breach of Piety punishable with Death Let them also think of those Infernal Ravens and Vultures that shall torment them in Hell and continually feed upon their Souls Verse 10. Because Marriage was appointed a remedy against Fornication therefore the Law of God inflicted a sorer punishment upon him which did commit uncleanness after Marriage than upon him which was not Married because he sinned although he had the remedy of sin like a rich Thief which stealeth and hath no need So Deut. 22. 22. Verse 25. Ye shall make this difference between the clean and unclean Beast saith God First because ye may be at my appointment for your very meat as who am chief Lord of all Secondly that there may be a difference between you and all other People Thirdly that ye may be taught to study purity and know that the very Creatures are defiled by mans sin It is hard to deal in the World and not be defiled with the corruption that is in the World And therefore we are taught by this Law to abstain from the communion of unclean and wicked men in whom are found the malignities and evil properties of all other Creatures CHAP. XXI Verse 17. THis was done to preserve the Dignity of the Priests Calling in that infancy of the Church which otherwise might have come into contempt together with the holy things for the contemptible shew of the Priest Yet thus much we may learn by it further that if these infirmities of body which they could not help made them unfit then to be Priests may not now wilful impiety being a blot in Soul and Mind disable a man from being a Minister to God in his own Conscience although he have the outward calling of men Verse 18. Blind is he who wanting light from above is wholly drowned and overwhelmed with the darkness of this World Lame is he who seeing whither he should go yet is not able through weakness of understanding to get thither but fainteth and faileth stumbleth and trippeth in his going and cometh short of his right end By a flat nose may be noted a weakness in Judgement and Discretion because the nose discerneth good savours from ill as the mind should also do things fit and unfit In the Canticles 7. 4. among the praises of the Spouse it is said her nose is like a tower in Lebanon because by Judgement she discerneth afar off temptation and evils coming as out of a Tower Verse 20. The scab is a foulness arising of an itch and spreading broader and broader if it be not look'd into and thereby is set down the vice of Covetousness which first beginneth with an itching desire and afterward for want of looking to spreadeth to a great foul Vice deforming any man but most unseemly in a Priest who ought to be clean Lâ—â—â—ly by him that hath his stones broken are noted such as though they do not act yet have ever in their minds lewd and unclean thoughts whereby they are so desperately carried away as pure and clean and holy meditations can take no place Verse 22. Albeit blemished persons might not stand at the Altar yet were they allowed to eat the Sacrifices and to be in the Congregation shadowing unt ous that the Church although blemished nevertheless is admitted to the communion and participation of those things which Christ by his eternal Sacrifice hath obtain'd for us And although some one or other infirmity may justly disable thee for such a place either in Church or Common-wealth yet from a place with the Elect either here or for ever it shall not hinder thee No nor ten thousand blemishes if thou art grieved for them and fighting against them dost take hold of thy spotless Saviour as thy help and safety against them all CHAP. XXII Verse 6. NOne but those that were clean might eat of the holy Things nay those that did but enter into the Tabernacle being unclean were threatned with death by God Now what should this solemn preparation under the Type put us in mind of but the true and inward preparation required still of us in the Anti-type that is to teach us that we ought carefully to sanctifie prepare and purifie not our clothes and external parts but our hearts from all sin and impurity before we presume to approach into the presence of God either to eat of Christ our spiritual Passover or to hear and receive his most holy Word And certainly the neglect hereof is the very cause why that Sacrament which is to some the Bread of Life is to others the Bread of Condemnation and that Word of God which is to some the Saviour of Life unto Life is to others the Saviour of Death unto Death Verse 19. A good Work without the heart is but a glorious sin for not so much the things themselves as the affections of men are considered of God One may have a free mind in poverty and a sparing mind in riches so it is not the Work but the Mind Thus the Lord regards not so much the thing done as the heart and mind of him that did it If we build only on the Work we have no better evidence to shew for our salvation then the Devils and Reprobates Not the Work then but the Heart is that that will stand and go for currant to shew this the Lord would have a free-will Offering among all the rest of his Sacrifices hereby shewing that the heart must be joyn'd with obedience nay so much did the Lord regard the Heart that he would not admit of any Gift for the building of the Temple but what came from a free will CHAP. XXIII Verse 2. IN that they were called the Feasts of the Lord men are taught in them to seek and attend such things as belonged to God and not their own business pleasures and sports And in the fourth verse they are called holy Convocations think therefore in your Conscience whether gadding and rioting be holy exercises and meet for an holy Convocation To this end they are still call'd in the Christian Church Holy dayes to put us in mind of the right use of them Verse 3. It is the Sabbath of the Lord in all your dwellings Wherefore saith St. Augustine learn that no place priviledgeth thee to break Gods Law but as being a sinner whithersoever thou goest thou carriest the yoak of sin so being the servant of God in all places obey his Will Verse 5. O marvellous accordance betwixt the two Testaments in the very time of their delivery there is the same agreement which is in their substance The ancient Iews kept our Feasts and we still keep theirs The Feast of the Passover is the time of Christs Resurrection then did he passe from under the bondage of Death Christ is our Passover the spotless Lamb whereof not a bone must be broken And so likewise the very day wherein God came down in Fire and Thunder to deliver the Law even the same day came also the Holy Ghost
how love covereth sins these good Sons are so far from going forward to see their Fathers shame that they go back-ward to hide it The Cloak is laid on both their shoulders they both go back with equal paces and dare not so much as look back lest they should unwillingly see the cause of their shame and will rather adventure to stumble at their Fathers Body than to see his nakedness How did it grieve them to think that they who so often had come to their Father with Reverence must now in Reverence turn their backs upon him and that they must now cloath him in pity who had so often cloathed them in love And which adds more to their duty they covered him and said nothing This modest sorrow is their praise and our example the Sins of those we love and honour we must hear of with indignation fearfully and unwillingly beleeve acknowledge with grief and shame hide with honest excuses and bury in silence Verse 25. God preserves some men in Judgement better had it been for Cham to have perished in the Waters than to live unto his Fathers Curse And yet how equal a regard is here both of Piety and disobedience Because C ham sinned against his Father therefore he shall be plagued in his Children Iaphet is dutiful to his Father and finds it in his posterity Because C ham was an ill son to his Father therefore his sons shall be servants to his Brethren because Iaphet set his shoulders to Shems to bear the Cloak of shame therefore shall Iaphet dwell in the Tents of Shem partaking with him in blessings as in duty When we do but what we ought yet God is thankful to us and rewards that which we should sin if we did not Who could ever yet shew me a man rebelliously undutiful to his Parents that hath prospered in himself and his seed Verse 27. If thy Child prove undutiful and refractory do for him as Noah did here for Iaphet Noah had given that son of his a great deal of good Counsel no doubt and had perswaded him to become a lively Member of Gods Church but knowing well to how little purpose all this would be without Gods working upon his heart he falls to Prayer God perswade Japhet to dwell in the Tents of Shem As if he had said I have advised and done my uttermost to perswade thee my Son but all this is but lost labour unless God put in his helping hand now therefore the good Lord perswade thee Thus do thou for thy refractory Child desire God to perswade him to convince him to turn his heart and thou shalt see that nothing shall stand in his way but the work shall be accomplished if God undertake to mend thy Son and make him good all his ill conditions shall not hinder it CHAP. X. Verse 1. C Ham is set in the midst between Shem and Iaphet wherein is shadowed the condition of the Church that ungodly persons will ever be mingled among the faithful The purest Grain hath some Chaff mixed with it and the purest and most sanctified Congregations as well in Heaven as on Earth have had their mixture of Reprobates There was a Iudas in that glorious Synod of Apostles and a Lucifer even in Heaven its self Thus still is the Church that Moon in the Scripture a glorious Body but not without her spots Verse 10. Nimrod signifies a Rebel and Babel confusion to intimate that Rebellion evermore begins in Confusion Confusion in the Church and Confusion in the State in the one the Lawes of God are disordered in the other the Laws of man Babel is still the beginning of that Kingdom where a Nimrod is the mighty man and where a Nimrod is the mighty man still the aim is at a Kingdom though the Kingdom prove a Kingdom of Confusion Nimrod will be great though his own greatness distract and confound him And thus it fares also with every wicked man who is a rebel against God the beginning of his Kingdom is a Babel likewise his understanding is distracted his affections are disordered and all his actions are out of frame a confusion possesses both the beginning and end of all his wayes And to this purpose was the Psalmists Prayer against both these Nimrods O my God make them like unto a Wheel let them turn round in all their actions let them never be fixed and setled in their courses but let a giddiness a vertigo pursue their Designes and let both the beginning and end of their Kingdom prove a Babel Verse 25. Eber of whom came the Hebrews or Israelites Exod. 1. 15. that he might have before his eyes a perpetual monument of Gods displeasure against the ambitious Babel builders calls his Son Peleg or Division because in his dayes was the Earth divided It is good to write the remembrance of Gods worthy works whether of Mercy or Justice upon the Names of our Children to put us in mind of those dispensations of God for we need all helps such is either our dulness or forgetfulness Upon this account we of this Nation have been very zealous in conferring such Names upon our Children at their Baptism as might put them in mind of some part of their Christian Profession and lest our Children should be ignorant of the meaning of those Names they have been of late years interpreted and instead of Baptizing our Children with the Names of Timothy and Theophilus these latter times have re-baptized even Names as well as Children and have Christened them Fear-God and Love-God and Fight a good Fight but how these men have imitated their Names these late years have sufficiently declared to the whole World CHAP. XI Verse 4. HOw fondly do men reckon without God Come let us build as if there had been no stop but in their own will as if both Earth and Time had been theirs Still do all natural men build Babel fore-casting their own Plots so resolutely as if there were no power to counter-mand them Let us build a City if they had taken God with them it had been commendable establishing of Societies is pleasing to him that is the God of Order but a Tower whose top may reach to Heaven is a shameful arrogance an impious presumption Who would think that we little Ants that creep upon the Earth should think to climb up to Heaven by multiplying of Earth But wherefore was all this Not that they loved so much to be neighbors to heaven as to be famous upon earth It was not Commodity that was here sought nor Safety but Glory Whither doth not thirst of Fame carry men whether in good or evil One builds a Temple to Diana in hope of glory intending it for one of the greatest Wonders of the World Another in hope of Fame burns it He is a rare man that hath not some Babel of his own whereon he bestows pains and cost only to be talked of Verse 7. When God bestowed upon man his first benefit his Making
divinity our beloved sins Supernatural dreames are sent by God and his Angels and that either to comfort us as Mat. 2. 19. or to chasten us and fright us as here Such fearful dreames cause a bad sleep and a worse waking And therefore Job in his 7 chap. and 15. verse made choice of strangling rather than such dreams Hippocrates tels us that many have been so afrighted with dreames and apparitions that they have hanged themselves leaped into deep pits or other wise made themselves away Let those that either have not been so terrified or so tempted or so deserted of God blesse him for that mercy Verse 11. It is just in the Sacrament as it was in the dreames of Pharaohs Butler The clusters of the Vine brought forth ripe Grapes and Pharaohs cup was in his hand and the Butler took the Grapes and press'd them into Pharaohs cup. The Sacrament is as a Vine set before us full of clusters of ripe Grapes and these Grapes full of juyce Christ with all his fulness offered to us in the Sacrament Now our care and course should be to have the liquor and bloud of these Grapes poured into the cup of our hearts How may that be done now as Pharaohs cup came full'd he took the Grapes press'd them crushed them into Pharaohs cup so the cup was fill'd So must we take these Grapes and press and crush them we must squeeze forth the liquor of them That we do when faith is actuated and is set on worke in the use of the Sacrament Actuated faith takes these Grapes and presses them and wrings out of the Sacrament that which fills our hearts Verse 13. Pharaohs Butler and his Baker went both out of prison in a day and in both cases Ioseph in the interpretation of their dreames cals that their very discharge out of prison a lifting up of their heads a kind of preferment death raises every man alike so far as that it delivers every man from his prison from the incumbrances of his body both Baker and Butler were delivered of their prison but they passed into diverse states after one to the restitution of his place the other to an ignominious execution Of thy prison thou shalt be delivered whether thou wilt or no thou must die fool this night thy soul may be take from thee and then what thou shalt be to morrow prophecy upon thy self by that which thou hast done to day Verse 16. He desired an interpretation of his dream not because he had a mind to be instructed thereby but for that he expected some good as well as the Butler so some have a regard to the preaching of the word not for conscience sake but onely seeking thereby their own ends which if they misse they goe away as the young man in the Gospel sad Mark 10. Verse 23. The Cup-bearer here admires Ioseph in the Jayle but forgets him in the Court how easily doth our own prosperity make us both forget the deservings and miseries of others But as God cannot forget his own so lest of all in their sorrowes For after two years more of Iosephs patience that God which caused him to be lifted out of the former pit to be sold did call him out of the dungeon to honour and of a miserable Prisoner made him Ruler of Egypt How happy is it with good men that they have a God to remember them when they are forgotten of the World CHAP. XLI Verse 14. SO long as God is with Ioseph he cannot but shine in spite of men the wals of that dungeon cannot hide his vertues the Irons cannot hold them Pharaohs Officers are sent to witness his graces which he may not come forth to shew without a Miracle for God now puts a dream into the head of Pharaoh he puts the remembrance of Iosephs skill into the head of the Cup-bearer who to pleasure Pharaoh not to requite Ioseph commends the Prisoner for an Interpreter he puts an interpretation into the mouth of Ioseph he puts this choice into the heart of Pharaoh of a miserable Prisoner to make him the Ruler of Egypt Verse 35. When we have enough for to day it is but honest prudence to lay up for to morrow The poor contemptible Ant gathereth that food in harvest that may serve her for the Winter It is good for a man to keep somewhat by him to have something in store against a rainy day A good saver makes a well doer is a Dutch proverbe Care must be taken that our layings out be not more than our layings up Let no man here object that of our Saviour Care not for to morrow there is a care of diligence and a care of diffidence a care of the head and a care of the heart the former is needfull the latter sinfull Verse 40. Worldly men may advance dignify and honour Gods People and yet not love them as godly men should be loved Besides Gods sanctfying Graces there are oft-times in Gods Children as here in Ioseph other gifts of wisdome prudence learning fidelity skill and activity in secular imployments all which may gain them great respect in other mens hearts So Pharaoh here honoured Ioseph and we see his ground in the foregoing verse So many a master loves a godly Servant not because he is a good man but because he is a good Servant this is selflove they love them because they love themselves such men are for their profit and advantage and for their turnes and therefore out of a selflove selfrespect love and respect them That their love of them is not for their godliness appears by this because though there were not one dram of grace and godliness in them yet for their other abilites they should be no lesse dear unto them then now they are with all their graces Verse 44. Behold how one hour hath changed Iosephs Fetters into a chain of Gold his Rags into fine Linnen his Stocks into a Chariot his Jayl into a Palace Potiphars Captive into his Masters Lord. He whose Chastity refused the wanton allurements of the Wife of Potiphar hath now given him to his Wife the Daughter of Potipherah Humility goes before Honour serving and suffering are the best Tutors to Government How well are Gods Children paid for their Patience how happy are the Issues of the Faithful never any man repented him of the advancement of a good Man Verse 46. There is mention made here of Iosephs age first that by this it may be gathered how long Ioseph was a Servant in Egypt Secondly his age is expressed that it might appear what wonderful Graces he had received at those years of Chastity Patience Wisdome Policy and Government Thirdly by this President of Ioseph made a Governour at thirty we see that at this age a man is fit for publick imployment David at that age began to reign Ezekiel prophesied Christ and Iohn the Baptist began to preach Verse 56. Pharaoh hath not more preferr'd Ioseph then Ioseph
how able the Lord is to encrease his Church notwithstanding all the malice of Man and Devil whatsoever Verse 38. These followed the prosperity hoped for in the Israelites who they saw were not touched with the Plagues of Egypt and rightly set forth what after fell out and ever will that Christ shall be followed of many for the Loaves and his Gospel embraced for the prosperity and peace that often he vouchsafeth unto it Verse 41. This may comfort us in our spiritual fears and conflicts that certainly the Lord will never fail in any Promise but even dayes and hours of comfort fit for his Children as they are known to him so are they observed of him most graciously and most precisely Why then must I needs tie the Lord to my time to my will or else I shall speak or think amiss that the Lord hath forgotten and forsaken me and all that the Devil my sworn Enemy suggesteth is true CHAP. XIII Verse 4. THe Month Abib in the Text is the same with our April when the day lengthning and the Sun ascending each things begins to revive To shew that by the true Pass-over Christ Jesus not only is our time and all other things sanctified but also that we should in fresh remembrance of that benefit of our Redemption all our dayes and years be thankful to our gracious Redeemer and acknowledge that by his Death true Life and reviving is sprung up unto mankind Verse 8. Children are to be carefully catechized and informed that they may know the mind of the Lord betimes For Parents are not only to nourish their Children but to nurture and instruct them this latter is as necessary as the former They that nourish their Children only what do they more than brute Beasts Let Parents therefore labour to mend that by Education that they have marr'd by Propagation else they are Parricides and not Parents Verse 17. This is a singular testimony of Gods fatherly care over our infirmities in not suffering us to be further tryed than in him and through him we shall be able to endure and at last to overcome also 1 Cor. 10. 12. let a troubled Soul ever think upon this Your weakness is known unto God what you can bear and what you cannot what will lead you to the Land of Promise and what will make you turn back to Egypt Secondly in that the Lord would not suffer them to passe by the Philistims least they should start back and so sin greivously against him What if in like sort he prevent my sinning and your sinning against him by taking away from us such things as he in his Wisdome knows would be the occasions of evil to us if we had them as Riches Friends Power Health of Body Peace of mind and the like But could not God have stayed them from returning although they had gone the nearer way Cyril in Exodus answereth God doth not work all things as he can but sometimes doth avoid evils after the manner of men therein teaching us to do the like namely by using meanes even then when most plainly we have God our helper Verse 18. This may teach us wariness and circumspection in our Vocations ever reckoning of the Enemy in this our holy March towards the Land of Promise Verse 21. Consider in the Cloud how it not only directed the way but was spread as the Psalmist saith for a Covering namely against the heat of the Sun comfortably cooling and refreshing them Remember also how the afflictions of this World are in the Gospel noted by the heat of the Sun and be you assured that ever against these heats the Lord in his good time will send you defence and comfort as 2 Cor. 1. 3. the last words put us in mind that in travelling towards the spiritual Canaan we must not rest but labour forward continually The Children of this World are often looking back toward Egypt and often pitch down their Tents so in this Wilderness that they are loth ever to take them up and to remove But the Sons of God say within themselves We have here no abiding City and fixing both eye and heart on their heavenly house they journey on still both day and night in true piety and obedience till they come thither Verse 22. Let this ever assure your fainting hearts that Gods Providence cooling and comforting shining and lighting guiding and directing his little Flock shall never be taken away from any member of it but ever be present with us both by day and night to the eternal praise of his Goodness and unspeakable comfort of our souls And further you may observe from hence the admirable Wisdom of Gods Providence that sits and sorts out his Mercies for his Children and makes every Favour and Blessing proper for every necessity He that afterwards led the Wise-men by a Star led Israel here by a Cloud That was an higher Object therefore he gives them an higher and more heavenly Conduct this was more earthy therefore he contents himself with a lower representation of his presence A Pillar of Cloud and Fire a Pillar for firmness of Cloud and Fire for visibility and use The greater light extinguisheth the lesse therefore in the Day he shews them not Fire but a Cloud in the Night nothing is seen without light therefore he shews them not the Cloud but Fire The Cloud shelters them from heat by Day the Fire digests the rawness of the Night The same God is both a Cloud and a Fire to his Children ever putting himself into those Formes of gracious Respects that may best fit their necessities CHAP. XIV Verse 2. VVE must not fear in every adversity before we see the end but reason thus with our selves Lo here I am distressed on every side as the Israelites were at the red Sea and it is the Providence of God that I should be thus as it was his will that they should pitch in that place But do I know the Lords meaning and what he will do And therefore I will patiently wait his blessed Will not murmuring as the Israelites did but comfortably assuring my self that one way or other the Lord will give Issue to his Glory and my Good and deliver me also as he did these Israelites Verse 3. When the destruction of the wicked is at hand the Lord offereth them some bait or other to put them on So was Ahab drawn to his end with a desire to recover Ramoth Gilead which once was his the bait allured him the wrath of God slew him 1 King 22. So were Senacherib and the Assyrians baited with former success with their multitude and the smalness of Hezekia's number But how gloriously did the Lord deliver his and destroy them that boasted Verse 5. How quickly the wicked repent them of their good but seldome or never of their evil for to let them go was good and yet they repented but to pursue after them was evil and yet they repented not Many such there
here so they were from the beginning but here is noted a continuance of this Ordinance when it is said That he sanctified the first-born to himself what time he smote every first-born in Egypt Now the first-born are said to be Gods by a singular right by right of Redemption because he Redeemed them he saved them he delivered them from the house of bondage and he that is saved is not his own but his that saved him And so the first-born here were Types first of Christ who was the first-born among many brethren Rom. 8. 29. To whom therefore we must give the honour of his first Birth-right all our sheaves must veil and bow to his sheaf Secondly of Christians Those first-born whose Names are written in Heaven Heb. 12. 23. who are dear to God as his first-born CHAP. IX Verse 3. THe Paschal Lamb was taken up the Tenth day but not Sacrificed until the fourteenth that they might so kill the Passover as first to sanctifie themselves and prepare their Brethren For which cause also it was a received Tradition among the Jews that during those four dayes the Lamb was tyed to their Bed-posts to put them in mind of what they were to do and then in the Evening they eat it which signified that Christ came and was offered up in the Evening of the World in the last dayes saith the Apostle God sent his Son Heb. 1. 2. In the last hour 1 Ioh. 5. when all lay buried in darkness in the Even-tide of our sin and death Verse 6. It appears that these good men that were shut out from this part of Gods service by reason they were defiled by touching a dead body were much grieved and troubled in mind that they were bar'd from the Passover and therefore make earnest complaint to Moses for the separation desiring to be eased and relieved by him From whence we are taught that it is a great cause of sorrow and grief to Gods dear Children when they are by any just occasion or the hand of God upon them with-held and kept back from the parts and exercises of his Worship This was the ground of Davids complaint in the Psalms where he maketh the condition of the Sparrow and Swallow to be better than his which might come nearer to the Altar of God than he But on the other side Carnal and Worldly men lament bitterly for earthly losses and troubles but never trouble themselves for the loss of spiritual things Nay they are vex'd and tormented as if they were upon the rack that they are constrain'd to come so oft to the Word to the Sacrament to the House of Prayer they cry with them in Amos When will the Sabbath be done Amos 8. 5. and with those other When shall we depart out of Syon it is time we be gone Verse 11. The Israelite here were to eat the Passover with unleavened Bread with soundness in point of Faith and sincerity in point of practice to watch carefully against corruption in Life and Doctrine which should teach us to be punctual in our preparation to and participation of the Christian Passover to abstain and purge our selves from the leaven of malice and wickedness for a little leaven leaveneth the whole lump one spoonful of Vinegar will soon tart a great deal of sweet Milk but a great deal of Milk will not so soon sweeten one spoonful of Vinegar The Israelites likewise were to eat the Passover here with bitter herbs to teach that looking upon Christ whom they have pierc'd men should be in bitterness and feel what an evil and bitter thing sin is being ready to suffer hardship with Christ though he should feed us to the full with bitter herbs and make us drunk with Wormwood so that at last we be rewarded with the Milk and Honey of an Eternal Canaan Verse 17. This Cloud was their guide and conduct in all their wayes when it moved they moved and when it stood still they rested which should teach thee in all thy wayes to acknowledg and look up to God and he shall direct thy paths As God carefully chose out the Israelites way in the Wilderness not the shortest but yet the safest for them so will God do for all those that make him their guide The Athenians had a conceit that their Goddess Minerva turn'd all their evil Counsels into good unto them and the Romans thought that their Visibilia another Heathenish Deity set them again in the right way when at any time they were out All this and more than this is undoubtedly done by the true God for all that commit their wayes unto him for direction and success Lo this is our God saith the Psalmist for ever and ever he will be our guide even unto death Ps. 48. 14. CHAP. X. Verse 2. SEeing these silver Trumpets served for the Camp and the Congregation to assemble and remove and that the power of making them is committed to Moses who hath the sole prerogative to call and dissolve Assemblies about publick affairs we learn that it belongs to Kings and Princes as their proper Right to gather together and to dismiss such as are gathered together Every one hath not authority to draw multitudes together we must have lawful and orderly Assemblies In Egypt without Pharaoh no man might lift up his hand or foot Gen. 41. Secondly it reproves those that being summoned by the sound of these Trumpets i. e. call'd together by a lawful Magistrate refuse to come this was the sin of Corah and his Complices And we know their fearful punishment for that sin In the natural body the beginning of all motion is from the Head and so it ought to be in the Body Politick Thirdly This reproves those that assemble before they are call'd Corah and his Confederates would not assemble when they were call'd these assemble before they be call'd the other were too slow and dull these are too quick and nimble-headed So then all must keep their places and standings they must come when they are call'd and they must be call'd before they come Verse 10. As the Priests here were to sound their silver Trumpets at their solemn Feasts for a monument of spiritual gladness before the Lord so must Ministers of the Gospel publish the glad-tidings of the Gospel Speak to the heart of Ierusalem and cry unto her that her warfare is accomplish'd her sin is pardoned Isai. 40. 2. Make the people hear the joyful sound that they may walk in the sence of Gods presence and in the light of his countenance which is joy of the Holy Ghost and upon this account it was that this and other Musical Instruments used in Gods service as part of the Jewish Pedagogy were types of that spiritual joy which we Christians should express in holy duties no less than if we heard the most exquisite Musick There should be continual Musick habitual joy in Gods Children who are the Temple of the Holy Ghost Therefore it was that the