was to be broken all which things seem to be appointed to shadow forth the Contagion of Sin Levit. 6. from 8 to the end 4ly Concerning the Trespass-Offering of which every male among the Priests might eat in the holy Place The Text says As is the Sin-Offering so is the Trespass-Offering there is one Law for them both that is the Priest was to have of this as He had of the other As to the Meat-Offerings they were to accompany those Sin and Trespass-Offerings if they were baked or fried and so to be eaten hot they were the Priests portion that offered them who might eat them presently but if the Meat-Offerings were mingled with Oil or were dry Flower not mingled with Oil such as was the Meat-Offering for Sin Ch. 5.11 these might be reserved to be dressed afterwards at their leisure and were equally to be divided among all the Priests 5ly Concerning the Peace-Offerings of which there were three sorts First Thank-Offerings for particular Mercies received which were to be accompanied with unleavened Cakes mingled with Oil and unleavened Wafers anointed with Oil and Cakes mingled with Oil of fine Flower fried And besides these Cakes the Offerer was to offer with his Sacrifice leaven'd bread For because this Meat-Offering was only for food to be eaten and no part of it to be burnt upon the Altar leaven is here allowed though otherwise forbidden as we may see Levit. 2.11 And it was allowed possibly that it might be a sign and intimation that this Oblation was before thought upon solemnly prepared and not suddenly offered And out of the whole Oblation the Offerer is appointed to offer one leavened Loaf for an Heave-Offering to the Lord and it was to go to the Priests that sprinkled the blood of the Peace-Offerings the rest was for the Offerer and his Family as the remainder of the Flesh after the Priest hath had his share was to be also Deut. 27.7 and Deut. 12.6 7. But the flesh of the Sacrifice of this kind of Peace-Offering was to be eaten the same day whereon it was offered both by Priest and people and not any of it to be kept until the next Morning 2ly Peace-Offerings that were offered by way of Vow that is which men vowed that they would give unto God if He would please to grant them such or such a Mercy and which when God had satisfied their desires they were to pay unto Him accordingly For these they had two days allowed them for the eating of them and what was left to the third day was to be burnt with fire * God possibly might intend hereby to teach them that He would be worshipped as He himself appointed and not as they in their own reason might think fit which if they did not observe their Sacrifice should not be imputed or reckoned to them as an acceptable Sacrifice by the Lord but rather as an abomination and such persons should be punished for their Iniquity 3ly Such Peace-Offerings as were brought as a voluntary offering by way of acknowledgment of the Lords goodness to them in the general Now the flesh of the Peace-Offerings not being to be eaten in the holy place but carried out thence after it had been killed at the Tabernacle and the fat burnt upon the Altar and eaten elsewhere see Levit. 10.14 if it were casually touched by any unclean person or thing order is here given that it should not then be eaten as an holy Sacrifice but burnt with fire because being so defiled it was not fit to represent Christ who was perfectly holy and pure But as to the flesh of the Sacrifice which remained clean and fit to be eaten all both Priests and Owners that were clean themselves might eat of it But if any being unclean either by reason of any natural uncleanness that was then upon them or by touch of any unclean thing did yet wittingly (l) If they did it ignorantly and unwittingly a Sacrifice of
atonement was appointed for them Lev. 5.2 But those that hate to be reformed God will not reckon them among his people In like manner those that partake of the Signs and Seals of Grace unworthily eat and drink judgment to themselves 1 Cor. 11.27 28 29. and presumptuously eat of the Peace-Offerings such persons shall be Excommunicated and cut off from the Communion of Gods people or as some understand it by Divine Vengeance Further God Commands Moses to charge them to forbear eating the fat of any of those Cattel that were appointed for Sacrifice but the fat of such Beasts if they died of themselves or were torn in pieces might be employed to any other use but that kind of fat which we call Suet they might not eat though other fat that was mix'd with the flesh they might eat of And as they were to forbear eating fat so also blood for the Reasons mentioned before Ch. 3. vers 17. see also Gen. 9.4 and Levit. 17.14 Lastly Moses from the Lord gives them this Command that whosoever offered a Peace-Offering should bring it himself in his own person and not another for him and He shall himself with his own hand present that part which is to be an Oblation to the Lord viz. the fat with the Breast and right Shoulder then the Priest shall burn the fat upon the Altar but the Breast being waved before the Lord and the Shoulder elevated or lifted up shall be his Portion See Exod. 29.22 For this He tells them is the portion and reward appointed by God to Aaron and his Sons by virtue of their Vnction to the Priestly-Office and to be paid them by the Children of Israel from the day of their anointing Levit. Ch. 7. whole Chapter SECT XXX MOses now by direction from God gathering the Children of Israel together spends seven days in consecrating Aaron and his four Sons observing the manner and Ceremonies prescribed for their Consecration Exod. Ch. 28. 29. * See Sect. 21. partic 12. viz. 1. He washes them with water 2ly He puts the High Priests Vestments and rich attire upon Aaron 3ly Anointeth the Tabernacle with the Altar and Laver and sprinkles the Altar seven times with the Oil of Consecration because it was consecrated to a more special use than other parts of the Tabernacle 4ly He anointeth Aaron 5ly He puts the holy Garments upon his Sons 6ly He offers for them all a Bullock for a Sin-Offering one Ram for a Burnt-Offering and another Ram for a Sacrifice of Consecration 7ly With the blood of the Ram He sprinkled certain parts of their bodies and their Garments as was prescribed Exod. 29. 8ly He offered a Meat-Offering for them as a Thanksgiving to God for that great favour vouchsafed to them in setting them apart to this holy Function 9ly He charges them to boil and eat their portion of the Sacrifice at the door of the Tabernacle and to continue there seven days and nights to consummate the time of their Consecration All which they perform'd accordingly Levit. Ch. 8. whole Chapter SECT XXXI ON the very next day after the seven days of the Priests Consecration were ended Aaron and his Sons entred upon the Execution of their Office And Aaron first offered for himself a young Calf for a Sin-Offering and a Ram for a Burnt-Offering which intimated that the High Priest was Himself a Sinner and not fit to stand as a Mediator between God and the people 2ly He offered for the people a Kid of the Goats for a Sin-Offering and a Calf and a Lamb for a Burnt-Offering to which was added the Meat-Offering and a Bullock and a Ram for a Peace-Offering Then Aaron lifted up his hands towards the people and blessed them see Numb 6.23 Moses now goes with Aaron into the Tabernacle that He might instruct him concerning the Service he was there to perform viz. about the Lights the Table of Shew-Bread and the Altar of Incense c. And Moses and Aaron when they came out blessed the people again The Glory of the Lord now appeared to all the people and ratified the Priests Consecration and entrance into their holy Function by sending Fire (m) Moses at the Consecration of Aaron and his Sons sacrific'd with common fire as appears Ch. 8.20 21. But upon Aarons first sacrificing Ch. 9.24 Fire came out from the Sanctuary or from Heaven which was not to be suffered afterwards to go out according to Gods appointment Ch 6.13 And therefore as some conceive this Fire was charily carried in some Vessel for the purpose when they journied in the Wilderness and so it continued until the Temple of Solomon was built and then Fire came down again from Heaven 2 Chron. 7.1 which continued unto the Captivity of Babylon and is said to be miraculously renewed 2 Maccab. 1.18 but whither it was or no is uncertain from his glorious Presence that is either from Heaven 2 Chron. 7.1 or out of the Tabernacle which consumed the Burnt-Offering and the fat on the Altar which the people seeing shouted for joy and fell on their Faces giving thanks to the Lord for this great Sign of his favour and acceptance of their Sacrifices Levit. Ch. 9. whole Chapter SECT XXXII THe day following Nadab and Abihu the two eldest Sons of Aaron who went up with their Father to the Mount and had there seen the Glory of God Exod. 24.1 9 10. having undoubtedly been instructed by Moses that when they went to burn Incense in the Tabernacle they should make use only of fire taken from the Altar of Burnt-Offering which had been kindled by Fire from Heaven (n) The Devil is Gods Ape and accordingly He imitated God in his Prescriptions concerning the continual burning of the Fire upon the Altar and that in divers places among the Heathens as among the Persians who made a God of it and among the Grecians who at Delphi worshipped it in the Temple of Apollo and among the Romans who worshipped it under the Name of Vesta committing the Charge of it to the Vestal Virgins where if it went out it was held fatal to their City Rhodig Antiq. c. 14. they it seems rashly and inconsiderately forgetting or neglecting their duty in this particular took some other fire in their Censers that perhaps with which they dress'd the Flesh of their Sacrifices and putting Incense thereon set it upon the Altar of Incense and so offered strange Fire before the Lord that is Fire which he commanded them not For this their great Transression they were immediately struck dead * Tantae vindictae severitate nova disciplina merito sanciri potuit in exemplum aliorum Sanctificatus autem est Dâ—us hac poena quia tali exemplo commendatus est timor ejus inquit Augustinus Rigor hic sub initia necessarius in terrorem posteris tum carnis Laetitia turgeret Aaron Anonym in loc in the place by Fire from the Lord possibly with Lightning yet so as neither
their Bodies nor their Clothes were burnt to ashes vers 5. Moses justifies God before Aaron in this his severe and tremendous stroke declaring that He will be sanctified by them that come nigh him and before all the people He will be glorified see Exod. 19.22 thereby presenting unto Aaron two arguments against Murmuring 1. Because the punishment was just 2. Because God would be glorified thereby and both the people in general and Aaron's Posterity in particular should thereby receive great good and benefit Hereupon Aaron held his peace and laying his hand upon his mouth gave a notable instance of his Piety and quiet submission to the holy will and pleasure of God Then Moses commanded Mishael and Elzaphan Aaron's Cosin-Germans to carry forth their dead Bodies without the Camp and to bury them there And He charges Aaron and his two surviving Sons Eleazer and Ithamar not to mourn for them nor uncover their Heads by taking off their Miters or Bonnets which they wore in the execution of their Priestly-Office nor rend their Clothes nor go out from the door of the Tabernacle upon this sad occasion lest they die for it and thereby also bring wrath upon the people For this was an extraordinary Judgment of God that had befallen their Brothers and they were to testifie their submission thereunto by not openly lamenting their death And they being newly anointed and now at this time prepared for their first entring upon the execution of their Priestly Office they might not break off their Service to attend the burial of their Brothers Yet the whole House of Israel were commanded to lament and bewail this burning which the Lord in consuming Nadab and Abihu had kindled among them and thereby threatned them all if they sinned presumptuously Moses upon this occasion gives to Aaron and his Sons and their Successors a Command to abstain from Wine and strong Drink when they went to minister before the Lord lest they should thorow any distemper or indisposedness (o) From this Ordinance made on this occasion some conclude that Nadab and Abibu were raised up to this presumption thorow the fume of Wine or strong Drink that might arise therefore be disabled from the execution of their Function in the two main parts of it viz. in discerning betwixt Holy and Vnholy Clean and Vnclean and in teaching the Law to the people And that this severe stroke (p) Non satis probari potest eos aeternum damnatos Peccatum enim ipsum quod attinet ex infirmitate videtur commissum non prae ebrietate ut vult R. Solomoh Quicquid igitur peccati huic inadverientiae inerat id omne temporali poena plectitur ut post nihil poena id propter iis luendum restare videatur Freidlibius upon Nadab and Abihu might not so cast down Aaron and his Sons as to make them neglect their meat or intermit their Service or be less lightsome in it then before Moses encourages them to their duty by inviting them to participate of the Provisions of the Lords Table and to eat of the Meat-Offerings and of the Shoulder and Breast of the peoples Peace-Offerings according to the manner that God had prescribed It so happened at this time that Eleazar and Ithamar upon the suddain and dreadful death of their two Brothers had as it seems being under extremity of grief and sorrow burned the Goat of the Sin-Offering mentioned before Ch. 9. vers 15. without the Camp which should not have been done the blood thereof not being carried into the Tabernacle see Levit. 4.16 17. but it should have been eaten by the Priests see Levit. 6.26 30. Moses not knowing what was become of it diligently sought after it out of a care that Gods Ordinance should be exactly observed and the Priests Rights duly maintained and understanding what Eleazar and Ithamar had done He chides them for their failing therein But Aaron extenuates his own and his Sons fault as occasioned thorow grief and the pressure of those doleful things that had befallen them intimating that if they had then eaten of the Sin-Offering it would not have been acceptable to the Lord For that great heaviness and sorrow they were now under made them unfit to eat those holy things as the Lord required who would have them eaten with joyfulness in his Presence see Deut. 12.7 and Moses allows their excuse and so passes the matter by Levit. Ch. 10. whole Chapter SECT XXXIII HItherto we have seen the Laws that concerned the Sanctification of the Priests and the Rites and Ceremonies of the Sacrifices Now general Laws are given concerning the Sanctification of the people and first for avoiding that uncleanness which they might contract from things without them And in giving these Laws God spake both to Moses and Aaron because it belonged both to the Magistrate and the Priest to see them put in execution the Priest being to teach the difference between things clean and unclean see Ezek. 44.23 and the Magistrate to take care that this difference be observed and hence is that Numb 9.6 And certain men that were defiled by the dead body of a man that they could not keep the Passover on that day came before Moses c. First Then here are Laws given what Creatures were to be accounted clean and unclean and how they must not defile themselves either with eating or touching (q) As a moral admonition that they ought to refrain from all fellowship in evil see Isa 52.11 any unclean thing but must walk as an holy people of the most holy God The Laws concerning Creatures which are to be accounted clean (r) No doubt but this distinction of clean and unclean Beasts was by revelation made known to the Fathers from the first whence that direction is given to Noah immediately before the Flood Gen. 7.2 but this seems only in respect of Sacrifices for as to eating or not eating it seems they had no distinction then of clean and unclean Beasts Gen. 9.3 Every moving thing that liveth shall be meat for you even as the green herb have I given you all things But now by this Law the Israelites are forbidden the eating of divers meats both Flesh and Fowl and Fish as unclean and that possibly to inure this stubborn people to an absolute dependance on Gods Word and Will in all things as also to restrain them from that which was usually eaten among the Gentiles and to mind them of the difference God had put between them and all other Nations and the special purity He requir'd of them above all other people see Levit. 20.25 26. And therefore the Apostle reckons this among the the legal shadows Acts 2.16 17. Let no man judge you in meat or drink c. which are a shadow of things to come but the body is of Christ See also Acts 10.15 or unclean as to Food may be reduced to these three heads First Concerning fourfooted-Beasts Those are to be accounted clean
of our April and part of our May. of the second year after their departure out of Egypt God commanded Moses and Aaron and the Heads of the Tribes which were twelve to take the number of all the males of the Children of Israel that were fit for War except the Levites viz. from 20 years old to 60 mustering them according to their Hosts or Tribes and according to their Kindreds and Families which was accordingly performed and the numbers of each Tribe are expressed in particular and of all in general which amounted to 603550 being just the same number (u) Compare Exod. 30.11.12 and Exod. 38.26 which was taken seven months before when they were sessed for a Contribution to the building of the Tabernacle But the Levites God commanded should not be numbred or reckoned in this account being not appointed for War but for the Service of the Tabernacle (x) 'T is called V. 50. The Tabernacle of the Testimony in regard that therein was kept the Testimony of Gods Will viz. the Law written in two Tables and lying in the Ark of the Covenant Heb. 9.4 and Exod. 25.21 't is cal'd the Testimony viz. some of them to set it up and take it down and others of them to remove and carry it from place to place as occasion required And none that were not of the Tribe of Levi might meddle with it or help to take it down or set it up upon pain of death Numb 1. whole Chapter SECT XLIII GOd now prescribes the Order of the Tribes encampâ—â—g about the Tabernacle with their Standards and how the Levites should Encamp nearest to it and the Order to be observ'd by them all in their Marches and to cut off all matter of contention the Lord Himself appoints to every Tribe their several place The Order prescribed for their Encamping was according to this Scheme The Tabernacle Moses Aaron and the Priests Warriors in all 186400. East-ward Judah 74600. Issachar 54400. Zabulon 57400. Levites of Cohath Warriors in all 151450. South-ward Reuben 46500. Simeon 59300. Gad 45650. Levites of Gershon Warriors in all 108100. West-ward Ephraim 44500. Manasses 32200. Benjamin 35400. Levites of Merari Warriors in all 157600. North-ward Dan 62700. Asher 41500. Naphthali 53400. Thus we see in what excellent Order the twelve Tribes were disposed in their Encamping about the Tabernacle The Priests and Levites were to pitch their Tents round about it But the Tribes at some distance from it possibly at the distance of two thousand Cubits which is an English mile for such a space we find was between the Ark and the people when they passed over Jordan Josh 3.4 The Lord commanded that three Tribes should quarter together under one Standard which the Chief of the Three carried and so the whole Host consisted of four great Brigades or Battations The Tribe of Judah out of which the Messias was to spring has the Preheminence and is to March foremost as Captain of the rest and so Judah hath the dignity of the First-born which was taken from Reuben neither can Reuben withstand it because God hath so ordered it And thus we may conceive what a glorious sight it was to behold the Tribes thus orderly disposed in their several places and therefore it is no wonder that Balaam was stricken with admiration to behold it Numb 24.5 6. and that He cried out How goodly are thy Tents O Jacob and thy Tabernacles O Israel c. Numb 2. whole Chapter SECT XLIV IN the next place we have set down the Families and Kindreds of Aaron and Moses Aaron is mentioned in the first place because his Sons as being Priests had the Preheminence of Mose's Posterity who were but ordinarily Levites And though there be no particular mention of Mose's Sons yet they are included among the Cohathites of which Family Moses was vers 27. The Lord orders Moses to give the Levites to Aaron and his Sons to assist them in their Ministration at the Sanctuary and in that Service and Worship which God had given in charge to Aaron and the whole Congregation to perform and they were to have the Sacred things of the Tabernacle under their Custody and Charge which the Children of Israel must have been charged with had not the Levites been separated to take that Charge upon them in their behalf But though the Levites were given to the Priests to be helpful and subservient to them in things that were fit for them to do yet in those things that peculiarly belonged to the Priests Office (y) V. 10. The Levite in respect of the Priests peculiar Office was a stranger they might not intermeddle upon pain of death The Lord further declares That He had taken the Levites to be His in stead of all the first-born Males of the Children of Israel (z) That is in stead of all the first-born Males that were now at present among them For all the first-born Males after this both of Man and Beast were to be redeemed or given to the Priests Numb 18.15 Exod. 13.2 and therefore orders Moses to number all the Male-Levites from one Month old and upwards which was done according to their Families For the Sons of Levi being Gershon Cohath and Merari of them the three Families of the Levites descended The whole number of the Male-Levites thus reckoned was found to be 22300. (a) So much those three sums make mentioned Numb 3. v. 22 28 34. But taking out their first-born namely such first-born as were born to them from the time of their coming out of Egypt when God did first Challenge the First-born to be His in remembrance of his slaying all the First-born among the Egyptians see Exod. 13.2 which were upon that account the Lords as they were the First-born and were not therefore to be reckoned among those that were to be given to Him in stead of the First-born of the other Tribes I say taking out these First-born which were 300 then the number of the Levites given to the Lord amounted only to 22000. * The number of the Male-Levites reckoned from 30 years old to 50 was but 8580. Numb 4.48 All which were assumed to the Service of God in lieu of the First-born of all the rest of the Children of Israel (b) V. 41. 'T is said the Cattel of the Levites shall be taken in stead of all the Firstlings of the Cattel of the Children of Israel that is As the Levites were taken for the first-born of the Israelites so the Levites Cattel were taken in exchange for the first-born of the Israelites Cattel And because the number of the First-born-Males of all the Children of Israel in the twelve Tribes exceeded this number of the Male-Levites 273 see Numb Ch. 3. vers 43. therefore was there laid upon them for every of those supernumerary Heads five Shekels a man by way of Redemption which was the price they afterwards paid for the Redemption of the First-born Numb 18.15 16.
and it was given to Aaron and his Sons And 't is like that it was either decided by lot who among them should pay this Redemption-Money and who not or it was paid in common by them all The Levites being thus numbred and their Places and Order how they should pitch about the Tabernacle being prescribed now the time when they should enter upon their Office is appointed At the age of 25 years they were to enter as Novices and Subservients in some inferiour Offices and Ministrations of the Tabernacle Ch. 8.24 but they were not to enter into a full execution of their Office till the age of 30 and then they were to continue in it till 50 and though after 50 they were to be exempted from the harder and most laborious Services of the Tabernacle such as removing and carrying the holy things thereof yet still they were to be assistant to their Brethren as Overseers to see that the Work was done and besides they were still to be imployed in teaching and instructing the people And in their several Cities as being well experienced in the judicial Laws they Were to judge of matters brought before them See Numb 8. from 23. to the end The time of their entring upon their Office being thus ordered in the next place to prevent confusion and ambition among them each Family of the Levites hath its particular Service (c) V 3. All that enter into the Host i. e. qui ingrediuntur in coetum vel turmam mimistrantium in Tabernaculo nempe ut operentur in eo appointed 1. The Charge of the Sons of Gershon were 1. The ten Curtains of fine twined Linnen blue purple and scarlet 2ly The eleven Curtains of Goats hair that were laid over them 3ly The covering of Ram-skins died red 4ly The covering of Badgers-skins which lay over all and the Hangings for the door of the Tabernacle and for the Courts Ch. 3.25 26. and Ch. 4.25 26. 2. The Charge of the Sons of Kohath was the Ark (d) V. 6. Shall put in the staves thereof viz. into the Cases or Coverings prepared for them that so the Levites might not touch so much as the Staves of the Ark uncovered For the Staves were not to be taken out of the Rings of the Ark Exod. 25 15. and the Table of Shew-bread (e) V. 7. And the continual bread shall be thereon intellige cum ad quietem terrae promissionis pervenerint In deserto enim sicut non fiebant Sacrificia in Festis aut Sabbatis ut clare dicitur Acts 7.42 Amos 5.25 ita nec offerebantur panes quod erat genus quoddam Oblationis aut Sacrificij nec thus aut vinum quod adjungi solebat illa enim omnia deerant in deserto ut conqueruntur Numb 21.5 Nam multis annis manserunt in locis prorsus inhabitatis ab omnibus gentibus seperati Jansen and the golded Candlestick and the Altars and all the most holy things When the Tabernacle was to be taken down and removed the Priests only were to do it and wrap up the most holy things in coverings of blue or scarlet and to put coverings of Badgers-skins over them which are called the Clothes of Service Exod. 31.10 and then to deliver them to the Kohathites to bear them on their Shoulders (f) The Ark indeed was sometimes carried by the Priests see Deut. 31.9 so when they passed over Jordan Josh 3.6 and compassed the Walls of Jerico Josh 6.6 but ordinarily this Service was performed by the Levites see Deut. 31.25 especially till the number of the Priests was more increased who might not otherwise touch them upon pain of death So that though their Office was most honourable because they had the charge of the most holy things yet it was also perillous and burdensome Ch. 3.31 Ch. 4.15 3. The Charge of the Sons of Merari were the boards of the Tabernacle the Bars the Pillars the Scockets Pins Cords and Vessels thereof and the Pillars of the Court c. Ch. 3.36 37. Ch. 4.31 32. Eleazar the eldest Son of Aaron was to be Chief over the chief of the Levites viz. the Kohathites that had the Charge of the most holy things and his Brother Ithamar over the Gershonites and Merarites To the inspection and care also of Eleazar was committed the Oil for the Lights the sweet Incense the daily Meat-offering and the anointing Oil and the over-sight of the Tabernacle and to appoint the Kohathites every one to his several burden And Moses and Aaron are charged that all the holy things of the Sanctuary should be so covered that the Kohathites might neither see nor touch what they should not which if they should do they would be in danger of being cut off and to die for it (g) Uzzah though a Levite for such a transgression was smitten dead 2 Sam. 6.6 7. For the holy fire that was always to be kept alive upon the Altar 't is like when the Tabernacle was removed 't was put into some Pot or Vessel and so preserv'd still with supply of wood Numb Ch. 3. whole Chapter Numb Ch. 4. whole Chapter SECT XLV THe Levites thus set apart were with all due Solemnity consecrated to God and his Service But lest they should think themselves equal to the Priests they are neither Consecrated at the same time nor with the same Ceremonies The Consecration of the Priests took up seven days see Exod. 29.35 Levit. 8.33 but this of the Levites was done in one day The manner of it was thus 1. Moses was to take the Levites and to cleanse them which was to be done by sprinkling the water of purifying upon them which was made with the ashes of the red Heifer (h) Therefore directions for making this water were given before this time though not mentioned by Moses till the 19. Ch. of this Book mentioned Ch. 19. and then to shave off all their hair which was another sign of Purification see Levit. 14.8 9. Numb 6.9 and to wash their Clothes By which Rites was signified what great holiness and purity God requires in those that are to be imployed in Sacred Functions 2ly The whole Congregation being there assembled and the Levites being brought before the Lord some of the chief (i) Non omnes sed omnium nomine Principes vel sorte primo-geniti in quorum loco erant Levitae of the Children of Israel in the Name of the rest were to put their hands (k) Which Rite was observ'd in the Ordination of Officers both in the Old T. and the N. Numb 27.23 Act. 6.6 13.3 and in Benedictions Gen. 48.17 upon them thereby testifying that they did now freely offer them to the Lord to be wholly set apart for his Service 3ly Then Aaron was to present them * V. 11. And Aaron shall wave the Levites before the Lord Hac elevatione significabatur eos totius orbis Domino offerri a populo in munus ut scil loco
He was to wave them before the Lord and so they became his portion with the wave-breast and heave-shoulder the rest of the flesh and bread was to be eaten by the Owners that presented them These are the Offerings which a Nazarite who is to be discharged of his Vow is to offer besides what of his own free will he shall vow to give out of the estate which he hath gotten and wherewith God hath blessed him The former Offerings were prescribed by God and so necessarily to be offered both by Poor and Rich but if the Nazarite being rich vowed any more Offerings He must perform his vow accordingly These things being performed the Nazarite was discharged of his vow and had liberty to drink Wine again if he thought good Numb 6. from 1. to 2â— SECT XLIX THe Lord now prescribes to Aaron and his Sons how they should solemnly bless the people viz. lifting up their hands (x) See Levit. 9.22 they should say unto them The Lord bless you and keep you the Lord make his face shine upon you and be gracious unto you The Lord lift up his Countenance upon you and give you peace Thus they were to put Gods Name upon the people that is to bless them in his Name and the Lord promises thereupon to bless them Numb 6. from 22. to the end SECT L. God now Commands two (y) At first there were but two Trumpets appointed viz. for Aaron's two Sons But the number of Priests increasing in Solomons time there were an 120 Priests sounding with Trumpets 2 Chron. 5.12 These Trumpets were signs of the ministry of the Word and the Office of Teaching discharged by men called and fitted silver Trumpets to be made for Aaron's two Sons Eleazar and Ithamar (z) The Priests are appointed to be Trumpeters that the people might entertain the sound thereof as given by the direction of God and accordingly conform themselves thereunto see Numb 31.6 2 Chron. 13.12 The use of these Trumpets was 1. To assemble the Congregation before the Lord in his Sanctuary 2ly To give warning and direction for their marching towards the Land of Canaan 3ly To encourage the people when they went forth to War 4ly To excite their joy and rejoycing at their solemn Festivals They were to blow with both Trumpets when all the people were to assemble at the door of the Tabernacle and to blow but with one Trumpet when only the Princes and Heads of the people were to come together unto Moses And when the Camps were to remove they were to blow an Alarm or Taratantara (a) V. 7. Clangetis non Tarantarizabitis Hic distinguit inter Clangere Taratantizare Freidlib and so the Camps that lay Eastward or Southward Northward or Westward were to move according to the several soundings of the Trumpet But when the Congregation was to be gathered together they were not to sound in that manner And only the Priests were to blow with Trumpets as long as the Priesthood and this Dispensation was to last And wheh the people were to go out to War the Priests were to sound an Alarm which was to be a sign to them that the Lord remembred their danger and would help them against their Enemies They were also to blow with these Trumpets on their solemn Festivals (b) V. 10. In their solemn days wherein honest chearfulness was not only allowed but injoyned Deut. 16.14 and days of rejoycing and on their new Moons over their Burnt-Offerings and Peace-Offerings and this was to be to them for a Memorial before the Lord that is as a sign and token that if they performed this Service in faith of Gods mercy and with joyful and glad hearts the Lord would remember them and would hear their prayers and accept their Sacrifices Numb 10. from 1. to 11. SECT LI. ABout this time Jethro Prince of Midian a Country lying south from hence towards the Red-Sea Father-in-law to Moses repaired hither to give his Son-in-law a visit and brought with him Zipporah his Daughter Mose's wife and his two Sons Gershom and Eliezer which were left with him when Moses went into Egypt See Sect. 60. of Chap. 3. Moses hearing of his coming went out to meet him and did Obeysance to him and kissed him and bringing him into his Tent He acquainted him with all the wonderful things the Lord had done for them Jethro blesses God and Congratulates to Moses and the whole people of Israel their Deliverance out of the Egyptian Bondage he openly declares both by word and deed his Faith and Devotion towards the God of Israel Now says he I am assur'd the God of Israel is greater then all Gods for in the thing wherein the Egyptians were proud and haughty he was above them And Jethro after the manner of the Patriarchs (c) Forsan obtulit non immediate sed per sacerdotes Sic David sacrificasse fertur 2 Sam. 24.25 Solomon 1 Reg. 8.63 nempe mediantibus sacerdotibus offered Burnt-Offerings and Sacrifices of Thanksgiving * Ex quibus maxima pars cedebat offerentibus unto God and Aaron and the Elders of Israel came to pay their Respects to him and to Feast with him upon those Sacrifices before the Lord (d) See Deut. 12.6 7. 1 Chron. 29.21 that is in the fear of the Lord and having the Lord in their eyes and being sensible of the Majesty of God appearing in the Cloudy Pillar On the morrow after Moses sat to judge the people and the people stood by him from Morning to Evening Jethro observing this and how the people came to Moses to inquire of the Lord for them both concerning religious and civil Affairs he fairly Chides him for his wearing out himself with continual imployment and the people with continual attendance and therefore advises him to take a better Course which he doubted not but by the blessing of God would be much for his own and the peoples ease Be thou says he for the people God-ward that is in matters of greater difficulty and importance where there is need of one to inquire of God there do thou still imploy thy self in seeking to the Lord for them and in returning answers from the Lord to them and shew them the way wherein they should walk and the work that they should do But as to other matters of lesser moment and easily to be decided chuse out from among the people able men men fearing God and men of truth and fidelity and hating Covetousness and make some of them Rulers over Thousands others over Hundreds others over Fifties and others over Tens and let them Judge the people at all seasons in matters of less difficulty but matters of greater moment let them bring to thee And so these Rulers will bear some part of the burden with thee and all will not lie on thy shoulders as now it does and the people hereby will have their matters sooner determined and dispatched without so
Chron. 25.1 3. and possibly they foretold things to come and declared to the people the Word of God to their great Edification and Comfort and all in such a manner that they might easily be discerned to speak as men inspired by the Spirit of God Thus these men prophesied and did not cease that is continued all that day prophesying without intermission and this seems to be added because their continuing so long in this supernatural Exercise did much confirm their Call to their Office But two of these Elders that were chosen for this Employment and inrolled by Moses among his seventy Assistants did not come to the door of the Tabernacle as they were appointed to do 'T is probable they did forbear to come not out of contempt of Gods Command for then it is not likely they would have had the same Gift of the Spirit bestowed upon them as the others had but out of modesty * See a Case something like this 1 Sam. 10.22 and distrust of their own sufficiency for so great a Charge However these two whose names were Eldad and Medad received the same Spirit of Prophesie with the rest of the Seventy and accordingly prophesied in the Camp out of Moses's sight and without his knowledge as the others did at the door of the Tabernacle in his presence A report of this being brought to Moses and Joshuah his Servant suspecting it might be prejudicial to the Dignity and authority of his Master seeing these two seemed to do it without any dependency on him which the others had manifested in coming at his appointment to the door of the Tabernacle and there receiving this Gift and Authority from God he desired him to forbid * See a parallel Instance to this in the Disciples Mark 9.38 Luke 9.49 John 3.26 them But Moses meekly replied Envyest thou these men this Gift for my sake I am so far from envying or grudging at them for it that I could even wish if it so pleased the Lord that all his people had the same Gift Moses and the Elders of Israel now returning into the Camp God by his Almighty Power causes a strong Wind to blow from the Sea-ward viz. the Red-Sea which lay Southward of the Israelites Camp at this present and therewith brought a vast number of Quails among them and round about their Camp a days journey in circuit or compass insomuch that in many places they lay in heaps two Cubits high The Psalmist tells us Psal 78.27 He rained Flesh upon them as dust and feathered Fowls as the sand of the Sea The people seeing this in all hast rose up and fell to gather them and the gathering continued all that day and the next night and the day after And that Master of a Family with his Company that gathered least gathered ten Homers or heaps whereby possibly is to be understood a very great many And when they had gathered them they spread them abroad round about their Camp and layed them thin that they might not putrifie But it seems they were as miraculously preserved as they were sent else they would never have lasted good a whole month together About a year ago see Exod. 16.13 God gave them one meal of them at their eighth station in the Wilderness of Sin before they come to Sinai but now they eat of them a whole month together and having satisfied their greedy lust and appetite feeding without fear Jude v. 12. so long together with this kind of food at last the Wrath of the Lord brake out upon them and he smote them with a very great Plague while the flesh was between their teeth The Psalmist says He slew the wealthiest and the fattest of them Psal 78.31 'T is like He permitted them to surfeit by their greedy feeding and so thereby many of them died and therefore the place was called from thence Kibroth-Hattaavah that is the Graves of these men of lust and inordinate appetite See Psal 78. from 26. to 32. and Psal 106. v. 14 15. Numb 11. whole Chapter SECT LVI FRom Kibroth-Hattaavah they removed to Hazeroth At this place some emulation or contention arising as it seems between Miriam Moses's Sister and Zippora his Wife Miriam first and then Aaron stirred up by her spake against Moses because he had married a woman of Ethiopia so they seem to call her in contempt because she was of Midian a part of the Eastern Ethiopia otherwise called Arabia and was not one of Abraham's holy stock But seeing she had submitted her self to the Law of God she was to be held as an Israelitish-woman as Rahab and Ruth were However upon this occasion they quarrel with Moses and would equal themselves unto him What say they hath God only spoken by Moses hath he not spoken also by us Am not I says Miriam a Prophetess see Exod. 15.20 and hath not God promised to be with Aaron's mouth and that he should be a mouth to his Brother Moses Exod. 4.15 16. and hath not he been imployed by God together with Moses in bringing the Israelites out of Egypt What reason then that Moses should be all in all who hath matched himself to one that is a stranger to the holy Seed of Israel Moses being a very meek * It may seem strange that Moses should thus commend himself But let it be considered thâ—t either he did it by the immediate inspiration of the Spirit of God that his meekness might be a Pattern to the Church in all Ages as he does elsewhere relate his sins and weaknesses for the Instruction of the Church or else it may be conceived without wronging the authority of Moses's Writings that here and there by Joshuah or some other of the sacred Writers after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning his death and burial See Mr. Jackson's Notes on the place and humble man was content to put up all this bearing it patiently and making no Complaint but the Lord would not let it so pass Therefore commanding Moses Aaron and Miriam to come all three together to the Tabernacle of the Congregation and the Cloud descending to the door thereof the Lord now calls to Aaron and Miriam to stand forth and then declares to them that he did not manifest his Will to Moses in Dreams (p) Visions were Revelations to such as were awake Dreams to those that were asleep Dominus aliquando apparuit Prophetis in Ecstasi aliquando per somnium dormientibus aliquando vigilantibus in aliqua similitudine sed sine locutione ut Jeremiae Ezekieli Somnia plerumque erant aenigmatica ut scala Jacobi c. and Visions as to other Prophets but he spake to him with an audible Voice out of the Cloud and out of the Tabernacle very plainly and clearly as one Friend uses to speak to another and had at times discovered to him more of his Glory than ever he did to any mortal
man see Exod. 33.20 And when he spake to him he did not make known his mind to him in obscure figurativ expressions as he did to some of the Prophets see Ezek. 17.3 but plainly and clearly and seeing he had manifested so great favour to Moses How comes it to pass says the Lord that ye were not afraid to speak against my Servant Moses And the anger of the Lord was kindled against them and the Cloud the sign of his presence removed from the door of the Tabernacle and possibly for some time disappeared God intending thereby to testifie his Indignation against them And immediately Miriam became Leprous and white as Snow * See Deut. 24.9 God was pleased to spare Aaron though Partner with his Sister in this Sin lest in his Dishonour the Priesthood should suffer Aaron intreats Moses to Intercede with the Lord for them that the punishment of this sin wherein they had done foolishly may not be laid upon them He begs that Miriam may not by the continuance of this white Leprosie upon her be as a Child dead in the Womb whose flesh when it comes into the World looks white and putrified as if it were sodden and half consumed And though says He she is for the present alive yet as one dead she is to be excluded from the Communion of the Church see Numb 5.2 and this fretting Plague if it continue upon her will in the end utterly consume and kill her Moses was prevailed with to pray for Her and upon his prayer the Lord was pleased to heal her of her Plague yet gives order that she should be carried out of the Camp for the present For says God if her earthly Father had in great displeasure spit in her face surely she would have been ashamed to shew her self for a time and therefore much more fit is it that in such a Case as this she should be secluded from the Congregation to instruct all the people to take heed of being corrupted with Her example The people upon this Sentence mourned for Her and journied not till she was brought into the Camp again which argued the great honour and respect they had for Her being a Prophetess and the Sister of Moses and Aaron After this the people removed from Hazeroth and pitched in another place in the Wilderness of Paran called Rithmath see Ch. 33.18 Numb 12. whole Chapter SECT LVII THe people being now come near to the Mountain of the Amorites upon the Borders of Canaan Moses encourages them to go up and take possession of the Land which God had promised them Deut. 1.20 21. but they fearing the Event desire that they may first send some Spies to search the Land Moses not knowing their distrustful hearts likes well their motion Deut. 1.23 and seeking Counsel of the Lord about it the Lord was pleased to permit it though in displeasure and accordingly Commands that at the time when Grapes first grew ripe they should send twelve Principal men such as were of authority and esteem among them of every Tribe one of which Caleb was for the Tribe of Judah being then forty years old see Joshua 14.7 and Hoshea (q) Hoshea signifies a Saviour but by adding Jah the Contract of Jehovah which is the proper Name of God Psal 68.4 thereby was signified that He should by the help and assistance of God be a Saviour of the people the Son of Nun whom Moses called Jehoshua or Joshua for the Tribe of Ephraim to discover and spy out the Land These men accordingly went entring into Canaan by the Desart of Zin lying on the South and so went quite thorow it to the very North part thereof even to Rehob 'T is probable they divided themselves else 't is like they would have been suspected neither could they otherwise have viewed the whole Country in so short a time Numb 13. from 1. to 23. SECT LVIII THese Spyes after forty days return from searching the Land and come to the Camp at Kadesh bringing with them one branch of a Vine with one Cluster or Bunch of Grapes upon it which was so big that they carried it between two of them upon a staff with some Pomegranates and Figgs of the Land Ten of these twelve Spies that were sent praised indeed the goodness of the Land but magnified also the strength of the Cities thereof and the Giant-like stature of the Inhabitants thereby disheartning the people from marching any further towards it At Hebron a City in the South-parts of it which was one of the ancientest Cities in the World being more ancient then Zoan the chief City of Egypt which vaunted it self to be of very great Antiquity see Isa 19.11 they tell them they met with Giants the Sons of Anak men of mighty stature in comparison of whom they seemed but like Grashoppers They tell them The Cities of the Canaanites were great and walled up to Heaven Deut. 1.28 They further tell them That the Amalekites dwelt in the South Country the Hittites Jebusites and Amorites in the Mountains nigh unto the Wilderness where the Israelites now lay so that there would be no entring the Land on the South because of those mighty Nations that would be there ready to oppose them And in case they should think to fetch a compass about and to enter in on the East-side there they would be kept out by the River Jordan which ran along on that side and the dead-Sea and by the Canaanites who dwelt by the Sea and by the Coast of Jordan and they being a valiant and a strong people would improve those advantages for the best defence of their Country Thus these ten Spies discouraged the people bringing an evil Report upon the Land telling them It was a Land that eateth up the Inhabitants thereof by reason of the Civil Wars and frequent intestine Commotions that arose among them and by reason of the Tyranny of the Gyants who oppressed those that were less powerful than themselves And if several of the Natives of the Land were expos'd to so much danger how much more had they need to fear that were Strangers and were held their Common Enemies and what could they expect but to be eaten up with continual Wars The people at this Relation being greatly terrified Caleb and Joshua rose up and contradicted this false Report and encouraged the people telling them they might easily by Gods assistance Conquer the Land see Ch. 14.6 7. They said all that they could to still and quiet them and to hearten them to go on but all in vain For they now fall into an high rage and discontent and murmur against Moses and Aaron and wish they had died in Egypt or the Wilderness Nay their discontent and impatience grew so high that they said Deut. 1.27 Because the Lord hated us he hath brought us out of the Land of Egypt to deliver us into the hand of the Amorite to destroy us and that our selves our Wives and Children should
of the Lord concerning the matter and by Gods own Sentence he was adjudged to be stoned (t) Prudens est Cajetani observatio severius semper Deum animadvertisse in primos legum snarum transgressores by the Congregation without the Camp which was done accordingly from 32. to 37. 7ly A Law is given injoyning them to make Fringes with blue Ribbands or Laces on the borders of their Garments that by looking on them they might remember all the Commandments of the Lord and do them These Fringes were to mind them that they ought to be content with what was commanded injoyned and limited by the Law of God and must not run out into any superstitious Inventions Additions or Devices of their own in his Worship Which Inventions being delightful to their eyes and hearts He knew they were very prone to go a whoring after them and therefore more strictly forbids And another reason why He injoyned these Fringes was that they might be distinguished in their habit from strangers and those that were Aliens from the Common-wealth of Israel and might remember that they were a people federally holy and peculiarly devoted to God Numb 15. whole Chapter SECT LXIII COrah Dathan and Abiram and On with 250 others of prime note and authority among the Israelites rise up now against Moses and Aaron envying Moses the Government and Aaron the Priesthood Corah it seems was the Ringleader and first Mover of this Sedition which is therefore called the gain-saying of Corah Jude v. 11. 23. He was a Levite and Cosin-German to Moses and Aaron For Amram the Father of Moses and Aaron and Izhar the Father of this Corah were Brothers the Sons of Kohath Exod. 6.18 The Jewish Writers say That this Corah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the Families of the Kohathites see Numb 3.30 whereas Elizaphan was descended of the youngest Brother Vzziel and He was of Izhar who was elder than he which grudge though it lay buried for a time in his breast yet now it brake forth and nothing less than the Priesthood will content him and his Abettors As for Dathan Abiram and On they were all descended from Reuben and therefore possibly under the pretence of Reuben's Birthright they were the more easily drawn to oppose Moses as supposing that the Government belonged to them and not to him These Conspirators now come to Moses and Aaron and in an high and proud manner tell them They took too much upon them seeing all the Congregation were holy and therefore might approach to God and offer their own Sacrifices themselves as well as they and they saw no reason that the Priesthood should be tied to Aron's Posterity only Then the Reubenites under pretense of Reuben's Birthright seeking as 't is probable to wrest the Supream Magistracy from Moses to themselves they also Charge both Moses and Aaron for taking too much upon them and ask them Wherefore they lifted themselves above the Congregation Moses at this carriage of theirs was exceedingly troubled and withdrawing himself as it seems into privacy He fell down on his face before the Lord in prayer seeking direction from Him what he should do on this important occasion and there it was revealed to him what he should say unto Corah and his Accomplices Moses accordingly coming out to them tells them That on the morrow God would decide this Controversie and shew who were His and who were the Men that He had separated to the Priests Office and would allow to come near and to minister unto him He bids them therefore to come to morrow with their Censers and to put fire in them and Incense upon them and come with them before the Lord seeing they thought themselves so fit for the Priesthood and then they should soon see who it was that God had chosen to be a Priest (u) V. 7. Erit sanctus i. e. segregatus ad sacerdotium unto him by accepting his Incense and they should know to their Cost that not He and Aaron but that they the Sons of Levi had taken too much upon them in aspiring to the Priesthood What says he seems it a small thing to you Ye Children of Levi that God hath separated you from the rest of the people of Israel to bring you near to Himself to do the Service of the Tabernacle as Assistants to the Priests to stand before the Congregation to minister for them that is to do in their name and stead what they themselves were otherwise bound to have done in the Service of God What! is all this so small a thing in your eyes that it will not content you but you must have the Priesthood also And what is Aaron I pray you and what hath he done or what hath he assum'd to himself that the Lord hath not freely given him Therefore if you murmur against him you murmur against God himself See Exod. 16.7 8. After this first attempt of theirs was over it seems Moses sent for Dathan and Abiram possibly thinking to deal with them privately and to perswade them to desist from this wicked undertaking But they do not only refuse to come but return him a bitter and scornful answer They scoff at his promise of bringing them into a Land flowing with Milk and Honey and giving them Fields and Vineyards They tell him He had indeed brought them out of such a Land as did really flow with Milk and Honey which was Egypt and had brought them into a dry and barren Wilderness and here He had made himself a Prince and a Ruler over them And did he now think to put out their eyes and the eyes of those that joyned with them in this Complaint that they should not see and perceive the wrongs and injuries he had done them Moses at this was very wroth and prayed unto the Lord saying I pray thee O Lord accept not the Incense which these wicked Conspirators shall offer before thee to morrow but declare by thy refusing of it that thou disallowest this their rebellion As for me thou knowest I have not usurped Authority over them neither have I abused my Authority in the least by doing them any manner of wrong I have not taken the vilest Beast no not so much as an Asse from any of them neither can they justly Charge me with any injury I have done them On the next morning Corah having gathered together not only his 250 Accomplices but the people in general to be Spectators of the business in hand perswading them 't is like that God would own their Cause and give Judgment on their side and these 250 having as it should seem got such Consers as they could provide since the time Moses had appointed this way for the deciding of this Controversie they came with them to the door of the Priests Court whither the people used to bring their Sacrifices 'T is true the appointed place for the Priests to
burn Incense was within the Tabernacle at the Altar of Incense but this was an extraordinary occasion and a means enjoyned for the discovery of the Lords will whither these men or only Aaron and his Sons as formerly should enter into the Tabernacle to execute the Priests Office Corah having assembled his Confederates and the generality of the people before the Tabernacle and not finding Dathan and Abiram there as it should seem went to their Tents to talk with them see Ch. 26.10 and probably from them He went to his own Tent before Moses and the Elders came to the Tabernacle as presently they did In the mean time the 250 Conspirators on the one side taking fire from the Altar and putting it into their Censers and laying Incense thereon and Aaron near to whom Moses stood doing the like on the other God now signifies his approach and the actual manifestation of his Presence by the descending of the Cloud which used to hover over the Tabernacle to the door (x) See vers 42. of this Chap. and Ch. 12.5 thereof And the Lord spake to Moses and Aaron saying Separate your selves from among this Congreation that I may consume these Conspirators and all that joyn with them in a moment Then Moses and Aaron fell upon their faces before the Lord and said O God the God of the Spirits of all Flesh who formest the spirit of man within him Zach. 12.1 and seest and knowest the spirits and hearts of all men and art able to discern between those that sin obstinately and those that are only seduced by others and drawn hither only to see what would be done Shall one man sin viz. Corah the chief Incendiary and wilt thou be wroth with the whole Congregation Upon this intercession the Lord was pleased to spare the people that would depart from these Rebells And then imparting to Moses what He intended to do commands him to warn the Congregation to get away from the Tents of Corah Dathan and Abiram Moses accordingly rose up many of the Elders of Israel accompanying him to denounce the Judgment of God against these Conspirators and he warns the Congregation to depart from the Tents of these wicked men and to get far from them and to touch nothing of theirs as judging all that they have execrable and accursed lest they perish (y) V. 26. Lest you be consumed in all their sins that is lest you be destroyed in the Judgment that will fall upon them for all their sins the cause is here put for the effect in the Judgment which was ready to fall upon them for their great Sins and Provocations The people accordingly did so and fled from the Tents of these men but Dathan and Abiram impudently came out and stood in the doors of their Tents with their Wives and Children as if they intended to out-face Moses and scorned the Judgment he threatned against them Moses then sayed Hereby ye shall know that the Lord hath sent me and hath appointed me to take upon my self the Government of this people and hath conferred the Priesthood on Aaron and his Sons and that I have not done these things on my own head If these men die the common and ordinary death of other men then the Lord hath not sent me But if the Lord by his Almighty Power do work a new and hitherto-unheard of Miracle so that the Earth open her mouth and swallow them up quick then you must needs acknowledge that I am innocent and that these men have highly provoked the Lord. Moses having made an end of speaking the Earth immediately opened her mouth and swallowed up * An undoubted evidence of Gods concurrence with the ministry of Moses and withall an undoubted assurance of the divine truth of Moses's Writings these Rebels and all that appertained to them that were there present And the same it seems happened and probably at the same time to Corah and his Family as appeareth Numb 26.10 only some of his Children who as 't is like joyned not in their Fathers sin or if they did soon repented of it and gave over and departed from their Fathers Tent at Moses's warning were spared And of their Race came such as either composed some of the Psalms or at least were famous Singers in the Temple and Samuel also the great Prophet and Judge in Israel was of that Race see 1 Chron. 6.33 to 38. Thus perished the Ringleaders of this Rebellion All the Israelites that were near them fled at the Cry of them fearing lest the Earth should swallow up them also And as a further addition to the dreadfulness of this Judgment there came fire out from the Lord and consumed their 250 Confederates who had offered Incense and usurped the Priests Office They are punished with fire as by fire they had offended see Levit. 10.2 Moses now by Gods Command appointeth Eleazar the Son of Aaron to gather up the Censers from among the ashes of the dead bodies of these men that were burnt and consumed and to scatter the fire that was in them without the Court of the Tabernacle as shewing that God rejected it and their Service and abhorred their Sacrifice And he tells him That the Censers of these Sinners against their own Souls were now hallowed (z) Sanctificata dicuntur quia ex deputatione Dei servire deinceps debebant divina gloriae illustrandae having been presented before the Lord by his Commandment and he orders him to make broad Plates of them for a covering of the Altar (a) A parte anteriori altaris ponebantur ut a populo conspici possint of Burnt-Offerings which was covered with Plates of Brass before see Exod. 27.2 And the less need there was of them the fitter they were to be a sign of Gods Judgment against presumptuous Conspirators and of his vindicating and clearing the innocency of his faithful Servants and to be a Memorial to the Children of Israel that all Israelites and Levites excepting Aaron's Sons are to be reckoned as Strangers in respect of the Priests Office and may not aspire to it lest they perish as Corah and his Confederates did However the very next morning after those dismal Judgments had been executed all the Congregation of the people that were inclined to this Faction whose lives Moses had saved the day before by praying to the Lord for them murmured against Him and Aaron and peremptorily told them That they had killed the Lords people Moses and Aaron being thus injuriously charged looked up to God as having no other Refuge or Shelter to fly unto and immediately behold the Cloud descended upon the Tabernacle as a sign of the approach and actual manifestation of the glorious Presence of God and that he intended to speak something unto them Moses and Aaron presenting themselves before the Lord the Lord bad them get them up presently from among this rebellious Company that he might consume them in a moment But they fell
on their faces and interceeded with the Lord for them God by his Spirit informs Moses That he had sent a Plague among them and directs him what course to take for the stopping of it Hereupon he calls to Aaron to take his Censer and to put fire into it from off the Altar and to put Incense thereon and to run quickly and make atonement for the people and to stand between the living and the dead (b) Incense was only to be offered upon the Altar of Incense in the Tabernacle but this was done upon an extraordinary occasion and by an extraordinary warrant of divine Inspiration for he tells him Wrath was gone out from the Lord the Plague was begun And Aaron did as Moses commanded him yet the Plague ran so swiftly among the people like fire in a field of Corn that before Aaron could interpose himself to make atonement wherein he was a Figure of Christs Intercession there fell fourteen thousand and seven hundred of those rebellious Murmurers see 1 Cor. 10.10 and then the Plague was stayed and Aaron returned to Moses to the door of the Tabernacle to acquaint him how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands Numb 16. whole Chapter SECT LXIV THat none might for the future presume to usurp the Office of the Priesthood or aspire to it besides Aaron and his Sons God was pleased to enjoyn Moses to take of each Prince of the twelve Tribes a Rod or Staff such as they did usually carry in their hands which were it seems according to the Custom of those times made of Almond-Tree and to write every Princes Name on his Rod and to write Aaron's Name upon the Rod of the Tribe of Levi. He tells him That the mans Rod whom he did choose to serve him in the Priesthood should blossom and the rest remain dry And God orders Moses to lay all the Rods up in the Tabernacle in the most holy place before the Ark of the Testimony where the Lord did use by glorious signs to testifie his Presence and make known his Will unto them see Exod. 25.22 For upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place Accordingly next morning Moses went in thither and he found that the Rod of Aaron had shot forth branches and some of them had buds on them and some blossoms and others yielded Almonds but all the rest of the Rods remaining dry as they were before Then Moses brought out all the Rods and shewed them to the Children of Israel and the Princes took every man his Rod and found them dry sticks as before but Aaron's Rod flourished and had brought forth Buds Blossoms and Fruit by which Miracle they were convinced that God had chosen Aaron and his Sons to be the only Priests that should serve Him at the Altar And hereupon God orders Moses to lay up Aaron's Rod again in the most holy place before the Ark to be kept there * See Apostol Hist on Heb. 9.6 as a Testimony against any such Children of Rebellion as should ever after presume to usurp the Office of the Priesthood And by this means also he might prevent the murmurings and complainings of the people which if they went on in they would thereby bring certain destruction upon their own heads The people hearing these things and being exceedingly terrified with this threatning and the remembrance of those late dreadful Judgments that had carried away so many among them they cry out unto Moses Alas we die we perish we all perish that is we see we are in continual danger of being swept away with terrible Judgments And as men terrified are wont to conceive their danger to be greater than indeed it is they now apprehend that it would be exceeding dangerous for them to come near the Tabernacle or to be present at any Worship or Service there performed and seem to fear that God would not withdraw his Indignation from them until he had destroyed and consumed them all Ch. 17. whole Chapter SECT LXV THe people being under such a fear and consternation the Lord hereupon takes order for the guard of the Sanctuary and injoyns that every one should remain within the Verge and Limits of his duty and so they should be safe and he tells Aaron That He and the Priests and Levites shall bear the iniquity of the Sanctuary that is if any pollution (c) Thus the Lord shews himself reconciled and makes the Priests watch a ground of appeasing both the fear and envy of the people came to it by the people they should answer for it and bear the punishment thereof if they did not take care to prevent it and the Priests should bear the punishment of all Iniquity committed about their Priests Office if they did carry themselves amiss in it or suffer a stranger or Levite to meddle therein He tells them he had joined * Here is an allusion to Levies name which signifies joyned the Levites to them to minister to them in the outward Services of killing and slaying the Sacrifices c. but they themselves only should serve at the Altar and within the holy place before the Ark of the Testimony and the Levites shall observe the Precepts and Charge which he hath given them concerning their Ministry and concerning the sacred things of the Tabernacle which are committed to their Care that so every one keeping his station and doing his duty there may be no wrath any more upon the Children of Israel only they shall not meddle with the Service of the Sanctuary and Altar lest they die And if the Priests did not endeavour to prevent any such Errour or Miscarriage in their Brethren the Levites they should also incur the like danger Thus he appoints the Levites to minister to the Priests and orders that he that is not of the Tribe of Levi shall not be admitted to serve and minister unto them For God having taken the Levites instead of the first-born of the Children of Israel to himself he had given them unto Aaron and his Sons for his own Service and the Service of the Tabernacle Therefore he and his Sons should exercise their Priests Office in all things that concern the Altar of Burnt-Offerings and in all things which are to be done within the outward Veil whereby the holy place is divided from the Court the High Priest in the most holy place and inferiour Priests within the Sanctuary or holy place And God tells Aaron and his Sons That 't is his free Gift and favour to them that he had made choice of them before others for the Priestly Office and that He had ordained That whoever is not of Aaron's Line and goeth about to meddle with the Priestly Office shall be put to death from vers 1. to 8. The Lord having thus set down the Office and Work of the Priests and Levites he
comes now to set out their portion which they should have as a reward of their Service And first He tells Aaron that for the sake of his Office to which he was anointed and because He and his Sons were separated from worldly Imployments to attend upon holy things therefore they should have a part in every Meat-Offering Sin-Offering Trespass-Offering and in the Court * See Levit. 6.16.26 Lev. 7.6 Ezek. 42 13 14. of the Tabernacle or Tents round about it called here the most holy place comparatively in respect to the Camp of Israel and the great Court for the people which was without the Priests Court they might eat of them 2ly They should have the Heave-Offerings and Wave-Offerings that is the right Shoulder and wave-breast of the Peace-Offerings with all other Gifts that were heaved and waved no part thereof being burnt upon the Altar And of these the Priests Daughters might eat whilst they remained in their Fathers house but being married to strangers they might not eat of the holy things see Levit. 22.12 13. Neither might any unclean person eat thereof 3ly They should have the first-fruits Some of the first-fruits of the Land were brought to the Lord at their three great Feasts as a sheaf of their Barley at the Feast of the Passover Levit. 23.10 And two loaves of their new-Wheat at the Feast of Pentecost vers 17. And the first of their Wine and Oil at the Feast of Tabernacles But these were brought in the name of all the Inhabitants of the Land in general Besides these particular men were of their own Corn and Fruits to bring the first-fruits unto the Lord as is enjoyned Exod. 22.29 23.19 concerning which there is no other direction given but that they should be of the first and of the best the quantity being left to the liberty and discretion of the Owner to bring according as he had found the blessing of God upon his Grounds 4ly They should have all things devoted that is all votive and freewill-Offerings see Levit. 27.28 except such things as were devoted as a Sacrifice unto God 5ly The first-born of men and beasts The first-born * The first-born of men before they were redeemed were to be presented before the Lord in the Temple Exod. 13.12 Levit. 2.22 And that could not be done before the Mother was purified which required forty days time Levit. 12.4 The first-born of the Tribe of Levi were free from this Redemption of men they were to permit to be redeem'd at a month old (d) V. 16. Secundum aestimationem seu ordinationem tuam Refero ad illud post mensem q. d. Constitues diem quando velles eum redimi Hic dies Communi usu erat 40 a partu ut eadem opera mater purificaretur filius redimeretur Bonfrerius for five Shekels see Levit. 27.6 and the firstlings of unclean Beasts they were to permit to be redeemed after eight days at a lower price but the firstlings of Cows Sheep and Goats were not to be redeemed they must be sacrific'd and their blood sprinkled and their fat burnt on the Altar that they may be a sweet savour to the Lord but their flesh should go to the Priests God tells them He had allotted them these things for their Maintenance (e) The Hebrew Doctors write of 24 Gifts which God bestowed on the Priests with the order and use of them See Ainsworth pag. 113. for ever that is whilst this Dispensation lasted by a perpetual and unchangeable Covenant called a Covenant of Salt because firm and incorruptible Salt having a vertue to preserve any thing from corruption God further tells Aaron That when the Land shall be divided by Lot there shall be no lot for the Levites They should have no Inheritance in it He himself would be their part and portion Indeed they had Cities (f) Concerning the 35 Cities and Suburbs of the Levites and 13 Cities and Suburbs of the Priests See Richardson pag. 32. and Suburbs but they were given them by the other Tribes The Lord further tells Aaron That He had given the Levites all the Tenths or Tythes of the Children of Israel (g) V. 24. Which they offered as an Heave-offering that is an Oblation to the Lord and a sign of their homage and subjection and thankfulness to him for his blessings as a reward of their Service Levit. 27.30 And straitly charges that no Israelite that is not of that Tribe presume to come nigh to the Tabernacle to do any part of the Service belonging to the Levites lest they die for it And He tells him That the Levites should bear the punishment of their own Iniquity if they should transgress yea and of the peoples too if by their not watching over the holy things they suffered the people to transgress about them He further injoyns that the Levites shall offer as an Oblation to the Lord and pay a tenth of all the Tythes they receive unto the Priests and this the Lord would accept at their hands no less than if having Lands as others had they should pay Tythe of the increase of them as the rest of the people did to them and hereby they should testifie their homage and thankfulness to God And they were to offer and separate out of the Tythes paid to them for the hallowed part to be paid to the Priests that which was of all the best And the Priests might eat of these Tythes indifferently in any place And He further declares That if the Levites do heave or separate a tenth part of the best of their Tythes for the Priests use they shall not expose themselves to punishment which they would else do if they neglected it In conclusion here is added a general warning that both Priests and Levites should take heed of polluting or profaning the holy things or suffering them to be profaned by others which might be done many ways that so they might prevent wrath from falling on themselves and others Ch. 18. whole Chapter SECT LXVI THe Lord having appointed the Priests and Levites to do the Service of the Tabernacle and to watch over the people that they might not trangress about any of the holy things He here appoints a water of separation to be made that so if any of the people had contracted any legal uncleanness by the sprinkling of this water upon them they might be cleansed and so might come freely again to the Service of God in the Tabernacle without fear of those Plagues which otherwise their pollutions might bring upon them For the making of this water a red Heifer was to be provided and that by the common charge of all the Children of Israel because it was to be for the common good of them all and for the cleansing of any one among them that was by any accident legally unclean It must be an Heifer without spot and upon which never came yoke For they used in those times to
plow and draw their Carts with Heifers and Cows as well as with Oxen see Judg. 14.18 This Heifer was to be given to Eleazar because by doing this Service that was now to be done he was to be unclean and 't was fit that he rather than Aaron should be defiled She must also be carried out of the Camp as an accursed thing figuring Christs being made a Curse and suffering without the City Heb. 13.12 And Eleazar was to sprinkle of her blood seven times turning his face towards the Tabernacle of the Congregation And her skin and her flesh her blood and her dung were all to be burnt in his sight And Eleazar was to take Cedar-wood and Hyssop and Scarlet and to cast them into the midst of the burning of the Heifer to signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation see Levit. 14.4 And Eleazar was to wash his Clothes and bath his flesh and to be unclean unto the evening * The like is injoyned to him that burnt this Heifer v. 8. and to him that gathered up the ashes v. 10. and to him that sprinkled an unclean person with the water made of those ashes v. 21. This might intimate to them that it was not so much the water made with the ashes of this Heifer as the thing signified thereby that had vertue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legal Priesthood because they that were imployed in preparing this water which was for the cleansing of others were themselves defiled 'T was further injoyned That the ashes of this Heifer should be gathered up by a man that was clean and laid up without the Camp in a clean place (h) As for the place where those ashes were kept when they came into the Land of Canaan it is not expressed Some hold that those ashes were dispers'd into all the Cities that those who were unclean might have wherewith to purifie and cleanse themselves because they were now conseerated to an holy use However the man that gathered them up was thereby made unclean because they were the remainders of an Heifer slain for the sins of the people And the Statute of making and reserving of these ashes for a water of separation was to bind both the Israelite and the Proselyte or Stranger that sojourned with them as long as this Dispensation lasted By this Law it was further injoyned That he that touched the dead body of a man was to be unclean seven days and he was to purifie himself with this water on the third day and on the seventh day vers 19. and then he was to be clean else not And whoever having contracted this kind of uncleanness and doth not make use of this way to purifie himself but cometh in that state into the Court of the Tabernacle he shall be cut off by the Sentence of the Judge if it be proved that he did it presumptuously because he despiseth not only the Ceremonial purifying but the thing signified thereby viz. the spiritual cleansing thorow the blood of the Messias Otherwise if he did it ignorantly he was to bring such a Sacrifice as is injoyn'd Levit. 5.3 6. Further if any man came into the Tent of a dead man it rendred him unclean yea and all that was in the Tent Every open Vessel that takes in the air of the Tent was ceremoniously unclean Or if a man touched a dead body or the bone of a dead man it rendred him unclean And thus hereby was figured the spreading and infectious nature of sin And one of the Priests that was clean was to put running water to the ashes of the burnt-Heifer and with a bunch of Hyssop tied to a Cedar-stick with a Scarlet-thread to sprinkle the person or Tent or Vessels that were unclean and then to be himself unclean until the evening because he had touched the water of separation And whatsoever any unclean person touched was to be held unclean to signifie the contagion of sin spreading from one to another Numb 19. whole Chapter SECT LXVII THe Camp now advanced to Kadesh in the Wilderness of Zin which was near to the Land of Edom in the first month of the fortieth year after their coming out of Egypt and there Miriam died and was buried four months before her Brother Aaron and eleven months before her Brother Moses She was the eldest of the three she attained to the age of 130 see Exod. 2.4 7. she was a Prophetess and by her also God guided the Israelites in their Travels see Mich. 6.4 she in all likelihood was the Girl that was set to watch what would become of Moses when he was expos'd in an Ark of Bulrushes on the River Nile see Exod. 2.4 c. Numb 20. vers 1. SECT LXVIII AT this Kadesh (i) So that in their Travels from Kadesh-barnea where the Spies came back to Moses to this Kadesh in the Desart of Zin there were about 38 years spent and most of their Fathers that were numbred at their coming out of Egypt were in this time dead the people for want of water murmur again against Moses and Aaron With the same want God had tried their Fathers in the first year after their coming out of Egypt Exod. 17.4 and they murmured then as their Children do now and they had water given them out of a Rock But these their Children were worse than their Fathers because the supply their Fathers had from God in that extremity should have been an argument and encouragement to them to rely on his Providence now and not to have distrustfully murmured or wished so desperately as they did Would God say they we had died with our Brethren whom God suddenly destroyed in the Insurrection of Corah and at other times thereby as it were slighting that fearful Judgment of being cut off in Gods firery Indignation in comparison of being pinch'd with a present want of water They highly expostulate with Moses and Aaron for bringing them into that barren Wilderness which was no place to sow seed in or plant Figg-Trees Vines or Pomegranates but a Land of Desarts a Land of Drought and where there was no water a Land thorow which no man passed and where no man dwelt see Jer. 2.6 Moses and Aaron hereupon betake themselves unto the door of the Tabernacle to intercede with God as formerly for this rebellious people And the Lord immediately signified his approach and the actual manifestation of his glorious Presence by the descending of the Cloud to the door of the Tabernacle see Ch. 14.10 and Ch. 16.19 And here He Commands Moses to take the Rod viz. Aaron's Rod which budded out of the Tabernacle * See Numb 20. v. 9. Ch. 17.10 and with that Rod in his hand to speak to the Rock before the Children of Israel and it should give forth water Moses indeed with his miraculous Rod at
sin that is he died a natural death when his time was come as being by sin liable to death as all other men are They further urge that except this be granted them the Name of their Father wil be quite extinct Moses inquiring of the Lord concerning this Case it pleased the Lord to grant these Daughters of Zelophehad their desire which was afterwards punctually performed Joshua as we may read Josh 17.4 According to the Command of the Lord he gave them an Inheritance among the Brethren of their Father Yet withall there was afterwards a Caution added to wit that they might not marry out of their own Tribe * Hence some conclude that when a man died without Issue and his Brother married his Widow to raise up Seed unto his Brother whose Estate he inhetlted his first Son in their Genealogies was reckoned to be the Son of him that died without Issue So it was in this case The first Sons of those that married the Daughters of Zelophehad were accounted the Sons of Zelophehad and so under his Name did inherit his Land see Ch. 36.6 And upon this occasion was the Law for succession in Inheritances made and ordained Numb 27. from 1. to 12. SECT LXXXIV GOd now signifies to Moses that he should die and accordingly Commands him to go up to that Tract of the Mountains of Abarim * See Ch. 33.47 Deut. 32.49 34.1 which are in the Land of Moab over against Jerico and on one of the highest of them called Nebo whose top was called Pisgah he should see that good Land into which he might not enter And when he had seen it his Soul should be gathered unto the Souls of his pious Ancestors who died before him For He and Aaron had rebelled against his Commandment see Ch. 20.12 which was that they should by Faith sanctifie * We sanctifie the Lord when we conceive aright of his Nature and Attributes and when we speak so reverently of Him as to cause his Name to be praised and magnified among men him in the eyes of the people at the Wilderness of Zin but they sanctified him not Moses humbly and earnestly begs of the Lord that he might be permitted to go over and see that good Land Deut. 3.23 25. but the Lord was not pleased to grant his Request Humbly therefore submitting to his holy Will he now earnestly prays to God Who is the God of the Spirits of all flesh and not only the Creator but the Searcher and Trier of men spirits and knows what is in man and can frame and fashion mens spirits as he pleases and give them Gifts and Graces requisite for the Places he calls them unto to appoint a Successor to him that might as a good Shepheard go out and in before the Flock God upon his prayer appoints Joshua to succeed him a man in whom was the Spirit that is the Spirit of Wisdom and understanding the Spirit of Counsel and Might the Spirit of Knowledge and the fear of the Lord. God Commands him therefore to lay his hands * The like Ceremony was afterwards used in the days of the Gospel when men were separated and set apart to Preach the Gospel 1 Tim. 4.14 upon Joshua to intimate to Him by this Ceremony that the hand of God should be upon him to defend and prosper him in all his ways and that he would confer upon him a great measure of the Gifts of his Spirit answerable to the Dignity whereunto he had advanced Him and accordingly 'tis said Deut. 34.9 That Joshua the Son of Nun was full of Wisdom for Moses had laid his hands on him Moses was also to set him before Eleazar and the Congregation and to give him a Charge concerning what he was to do and what to forbear in the administration of his Office And Moses was further commanded to put some of his own honour upon him that is admit him into some Partnership of Authority and Dignity with himself and so cause the people to give him that Honour that was due unto Moses's Successor and the Judge Elect of Israel And Moses tells him further That upon occasion he shall present himself before Eleazar that he may inquire of the Lord for him after the Judgment of Vrim that is putting on the Ephod to which the Pectoral * See Pharaphrase on Exod. 28.30 was fastened wherein was the Vrim and Thummim And at Eleazar's word speaking from the Lord He and the people shall go out to War or return from it and so in all weighty Affairs which were extraordinary by his direction they should govern themselves And Moses did all these things which the Lord commanded him Numb 27. from 12. to the end SECT LXXXV THe Children of Israel having as it seems omitted their Sacrifices and solemn Feasts the most part of the 38 years last past by reason of their travels wherein the Sanctuary the Alar and other holy things were made up fit for removal from place to place And the most part of the Generation from twenty years old and upward that had been mustered in Sinai being now dead see Ch. 26.64 The Lord hereupon causeth the Law of sacrificing to be again here repeated thereby intimating to them that when they came into the Land which he promised them they must not any longer neglect his Ordinances as they had done in the Wilderness see Deut. 12.8 And therefore first in the general he charges them that they be sure to give Him all the Sacrifices and Offerings which he had at several times appointed them to offer And then 2ly He sets down particularly what they were to offer First For their daily Sacrifice from vers 3. to 9. Secondly For their weekly Sacrifice every Sabbath * The Sacrifices appointed for every Sabbath-day are full double to those appointed for every day And yet the daily Sacrifice the continual Burnt-Offering was not then to be omitted day from vers 9. to 10. Thirdly For their monthly Sacrifice every new Moon from 11. to 16. And fourthly For their yearly Sacrifices First At the Passover from vers 16. to 26. 2ly At Pentecost from 26. to the end 3ly He mentions the Offering appointed at the Feast of Trumpets Ch. 29. from 1. to 7. 4ly The Offering on the day of Expiation from 7. to 12. 5ly On the eight days of the Feast of Tabernacles from vers 12. to 39. Numb Ch. 28. whole Chapter Numb Ch. 29. from 1. to 39. SECT LXXXVI BEsides those set and solemn Sacrifices which God Himself had injoyned there were other Sacrifices which were to be offered to the Lord namely such as men voluntarily offered or upon a particular Vow Ch. 29. v. 39. And upon this occasion it seems several Precepts concerning Vows were added to shew who were necessarily obliged to perform their Vows and who not And Moses made known these Laws to the Heads of the Tribes because they were the men that according to these Laws were
before them the Lords great goodness to them and the several gracious manifestations of his favour towards them as he conducted them along from Egypt to Canaan First He came and appeared to them from Sinai where he gave them his Law 2ly He further manifested Himself to them from Mount Seir when He commanded the brasen Serpent to be set up by which those among them were cured that were mortally bitten with fiery Serpents and thereby He gave them a notable Type of the promised Messiah 3ly He shined forth from Mount Paran that is repeated and explained the Law to them by the Ministry of Moses in the Wilderness of Paran who exhorted them to yield Obedience to it And when the Lord gave them his Law at Sinai He tells them He came attended with Royal Majesty with an infinite number of glorious Angels who are here called Saints because of their purity and holiness see Acts 7.53 From his right hand went a fiery Law for them that is He spake it to them out of the midst of the fire Deut. 5.22 And yet that giving them his Law was a singular effect of his special love to them He thereby testified his great kindness to them and so he did also in His protecting of them from their Enemies and therefore we may truly say All Israels Saints are under thy Care and Protection O Lord. They sat at thy feet they attended upon thee at the foot of Mount Sinai as Scholars at the feet of their Master and all that are true Israelites will receive instruction from thy words And such Israelites will readily declare That God gave them his Law by the ministry of Moses even the Inheritance of the Congregation of Jacob that is which is as dear to them as an Inheritance is to any man They will declare That He gave it them as a rare and precious Treasure and not for their use only but for the use and instruction also of their Posterity after them And they do acknowledge that Moses was King in Jeshurun that is chief King and Magistrate in Israel by Gods own appointment when the Heads of the people and the Tribes were gathered together to receive the Law at Mount Sinai And they acknowledging Him to be a person so extraordinarily favoured guided and assisted by God could not but receive what he delivered unto them as spoken by God himself from vers 1. to 6. He comes now to bless the Tribes particularly He begins with Reuben Let Reuben live and not die and let not his men be few Jacob had prophesied of this Tribe that they should lose the Dignity of the Birth-right and should never come to any eminency among the Tribes either for number of people or any other excellency and that because of Reuben's Incest with his Fathers Concubine see Gen. 49.4 Now therefore for the comfort of this Tribe Moses pronounces this blessing upon them Let Reuben live that is though Reuben by his Incest brough that Curse upon him pronounced by his Father yea though by the sin of the Reubenites in adhering to Corah they deserved that God should utterly destroy them yet says he the Name and Tribe of Reuben shall still continue among the people of God and though for his sin he lost the glory of excelling the other Tribes in number of men which as the first-born he might otherwise have expected however he shall continue a numerous Tribe 2ly He comes next to Judah because the honour of the Birth-right was partly given from Reuben to Judah and in his Tribe the Regal Power was afterwards setled Hear Lord says he the voice of Judah * Audi Domine preces Jehudae scil cum egressus fuerit ad bellum reduc eum scil a bello incolumem ad fratres suos Oleaster that is the Prayers that this Tribe shall make to thee particularly that the promised Messiah may according to thy Promise come of their stock and that they may have Victory over their Enemies and grant them O Lord sufficient strength to stand in the day of battel thou being their Helper and when thou shalt suffer this Tribe with that of Benjamin to be carried by the Babylonians into Captivity bring them back again in thy due time to their people that is to the poor that were left in Judea to husband the Land Jer. 39.10 40.7 52.16 3ly He blesses Levi Let thy Vrim and thy Thummim be with thy holy one that is let the High Priesthood to which appertained the Breast-plate in which was the Vrim and Thummim Exod. 28.30 be continued in Aaron's Posterity and let them be furnished with those Gifts and Graces with that Knowledge and Piety which is requisite for their high Calling and signified by Vrim and Thummim Whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah that is whose Faith thou didst try at Meribah-Kadesh see Numb 20. and sharply reprove both Moses and Him for their Infidelity Who said to his Father and his Mother I have not seen him This may have reference either to the Law forbidding the High Priest to defile himself by mourning for the dead see Levit. 21.11 Neither shall he go into any dead body nor defile himself for his Father or Mother Or else to that notable fact of the Levites Exod. 32. who were so impartial in Gods Cause as not to spare any though nearly related to them who they found had worshipped the golden Calf For they observed thy Word and kept the Covenant which they made with thee Exod. 24.8 Let them therefore teach Jacob that is the Posterity of Jacob thy Judgments or Statutes and Israel thy Laws Let them put Incense before and whole Burnt-Offerings upon thy Altar Bless Lord their substance and accept the work of their hands that is bless them in their outward Estate and accept in good part the Work and Service they do for thee and thy people Smite thorow the loins of those that rise up against them and hate them that is break the Power of those that oppose them in the faithful discharge of their Duty and Office see Jer. 15.10 4ly He comes to Benjamin of whom he saith The beloved of the Lord shall dwell in safety by him that is as Benjamin was his Fathers darling when Joseph was supposed to be dead so he is much beloved of the Lord and therefore shall dwell safely by him that is near his Temple which was built in his portion and the Lord shall cover him all the day long that is protect and defend him and he shall dwell between his shoulders that is God will chuse for Himself an Habitation in the chief City of this Tribe For though the South part of Jerusalem where was Mount Sion * God is said to dwell in Mount Sion and thence some conceive his Temple was situate upon it but where it is so said the word Sion must not be taken strictly for the hill Sion but
Israelites over against Beth-Peor and there buried it Neither doth any man know the place where he laid it to this day And this the Lord seems to have done that the Israelites might not in a preposterous Zeal give superstitious honour either to his dead body or Sepulchre Indeed 't is said Jude v. 9. That Michael the Arch-Angel contended with the Devil and disputed about the body of Moses whereby it appears that the Devil would have had the place of his burial made known that it might have been the occasion of Idolatry as Chrysostome in his First Homily on Matthew and Theodoret upon Deut. quest 43. with others do conjecture but the Lord prevented the Devils design herein And possibly God foresaw that if the Israelites had known the place where the body of Moses was buried they would in an unwarrantable way have taken it up and carried it with them into the Land of Canaan as they did Joseph's bones whereas God had declared He should not come thither Moses being dead the Israelites mourned for him 30 days * So long they mourned for Aaron Numb 20.28 And there was great reason for it for there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face that is spake to in a wondrous familiar manner with an audible articulate Voice as one friend speaketh to another and discovered to him more of his Glory than ever he did to the eye of mortal man see Exod. 33.20 There was none like unto him if we consider the great Miracles which the Lord inabled him to do in the Land of Egypt before Pharaoh and his Servants and the wonderful Works of mighty Power which he since performed in the Wilderness in the sight of all Israel whereby the Lord magnified his own Majesty and Power and put a great honour on his Servant Moses and his Ministry But though this great Moses was gone yet God left not his people without a Governour for He had before-hand appointed Joshua to succeed him who was a man endued with a great measure of wisdom which the Holy Ghost had given him for the right execution of his Office For Moses had laid his hands on him according to Gods Command Numb 27.18 by that Ceremony consecrating him unto God and engaging him faithfully to administer the Charge and Office He was appointed unto And the Children of Israel hearkned unto him and obeyed him as the Lord commanded Moses to injoyn them SECT XCIV WE are now come to the Book of Joshua The Book of Ioshua which was not probably written by himself (a) If we should suppose this Book for the main to be written by Joshua yet some passages might be inserted afterwards by some other holy Penman So in the Books of Moses we find some passages which could not be written by Moses himself but were afterwards added by some other holy men as Deut. 34.5 Qui hanc historiam ex Sacris Annalibus conscripsit usus est sui seculi nominibus Masius at least not all of it though it contains his Acts and Atchievements Indeed Joshua either wrote himself or ordered some of the Priests to write the words of the Covenant which he caused the people to enter into with all the Circumstances of it Ch. 24.26 in the Book of the Law of God which was written by Moses and put in the side of the Ark that so it might be a Witness against them if they transgressed it But there are some things contained in this Book which are thought to be done after Joshua's death as the conquering of Leshem or Laish by the Danites Ch. 19.47 Judg. 18.7 to 29. and Ch. 24. from 29. to 32. his death and burial are mentioned Some other things seem to argue that it was written by some Prophet * A Propheta aliquo collectus videtur hic liber ex antiquis diariis annalibus Masius long after his death as that phrase (b) See Ch. 4. 6. 6.29 7.26 8.29 9.27 10.27 13.13 14.14 15.63 remains unto this day so frequently used doth intimate And the Book of Jasher (c) See Sect. 102. is here named Ch. 10.13 which seems written at soonest in David's time as recording an Act of his 2 Sam. 1.18 unless we should suppose which is not improbable that this Book of Jasher was begun in Moses's time and continued on and inlarged afterwards by adding several memorable Acts and Passages unto it Joshua was of the Tribe of Ephraim Numb 13.8 He was six full years in Conquering the Land and in the seventh divided it by lot among the nine Tribes and an half And divers years he lived and governed after that time but how many is uncertain yet it is supposed to be about ten years And so this Book contains an History of seventeen years from the beginning of Joshua's Government to his death which happened when he was an hundred and ten years old Ch. 24.29 And so much by way of Preface We now come to the History it self After the death of Moses the Lord spake to Joshua Moses's Minister who had for many years daily and continual conversation with him and so could not but have learned much thereby to fit him for this great Service But whither the Lord spake to him by audible Voice or the secret instinct of his Spirit or in some Dream or by the High Priests inquiring for him by Vrim and Thummim we cannot determine But however it was he spake to him and commanded him to arise and lead His people over into the Land of Canaan which he had before promised them and intended now actually to give them He tells him That every place in the Land which the sole of their foot should tread upon from the Wilderness of Zin which was the South-bound to Lebanon which was the North-bound and the great Sea or Midland-Sea which was the Western-bound and the River Euphrates (d) That the Israelites did never extend their bounds thus far is evident For though in the days of David and Solomon all the Nations as far as Euphrates became Tributary to them 1 Kings 4.21 yet they never destroyed the Inhabitants there and planted themselves in their Country as they did in the Land of Canaan And the reason of this was because the Israelites failed of keeping Covenant with God and it was only upon condition of their Obedience that God promised thus to inlarge their borders which was the Eastern-bound even all the Land of the Hittites which seem here mention'd by a Synecdoche for all the seven Nations should be their Coast The Lord tells him That not a man should be able to stand before him all the days of his life but as He was with Moses so He would be with him and would never leave him nor forsake him He bids him therefore be strong and of a good courage for he should divide the Land of Canaan to the people of
more careful to avoid those ways of injustice and oppression which he had told them before the Kings of the earth were prone unto see Ch. 8.11 As also that he might hereby convince them of their sinful folly in rejecting him and with him the upright and impartial Government of Judges and chusing to be under Kings from many of whom they should find but hard and oppressive usage Having thus justified himself he goes on further to argue with them concerning Gods dealing with them and their carriage towards him Now therefore says he stand still that I may reason with you concerning all the righteous acts of the Lord wherein he hath approved himself faithful and hath performed his Covenant which he made with you and your fathers and hath given you help and deliverance out of the hands of your enemies and therefore you are guilty of great ingratitude in not relying upon him but distrusting him and rejecting his Government Recollect I pray you and call to your remembrance Gods former dealings with you when Jacob was come into Egypt and his posterity exceedingly multiplied they being grievously oppressed cried unto the Lord for deliverance he then made Moses the Governour of his people and Aaron the High-Priest and sent them to deliver your Fathers out of that bondage which they accordingly did and then they led them through the Wilderness and brought them into the Land which the Lord had promised to give unto them And Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who gave them possession of the rest But they soon forgot the kindness of the Lord and regarded not his Commandments So he sold them into the hand of Sisera Captain General to Jabin who dwelt at Hazar and into the hands of the Philistines and into the hand of the King of Moab And when they were in these distresses they cried unto him and confessed their sins and how they had wickedly fallen to Idolatry and had worshipped Baalim and Ashtaroth and then humbly besought him to help them and deliver them out of the hands of their enemies and promised faithfully to serve him The Lord being moved with compassion towards them he sent them several Saviours and Deliverers particularly Jerubbaal or Gideon and Bedan that is Samson so called because he was of the Tribe of Dan and Jephthah * He mentions not these Judges in the order of time in which they lived and insisteth only on some of them to put them in mind of the rest V. 14. Eritis post Jehovam i. e. Jehovah antecedet vos defendet vos Pisc And to come down to your own times I hope I may without vanity mention my self also as one under whose conduct by the blessing of God you have had great deliverances and have enjoyed great tranquillity and safety But when ye understood that Nahash King of the Ammonites was coming against you nothing then would satisfie you but to have a King set over you whereas the Lord your God was your King and held in his own hands the right of governing you and ruled over you by Judges as his Substitutes and Deputies And with his Government you should have been well contented and satisfied till he was pleased to alter it And now behold seeing nothing else would content you he hath set a King over you But though you have greatly offended him and deserve to be rejected of him and cast off from being his people as you have rejected him from being your King yet if you will fear him and serve him and obey his voice the Lord will not forsake you but will be to you and your King a Leader Guide and Protector and you shall continue to be his people following of him as dutiful children do their father which will be a great honour and advantage to you But if you will not obey the voice of the Lord your God his hand will be against you as it was against your Fathers whom for their disobedience he caused to fall in the Wilderness But possibly you will think that all that I have said unto you in blaming you for desiring a King are but the words of a weak old man but ye shall know that I speak to you from the Lord who hath sent me unto you as his Prophet and Ambassadour and seeing you are so difficult to believe me in this thing except my words be confirmed by Miracles you shall see a Miracle to confirm you Is not this a fair and bright day as the days use to be in Wheat-harvest * Their Wheat-harvest in those dry Countries of Syria and Canaan was in the heat of Summer which dried up the vapours and exhalations that are the causes of thunder at that time especially when the day on which Samuel spake to them was fair there was no likelihood of such weather Tonitru illud tempore messis praeter naturam fuit idâ—oque mirabile propterea quod vere tanâ—um autumno fiunt tonitrua Cujus rei causa est quod concitantur ex conflictu calidi frigidi qui conflictus neque hyeme superante frigore neque aestate superante aestu fieri potest praesertim in aestuosis terris qualis Syria est Castalio you know we use to have no rain or thunder at this time of the year see Prov. 26. you see now no sign of any approaching tempest yet ye shall see me at this time by my prayer obtain both rain and thunder from God by which you may be convinced that your wickedness is great in desiring a King and thereby rejecting the Lord who is so powerful a Protector and hath thunder and rain heaven and earth at his command and is able to destroy all his and his peoples enemies as you have had lately experience Ch. 7.10 as also in rejecting me his Prophet who by my prayers can procure thunder and rain from heaven Samuel accordingly prayed unto the Lord that day and immediately the Lord sent thunder and rain in a very extraordinary manner insomuch that the people were not only convinced thereby that they had heinously sinned in desiring a King but also were much afraid that by this terrible tempest they should be destroyed They hereupon desired Samuel to pray for them saying they had added to all their former sins this also in asking a King (a) They failed in the manner of asking him 1. Asking him very unseasonably not waiting Gods time 2. They askt him with impetuous impatience brooking no delay 3. Proudly they would be like other Nations 4. Distrustfully resting more on their King than on Gods power and promises 5. Rebelliously shaking off Gods Government as weary of it and desiring to exchange it for that of a King and casting off his holy Prophet Samuel a most innocent and upright Judge Samuel encouraged them and bad them not despair of Gods mercy towards them provided they turned not aside from
receiving it see Mark 7.11 Having spoken of the Ornaments of the Temple it will not be amiss to speak something also of the Temple-Officers The Temple-Officers were Priests Levites Nethinims The Priests were distinguished into Chief Priests Inferiour Priests of the twenty four Courses 1. The chief Priests were two the High Priest and his second The High Priest was by Gods appointment that person who was the right heir in Aaron's line or the Eldest that descended in a direct line from his loyns One great part of his office was upon the day of expiation to perform the solemn rights of that service in entring into the Holy of Holies with blood and to perfume the Oracle Exod. 30.10 Levit. 16.34 Heb. 9.7 2. The second Priest was the most eminent among the rest who in case of the sickness or pollution of the High Priest or any other emergency did supply his place (a) So Annas and Caiphas are called the High Priests Luk. 3.2 not that there were two in that great office at once but the one was a substitute to the other 2 King 25.18 3. The ordinary Priests were such as sprang from the loyns of Aaron and were in a Collateral line of kindred allied to the High Priest they were all Levites as descending from Levi the great Grandfather of Aaron But the Priests were separated from the rest of the Levites for the more immediate service of God and the term Levite is restrained to all others of the posterity of Levi besides the line of Aaron These Priests for the more easie carrying on of Temple-service were divided into twenty four Courses by lot as we have shewed before each Course ministred to the Lord for eight days together viz. from Sabbath to Sabbath The work of the Priests was 1. The Government of the Sanctuary and house of God 1 Chron. 24.5 2. Sacrificing with all its rites on the Altar of Burnt-offering 1 Chron. 6.49 2 Chron. 29.22 3. They set the new prepared shew-bread on the Golden Tables within the Sanctuary every Sabbath and removed the old 4. They ordered the lamps of the Golden Candlesticks 5. They kindled the daily incense to make a sweet perfume in the Temple 6. They were the Judges of Leprosie and jealousie betwixt man and wife Levit. 13.2 3. 7. They blew the Trumpets to the Solemn feasts also before the Ark at its removals and were also to accompany the Captains of the host in war with their silver Trumpets Joel 2.15 2 Chron. 13.12 1 Chron. 15.24 Chap. 16.6 Numb 10.8 Chap. 31.6 8. They were to look to the burning of wood continually upon the brazen Altar that the fire that descended from Heaven might not be extinguished Levit. 6.12 13. 9. They were to make the holy ointment with the appointed spices Exod. 30.22 1 Chron. 9.30 10. They were to instruct the people in the Law of God Mal. 2.7 2. Of the Levites The Levites strictly taken were all such as came from the root of Levi excepting the children of Aaron they were divided into four ranks and accordingly appointed to four sorts of work 1. Some of them were appointed to wait on the Sons of Aaron in the Courts of the Temple and in the Chambers and in the purifying of all the holy things belonging to the service of the house of God 1 Chron. 23. from 28 to the end They were at first to enter upon their office at the age of thirty years but after the days of David at twenty because then they did not carry the Tabernacle nor the vessels thereof 1 Chron. 23. from 24 to 28. Their number in the latter end of David's reign was computed at thirty eight thousand whereof twenty four thousand were appointed for the work and service of the house of God six thousand to be Officers and Judges four thousand to be Porters and four thousand to be Singers and players on Instruments 1 Chron. 23.3 4 5. 2 Chron. 8.14 1 Chron. 16.4 So that out of the Levites were taken their Judges Lawyers Scribes Recorders Genealogists and the greatest dignities and offices excepting only the Royal dignity of the Tribe of Judah were enjoyed by those of this Tribe They were the only persons that preferred learning and knowledg the Schools of the Prophets being under their Institution 3. Of the Nethinims These were the most inferiour sort of persons that were imployed in any Temple-service being the race of the Gibeonites Josh 9.17 and called Nethinims because they were given and delivered over to that service Some think that David a little before his death did dispose them into their set courses as he did other Officers of the Temple see Ezra 8.20 but of this we shall not determine Concerning the Priests garments their solemn times of worship their various Sacrifices and Offerings with their appendant rites and the revenues and profits assigned to the Priests and Levites we have spoken before when we went over Exodus Leviticus and Numbers and shall not need here to repeat them SECT II. IN the 11th year of Solomon 's reign the building of the Temple was finished with all things belonging thereunto having been seven years and an half in finishing 1 King 6.38 2 Chron. 3.2 but the Dedication thereof was put off till the next year because of the Jubilee And in the seventh month (a) The whole Edifice and most material things were now finished but possibly they were perfecting some things till the 8th month 1 King 6.38 of that year call'd Ethanim and the seventh day of that month was the first day whereon Solomon celebrated with great magnificence the Dedication of this glorious Temple so that from the seventh day to the fifteenth the tenth day which was the great fast and day of expiation being excepted * On which the Jubilee was to be proclaim'd with sound of Trumpet Levit. 25.9 was this feast of Dedication celebrated and from the 15th to the 23. was the Feast of Tabernacles and the 23d was the last day of this feast and always very solemnly kept and the day following the people were dismissed Having thus described the parts of the Temple and the Ornaments and Officers thereof we shall now return to speak of the great and magnificent solemnity of this Dedication which was on this wise 1. Solomon assembled the Elders and Heads of all the Tribes and a mighty Congregation of all the Nation to meet at Jerusalem on this solemn occasion 2. By the Ministry of the Priests and by such rites as were appointed by the Law he hallowed the middle of the Priests Court wherein either they did erect other Altars or made use of the pavement for that present occasion because the brazen Altar was too little to receive so many Burnt-offerings and Peace-offerings as he intended then to offer 1 King 8.64 2 Chron. 7.7 3. The Princes and Elders of the people being now assembled waited upon the King to Mount Sion where the Ark was and whither as 't
first three good years in his two next evil years and in his other years following them they are written by Shemaiah the Prophet and Iddo the Seer in their Book of Genealogies or Pedegrees or Histories of Kings and other great persons who were famous among the Israelites in those times Thus Rehoboam having reigned seventeen years and for the most part wickedly Abijah his Son reigned in his stead 1 King 12. from 1 to 25. 1 King 14. from 21 to the end 2 Chron. 10. whole Chapter 2 Chron. 11. wh Ch. 2 Chron. 12. wh Ch. The second King of Judah Abijah called also Abijam ABijah began to reign in the 18th year of Jeroboam and that was the first year of his reign the 19th of Jeroboam was the second year of his reign and the twentieth was his third and though in that year he died and Asa his Son succeeded him yet having reigned two years compleat and some part of the third year he is said to have reigned three years His mothers name was Maachah the daughter of Abishalom * 2 Chron. 13.2 she is called Michaiah the daughter of Uriel of Gibeah Some think she was the daughter of Tamar the only daughter of Absalom whose husband this Uriel of Gibeah was and so she was the daughter of Uriel and withal the daughter that is the Grandchild of Absalom And this seems the more probable because the mother of Absalom was call'd Maachah 2 Sam. 3.3 and he walked in all the sins of his Father For though Rehoboam and his Princes humbled themselves before the Lord upon the Preaching of Shemaiah when the King of Egypt made such a dangerous incursion into their land 2 Chron. 12.6 yet when that danger was over he soon returned to his former evil ways and this his Son likewise trod in his steps and his heart was not upright with the Lord as was the heart of David Nevertheless the Lord for his promise made to David 2 Sam. 7.16 did give him a lamp in Jerusalem that is continued his posterity to sit one after another upon his Throne and to reign in Kingly splendor and established Jerusalem in its former Political and Ecclesiastical state and preserved therein the true Religion because David did that which was right in the eyes of the Lord and turned not from any thing he commanded him all the days of his life save only in the matter of Vriah that is he did not fall into any heinous and enormous crimes whereby his profession was notoriously blemished all the days of his life save only in the matter of Vriah and the sins appendant thereunto There had been during the life of Rehoboam many bickerings between the two Kingdoms but now in the first year of Abijah's reign Jeroboam raised a vast army intending to fall upon Abijah in the infancy of his reign Abijah accordingly prepares as strong an Army as he could to resist him and defend his Kingdom The two Armies met in the field Abijah's army consisted of four hundred thousand valiant men which was a very great Army but Jeroboam's consisted of as many more viz. eight hundred thousand Both the Armies being drawn forth and set in battel-array the one against the other Abijah by his Herolds or messengers desired a Parley before the fight began or at least liberty to say somewhat to Jeroboam and his chief Commanders which being granted he betook himself to mount Zemaraim which is part of mount Ephraim as the fittest place from whence he might be heard and there spake to Jeroboam and his Commanders after this manner Hear me thou Jeroboam and all Israel Ought you not to know that the Lord gave the Kingdom over all Israel to David and his Sons for ever by a Covenant of Salt * As that which is salted does not use to perish or corrupt See Numb 18.19 that is by a lasting and never-failing Covenant †Hoc ex parte falsum erat Non enim Deus promisit se totam Israelem conservaturum in familia Davidis si ipsa descisseret Osiand by a perpetual Covenant not to be abrogated or annull'd yet Jeroboam the Son of Nebat the servant of Solomon is risen up and hath rebelled against his Lord and there are gathered to him a company of vain men children of Belial who by mutual agreement combined and strengthened themselves against Rehoboam when he first entred upon the Government being then unexperienced in matters of State (a) Yet Rehoboam was 41 years of age when he began to reign 1 King 14.21 and much more in warlike affairs having been bred up delicately in the peaceful reign of Solomon and being tender-hearted and soon daunted and wanting stoutness of spirit he could not withstand them and so like rebellious subjects they fell off from him And this is now your case But do you think to go on in this course and to withstand the Kingdom of the Lord in the hands of the Sons of David and with all your might and power to oppose it Indeed you are a great multitude and I perceive you have brought into your Camp the Golden Calves which Jeroboam hath made for you for Gods But do you think that these are able to help you you have cast off the Priests of the Lord the Sons of Aaron and the Levites and have made to your selves Priests after the manner of other Nations that have no stock or family among them to which the Priesthood is tyed and you in like manner choose whom you will to be Priests Whosoever cometh to consecrate himself for a Priest and bringeth a young bullock as was enjoined under the Law Exod. 29.1 and seven rams whereas the Law required but two at the most (b) Hypocrites can observe some rites prescribed by God but in external rites they often exceed Gods prescriptions See Numb 23. Exod. 29.15 19. he may be a Priest of your Idols that are no Gods But as for us the Lord is our God (a) This must be understood by their outward profession for Abijah's heart was not upright before the Lord 1 K. 15.3 and we have not forsaken him For the true Religion is openly professed among us and the true worship of the true God is incorruptibly maintained in the Temple And the Priests which minister unto the Lord for us are the Sons of Aaron and the Levites wait upon their business and do the services which in special belong to them And they burn unto the Lord every morning and evening burnt-offerings and sweet incense they also set the shew-bread upon the Golden Table (b) There were in the Temple ten Tables of Shew-bread and ten Golden Candlesticks by a Synecdoche the singular number may be here us'd for the Plural and they cause the lamps in the Golden Candlesticks to burn every evening For we observe those Ordinances the Lord hath given us in charge but you have forsaken him And behold God himself is with us for our Captain
for us Isaiah bids them return this answer to Hezekiah Thus saith the Lord Be not afraid of the words which thou hast heard wherewith the servants of the King of Assyria have blasphemed behold I will send a blast upon him which shall blow him out of this land as the dust or chaff is blown before the wind and he shall hear a rumour of the destruction of a vast number of his Souldiers and Commanders in one night and shall return to Nineveh his chief City and there I will cause him to fall by the sword 2 King 18. from v. 13. to the end 2 King 19. from v. 1 to 8. Isai 36. whole Chapter Isai 37. from v. 1 to 8. Rabshakeh finding that he could neither threaten nor flatter the inhabitants of Jerusalem into a surrender leaving his Army before the City he went presently to Sennacherib whom he found risen from before Lachish and besieging Libna to inform him of the state of things at Jerusalem as also perhaps to confer with him about opposing Tirhakah King of Ethiopia who as he understood was now coming with his Army against them Sennacherib therefore that he might use all possible means to terrifie Hezekiah into a speedy surrender that so he might the better attend the motion of Tirhakah's Army he sends other messengers to him who brought a threatning message by word of mouth and spake to him after the same rate that Rabshakeh had done before they did not indeed mention the persidiousness of Egypt nor the weakness of Hezekiab's Army as Rabshakeh had done but understanding that Hezekiah relyed wholly on God therefore they endeavour to affright him from that confidence by telling him with what ill success other Nations had relyed on their gods instancing in Gozan and Haran Rezeph and the people of Eden all as 't is like regions of Mesopotamia and several other people and therefore they would have perswaded him that he had little reason to trust and relye on his God They also brought with them a blasphemous and threatning Letter from the King of Assyria which Hezekiah having received and read he went up to the Temple and there spread it before the Lord and poured forth unto him a most fervent prayer with many tears humbly and earnestly begging his help in this his great extremity He humbly intreats the Lord to take notice of and to revenge the horrible blasphemies of that daring wretch the King of Assyria against his great and glorious Majesty His prayer was after this manner O Lord of hosts God of Israel who dwellest between the Cherubims on the Mercy-seat and thence art wont to manifest thy gracious presence and thy power to thy poor people Thou art God even thou alone and all the Kingdoms of the earth are thine Thou hast made heaven and earth and all things therein are subject unto thee Incline thine ear O Lord and hear the blasphemous words of Sennacherib's Letter which I here present before thee and open thine eyes and see the blasphemies he hath written therein Hear I pray thee and take notice of all these blasphemous railings wherewith he hath blasphemed and reproached thee the living God Of a truth O Lord the Kings of Assyria have laid wast the Nations they warred against and have cast their gods into the fire for they were no gods but the works of mens hands wood and stone and therefore 't is no wonder they destroyed them But thou art the ever living and true God a God of infinite power and might Therefore we pray thee save us save us out of the hands of the King of Assyria that all the Kingdoms of the earth may know that thou art God and thou only Hezekiah having ended his prayer Isaiah sent unto him this message Thus saith the Lord God of Israel whereas thou hast prayed unto me against Sennacherib King of Assyria this is the word which I have spoken concerning him The virgin-daughter of Sion * The inhabitants of any City or Country are call'd the virgin-daughter of it because delicately and tenderly brought up by their mother as a virgin-daughter and because Jerusalem was fair beautiful and comely as a virgin useâ—h to be in regard of the Temple and other excellencies thereof shall (a) Isaiah Ch. 37.22 Hath despised thee Enallage temporis a praeterperfect Tense for a future despise and laugh thee to scorn O King of Assyria and shake her head at thee to wit when she shall see thine Army destroyed And consider O thou blasphemous wretch who it is whom thou hast reproached and blasphemed and against whom thou hast lifted up thine eyes so high and carried thy self so proudly is it not against the holy one of Israel By Rabshakeh and his companions thy servants thou hast reproached the Lord and hast said By the multitude of my Chariots am I come up to the heigth of the mountains as if thou shouldest have said the strongest places of the Kingdom have I subdued and passed through as a conquerour even those that seemed most inaccessible and am come to the sides of * From the famous Forrest of Lebanon Jerusalem is here call'd Lebanon by a Metaphor Lebanon that is to their chief City and strength the City of Jerusalem where the King his Nobles and Princes dwell are like tall cedars and firr-trees in Lebanon and will cut down the tall-cedars and the choice firr-trees thereof that is I will destroy the Nobles and Princes of Jerusalem and will enter into the lodgings of his border that is will possess my self of his frontier-Towns and will enter into the forrest of his Carmel or by an hypallage into the Carmel of his forrest that is his most excellent and pleasant hill viz. mount Sion on which the most pleasant objects in Jerusalem were seated Thou further sayest I have digged and drunk strange waters and with the soles of my feet have I dried up all the rivers of besieged places that is when I have come to places destitute of water even there have I digged up new fountains where none were before and where Cities have been invironed with great and deep waters no sooner have I set my foot there to besiege them but with the multitude of my Souldiers I have dried them up †Hereby an intimation is given that he laughed to scorn Hezekiah's policy in cutting off the waters about Jerusalem and in Thrasonical manner seems to boast that there was nothing he could not do by his own strength nor any places he could not subdue by his own power But though thou boastest so much of thy power in subduing Cities and Countries hast thou not heard that I the Lord of Heaven and Earth long ago contriv'd and determin'd what thou shouldst do viz. that thou shouldst lay wast defenced Cities and turn them into ruinous heaps see Isa 10.5 c. And accordingly I have now brought it to pass And thence it was that the inhabitants of those places were of so small
Son Shallum having his name changed into Iehoahaz perhaps because of the ill fate of Shallum the Son of Iabesh King of Israel who reigned but one month and was murdered by Menahem 2 King 15.13 was anointed King by the people though he was the youngest of Iosiah's Sons either because he was best affected to the King of Babylon or most warlike and valiant and so most likely to defend them against Necho King of Egypt He was twenty three years old when he began to reign and reigned only three months He quickly fell to do that which was evil in the sight of the Lord and presently set up the Idolatry that his Father Iosiah had suppressed It seems he also grievously oppressed the people and therefore he is compared to a young lion which devoureth men Ezek. 19.2 3 4. The Prophet Ieremy is sent by the Lord to the new Kings Palace earnestly to exhort him and his Courtiers and all the people to repentance and amendment of their lives foretelling them that Shallum or Iehoahaz should be carried away captive into Egypt and bidding the people not to weep for him that is departed meaning Iosiah but for him that is to depart meaning Iehoahaz because he shall return no more to see his native soil Ier. 22. from 1 to 13. Pharoah Necho returning with victory from Charchemish where he vanquished the Babylonians was desirous to revenge the opposition he had received from Iosiah who sought to stop him in his passage through his Country and therefore making use of the dissention that was between Iehoahaz and Eliakim his Elder Brother and getting Iehoahaz or Shallum into his power he presently deposed him as if the Kingdom of Iudea had been at his diposal and set up his Eldest Brother Eliakim changing his name into Iehoiakim and then imposing upon the land a Tribute of an hundred talents of silver and one talent of gold he put Shallum or Iehoahaz into fetters at Riblah and carried him away with him prisoner into Egypt where he ended his life 2 King 23. from 30 to 36. 2 Chron. 36. from 1 to 5. The 18th that reigned in Judah JEHOIAKIM JEHOIAKIM was twenty five years old when he began to reign and reigned eleven years in Ierusalem He did that which was evil in the sight of the Lord being an Idolater and a cruel oppresser of the people and possibly the more out of revenge because they had preferred his younger brother before him his oppressions are notably set forth Ier. 22. from 13 to 20. and Ezek. 19. from 5 to 10. But herein he manifested the greatness of his impiety that when the Prophets denounced the judgments of God against him and his people for their evil ways he would not endure it but persecuted them for it as we shall shew afterwards He pays the King of Egypt the hundred talents of silver and one talent of gold which he had imposed upon him but he taxed the land for it and exacted it of the people 2 King 23.35 36 37. 2 Chron. 36. v. 5. In the beginning of his reign Ieremy was commanded by God to stand in the Court of the Temple and there to exhort the people assembled together out of all the Cities of Iudah to repentance it being then the Feast of Tabernacles Thus saith the Lord stand in the Court of the Lords house and speak unto all the Cities of Iudah which come to worship in the Lords house all the words that I command thee to speak unto them diminish not a word If so be they will hearken and turn every man from his evil way that I may repent me of the evil which I purpose to do unto them because of the evil of their doings and thou shalt say unto them Thus saith the Lord if ye will not hearken to me to walk in my Law which I have set before you to hearken to the words of my servants the Prophets whom I sent unto you rising up early and sending them * That is continually and carefully sending them a Metaphor taken from careful housholders who with the soonest seek to redress mischiefs causing their servants for that end to rise betimes then will I make this house like Shiloh and will make this City a curse to all the Nations of the earth So the Priests and the Prophets and all the people heard Ieremiah speaking these words in the house of the Lord. And it came to pass when Ieremiah had made an end of speaking all that the Lord had commanded him to speak unto the people the Priests and the Prophets and the people took him saying thou shalt surely die Why hast thou prophesied in the name of the Lord saying This house shall be like Shiloh and this City shall be desolate without an inhabitant And all the people were gathered against Jeremiah in the house of the Lord. When the Princes of Judah heard these things they came up from the Kings house unto the house of the Lord and sat down in the entry of the new gate of the Lords house to understand what the matter was Then spake the Priests and the Prophets unto the Princes and to all the people saying This man is worthy to die for he hath prophesied against this City and ye have heard it with your ears Then spake Jeremiah unto the Princes and to all the people saying The Lord sent me to prophesie against this house and against this City all the words that ye have heard Therefore now amend your ways and your doings and obey the voice of the Lord your God and the Lord will repent him of the evil he hath pronounced against you As for me behold I am in your hands do with me as seemeth good and meet unto you But know ye for certain that if ye put me to death ye shall surely bring innocent blood upon your selves and upon this City and upon the inhabitants thereof for of a truth the Lord hath sent me unto you to speak all these words in your ears Then said the Princes and the people unto the Priests and Prophets This man is not worthy to die for he hath spoken to us in the name of the Lord our God Then rose up certain of the Elders of the land and spake to all the assembly of the people saying Micah the Morasthite prophesied in the days of Hezekiah King of Judah and spake to all the people of Judah saying Thus saith the Lord of hosts Zion shall be plowed like a field and Jerusalem shall become heaps and the mountain of the house as the high places of the forrest Did Hezekiah King of Judah and all Judah put him at all to death did he not fear the Lord and besought the Lord and the Lord repented him of the evil which he had pronounced against them Therefore if we should proceed with that rigour you would have us against Jeremy we might procure great evil against our own souls Vriah also about the same time Prophesied against