A Complete History and Mystery of the Old and New Testament

CHAP. XVIII. The History and Mystery of Israel 's Departure into the Wilderness.

NOW come we to the Third Particular, namely, The Consequents of Israel 's glorious Deliverance out of Egypt, which contains their Exodus or Departure (as Exodus signifies) wherein many things are mostly considerable;

First, In General; There be three Terms offer themselves to our Consideration.

• 1. The Terminus à quo, or place from whence they went, and that was from Egypt.
• 2. The Terminus per quem, or place through which they went, and that was through the Wilderness.
• 3. The Terminus ad quem, or place to which they went, and that was to Canaan; wherein are included all the Accidents that happened to them in their intervening way or Peregrination for forty years, a long Journey from Egypt to Canaan.

But Secondly, More particularly. There be observable,

First, Their Departure itself clothed with many marvelous Circumstances.

Secondly, Their Conduct or Guide in a way-less Wilderness.

Thirdly, Their Journey, or Passage and Way they went under this Conduct. And,

Fourthly, Their forty two Removes in their Wilderness Pilgrimage before they came to Canaan: and what did befall them in their several Stations.

First, Their Departure itself in its several Circumstances attending it, affords sundry Remarks.

The first Remark is, Israel left not Egypt without leave both from its Prince and its People. First, Its Proud Prince was constrained to give them his Royal Commission for their free Departure, Exod. 12.31, 32. his Conscience (though seared) was so far convinced by the last Plague, that it was a Sin to oppress God's People any longer; and therefore he not only sends them a Passport for packing them away, but also begs their Prayers that no more Curses (as many had done) might come upon him: Nor, Secondly, Had Israel less leave from the People, in whose Eyes God gave them favor; So that they denied them nothing of their Wealth or Weapons, but were willing to be rid of them at any Rate, ver. 35, 36. even hiring them to be gone, by giving to them much Silver, Gold, Garments and Substance; all which they had most dearly earned in their long Slavery, but could never come at Wages for their Work till now, that God (the true Proprietary of all Goods) set them into a ready way to receive them, and that rightly; God herein dispensing with his own Law: And thus what God had promised to Abraham, [ I will bring thy seed forth with great Substance] Gen. God had promised to Abraham, [ I will bring thy seed forth with great Substance] Gen. 15.14. was now performed: and the Egyptians were glad at their Departure to purchase their own lives by sending them away richly laden, Psal. 105.37, 38.

Note here, Though their borrowing thus of their Neighbors (spoiling them and enriching themselves) was an extraordinary Command, and may not be made a President, but in the same Case, and upon the same Warrant; for the Lawgiver only can dispense with his own Law; and ordinarily 'tis the Character or a wicked person to borrow, and not pay again, Psal. 37.21. either because he cannot, he is so unable (being always in straits, and wanting in the midst of his wealth, Job. 20.22.) or because he cares not, he is so unconscionable; whereas the Righteous giveth of his own, and takes great care to pay his Debts. Yet doth this Recorded-Instance hold forth this great truth, that All the Saints Abasements at present, are but in order to their future Advancements, as were those of Joseph 's and David 's, and of Israel 's here, whom God brought forth out of their tedious Bondage with Silver, Gold, Jewels, and other Wealth. And thus the Afflicted Church, that is tossed with Tempests and not comforted, God builds her Walls, and lays her Foundations with Sapphires, Agats, and fair Colours, Isa. 54.11, 12. and see Isa. 62.3, 4. Oh happy is he that comes richly (with Israel ) out of Trials and Temptations, that can say with Job, [ When God hath tried me, I shall come forth as Gold ] Job. 23.10. Such Trials are Gold, 1 Per. 1.7.

The Second Remark is, Israel 's Departure out of Egypt was on the self-same Day when the 430 years were expired, Exod. 12.40, 41. Reckoning from God's Promise of the Land of Canaan made to Abraham, Gen. 12.7. and of his first going to sojourn in Egypt, ver. 10. to this miraculous Deliverance and Departure were so many years, Gal. 3.17. whereof (for a great part) Abraham and his Offspring were Strangers and Sojourners partly in Egypt, and partly in Canaan, and as Levi is said to pay Tithes in Abraham 's Loins, so it may be said of his Posterity, that they began betimes in the Loins of Abraham to be no better than Sojourners, &c. It may not be imagined that the whole of 430 years was spent under Egyptian Slavery, for though the account of that Term did end at Israel 's Departure from thence, yet did it not begin at their coming thither, for 215 years were passed away betwixt the first Promise of God unto Abraham, Gen. 12.1, 2, 3, 4, 5, &c. and Jacob or Israel 's passage into Egypt. (as is declared in the abovesaid.) The former part of the latter 215 years Israel was kindly treated in Egypt for Joseph 's sake. The latter part thereof was first spent (about Sixty years) in Tolerable Servitude, after that about Ninety years more under Intolerable Tyranny, and the most slavish Severity; which moved the Lord to pity his People, and to rescue them out of the Hands of that proud persecuting Tyrant, and 'tis the more probable to begin the Account of 430 years at Abraham 's receiving the Promise, Gen. 12. because soon after a Famine drove him into Egypt (as after it did the Patriarchs his Posterity) where Sarah was seized upon by Pharaoh, but then was rescued from him and his Court Parasites by the Lord himself, plaguing him and his People, Gen. 12.14, 15, 17. which was a plain prefiguration of God's Plaguing this new Pharaoh and the Egyptians for dealing so injuriously with his Spouse (the Church ) who was the Posterity of Abraham and Sarah, their Seed, that was blessed in Isaac, &c.

And this Affliction of Israel in Abraham 's Loins, as it began soon after the first Promise was given him of God in the Seventy fifth year of his Age, when Sarah his Wife was endangered in the Court of the King of Egypt, Gen. 12.2, 4, 11, &c. So that Affliction was carried on successively, when Ishmael (the Son of Hagar an Egyptian Woman) mocked Isaac the promised Seed, Gen. 16.3. and 21.9. which is called Persecution, Gal. 4.29. where began the Four hundred years mentioned, Gen. 15.13.

This is likewise noted with an Accent, that at the end of Four hundred and thirty years (the very precise point of time prefixed by God) did Israel depart out of Egypt [the self-same day ] is twice mentioned, ver. 41. and 51. Exod. 12. to show how exact and punctual the Lord is in performing his Promises, as he was in this to Abraham, Gen. 15.13. [That after four hundred years he would bring his Seed forth with great Substance.] Which Term precisely began at the Son of the Egyptian Woman persecuting the Son of the free, (deriding the Covenant, challenging the Birthright, &c. ) when Isaac was but five years old, and Abraham a hundred and five, just thirty years after he had received the Promise at seventy five, Gen. 12. 2.4. The self-same (four hundred and thirty years before) when he had got the Promise of Canaan, and when be began to pass into Egypt, Gen. 12.7.10. that very same Day God brought Israel out of Egypt with great Substance, as he had so long before promised. God (saith one) had well-nigh forfeited his Bond here; but before the Sun went down he paid his Debt, though it was an old Bond of four hundred and thirty years standing: This may teach us, that God's Promises are good sure hold: He will keep touch even to a Day: Therefore may we be confident, that whatever God hath Prophecy'd and Promis'd, though not yet performed (such as the Conversion of the Jews, the fullness of the Gentiles, the fall of Antichrist, the new Jerusalem, &c.) shall in God's own appointed time have all their full Accomplishment, as this Promise had, and that also of sending the Messiah the Seed of the Woman, a Promise far older than this here.

The Third Circumstance of their Departure (namely the persons that departed,) affords a Third Remark, which is this [ When God turns again the Captivity of his People, there shall not want Numbers nor Abilities, yet some mixtures may be among them: As it was in this case, assuredly there was the signal and singular Blessing of God upon this oppressed People, that (maugre the Malice of all their maddest Persecutors) there were yet reserved Six hundred thousand (strong stout Men, beside Old Men, Women, and Children ) to depart out of Egypt, Exod. 12.37. and not one feeble Person among them, Psal. 105.37. but all able to march in a Military manner (without the help of Horses or Carts to carry them) Viatico & firmâ valetudine Instructi, saith Mollerus. And besides that vast Number (the more molested, the more multiplied. ) There was a mixed Multitude, ver. 38. which (together with the Old Men, Women, and Children) are supposed to make up other Three hundred thousand: who these were, is not told us in Scripture, 'tis supposed they were Strangers (as the Chaldee saith) whether Egyptians, or of other Nations, that were Servants to Israel, who were moved with the Miracles which they saw in Egypt, to take hold of the Skirt of those Jews, and said we will go with you, &c. Zech. 8 23. so removed out of Egypt with them; and it needed not be wondered at that Egypt (now almost desolate) was no more startled at the Departure of so many Strangers, &c. for under that consternation they could not mind it. As this first, was a Specimen of the Call of the Gentiles joining themselves to the Church; So second y, it shows many are called, and few are chosen, for those seeming Converts soon turned their Tippets, fall a lusting grossly and grievously, and made Israel to Sin, Numb. 11.4. 'It is not easy to touch pitch, and not be defiled with it, and handling hot Coals will either burn or grime us, &c.

The Fourth Circumstance is the place of Israel 's Rendevouz, in order to their March, which is expressly called Rameses, Exod. 12.37. not the City only which Israel in their Bondage built for Pharaoh, Exod. 1.11. (for that place could not contain so many hundred thousand, that were gathered out of all parts of Egypt thither, especially Proselytes ) but the Country of Rameses so called, Gen. 47.11. and from thence they marched to Succoth (so called, because either the Israelites, leaving their Houses in Egypt, first built Booths (or Tabernacles ) there of the Boughs of Trees (in Commemoration whereof God appointed a yearly Feast of Tabernacles, Levite. 23.42, 43) or because the Pillar of Glory came thither to become their first Covering (as the word Succoth signifieth) from all Annoyances of either persons or things. This place was in the confines or borders of Egypt, and in the way to the Red Sea.

The Second Observable this brings us unto, is the Conduct of the Cloudy Pillar, &c. which, though no mention be made of it till their third Station or pitching of the People at Aetham (which was the edge of the Wilderness ) Exod. 13.20. yet 'tis most probable the cloud came to cover them at Succoth (their second Mansion; ) for Joseph 's Bones (which undoubtedly they brought out of Egypt with them) are not mentioned till then also, Exod. 13.19. which could not but be a great Confirmation of Israel 's Faith that God would carry them to Canaan, as he had delivered them from Egypt according to Joseph 's Faith, which he evidenced at his Death concerning their Deliverance, and which no interposing Difficulties and Distance of Time (so very long after his Death) could not interrupt as to the Accomplishment of the Promise, Gen. 50.24, 25. where he ordained by an Oath, that his Bones should be preserved, not as Relicks to be adored, but to be Buried in the Land of Promise, as accordingly they were, Josh. 24.32. Thus far did Joseph 's Faith reach, Heb. 11.22. and much farther; for he died upon the Promise, and held (as well as took ) Possession of the Promised Land by his bones (even when his person was out of sight and all his good Actions were out of mind too, Exod. 1.8.) to testify his firm, fast hand-hold and heart-hold of Faith he had of Heaven (its Antitype ) at his Death.

〈◊〉 . This faithfulness of Moses and Israel in fulfilling the Promise their Fore-fathers had sworn to Joseph, Gen. 50.24, 25. bolds forth to us this great truth, [That the will of the Dead must faithfully be performed;] so the Apostle saith, [The Testament it confirmed when the Testator is dead] Hebr. 9.17. God will surely revenge their quarrel, whose Souls he hath received into his Heavenly protection, whose godly Legacies and Bequeathings are reversed, and their Last Will and Testament not rightly fulfilled; for as God professeth himself the special Protector of the Fatherless and Widow; so he will maintain the cause of the Dead, that are Fatherless as to the World, and their Souls are (as it were) Widows for a time, while they are absent from their Bodies. Woe to them that are unfaithful to the Dead, who will assuredly be much more so to the living: This is also considerable, that whereas the Patriarchs sold Joseph into Egypt, they did not only sell him thither, but their Children carried his Bones thence, and not his Bones only, but of those Patriarchs also, Acts 7.16. who had equal Title to that Land of Promise with Joseph, so would not be left in the Land of Bondage. Now the carrying of the Bones of all the Twelve Patriarchs along with them out of Egypt, could not but be a continual corroboration of Israel 's Faith in the Wilderness, and encourage them to expect with patience the accomplishment of God's Promise, &c.

But Israel 's carrying dead men's Bones in their Company was nothing comparable such an encouragement to them, and a Corroboration of their Faith, as was that of having the living Lord, not only for their Companion, but also for their Captain, Conduct and Convoy from Rameses through the Wilderness, all their two and forty Journeys, coming to them in their Removal from Rameses (though not mentioned till their third station at Aetham ) for they had then a need of God's guidance, to direct them the right way, as well as afterwards, and the Lord (their Guide) never left Israel till they came to pass over Jordan, where they were commanded to follow the Ark, not the Cloud.

The Remarks upon this are many and eminent, as follow.

The first Remark is, The Lord could by many other means have manifested the presence of his Majesty in his guiding Israel, but here for their greater comfort he doth show himself by some visible signs of his presence. 'It is said, [ The Lord went before them in the Cloudy Pillar by Day, and in the Pillar of Fire by Night, &c.] Exod. 13.21. Divine condescension is marvelous here; now was the Church but a Child; Israel is so called when called out of Egypt, Hos. 11.1. God puts her not off with naked Signs, or verbal Promises barely, but give her a most lively Representation of his presence in this Cloud, not as if the great Jehovah could be included in a Cloud, for his Immensity is incomprehensible, and he fills both Heaven and Earth with his Omnipresence; the very Light of Nature in the Sage Heathens could say, [Jovis omnia plena,] and [praesentem monstrat quaelibet herba Deum:] God is everywhere, Ubiquity is his Attribute, and therefore this Cloud could not include or conclude the Omnipresent God; but he only condescended here to the Childish capacity of his Infant-Church, by letting forth one single Ray of his Invisible Majesty in this glorious manner for his Churches Encouragement and Direction in a wayless Wilderness: And indeed this is the glory of the Old Testament, that it had so many glorious Appearances of the great God in such a familiar way, &c.

The second Remark is, who this Person is that thus gloriously manifested himself in this Cloudy Pillar: He is called Jehovah here, Exod. 13.21. and the Angel of God, Exod, 14.19. and such an Angel as was both of God's Name and Nature, Exod. 23.20, 23. the Angel of God's presence, Isa. 63.9. who was indeed the Lord of Angels, even the Son of God, whom Paul plainly calls Christ, and whom the Israelites tempted by their Disobedience in the Wilderness, 1 Cor. 10.4, 9. and who is Typified by this Cloud, Isa. 4.6. leading his people, &c. for Christ protects and directs, yea, every way is a congruous Salvo to the wants and weaknesses of his Church and Children in the Wilderness of this lower World, as this Cloudy Pillar was here; which various ways represented our Redeemer;

1. As Christ is the Pillar and Supporter of his Church in the World, as upon a Sea of Glass mingled with Fire, Rev. 15.4. where her standing would be both too hot, and too slippery, were it not that Christ's Left Hand is both under and over her Head, and his Right Hand doth embrace her, Cant. 2.6. as her Upholder.

2. As Christ showeth us the way to Eternal Life: This Cloudy Pillar did direct Israel through the Wilderness to the Earthly Canaan, but Christ leads his Redeemed to the Heavenly Country, Heb. 11.14. through this present evil World (so called, Gal. 1.4.) taking them by the Arms, and teaching them to go, Hos. 11.3, 4. yea, himself saith, [I am the way, the truth, and the life,] John 14.6. He is the way to walk in, the truth to walk by, and the life to walk with, &c.

3. As Christ openeth to us an open passage through the Red Sea of our severest Afflictions, which even threaten to swallow us up, but indeed (by his Grace) doth preserve us. He led Israel by the Head (as well as by the Hand) down the Deep as the Rider doth his Horse down the Hill, and made their way so firm and plain, that there was [nec lutum, nec lapis in semitâ suâ;] neither Quagmire nor Mud to stick fast in, nor any Stones to stumble upon: He led them gently and leisurely with his glorious Arm, till he brought them to rest in the Land of Promise, Isa. 63.11, 12, 13, 14. so he will do so to us, may but our Souls and Sufferings he Dyed Red with his Blood, Heb. 9.12, 13, 14.

4. As this Pillar was called a Pillar of Fire, and of a Cloud, Exod. 14.24. for it was but one in Substance, though divers in Offices: 'It is called one, in the singular number, Exod. 40.38. Numb. 9.15, 16, 21. 1 Cor. 10.3. Psal. 105.39, &c. yet the same Cloud covered the whole Camp from the heat of the Sun (in those not Countries very injurious to Travelers, especially in that Sandy Defart of Arabia ) directing them all the day in their Journeyings, but was as Fire to give them light in the Night, whether they rested or travelled: So Christ consists of two Natures; the Fire represented his Divine Nature, and the Cloud his Human, both handing us to Heaven. Thus there is much congruity (more in the Sequel) but some disparity.

The third Remark is, The excellent properties of this Cloud far exceeding and excelling all other common and ordinary Clouds, showing, it was not a Natural, but a Supernatural and Extraordinary Cloud. This differed from other Clouds,

1. In respect of its Substance, not dark and thick, but lightsome and perspicuous above other Clouds only gilded with the Sun-beams, this Cloud had an Innate and Genuine Glory of its own, that it might be a more glorious Chariot, suitable to the Son of God's Grandeur, to Ride Triumphantly in, as Psal. 104.3. and Hab. 3.8, 9.

2. In respect of its Matter, It was not made of Natural Causes, as other Clouds are, of Vapours and Exhalations, but it was framed by Jehovah beyond the ordinary course of Nature, a Cloud created (as the Prophet calls it, Isa. 4.5, 6.) for this very purpose, that Christ might Ride in it as in a Chariot, to lead his Redeemed, &c.

3. In respect of its Figure, or Shape and Fashion, it was (as some say) always like a Pillar or Monument of Mercy, the broad bottom whereof covered the Camp, Psal. 105.39. as well as the Tabernacle, Numb. 9.19, 20, 21, 22. and the upper part or Spire-top thereof more truly reached up to Heaven, than did that Tower of Babel, Gen. 11.4. but rather as Jacob 's Ladder did so, &c. and this Figure is always retained, whereas common Clouds oft vary their shape, and never descend so low as the Earth, &c.

4. In respect of its Motion many ways; as,

1. This Cloud moved of itself, having its primus motor in it, the great Jehovah by whom we move, and have our Being, Acts 17.28. whereas other Clouds are moved by the Winds without them, having no motion from within; but the Winds drive them from East to West, &c.

2. This Cloud sometimes ascended; and sometimes descended; sometime it went forward, and sometime backward; sometime to the Right Hand, and sometime to the Left, as the Journeys of Israel were prescribed by Christ; whereas other Clouds neither ascend nor descend, but are carried even End-ways all one way with the Wind, never standing still, as this did upon the Tabernacle.

3. This Cloud had a motion that was both slow and certain, for it always went before the Camp to direct the way, and so leisurely as that vast Army was able to follow this Captain-General of their Salvation: Great Bodies (we say) move flowly; whereas other Clouds move so swiftly, as they cannot be followed; especially not by so many hundred thousand Footmen.

5. In respect of its Situation; this Cloud was not carried aloft with other Clouds (which could be no direction to lead Israel in their Journey) but kept such a commodious Station in the lower Region; as the Star, which led the Wise Men to Bethlehem did, Mat. 2.10. and thus it observed a due distance, not only in not over-marching the Flock (which consisted of many Women and Children, who could not march my Lord Esau 's pace, as Jacob said, Gen. 33.14.) but like a tender Shepherd, Christ in the Cloud took equal paces with his tender Lambs, Psal. 78.52. in not only not out-running them; but also in not being elevated over high above their Heads among other Clouds, but seating itself so as to afford an undeniable Direction.

6. In respect of its Continuation; whereas other Clouds are no way durable, but are soon dissipated, dispersed and dissolved by the violence of Wind and vehemency of Weather; yet this Cloud had a long lasting duration, both continuing and remaining firm for the space of forty years.

7. In respect of its various Efficacy and usefulness, which is principally Threefold.

1. This Cloud was for Israel 's Direction in that wayless Wilderness, because in that Sandy Desert there is no way can be seen, by reason of the Wind blowing about the Sand which both blinds the Traveler, and blots out the tract of the way by covering it, as Snow doth with us; therefore Travelers there do use Maps and Cards to point out Coasts and Quarter • , as Sailers do at Sea: The Heathens have a fond Fiction concerning their Goddess Vibilia, that she directs Travelers in their right way; but sure I am Israel had a better Guide, having Christ in this Cloud, which therefore had such Miraculous Motions (as above) according to his prudent Conduct with such variations as were best accommodated to their Journeyings.

2. This Cloud was for Israel 's Protection from their Enemies, therefore when Pharaoh and his Host pursued Israel into the Red Sea, this Cloud, that before had gone before them, then came behind them, betwixt them and the Egyptians, giving light to the former, but easting darkness upon the latter, Exod. 14.19. Thin the Glory of the Lord was Israel 's Rear-ward, Isa. 58.8. securing them in the Rear, as before he led up the Van by going before them, Isa. 52.12. for the Lord is a Man of War, Exod. 15.3. yea, a whole Army himself, he will be more than Van and Rear to his.

3. This Cloud was useful also for Israel 's Obumbration or over-shadowing them from the heat of the Sun; for the Desarts of Arabia are extreme hot, both by reason of the Climate, and more especially also of the prodigious Sand-beds there, the Banks whereof make the most vehement Reflection of the Sun-beams. Hereupon we are told that this Cloud covered the Camp, Psal. 105.39. that there was a Cloud in Egypt (where no Rain falls ) was a wonder; but this is a greater wonder, that this Cloud was so large as to cover so large an Host, which (as is supposed) took up twelve Miles in compass, but this answers all, [God Created it,] and will cover his Church from a scorching Sun, Isa. 4.5, 6. Psal. 121.4, &c. Yet higher, this is the greatest wonder of all, in as much as the Son of God did take up his Tabernacle in this Cloud, and that for forty years time together, which is a longer time than his Tabernacling in our Flesh upon Earth, as the Evangelist expresseth it, [ 〈 in non-Latin alphabet 〉 ,] John 1.14 which was but about thirty four years, the greatest part whereof he spent in obscurity, making no such visible Manifestations of his Glory and Majesty so constantly as he did in this glorious Cloud of Fire, as is noted in my discourse upon the Life of Christ; that it was the Son of God, and no Created Angel, but the Creator himself is farther Illustrated in the Remarks upon Exod. 14. where he that was in the Cloud is called again Jehovah, the Lord (as Exod. 13.21.) ver. 15, 24. as Rabbi Eliezer, and Rabbi Menachem upon the place acknowledge (calling him the Divine Shekhinah, the excellent Majesty of God to whom the Government of the World appertaineth) though other Rabbins have their over-curious Speculations (upon their reckoning just 72 Hebrew Letters that ver. 19, 20, 21. do consist of) it was (say they) to show that there were just seventy two Angels wrapped up in this Cloud, all concurring in this glorious work of dividing the Red Sea, and conducting Israel through it, and through the Wilderness to Canaan: But though this Conductor of Israel be called the Angel of God, ver. 19. (which is enough to answer that Rabbinical Notion of seventy two Angels, &c.) in the singular number, yet was he no Created Angel, but still is called frequently Jehovah; this change of Titles shows him no ordinary Angel, but the Son of God, who is called the Angel of God's presence, Isa. 63.9. and the Angel of the Covenant, Mal. 3.1. as he was the Fathers Angel or Messenger sent of God, to ratify the Covenant of God with Man, and this Angel here is plainly called Christ, 1 Cor. 10.4, 9. and the Invisible God, Heb. 11.6, 27. whom yet Moses saw (as his Rewarder ) with an Eye of Faith, and who was pleased thus to manifest himself in this Cloudy Pillar (before his Incarnation ) to his Infant Church, that stood in need to be led by his Hand in a familiar manner.

This leads us to the Third Particular, namely, the Way that this Lord of Angels, Christ, led his Church towards Canaan, which is expressed under a double Description.

1. Negatively, Not by the way of the Philistines Land, though that was the nearest way, Exod. 13.17. for this had been but a few days Journey, commonly accounted no more than a Journey of ten days; and this way Isaac chose as the nighest when he was going from Canaan to Egypt, he went first to Gerar in the Philistines Country, lying in the way thither, but was there stayed by the Lord, Gen. 26.1, 2. Philo saith, 'tis but three days Journey: The Reason is rendered [ Lest the people Repent, when they see War, and they return to Egypt. ] This the Lord speaks after the manner of Men, as it were, personating a prudent and provident Prince or Leader, that prospecteth and preventeth all occurrent Dangers, whereas by his Omnipotency he could have made the Philistines to favor Israel, as he had made the Egyptians do so, Exod. 12.36. or he could have made his Peoples courage more vigorous than that of the Philistines by Victories over them, though they were of a war-like Temper, and would have war'd against them, and denied them passage through their Country; for (as 'tis supposed) they had before this time killed some of the Israelites while they lived in Egypt, in the days of Ephraim, Joseph 's Son, 1 Chron. 7.21, 22, 23. and Psal. 78.9, 10. and this might make the Israelites more afraid to encounter with the Philistines (which might have proved a sudden and long War) so Israel would have been willing to venture back into Egypt (as after they would have done when far farther off, Numb. 14.3.) rather than cut their passage through the weapons of such a puissant and potent People.

All this shows us those two great Truths;

First, The Lord's tenderness towards his poor People, that when dispirited with tedious servitude, and still generally disarmed, he would not call them immediately to behold so frightful an Evil as War is, especially with fierce and furious Philistines; He will not tempt above what we are able, 1 Cor. 10.13. but will make us ready for Trials, before Trials be made ready for us.

Secondly, God will not multiply Miracles, but where there is a defect of means. He ordinarily observes the Method of his ordinary Providence, as here, leading Israel, not the nighest ) but the safest way, most suitable to their Infirmities; where no Necessity is, God will not Infringe the Law and ordinary Course of Nature which himself hath set. Therefore, Secondly, Their way is expressed Positively, that [the Lord led them about by the way of the Wilderness of the Red Sea.] Exod. 13.18. this he did out of Tenderness toward their timorousness, being debased in spirit by their cruel Bondage, and having but Staves in their hands (which they held in the Passover ) for their own defense, God not having yet given that following fortitude (after appearing in their War with Amalek, which fell out forty Days after their departure from Egypt ) lest any of them should ascribe what after happened to their own Valour, &c. This open Way of the Wilderness (wherein they must meet with no War till they were well hardened with Travel and Experience of God's Goodness) the Lord led them for their Relief from fear of War; thus the Law of God provides [no fearful or fainthearted should go to War,] Deut. 20.8. The like Tenderness God shown to Lot, saying, [I cannot escape to the mountain, let me stay in Zoar.] Gen. 19.19, 20, 21. yea before this, we have a famous Specimen of Divine Tenderness toward Abraham himself (the Father of this Israel ) as God led him from Chaldea to Canaan by the way of Charran, Act. 7.2, 4. whereas there was (as appeareth by the Maps of those Countries) a nearer way from Ur thither; yet because that way was most Dangerous and Troublesom, God led him about by an inhabited and safer way; more commodious for his Supplies, and the like the Lord doth here for Abraham 's Offspring, though thorough an uninhabited and howling Wilderness, wherein never any mortal Monarch (though never so mighty) was ever so served in State, as Israel was all that way, God himself condescending to be their Providore, bringing in Provision to that Prodigious Camp, quenching their Thirst with Water out of the Rock that followed them, 1 Cor. 10.4. and satisfying their Hunger with Quails, and the Corn of Heaven, &c. Dei voluntas est summa necessitas; as we must, so 'tis best to go God's way, wherein we find weal, but in our own way oft woe, &c.

The Reasons why God led them about are, some Expressed and some Implied. As,

First, God dealt with Israel here, as the Eagle doth with her Young (twice that Similitude is used, Exod. 19.4. and Deut. 32.11.) she slutters over them while they lie slugging in the Nest, stirs them up, takes them tenderly (when fledge) between her own Wings, and teaches them to fly, by degrees, before they altogether forsake their Nest, and wholly rely upon their own Wings: Thus as there was somewhat to do to bring Israel out of their Nest in Egypt, so God made them not to fly into any frightful War all on a sudden, but first trains and exercises them (as new raised Soldiers) before their going forth to Battle. They must be more fledge, and their Wings must be better grown. Thus as the Old Testament Church had the Wings of an Eagle given her, to fly from the Dragon ( Pharaoh, so called, Ezek. 29.3.) So hath the New Testament Church given her, Rev. 12.14.

The Second Reason; Warring with the Philistines within a few days of their marching out of Egypt would have made them Repent of leaving it, and resolve to return, to which they were so ready afterwards when they had no such occasion, and far farther oft. Numb. 14.3. Now God led them about, and that through the Red Sea, that their return might be stop'd there, unless they could have dry'd it up again; this would prevent after-thoughts.

Thirdly, This way they must go, for God will get himself Honor of Pharaoh, and his Host, by drowning them in the Red Sea; therefore they go not the nighest way.

Fourthly, God would not let them go the way of the Philistines, because (as some say) the Philistines had been favorable to Abraham, and Isaac, &c. So their Country must be spared, not wasted by War.

Fifthly, The Sins of the Canaanites were not yet full, Gen. 15.16. and the Philistines were reserved for Israel 's Exercise.

Sixthly, And chiefly that God's Glory might be more manifest in leading and feeding his People forty years there, Deut. 28.2, &c.

Objection. May not that Reason rendered for Israel 's not going the nighest way [lest they repent, when they see War] seem no Reason, seeing they both saw, and felt War with Amalek, in that other way which God led them about?

Answ. 1. Had they gone the nearest way, the Philistines within a few Days would have fallen upon them, lying so nigh to Egypt as before; whereas they met not in the other way with the Amalekites till forty days after their departure, (as is intimated before) Numb. 33.15.

2. Before they had this War with Amalek, they were well corroborated in their Confidence of God's Presence with them, both by the Destruction of the Egyptians in the Red Sea, and by their being nourished with Quails and Manna from Heaven, Exod. 16.13, 15. and with Water out of the Rock, Exod. 17.6. and this Experience they had wanted, if they had gone the other shorter way.

3. Had they been afraid of the Philistines in that near way, they might soon have step'd back to Egypt without any stop in their way: but they could not now do so in fear of Amalek, because they had the Red Sea upon their backs.

4. The Amalekites did but fall upon the Rear of their Camp (where the mixed Multitude, their lumber, was supposed to be placed) and at worst cut off only the hindmost and feeblest of them, Deut. 25.18. whereas had they gone through the Philistines Country, that stronger and more Martial People might have endangered the whole Body of the Camp in a long War, &c.

God led Israel about by the Wilderness out of Egypt, not like f •• rful Fugitives, but in Marshal Order (as Chamushim signifies) Exod. 13.18. with their Loins girt on the fifth Rib, as was their posture at the Passover, Exod. 12.11. all Unarmed (for Pharaoh objected not against them their providing Arms, nor could they poor Slaves be well betrusted with any, being so exasperated and made desperate by Slavery) unless some had Arms for the defense of Goshen from Incursions, or borrowed with Jewels to defend themselves in the Wilderness from wild Beasts, Serpents and Robbers, &c. Herein the Power of God was more manifest in saving all along this unarmed Army, which was Pharaoh's great Inducement to pursue them to the Red Sea, after whose Drowning with his whole Host, Israel got all their Arms cast up on the Shore, before God led them to fight with Amalek: Thus God led them out with an high hand, Exod. 14.8. and trained them a long time for Canaan 's Wars.

CHAP. XIX. The History and Mystery of Israel 's Wandrings in the Wilderness.

NOW come we to the fourth Special or Particular, namely, Israel 's Journeyings and Wandrings in the Wilderness under the Conduct of the Cloudy Pillar.

Herein consider,

First, The Terminus à quo, the place from whence they Journeyed; which was from Rameses, as before.

2. The Terminus per quem, the place through which; that is in General the Wilderness, but more particularly, the forty two Stages, Stations, or Mansions and Removes, the Camp of Israel had (all mentioned by Moses, Numb. 33. from verse. 1. to 50.) before they reached the River Jordan, where they came to the (3d.) Terminum ad quem, to Canaan.

The Remarks on each of these Three Terms in order, (first) upon Rameses; upon which add something to what is abovesaid thereon.

The First Remark concerns the Time when Israel removed from Rameses.

1. In General; the self-same day in the first Spring Month, when the four hundred and thirty years were exactly expired (as before) Exod. 12.41. upon the 15th day of Abib (which answers to our March ) then was the time of their sojourning accomplished, either in their Persons, or in the Loins of their Progenitors, whereas the Law was not given till a year after their coming out of Egypt, yet the Apostle pitches upon this same number of four hundred and thirty years from the Promise to the giving of the Law, Gal. 3.17. which reckoning must be understood for [about, or near] that term, because it concerned not to enervate Paul 's Argument, though it fell out a year beyond that Account; but it is of great Importance in this Calculation of the Time, by Moses in Exod. 12.41. which yet some read [in the strength of the Day] for [the self-same Day] as Gen. 7.13. and 17.23. that is, when it was broad light Day; the Egyptians beholding them, but could not hinder them.

2. As to the time when, whether by Night or by Day, Evening or Morning, Israel began their Journey out of Egypt, at least seemeth doubtful, because of seeming Contradictions in Scripture; for 'tis said, that They went out by Night [Bemits raim lailah] Deut. 16.1. And again, [ at the Evening thou shalt offer the Passover in the season that thou camest out of Egypt] whereas indeed 'tis plainly affirmed by other places of Scripture (which is most probable) that they went by Day-light yet Early in the Morning that the Type might answer the Antitype, about the same time that Christ rose out of the Grave for our Redemption, to wit, early before the Sun was risen, Mar. 16.2. did the Church rise out of her Grave of Egyptian Bondage. This Moses speaks positively where he purposely describes all their Journeyings from first to last; saying, [ They Journeyed from Rameses on the Fifteenth Day of the first Month, on the Morrow after the Passover; They went out with an high hand in the Eyes of all the Egyptians, and at that time when they were burying their dead first-born, &c.] Numb. 33.3, 4. Considering therefore,

1. That the Israelites were commanded not to stir out of their Houses all the Passover Night till the Morning, Exod. 12.22.

2. That the Egyptians could not bury their Dead that Night, till the next Day, and then saw Israel 's marching out.

3. That God brought Israel out with an high hand, or, Chaldee with an uncovered head, that is, openly, boldly, powerfully, insomuch that Israel 's hands did not hang down (which posture betrays fear, Hebr. 12.12.) but came forth courageously, and not like Cowardly fugitives, Exod. 13.3. and 14.8. and Numb. 33.3, &c.

It must be concluded the other Scriptures speak Inchoative, of Israel 's preparing in the Night for their Morning March.

The Second Remark concerns the place whence Israel took their first Journey, to wit, Rameses, Exod. 12.37. which most probably was the Land of Rameses, so called Gen. 47.11. a Province in the Country of Goshen; though we read of a City (which Israel in their Slavery built for Pharaoh 's Treasure, &c. ) of that Name, Exod. 1.11. yet seeing no one City could contain such a vast Number with their Herds and Flocks, therefore seems it rather the Country Rameses than the City. Some Etymologists derive the word Rame-ses, from Isis that most famous Goddess of the Egyptians (the Wife of Osiris ) whom they deify'd when Dead, for teaching them to plant Vines, and to whom they usually sacrificed a Goose, so goofish were they in their blind Superstition. While Israel was but few at the first, they had only a part of the Land of Goshen (the Country of Rameses ) but when they multiplied, then they mingled with the Egyptians, who were the Neighbors, they borrowed their Jewels, &c. of, and in that Country they built this City of the same Name, which Pharaoh designed for a defensed City in the Frontiers of Egypt, that thereby he might the better secure the Hebrews from running away; but behold how the Lord over-rules the Man and the Matter. This City might be the place of the Rendevouz, from whence out of all the Country of Rameses they Dated the Beginning of their March, as from the place of their Head-Quarters. Thus that City which cost them many a Groan, in Burning Brick and Building it therewith, &c. is now become the beginning of their joyful Jubilee.

The Third Remark concerns the first place whither Israel went from Rameses, namely to Succoth, so called, not only because Israel, leaving their Houses in Goshen, first built them Booths of the Boughs of Trees in this place, for a perpetual Memorial whereof God appointed a Feast of Booths or Tabernacles (as Succoth signifies) Levite. 23.42, 43. but also and more especially, because here the glorious Cloud came to cover them, spreading itself over the whole Camp, Psal. 105.39. for Succoth is by Interpretation any sort of Covering, whereof this Camp covering Cloud was of the best sort, and far better than that made of Boughs, which as it would but cover a few Persons in one Booth, so would it soon become like the House of Solomon 's Sluggard, which (he saith) the Rain droppeth soon thorough: but this covering of the Cloud of Glory, as it was a more ample covering to cover the whole Camp, and a more tight covering (insomuch that no annoyance either of Rain or Heat could pierce through it) so it was a more lasting Covering, that lasted in covering the Camp of Israel until the Death of Moses, full forty years: Oh how comfortable a covering was this cloudy Pillar to this wandering Camp, which was not only a candid Covering to them (so that no Thunder, Lightning, or Rain could annoy them, nor any Heat in that hot Climate, and in the Summer Season could beat upon their Bodies) but was also their Courteous Companion in all their wayless ways, always at hand (never blown away with any Wind, as other Clouds are) to direct them in that doleful Desert. How well was this Cloud called [the Cloud of the Lord?] Exod. 40.38. for though all common Clouds, and all created Beings in Heaven and Earth be the Lord's; yet this Cloud was the Lord's after a more special manner, because of its special and extraordinary Properties it had, all as special Signs of the Lord's Presence (such as its Substance, Matter, Situation, Duration, Motion, &c. as before.) To which add here; This Cloud had,

1. No Natural Motion, as ordinary Clouds and Vapours do ascend thereby.

2. No Rapid Motion, as those Clouds that are aloft follow the Rapid Motion of the Celestial Spheres.

3. No Violent Motion, as those Clouds below are whirled about by violent Winds, whereas this Cloud sometimes moved against the Wind. Nor,

4. Had it any Progressive Motion, but walked sometimes backward, sometimes forward, sometimes on the right-hand, and sometimes on the left, as it pleased the Lord to point out the Journeys to his People, leading them in and out, as if they had been treading a Maze in God's Garden; therefore should not our hearts be troubled, Joh. 14.1. If God lead his Church sometime backward and sometime forward, in and out in our day: Moreover this Cloud was Immoveable and Immutable; other Clouds cannot remain near the Earth, but are apt to be dispersed by the Reflexion of the Sun-beams, if the violence of Wind and Weather dissolve them not; but this Cloud rested upon the Tabernacle, and never removed out of their sight for the space of forty years.

Now are the Israelites safely brought out of Egypt to Succoth their first Station, and let us suppose this place to be their first Rendevouz, because they were so prodigiously numerous (God having fulfilled his Promise to Abraham, Gen. 15.14. and that to Jacob, Gen. 46.3. in multiplying them to 600000, beside Women and Children) insomuch that they were scattered into many Parts of Egypt, the Land of Rameses (much less the City of Rameses ) not being able to contain them, they might out of all those Parts resort to Succoth, where they erected Booths or Tents in the Fields for their Harbor, and where the Lord their God met them in his Pillar of Glory to go before them, in the way-less Wilderness; as Moses told them, Deut. 1.32, 33. and not only so, but also to espy out the good Land, which was the Glory of all Lands, for them, Ezek 20.6. Numb. 10.33. with Exod. 13.21. Well might Israel (thus accommodated) March, bravely, boldly, and in Battle-array, not as Run-a-ways, or fugitives for fear, but in all comely Order and Equipage, so as one hindered not another. Having such a Captain of Salvation, Heb. 2.10. Such a Chief Commander, Isa. 33.2. to go before them: The good Lord grant us such a Pillar of Providence to lead us in our Wilderness-state, that we may not march confusedly as Cowards, but be courageous and confident in God by faith, while we lie under this cloudy dark dispensation, wandering in the Wilderness, and still falling short of the Land of Promise, the New Jerusalem; Oh that God would speak comfortably to our hearts in this Wilderness-state, as he hath promised, Hos. 2.14. and be a covering Cloud to us, Isa. 4.4, 5. God hath not been a Wilderness hitherto to us, Jer. 2.31. and Deut. 32.9, 10, 11, 12.

Now the Cloudy Pillar (having undertaken the Conduct of Israel, through the Wilderness unto Canaan ) leads them from Succoth to Etham, &c. Exod. 13.20.

The Remarks in General upon their Journeyings are these following.

The First is, That there were no fewer than forty two of their Journeys and Mansions, as Moses gives a Catalogue of them, Numb. 33. from ver. 2. to ver. 50. yet not above fifteen are expressly and specially mentioned in the Historical part of their passage through the Desert. The Reason why so many are not Recorded before this Catalogue of Moses, is because the History takes special Cognisance only of those Stations where some Memorable and more than ordinary Matter happened. As at Mara, the Waters were bitter, at Elim the Palm-trees, &c. at the Desert of Sin, Manna, &c. at Rephidim Water out of the Rock, &c. and so of others; from whence I take my Measure to confine my Method of Discourse, only upon such of the forty two Stages.

The Second General Remark is, that as this Church in the Wilderness, (so called, Act. 7.38.) wandered up and down in it, having so many Journeyings and pitching of Tents; So 'tis a figure of the State of God's Church in this lower World, an unsteady, unstayed thing, rolling and tumbling to and fro, as yet out of its Center and Resting-place: the World is like that Wilderness, wherein were fiery Serpents, Scorpions, and Drought, no way, no water in it, &c. Deut. 8.14, 15. it was a Land of Pits and Deserts, the very shadow of Death, no man dwelling or passing through it, Jer. 2.6. yet there must she wander, to show, we must through many Afflictions enter into God's Kingdom, Act. 14.22. and 2 Tim. 3.12. Heirs of Heaven are Pilgrims on Earth, and like younger Brothers have no fixed Seat, but as Sojourners, are forced to shift from place to place, Gen. 47.9. 1 Chron. 29.15. Heb. 11.9, 10, 13, 14. the Church must ring Changes, Psal. 55.19. and be poured from Vessel to Vessel, Jer. 48.11, 12. to hide Pride from her, Job 33.17, &c.

The third General Remark is, The wonderful Preservations of, and Provisions, yea Prodigies for this Church in the Wilderness which God wrought there for her, do prefigure, the like Care of, and Providence over his Church God now exerciseth: In general Moses tells Israel both together how miraculously Jehovah their God both led them and fed them, Deut. 8.15, 16. see also Deut. 32.10, 11, &c. at large to ver. 15. He led them the right way through that way-less Wilderness in his glorious Chariot (the Pillar of a Cloud and Fire ) Riding before them only at the distance of a Leader; and he fed them, by giving pluviam escatilem & petram aquatilem to them, when he Rained down Manna for Food for them, and set the Flint abroach for Drink, Psal. 78.20, 24. This he doth for the Church in the Wilderness in Gospel Times, Rev. 12.6, 14. He will again work Miracles in the failure of means rather than She pine and perish: Moreover, that they should not be troubled with the carking Cares of Heathens, saying, [ What shall we eat and drink, and what shall we put on? Mat. 6.25.32.] God took care that their Garments were never worse for wearing forty years, Deut. 8.4. yea, (as some say) their Clothes grew with their Bodies, so that never any Monarch was served and supplied in such State as the Israelites were: Nor were they foot-sore with forty years Travel, Deut. 8.4. nor one feeble Person among them (though of so vast a number) Psal. 105.37. Would to God we could say so now: Alas! How many are Surbated and Halt upon hard ground (as Etham signifies) having got a Thorn in the Foot in this Thorny Wilderness, as that of Sinai was? Oh that we were thus accommodated with these four things necessary for a Traveler!

• 1. Strength of Body.
• 2. Food.
• 3. Raiment. And
• 4. A Guide or Director.

All these Israel had, though their Camp could not take up less compass than ten or twelve Miles. None but the Almighty could Accommodate them thus in the Wilderness, where no way, no Water, &c. were; this is writ for our comfort, Rom. 15.4. 1 Cor. 10.2, 3.

The fourth General Remark is, Yet may not we fetch false comfort from hence, as the blinded Jews do at this day, saying, [ Moses therefore did so distinctly describe all Israel 's wanderings in the Wilderness, after their departure out of Egypt, declaring by Name the places of all their Stations and Motions therein, together with all the Molestations they met with all along, yet at the length they were brought to the Land of Promise: Accordingly (say they) shall it be with us Jews, that after our many Tribulations our Messiah, whom we duly and daily expect to come into the World, ( he in the Gospel being, as we judge, but a Mock-Messiah ) will lead us into our Land again.] It were to be wished, that those blind Jews would well weigh, what one of their Famous Rabbins (Rabbi Moses Hadarschan) most truly saith, That before he is Born who hath reduced Israel into this new and last Captivity, is Born the true Redeemer.

The fifth Remark in General is, But the variety of Conditions this Church in the Wilderness met with (sometimes evil and sometimes good) may teach us, that the present Church may expect the same variety, even the Checker'd work, a comely mixture of the black of Misery with the white of Mercy: Thus was it with this old Church, sometimes She was brought into straits and troublesome paths, as at Pihahiroth, Exod. 14.2, 3, 10, &c. and at Zalmonah, Numb. 21.4, &c. sometimes God gave them room enough, as in the Plains of Moab, a large and ample place, such an one as Isaac had, called Rehoboth, when God had made Rooms for him in the Land, Gen. 26.22. Sometimes to places of Hunger and Thirst, as at Rephidim and Kadesh, Exod. 16. and Chap. 17. and Numb. 20. Sometimes to places of sweet Refreshment as at Elim, Exod. 15.27. and at Beer, Numb. 21.16. Sometimes to places of bitterness, as at Marah, which they met with at the first as soon as their Deliverance from the Egyptians was completed at the Red Sea; and sometimes all sweetness, as at Mithcah which so signifieth. From whence they went to Cashmonah, which signifies swiftness, Numb. 33.29. to teach us, that when we have tasted of God's sweetness, Psal. 34.8. we should use all possible swiftness in the ways of Godliness; as Jacob (like a generous Horse after a Bait, or a Giant refreshed with Wine) did lift up his Feet, and went on his way lustily after he had his sweet refreshing Vision at Bethel, Gen. 28.12. and 29.1. Sometimes also where they had Wars, as at Rephidim, Kadesh, Edrehi, Exod. 17.8, 12. Numb. 21.1, 33. And sometimes where they had a long Rest, as at Mount Sinai, Deut. 1.6. They came to Sinai the third Month after their departure from Egypt, Exod. 19.1, 2. and removed not from it till the twentieth of the second Month in the second year, Numb. 10.11, 12. then the Cloud removed, ver. 13.33. so they rested long there, almost a whole year, wherein they Received the Law, and Rear'd the Tabernacle; to show by their removing thence, that the Law is not for Men to rest under, but for a time only till they be fitted for Christ, Gal. 3.16, 17, 18. and 4.1, to 5. Heb. 3.18, 19. and 4.6, to 11. Sense of misery for a Season must go before sense of mercy. Sometimes likewise they went right forward towards Canaan, Deut. 1 6, 7, 8, &c. and sometimes they turned quite backward, Numb. 14.25. Deut. 2.1, 3. with 1.19, 40. from Kadesh Barnea to the Red Sea, wherein they had been Baptiz'd, 1 Cor. 10.2. and whither they were sent back again to learn Repentance and newness of Life for all their Revoltings from God, after which they wandered thirty eight years in the Wilderness till all that Generation (save Caleb and Joshua the two good Spies against ten bad ones, Numb. 13.) were all worn out, and who knows but God may wear out this Generation (who have been polluted with the Superstition of the Land, in the like manner, and raise up a new Off-spring more pure in God's Eye, to inherit the Promises of the latter day, &c. Sometimes Israel was up among the Mountains, and sometimes down among the Plains and Valleys. Thus the Church of God hath her ups and downs, still all along, there is a mixture of Mercy with Judgment. God never stirs up or pours down all his wrath, Psal. 78.38. but in the midst of wrath remembers mercy, Hab. 3.2. And as Afflictions do abound so Consolations abound, 2 Cor. 1.4, 5.

The sixth Remark in General is, Israel 's sins in the Wilderness (which were many and great) may mind us of our sins in our bewilder'd state. As they were Murmurers, loathers of Manna, Tempters of Christ, 1 Cor. 10.4, 6, 9, &c. both unbelievers and presumptuous, Numb. 14.3, 11, 41. lusting after the Flesh-pots of Egypt, Numb. 11.5. they committed Fornication with the Daughters of Moab, Numb. 25. yea, and gross Idolatry, Exod. 32. in their Calf Worship, and many more such sins, insomuch that the Psalmist makes this complaint of them, [How did they provoke God in the Wilderness, and grieve him in the Desert?] Psal. 78.40. Ten times at least they tempted God the two first years, Numb. 14.22. How many times more in the other thirty eight years? Nay, the whole forty years God calls it one continued day of provocation, Psal. 95.8, 9, 10, 11. Heb. 3.8, to 18. and Moses at his Death tells them, from the very day of their coming out of Egypt; they had been all along his Life of Government a Race of Rebels, Deut. 31.27, &c. The better that God was to them, the worse they were to him, as if God had hired them to be wicked, and this was ordinary with them, till God had worn them out; God grant it may not be so with us.

The seventh General Remark is, All sorts of Persons sinned against God in the Wilderness, not only the mixed multitude of Strangers, Numb. 11.4. but the Congregation of Israel; yea, and their Princes also, such as the ten Spies, Dathan, Abiram, &c. so likewise did the Levites, as Korah and his Company; yea Miriam the Prophetess, and Aaron the High-priest with her, Numb. 12. over and above his making a Calf, Exod. 32. and at the waters of Meribah, Numb. 26. Lastly, even Moses himself at the same place, for which he falls short of the Land of Promise.

The eighth General Remark is, The various punishments God inflicted upon all those Sinners (some in one way, some in another, some more, some less) are written cautions to us, on whom the ends of the World is come, 1 Cor. 10.1, to 11. Heb. 3.17. and 4.2. The punishments which the Lord laid upon the disobedient were divers; some were slain by the Sword of the Enemy, as of the Amalekites, Exod. 17. and of the Canaanites, Numb. 14.45. and of their own Brethren, Exod 32.27, 29. and Numb. 25.5. Some were burnt with fire, Numb. 11.3. and 16.35. Some were swallowed up of the Earth which Buried them quick, ver. 33. Some were killed by Serpents, Numb. 21.6, &c. Some died of the Pestilence, yea, many, ver. 46, 48. 1 Cor. 10.6, &c. Psal. 78.30, 31. and generally all that Generation (which were first mustered after their coming out of Egypt ) perished, Numb. 16.64, 65. God consumed their days in vanity, and their years in trouble, Psal. 78.33. or in terror, for they were continually in fear of God's wrath, of mischief from Enemies round about, from fiery Serpents, wild Beasts, &c. Hebr, hasty terror; suddenly surprizing those Sinners as God had threatened them, Levite. 26.14, to the end, and all their Journeys were fruitless vanities, because they could not come to Canaan, Numb. 14.29. The good Lord grant our Carcases may not so fall in this Wilderness condition, as not to see what good the good God will certainly bring upon this Church, &c.

The ninth General Remark is, Nevertheless for his Names sake God magnified his Mercy towards them and their Posterity, Psal. 106.8. where he comes in with a non obstante, as he doth, Isa. 57.17. and what people may he not thus save, having other things to look after (namely, to make his power known ) than presently to punish his people when they most deserve it? for [he being full of compassion,] not standing upon Terms, or taking Advantages, [Many a time turned he his anger away,] overcoming their provocations with his own patience and pity: [ Never stir'd up all his wrath, letting fall only some drops of it, but would not shed the whole shower of his wrath, Psal. 78.38. because he would ever reserve some Remnant of a Church to praise his Name on Earth, therefore suffered he not their Sins to overcome his Mercy, which still triumphed over his Justice, Jam. 2.12. if not, the extremity thereof would soon destroy us all, Psal. 130.3. and 143.2. Lam. 3.22. Though their offenses were aggravated by their Obligations (making both Egypt and the Wilderness two Stages of astonishing wonders) yet, [he remembered they were but Flesh,] frail and feeble, in the fallen Nature full of sin, &c. [and a wind that passeth away,] Psal. 78.39. this was God's ground for cursing the ground no more, Gen. 6.3. and 8.21. and for not making an utter end of Israel in the Wilderness; but brought them to Canaan, Psal. 78. ver. 54, &c. Neh. 9.17.22. Ezek. 20.17, 22.

The tenth General Remark is, Though Israel 's maladies in the Wilderness were many and great, yet the Lord so magnified his Mercy towards them as to make for them proportionable Remedies: As their dangers were many and great, accordingly were all along their Deliverances likewise. As,

NB. 'Twas very uncomfortable and hazardous to Travel in a way-less Wilderness, this was their malady and misery, which God graciously prevented with the blessing of his goodness, Psal. 21.3. in a threefold Remedy and Mercy; for no fewer than three Guides God granted them.

First, The Cloudy Pillar, Exod. 13.21, 22. which, while they rested, covered the whole Camp, Psal. 105.39. and when they marched the Cloud gathered up into the fashion of a Pillar, and went directly before them, Numb. 9.15, &c.

Secondly, They had Hobab ( Moses 's Father-in-law) to be instead of Eyes to them, Numb. 10.31. as Job was said to be Eyes to the blind to direct them in the right way, Job 29.15. for Hobab (or Jethro ) was well acquainted with the Situation of the Wilderness, far better than they (he being of that Country of Midian adjacent to it) yea, better than Moses, though he had lived long thereabouts, yet many particular passages might be forgotten, and some so changed by the changeable Sands, as to need a new direction.

Generals of Armies do prize Directors in unknown paths at a very great price; so Moses did Hobab, who could best look about for best conveniences for them: For though they had the Cloud as their general Conduct, yet that stood fixed chiefly upon the Tabernacle, if not only, Numb. 9.15. but Hobab must give particular Directions in what part of that wild waste Wilderness Israel should pitch their Tents, which vastly extended, about ten or twelve Miles round about, and Hobab best knew how to accommodate the Camp in all its parts, with places where to pitch, both nighest Springs of Water, best for pasturing their Flocks, &c. and most secure from the Enemy. God's Cloud excluded not human help; and seeing Hobab holds his peace, it seems his silence gave consent to the request, &c. Numb. 10.32, &c.

The Third Guide to Israel was the Ark of God, Numb. 10.33, 34. even this also is said to go before them to search out a Resting-place for them: that which is there spoken of the Ark, Moses speaks of God himself, Deut. 1.33. and so doth the Prophet [God espied out a Land for them] Ezek. 20.6. This is a Metaphorical Speech, for Searching implies either Knowledge, (which could not be in the Ark, made up of lifeless, and senseless Materials) or uncertainty of finding, which could not be in God, who knew all places [uno Intuitu] at one glance, and so no doubtfulness could have place in him: Nor may we imagine that the Ark could be a fit Guide, while it was seated in the midst of the Camp, which was only while they Encamped; but when they Marched forward, then was it born by the Levites in the Front of the Army; and because but few of that vast Multitude could behold it in its so low a situation, the Eyes of all Israel beheld the Cloudy Pillar that always remained upon the Ark after they removed from Mount Sinai, and so the Ark under the Cloud went before them the Third three days, Journey from Sinai (as their first three days Journey was from Egypt, Exod. 13.18. and the second was from the Red Sea, Exod. 15.22.) an hard task to travel so long without resting, which (some suppose) was the Cause that made them murmur, Num. 11.1. yet others are of opinion, that, when Israel went all those forementioned thrice three days Journeys, the Cloud made intermitting Pauses in that time, for their necessary Rest by Sleep, and Refreshment by Food: If not, the greater was God's Power manifested in Enabling as well as Directing them: However they had a new Encouragement in this last three days Journey (which they had not before) namely, the Ark of the Covenant, which was a figure of Christ, who (as a Learned Rabbi of our own Countrymen observeth) walked before his Redeemed three days Journey in the state of the dead to his Resurrection upon the third day, 1 Cor. 15.4. which was his seeking and searching for Rest and Peace unto our Souls in our Justification the •• by, Rom. 4.25. and 5.1, 2, 3, and 8.34. and Matth. 11.29. Heb. 4.3, 10, 11. and who said of himself, [ Behold I cast out Devils, and do Cures today and tomorrow, an • the third day I shall be perfected, &c.] Luk. 13.32, 33. the Mystery whereof was pref • gured by Abraham 's Journeying three days to Mount Moriah, where he offered up his Son Isaac, Gen. 22.4, &c. But those murmuring Israelites, had less Cause to murmur at those three days Journey all together, not only presupposing those Pauses (aforesaid) which the Cloud made for Israel 's necessary Rest and Refreshment. (Thus Travelers are said to travel three days Journey, notwithstanding their Baits in the way, and Night Lodgings in their Inns before they come to their Journeys end▪) but more especially, if the Pillar of Glory (as the Jewish Rabbies conceive) did, for facilitating Israel 's way, level the Mountains, raise the Valleys, and lay all on a flat, by burning up the Bushes, smoothing the Rocks, and making all a plain Path-way before them, &c. Moreover, above all this, If the Son of God ( clothed with this Cloud, as Rev. 10.1. and is said to come in the Clouds, according to this Ancient Resemblance, Dan. 7.13. Rev. 1.7, &c. ) did take Israel by the Arms, and taught him to go, Hos. 11.3. having his left hand under his Church's head, and his right hand embracing her, Cant. 2.6. as the Chaldee Paraphrast applieth that place to this Cloud, and the effects thereof: All these Auxiliaries in this happy Conjunction made Israel 's Journey more easy, and the less to be murmured at.

In this blessed posture is the Church now Marching in the Wilderness, which after two days Christ will revive, and on the Third day she shall live in his sight, Hos. 6.2. having three Guides:

• 1. The Cloud of the Holy Scriptures.
• 2. The Hobabs of a Gospel-Ministry. And,
• 3. The Ark of the Covenant; yea, the Covenant itself.

As God in Christ was the original Cause of all Motion and Rest, so he is still the Guide of his Church in the way she should go, leading his Flock in and out, Psal. 80.1, 2. Joh. 10.9. under whose Conduct they feed in the way, &c. Isa. 49.9, 10. Rev. 7.16. and 12.6, 14. and when there is a failure appearing, the Church desires to be told [ where he feeds his Flock, and makes them rest at Noon, &c. Cant. 1.7. As Moses sanctified both their journeyings and restings by Prayer, Numb. 10.35, 36. so ought we to do, Psal. 68.1, 2, &c. in this Day.

The Eleventh General Remark from Israel 's Removings from place to place is this, The Instability of the Church's State under Moses 's Law, otherwise than under the Messiah 's Gospel; for then she was not come unto her Rest, Deut. 12.9. as she did under Christ: The Old Testament Church, in the Wilderness sought Resting-places there, Numb. 10.35. but found none, for she was then in Viâ only, and not in Patriâ, in her way to her Country, so found no Rest but such as the Angels had in Abraham 's Tent, Gen. 18.4. and as the Ark had in the midst of Jordan, Josh. 3.13. but the New Testament Church believed in Christ, and so did enter into Rest, Heb. 4.3. &c. Thus it is Prophecied of Zion 's stayed State under the Gospel, [It shall be a quiet Habitation, a Tabernacle that shall not be taken down, not one of the stakes thereof shall be removed, nor any of the Cords thereof shall be broken.] Isa. 33.20. The Accomplishment whereof is shown by the Apostle, that the Law-Dispensation was to be shaken and removed, that the Gospel-state, which cannot be shaken, might remain as an unremovable Kingdom, &c. Heb. 12.27, 28. As it was Joshua, and not Moses, that led Israel into Rest in Canaan; so 'tis Jesus that gives Rest, Matth. 11, 28.

The Twelfth General Remark is, as Israel moved or removed not either from or to any place, but as the glorious cloud moved and removed, therefore did they diligently watch its Motion with a watchful eye always upon it both Night and Day, that they might ever be ready [to go both by Day and Night] Exod. 13.22. whensoever the Lord gave them a sign for removing: therefore are they said [to keep the Lord's watch] Numb. 9.19. Thus are we bid Alway to watch, not knowing when Christ will come, Mar. 13.35.

The Thirteenth General Remark is, The Number of Israel 's Journeys in the Wilderness is 42. Numb. 33. which consists of Six times seven, and so (when Moses is unveiled) it holds forth either the Creation-work done in Six Days, then succeeded the Sabbath or Resting Day in the number Seven, after which Six-seven Journeys, Israel had their Sabbath or Rest in Canaan; or it may signify those Six days of our Pilgrimage in the Wilderness of this lower World, after which (by the Conduct of Christ ) we enter into our Eternal Sabbath or Rest in a better World, the true Canaan.

The Fourteenth Remark is, The many Impediments that Israel met with in their March from Egypt to Canaan.

First, Some were External Impediments: And Secondly, Some Internal.

1. The External, or those from without, were, (1.) Pharaoh 's pursuing, Exod. 14. (2.) Want of Water at Marah, Exod. 15. (3.) Want of Bread, Exod. 16. (4.) Amalek warring against them, Exod. 17. (5.) The Edomites stopping their passage, Numb. 20. (6.) The Canaanites doing the same, Numb. 21. (7.) The Amorites oppose them also, Ibid. (8.) The Moabites (in Conjunction with the Midianites their Assistants) whose King Balak, hired Balaam to Curse them, and to cut them off, Numb. 22.23, 24, 25 Chapters. To all these External Maladies, God gave them most Graciously as many Effectual Remedies.

Secondly, The Internal Impediments, or those from within themselves were,

1. Their Manifold Murmurings, Exod. 14, 15, 16, 17, Chapters, and Numb, 11.

2. The Faction of Miriam and Aaron against their Brother Moses, Numb. 12.

3. The Sedition of the ten Spies, Numb, 13, 14. Chapters.

4. The Conspiracy of Korah, and his Company, Numb. 16.

5. Their Murmuring again for want of Water at Meribah, Numb. 20.

6. Their Repining at the tediousness of the way in encompassing Edom, for which the Lord sent fiery Serpents among them: yet the Lord was so gracious to them, as to bestow suitable Remedies to all those internal Maladies also, as the Brazen Serpent to the last of those, Numb. 21. All which do teach us, that the true Travelers towards the Heavenly Canaan, must expect to meet with many Impediments (both from within and from without ) to hinder their March and Motion of Holiness towards Happiness: The Apostle therefore saith [the Righteous are scarcely saved ] 1 Pet. 4.18. that is, they have much ado to reach home to Heaven: As Israel, notwithstanding all these obstacles aforenamed that lay in their way, yet were carried comfortably into Canaan: Indeed Moses Dies among them at their last Stage, in the very Borders of Canaan, to teach us the weakness and insufficiency of the Law for our Salvation, Rom. 8.3. but God raised up a Joshua to lead them thorough Jordan into the Land of Promise: Even so, the Lord hath raised up our Jesus to save us to the uttermost, Hebr. 7.25.

These are the General Remarks upon the whole: The Particular Remarks upon such Memorable Matters as are Recorded in sundry of Israel 's forty two Motions and Mansions, should here follow, but This first Volume being already swoln into 120 Sheets, I must refer them (the Lord willing and assisting) to the next Volume.

Chapter 20. An Appendix or Supplement to the First Volume,

Containing the more Particular and most Memorable Remarks ( after the more General before exhibited ) upon the most Eminent passages of God's Providence toward his only Church that he had then in the World; yet his Wisdom ( which it profundum sine fundo, a Depth without a Bottom ) did order her to be wandering from Egypt for Forty Years in the Wilderness, and to be travelling to and fro like a poor Pilgrim from forty two stages and stations under the conduct of Christ himself in the Cloudy Pillar, before she reached to, and rested in Canaan.

Some Praeliminary Remarks.

First, THIS following History is the more Famous and Worthy of all acceptation, being Faithful Sayings in all its parts and parcels, because the God of Truth himself is the Historian, making Moses his Emanuensis or Penman in Recording it, and representing fairly to our view, even an unparalleled prospect, how the Lord rolled and tumbled his own dear Spouse from one barren place to another in the dry deserts, and backyard as well as forward, yea round about, as if she had been treading a Maze in and out, before her Lord landed her safe in the Land of Promise.

Secondly, Noab 's Ark, while it lay rolling and tumbling upon the surface of an Universal Deluge for a whole year, may well be looked upon as a Type and Emblem of Moses 's Church in the Wilderness.

As the Ark was tolled to and fro upon the Waters, 'till it came to rest upon Mount Ararat, so this Church was tumbled to and fro in the Desert, as Joh. 16.33. Isa. 54.11, &c. 'till she came to rest in the Land, of Canaan.

See much more of congruity betwixt the Ark and the Church, page 113. Volume the First.

Thirdly, The Gospel-Church may well be looked upon likewise as the Antitype of this Wilderness -wandering-Church, because she also had her times and her turns in a Wilderness state by a divine dispensation, Revel. 12.1.6.14. Wherein,

Mark First, She is compared to a Woman.

First, For her weakness, saith Pareus, unable to defend herself, and therefore flying into the Wilderness from the face of the Dragon Antichrist, &c. as this Old Testament Church fled here from the face of that Dragon Pharaoh, Isa. 51.9. Ezek. 29.3, 4.

Secondly, She is called a Woman for her Fairness, because the Female Sex are commonly more fair than the Male: Thus Christ calls his Spouse Fair, very fair, and all fair, Cant. 4.1, &c. Not that she was so in herself, by her own native beauty, but as Cloath'd with the Sun of Righteousness, and made comely with his comeliness that he put upon her, Ezek. 16.14.

Thirdly, For her Fruitfulness, in bringing forth a Seed for God, Isa. 54 1. Gal. 4.19.26, 27. This enraged the Devil, as the Churches fruitfulness in Egypt had enraged Pharaoh, Exod. 1.7.12. the more they multiplied, the more they were molested &c.

Fourthly, She is called a Woman for her strong affection of Love to her Lord, Females quicquid volunt, valde volunt; their desires are more eager and earnest than those of Males; hence David saith, Jonathan 's Love surpassed the Love of Women, 2 Sam. 1.26.

Mark Secondly, This weak, fair, fruitful, and affectionate Woman the Christian Church had a Wilderness (to hide herself in) provided for her by God's most gracious providence, whither she was born as upon Eagles Wing, and he had done this Old Testament Church, Exod. 19.4. where the same Phrase is used, when she fled from the face of that Dragon Pharaoh here, Revel. 12.6.14. Messiah 's Church harmoniz'd with Moses 's Church, having two wings of a great Eagle, wherewith she did fly into such hiding solitary places as God prepared for securing her in her being in the worst of times, and wherein he fed her, v. 6. though' he did not feast her, yet he nourished her, v. 14. and kept her alive during the long lease of Antichrist, as he had done this Church in the Wilderness for forty years. Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desert, but also to the History of David, who cried [Oh that I had the wings but of a Dove, not of an Eagle] Psal. 55.7, 8. that he might be saved from that Dragon Saul. God gives rest to his Church from persecution, Act. 9.31. and always preserves her being though' in a Wilderness, though' she want her splendor and wellbeing, Mat. 16.18.

Mark Thirdly, As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church, for Pharaoh was drowned, Amalek was discomfited, and the Countries of King Sihon and King Og were conquered by Christ's conduct, the Captain of Israel's Hosts in the Wilderness, Josh. 5.13. Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church, Revel 12.7. while she brought forth many Children unto God under the name of the Man-child, v. 5. even Christ Mystical (as Mr. Joseph Mede interprets it from Gal. 4.19.) yet can he not prevail, v. 8. but is totally routed and ruined so as not to rally or rage anymore; for he is cast out of Heaven, v. 9. that is▪ from molesting the Church at that time, and down to the Earth, as Wrestlers (saith Grotius ) cast down the weaker to the ground, so Michael or Christ ( whom none is like in strength, Psal. 89.8.) prevails against the Devil, the strong Man is mastered by the stronger Man, Luke 11.21, 22. and is at last by him cast into Hell, Revel. 20.10. As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly, so nor Messias 's Church from entering the Heavenly Canaan.

Fourthly, Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb. 33. from v. 1, to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandering, at any one of those particular places: For the accomplishing of which work, I have truly travelled to furnish the Reader with the choicest cream and quintessence, extracted out of the best Learned Rabbins, Antient Fathers, and Modern Divines, both Critics and Commentators in various Languages.

The First particular Remark is upon Rameses the first Stage that Moses mentioneth, Numb. 33.3. beside what is above-said hereof in the General Remarks; Mark moreover,

First, That Raamses Hebr. signifies Worms -or Moths; the Mystical meaning whereof may well be, that as Egypt signifying Anguish and Tribulation, and representing this present Evil World that wallows in wickedness, is no sit place for the true Israel of God to abide in, therefore the Lord calls his Adopted Children out of Egypt, Exod. 4.22. Hos. 11.1. Heb. 12.23, &c. as before, for nothing but anguish attends them there, John 16.33, &c. So Rameses though' a Treasure City, Exod. 1.11. yet our Lord cautions us [Lay not up your Treasure where the Worm or Moth may corrupt it] Mat. 6.19 Rameses was but a City wanting foundations, and made up only of Mortar, &c. Exod. 1.11, 14. Whereas if we (according to Christ's Council ) lay up our Treasure in Heaven, which is a City that hath foundations, whose Builder and Maker is the Great Creator, Heb. 11.10. then need we not fear any Moth or Worm to corrupt it, or any Thief to break through and steal it; for 'tis a City above the reach both of Malignant Men, or Dawned Devils. Hereupon the Seed of Abraham cannot find rest here below, in places built by frail creatures, Heb. 11.8, 9, 10, 13, to 17. for they hear their Creator crying [Arise, Depart, this is not your Rest, for it is polluted] Mic. 2.10, and Arise, let its go hence, saith Christ, John 14.30.

Mark Secondly, Israel marcheth from Rameses to Succoth, which signifies Booths built of Boughs, as before: Behold here the Infant Estate of the Old Testament Church, Numb. 33.5. At Succoth like a company of Sucking Children, they fall upon Building Childish Summer-houses with Boughs and Branches of Trees, no better Buildings, no fairer nor firmer Fabrics could be expected from them, when they came thus rawly out of the Egyptian slavery, and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness, and newly entered under the Conduct of Christ clothed in the Cloud, who here came to be as a Schoolmaster to this company of Children, and to take his first Tuition of them, Exod. 13.20, 21. These Children of Israel (as they are frequently styled in Scripture) being now but as it were, in their [A. B. C.] could not possibly but be very ignorant of Canaan's glory, and of Zion's Excellency, when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs.

N.B. First, Christ came now, and became a new School-master to those simple Children, and taught them they must have a better covering; he therefore covers them with his cloudy Pillar: Woe to them that cover with a covering but not of Christ's Spirit, Isa. 30.1. and of his Merit also: Put on the Lord Jesus, Rom. 13.14.

N.B. Secondly, Grown Christians brought into the Beauty of Zion, may not forget they were once but in Succoth, Catechumen, A. B. C. Scholars, having very little knowledge of God, and but Babes in Christ, 1 Cor. 3.1, 2. 1 Joh. 2.12, 13. There is first the 〈 in non-Latin alphabet 〉 or being of a Believer, then the 〈 in non-Latin alphabet 〉 or well-being and beauty thereof: As we may not stay always at Succoth, but press on to Zion. He is a Monster that grows not up from being a Child. Rehoboam is called a Child, when grown up a Man, 2 Chron. 13.7. So in Zion, we must remember Succoth to humble us, &c.

Mark 3d. The second Stage they came to was Aetham, which signifies hard ground, (as before only hinted.) Thus there layeth hard ground betwixt us and Heaven, (which Canaan typified) many Losses and Crosses, many Trials and Troubles, &c. We have great need therefore to be well shod with the preparation of the Gospel of Peace, Eph. 6.15. [ 〈 in non-Latin alphabet 〉 ] well booted Christians that we prove not Habers upon this hard ground. 'It is the Conduct of Christ that prevents it, and makes our Aetham passable, soft and easy. To this Aetham ('tis said, Exod. 13.19, 20) they brought the Bones of Joseph (and of the other Patriarchs, Acts 7.16.) who would not lay buried in Egypt (say some Rabbies ) because they prophetically foresaw that the Dust of Egypt was to be turned into Lice in the Third Plague, whereunto their precious Dust they would not have subservient; their hope of a better Resurrection was in Canaan. Moreover those Dry Bones resembled the Church, &c. Ezek. 37.12.

The 2d. particular Remark is, Their Third Stage was to Pi-hairoth, Exod 14.2. Upon the seventeenth day (which was three days after the Passover ) and till this third day's March, they Journey'd directly towards Horeb (according to Moses 's request to Pharaoh; Let us go three days Journey to sacrifice unto the Lord, Exod. 8.27. But when they turned that way toward the Red Sea, it was told Pharaoh the very next day (Persecutors never wanting prompters, &c. ) that Israel fled for going to some other place than what they had requested. Hereupon he and all his People prepare to pursue them for their Jewels and Servants, &c.

Now because here arose Israel's first grand Impediment or Hindrance of their Journey, to make some more particular Remarks is requisite upon this point.

The 1st. Remark is, It is front the Lord, that his Church is brought sometimes into great straits. 'It is expressly said, [ The Lord bad Israel march to Pi-hairoth, &c. ] Exod. 14.2. Pi Heb▪ signifies a Mouth, and Hairoth were Mountains. So that the Cloudy Pillar led them into the mouth of those Mountains, where they had nothing but High Hills on each hand, the Red Sea before them, and the Revengeful Egyptians (soon after) behind them. These were straits indeed; yet the Lord (in the Cloud ) led Israel thither, and not without a threefold Reason: (1.) To free them from present War with the furious Philistines, Exod. 13.17, 18. (2.) To give the Egyptians and occasion to pursue them, foreseeing they would look upon Israel as Intangled in those Intricacies, and got even into a Pound, so as they could no ways turn themselves, and now Pharaoh had no more to do, but to pursue, overtake, destroy and take the Spoil, Exod. 14.3, 5, & and Exod. 15.9. (3.) The Lord led them thither to try the Faith of his People; but alas▪ their Fear got above their Faith, and they fall on quarrelling with Moses, and rebelling against God. ver. 10, 11, 12. and Psal. 106.7, 8. Deut. 8.2.

Behold how contrary are the Counsels of God to our Carnal Reason, to which this place of being hedged in with high Hills on both sides, &c. seemed a desperate perplexing strait: Yet was it no such thing indeed, where the great God Created such an open unexpected passage. Christ knew what he had to do, Joh. 6.5, 6.

The 2d. Remark is; God's Church and Children have Adversaries of all sorts; some to keep them still in the state of Sin, and others to keep them from Mansions of Glory; as Israel had here the Egyptians pursuing them to reduce them to their former Bondage, and Amalek, Amorites, &c. to prevent their coming into Canaan, &c.

That great Red Dragon the Devil, acts not unlike this Dragon of the Rivers Pharaoh, Ezek 29.3. who was quiet enough while Israel could quietly content themselves with bearing their Burdens and Bondage: But when once they begin to attempt the shaking off that heavy Yoke, them he rages, and when constrained to let them have their Liberty, then he pursues, &c. So Satan (that Strong Man ) keeps all his goods in peace well enough, until the stronger Man come to make a rescue, &c. Luk. 11.21, 22. yet even then, though' over-power'd and out-pulled, doth he Rally up all his strength, that Flesh and World can afford him, to reduce us into the slavery of sin. The Devil's last stroke is oft the sorest; as in that possessed person, Lu • . 9.42. when he saw that he must lose him, he rends and tears him, &c. as it were, belching out his utmost malice against him, to render him forever unserviceable for Christ, &c. Nor is this all the Devil doth of mischief to us; for as there is thus far Congruity betwixt the two Dragons (Pharaoh and the Devil ) so here begins the Disparity: The Human Dragon is soon after drowned in the Red Sea, and could never trouble Israel more, Exod. 14.30. Then were they perfectly Redeemed from all harms and hindrances from the Egyptians; yet the Devil (as the vulgar saying passeth) never is found dead in a Ditch, but lives still to stir up others of his Instruments against Israel (such as Amalekites, Amorites, &c.) to stop their way into Canaan. Thus the Tempter (who never wants his Tempting Tools, nor starves his Devilish Designs for want of Hellish Instruments) dealeth with us. If he cannot keep us from Heaven, he will do us all the mischief he can; he will endeavor to lame us, and to send us halting to Heaven. Thus he dealt with our Lord himself, when he left him by force in his three grand Temptations; 'tis said [He departed from him but for a season] Luke 4.13. purposing to have many more pushes at him, as indeed he had to his dying hour. If this was done to the green Tree, what can such dry Trees as we expect, Luk. 23.31. No security till out of his reach landed in Glory, &c.

The 3d. Remark is; As the Persecutors of God's People are uncertain in their Resolves; so they are exceeding apt to feed themselves with self-flattering hopes, and falsely to promise unto themselves a perfect Victory in their Persecutions. This plainly appeareth in Pharaoh and his People, who were wicked Adversaries to God and his Church. As there was no sincerity, so nor any certainty in their Resolves, but their Minds were swayed by their passions, their passions varied with their conditions, and their conditions changed at God's pleasure, as he laid on, or took off his Plagues. One while Pharaoh will keep Israel Captive by compulsion, in contempt of God; another while he and his People intreats them with their prayers to be gone, and even thrusts them forth of Egypt, Exod. 11.1, 8. & 12.33. But now when they are gone indeed (not without their leave and liking) lo, they Rue that they had let them go, and resolve to pursue them, that they might reduce them to the House of Bondage again, Exod. 14.5, 6, 7, &c. This is the Guise of wicked persons, who never cordially repent of their evil-doing, they soon repent of their well-doing, as those here did: And not only so, but they promise to themselves a prosperous pursuit; this is expressed in Moses 's Song, Exod 15.9. [ We will pursue and overtake; we will divide the spoil, and satiate our Souls upon them, &c.] making an account that all was their own, but were soon confuted, as were likewise Sisera, Judge. 5.30. Sennacherib, 2 King. 19.35. Where the Beginning, of a business is Confidence, the Conclusion can be no better than Confusion. The Egyptians came forth as a Whirl-wind to devour Israel, Hab. 3.14, 15. having got the Ball on the foot, and confidently carrying it toward the Goal; but God gave them a turn, and an overturn, and in anger cast them down, Psal. 56.7. & Job 9.4. Prov. 29.1. Isa. 6.10, 11.

The 4th. Remark is; As the great God distinctly foreknoweth, [uno quasi intuitu] with one glance of his All-seeing Eye, all the Consults of wicked Persecutors; so he can with the more facility confound their Counsels. Thus it was here; as God guided Israel into this wandering out of the King's high-way, on purpose that hereby (as by a Strategem) Pharaoh and his Army might be decoyed to pursue them: So God foretold what Improvement the Egyptians would make of this conceited Stray and Straits [that Moses had mistook his way, and they now were entangled in the Wilderness, &c.] Exo. 14.3, 4. Hereby Pharaoh hardened his own heart to pursue, that he might bring them back to Bondage, ver. 6, 7, 8, 9. as if they had been no better than so many Run-away-Slaves, whereas ('tis said, v. 8.) they marched boldly, bravely, in Battle-Ray, and in a most comely Equipage, not with any disorder or confusion of Fugitives. Thus God dazzles, dulls and disannuls the Wisdom of the World's Wizards, not only foreseeing their Consults, but also forestalling their Projects, catching the crafty in their own craft, 1 Cor. 1.19. and Psal. 9.15, &c. All the haste Pharaoh made in making ready his Chariots, and driving furiously after Israel, was but an hasting to meet his own destruction.

The 5th. Remark is; Sore and grievous Distresses oft bring God's Church and Children into sore and grievous Distractions: Israel 's distress was great here: They türned out of the way to Canaan (which lay Northward) toward Memphis (the chief City of Egypt ) Southward: So that their turning, Exod. 14.2. was indeed Returning, (as they might think well) in making such a semicircle in their march. Besides, Migdol was a Garrison-Tower, which they had on one side, as the Sea on another; and their being before Baalzephon added to their distress. for this was the Idol of the Egyptians, as Baal-peor was the Idol of the Moabites, Numb. 25.3. In this Idol (as Rabbys say) the Egyptians placed great confidence, conceiting that he could fetch again Fugitives, and therefore thought that now Israel was fallen into his fast) Custody. However, 'tis probable chat this place was another Garrison of the Egyptians, whereby all run-aways might be secured: All this was ordered thus, not by chance, but by providence to infatuate Pharaoh (making him fancy that Israel was enclosed with Mountains, Seas, Desarts and Garrisons, and indeed Israel in their unbelief thought no better of themselves, ver. 9, 10, 11, 12. Whereas the truth is, the Lord led them thither (beside the Reasons afore-mentioned in the first Remark; ) Because (4.) God's Power and Providence might be the more manifested in his marvelous deliverance of his People, and in his as marvelous destruction of his and their Enemies: Notwithstanding when Pharaoh overtook Israel (who had got three days march before his setting out) in those frightful Straits, they were in great Distress, which brought upon them great Distrust, as well as Distraction, which appeared in their reproachful Expostulation with Moses, pretending they had been true Prophets in predicting all this evil which was now come upon them; as if Moses by his ignorance or imprudence had drawn so vast a People into this desperate danger against their praemonition given him in Egypt. Thus they distrusted God, their sin having manifold aggravations; As (1.) They at once forgot all the wondrous works the Lord had wrought for them in Egypt. (2.) They unthankfully preferred their Bondage in Egypt, before their miraculous Deliverance out of it. (3.) They murmured against God and his Minister Moses. (4.) They profanely scoffed, saying, [Because there were no Graves in Egypt, &c. ] ver. 10, 11, 12. (5.) They were too short-spirited in not waiting God's leisure and pleasure for his season. Yea (6.) They justified their former Incredulity and Repining Speeches in the house of Bondage. We may well suppose them distracted with their distress at the sight of Pharaoh 's approaching; being dis • spirited with long slavery, mostly unarmed, and wearied with three days travel on foot, with the out-cries of their Wives and Children, which was a very distracting distress, so as to over-balance all they had seen of Miracles in Egypt, and what they then saw of the cloudy Pillar, their conduct and covering: So that when they cried to the Lord; it was more from sense of danger, than from Faith for deliverance; it was an howling, rather than a right praying, Hos. 7.16. Psal. 107.28. more from fear than from faith.

The 6th Remark is, The marvelous Infatuation upon Pharaoh and his People, and the notorious Blindness God struck them with, thus hastily to make them Run headlong upon their own destruction. They did not only pursue Israel by Land, but also into the Red Sea, when the Lord had divided it, to make a way for his People, whose Extremity (though' they little deserved it) was God's opportunity, Exod. 14.13, 14, 23. When the Egyptians saw that the Israelites walked upon firm ground (God having dried up the Mud, and paving the bottom, &c. by an East-wind, ver. 16, 21.) they did promise unto themselves the same safety and success also, Exod. 15.9. vainly singing a Triumph before a Victory, which Israel did not there; but they were grossly deceived, for they sound to their woe, that this fair way before them, was only to bring them into the Noose or Draw-Net to catch them: It was made for Israel, who fled from their Enemies, to escape out of their bloody hands (who would have slain Moses, Aaron, and the principal Men of the Host, but the common People they would have led back to Bondage.) It was not therefore made for the Egyptians, who pursued the Innocent to destroy them. The causes of their Blindness and Presumption were these; (1.) The long-sufferance and forbearance of God towards them (which should have led them to Repentance, Rom. 2.5.) in sparing their lives hitherto, and only smiting their Corn, Cattle, and First-born in those Ten Plagues: And as to Pharaoh their Leader, who had made his heart harder than was Jeroboam 's Altar of Stone, which presently clave asunder when the Lord's Prophet cried unto it, 1 King. 13.3. But the mighty Hammer of God's Word in the mouth of that great Prophet Moses, with ten Miracles, gave ten mighty strokes at Pharaoh 's hard heart, yet could make no impression or entrance, God will therefore take now another course with him, to get himself a Name and great Honor by subduing such a sturdy Rebel, Neh. 9.10. Exod. 14.4, 18. a work which (Rabbins say) converted Jethro, and made him the first Gentile Proselyte to the Jewish Church, and which caused the Philistines long after to cry out, [These are the God's that smote the Egyptians, &c] 1 Sam. 4.8. Pharaoh's preservation (through God's Longanimity hitherto) from all the ten foregoing Plagues, was but his Reservation for a worse and a more signal destruction. The second cause of this excaecation was their angry, malicious, vindictive spirit, which transported them into an insatiable thirst to be revenged of the Israelites for all the damages done them upon their account, &c. Thirdly, Their covetous and greedy desire to recover all their goods, garments, jewels, &c. (though frankly and freely given them for redemption of their own lives, Exod. 12.33, 36.) and to take the spoil of all Israel. Fourthly, Their vain presumption, that seeing the fair way and weather which served for the safety of the Israelites passage, they thought they might also serve them for the same purpose. This also made them praecipitant, &c.

Some indeed do say, that Pharaoh called a Council of War, who some time did debate upon the shore, whether they should give up or carry on their pursuit? The issue of this consult at last was (as it falls out among those under Divine Infatuations, quos Deus destruit, prius dementat ) the worst council had the best prevalency; whereupon [ 〈 in non-Latin alphabet 〉 ] They made a desperate venture, Heb. 11.29. which was the highest instance of such a daring presumptuous attempt of unbelief in the Church's Enemies of all others recorded in the Scripture of Truth: The Egyptians here perfectly presumed that they might fare as well in the Sea, as the Israelites did. Fifthly, Therefore we must acknowledge the greatest cause of all was, that God had hardened their hearts (as he said he would do, Exod. 14.4, 8, 17.) and gave them up to a reprobate sense, seeing Pharaoh (their Leader) was raised up for this very purpose, &c. Exod. 9.16. Rom. 9.17. This jud • ciary hardness for all their precedent sins, made them both unmindful of all former Plagues upon them (for their hatred and cruelty to God's People) and unable to discern their approaching utter destruction, though' some secondary causes from their own Councils might in God's hand concur to animate them: As

First, It being all dark about them, they might not know where they went, only feeling firm ground under them.

Secondly, They might suppose it was only an extraordinary ebb of the Sea, &c.

Thirdly, Loth they were to lose their prey, and prize, being all along at Israel 's heels, 'till the Cloud parted them, and began to disturb them, yet all this was of the Lord.

The Seventh Remark is, The Lord knoweth how to deliver the Godly out of Temptations, and to reserve the unjust for the Day of Judgment, to be punished either in this World, or in the other, 2 Pet. 2.9. as here the Egyptians (whom God permitted to pursue his Church even into the Sea.) He gave for a time both fair way and weather before them, and lets them follow close at her heels, blustering and breathing out threatenings (as that Wolf wearied with worrying did, Acts 9.1.) against her, saying [ I will pursue, I will overtake, I will divide the Spoil, &c.] Exod. 15.9. till in a trice [They sank as lead in the mighty waters] v. 10. and were as still as a stone, v. 16. There God brake the Heads of the Dragon ( Pharaoh that Leviathan or Sea-Monster, Isa. 27.1. & Ezek. 29.3.) and of all the Crocodiles his Captains and Sworn Sword-Men of Satan, and gave them to be meat to the People inhabiting the Wilderness, Psal. 74.13, 14. Israel taking the spoil of their dead Carcases (cast upon the shore) whereby they were furnished with many necessaries for their journey to Canaan; the Lord knew how to secure those brain-sick and incorrigible Sinners to their destinated destruction, as well as to deliver his People out of their bloody hands; yea rather than they should want Deliverance, God knows, how to command it to be done: thus David prays [ Thou (and none but thou) art my King (as thou hast been of old) O command Deliverance for Jacob, Psal. 44.4, 5.] send but a Mandamus from Heaven, and that will do it; see Lord, to save thy Subjects and Servants as thou hast done of old: Speak but the Word, and it shall be done, as at the Creation: Yea rather than God's Church shall want peace, he will create peace, Isa. 57.19. from things that are not, he can produce it by his Omnipotency, and work a Miracle to have it done, as here; for Jah Jehovah is the Old Rock, the Rock of Ages, &c. Isa. 26.3, 4, &c. If we lean upon this Rock alone, Isa. 50.10. and call upon him in time of trouble (which never befalls us more than is right, Job 34.23. nor ever by chance, but by Providence as this did on Israel, God purposing thereby to get himself honor upon Pharaoh and his host, Exod. 14.4, &c. ) Then will he deliver us, and we shall glorify him, Psal. 50.15. He knows how to deliver, he hath delivered, he doth deliver, and we trust he will do so hereafter, 2 Cor. 1.10.

Now because this was a fatal issue of a long controversy betwixt Egypt literal, and God's Israel, which is a most manifest Type prefiguring the last end of the long contest betwixt Egypt mystical, Rev. 11.8. or Antichrist, and the true Church of Christ as its Antitype, concluding without controversy (as this did at the upshot of this conflict) in the complete Salvation of the latter, and in the utter extirpation of the former: As Israel 's deliverance from Egypt was not perfected till they saw Pharaoh and his host all lay dead upon the Sea-shore, Exod. 14.30. for which they sang the Triumphant Song of Moses, Exod. 15. wherein a distinct Narrative of that glorious Victory is exactly Recorded, showing how Miriam and the Virgins sounded forth the high praises of God upon Timbrels, v. 20. So all this was a certain pledge of a complete Victory and Triumph of the true Church over all its Antichristian▪ Adversaries, and that those Virgins which are not defiled, and follow the Lamb whither ever be goes, Rev. 14.4. shall obtain Victory over the Spiritual Pharaoh, the Beast, or Antichrist, and shall stand by the Sea of Glass mingled with Fire (as the Hebrew Virgins stood by the Red-Sea) having the Harps of God in their hands, and shall sing both the Song of Moses (the Servant of God) for old Miracles of Mercy, and likewise the Song of the Lamb (our blessed Messiah the Son of God) for new, Revel. 15.2, 3, 4, 5, &c. The Mystery of Iniquity is begun to be made manifest, and more and more shall be, if our sins hinder not, Rev. 15.6. The Lord shad Reign, Exod. 15.18. and in things wherein Adversaries deal proudly, he will be above them, Exod. 18.11. He sits in Heaven, Psal. 2.4. and sees their Day is coming, Psal. 37.16. as Pharaoh's, Sennacherib's, Herod's, &c. blasting their designs, Psal. 106.12. saith, they believed in his word, and sang his praise; could we do the former, we should do the latter also.

The Eighth Remark is, The whole bundle of Wonders the Lord wrought here for his Church's deliverance at the Red-Sea; as

First, The strong East Wind (raised in an instant by Israel 's Redeemer out of the Cloudy Pillar) was a wonderful work in his Almighty hands to divide this Sea (that lay north and south) from top to bottom, whereas the natural property of the wind is to blow upon the superficies, surface, or upper part of the water only, and rather spreads them abroad all one way, than gathers them on heaps two contrary ways north and south: This therefore was Extraordinary, God being pleased to make use of this wind ( let out of his fist, Prov. 30.4.) to show his dominion over all created beings, Exod. 14.21. which is called [the blast of God's nostrils] Exod. 15 8. and [the breath of God's anger] Psal. 18.16. Thus [the Lord will destroy Antichrist by the breath of his mouth] 2 Thes. 2.8. as he did here blow with his wind, and caused the Sea to cover Pharaoh, Exod. 15.10. This East wind in its violence doth oft denote God's Anger, Psal. 48.7, 8. Jer. 18.17. Ezek 19.12, &c. And concerning this wondrous work the Prophet asketh [Was thy wrath, Lord, against the Sea?] Hab. 3.8. and David saith, [What ailed thee, O Sea, that thou fledest?] Psal. 114.5. which he thus resolves [God rebuked the Sea, and it was dried up, Psal, 106.9. he rode upon the wings of this wind, Psal. 18.10.

Secondly, That the Sea should be turned into dry Land: This is a wonderful work of God, which the Psalmist calls on us to come and see, Psal. 66 5, 6. which figured that Sea of Affliction God's Israel hath to pass through before they can come to the Heavenly Canaan, yet it is made passable, easy, and fordable to Faith; which under a divine call, command, and conduct, can find a way through a Sea of difficulties, Heb. 11.29. Psal. 66.12. Isa. 43.2, &c. mighty waters have been oft dried up;

First, Here by Moses 's Rod (as well as by the wind ) which signifies Power and Authority, Exod. 14.16, 21, 22.

Secondly, By the Ark of God, Josh. 3.15. which signifies All-sufficiency (as containing the Mercy-Seat on it, and the Tables of the Testimony, the Pot of Manna, &c. in it.

Thirdly, By the Mantle of Elijah (which figureth Righteousness, 2 King 2.14. All those three are the three attributes of God for Faith to rely upon in the use of means; and there is a fourth by the sixth Vial, Rev. 16.12. we are waiting for it against Babylon, God hasten it.

N.B. Thirdly, That there should be a way so wide through the midst of the Sea as would receive 600000 Men (beside Women, Children, and a mixed multitude making up, as is supposed, other 300 thousand) to march in order and Battle-Ray, was another wonderful work of God; here was an ebb more than ordinary, not only, as is usual, upon and about the shore, but from the top to the bottom, quite through the heart of the Sea, from the Egyptian to the Arabian shore, Exod. 14.21, 22. And 'tis a Tradition among the Jews, that God made twelve ways for the twelve Tribes (for each Tribe one) grounded on Psal. 136.13. lagzarim Hebr. signifying parts; but this may be understood of two parts only (and not of twelve) as it is Gen. 15.17. and tis more probable the two walls on each hand, Exod. 14.22. secured but one way for them all together: As they had no time to divide themselves into twelve Squadrons (the Egyptians being at their Heels) so it would have much weakened them, nor could they all have Moses their Guide to go before them in twelve ways, which must have dismayed those that had him not, for the Lord led them by the right Hand of Moses, Isa. 63.12, 13, 14. and beside the Scripture's silence of anymore Paths than one (which would have amplified the Miracle, and so would have been Recorded) we ought not to multiply Miracles without some necessitating Cause, and seeing one wide way was sufficient, more or so many ways may be supposed superfluous: Now seeing the Psalmist puts [ the Mountains skipping, &c. with the Sea fleeing thus away on both Hands, &c. Psal. 114.5, 6. Sweet Comfort for good Souls in evil Times, may well be inferred from, Zech. 14.3, 4, 5, 6. Where it is promised, that the Lord will come, and set his Feet upon the Mount of Olives, and his standing upon it, shall cause it to cleave asunder in the midst, and leave a very great Valley (marvelously enlarging the Valley of Jehoshaphat, over which it hangs) that a large Way may be made for the Lord and his Saints to return to Jerusalem again, as here was for Israel to Canaan: 'It is expressly said [ Half of the Mountain removes towards the North, and half of it toward the South ] Just as this Red Sea was Cloven, Hebr. into a Northern and Southern part by the East-wind: To show, all Obstructions in God's Time (Isa. 60.22. for no Man can appoint him a Time, Jer. 50 44.) shall be removed, Jer. 44.28. This cleaving of Mount Olivet, was never yet done, since Titus with his Roman Army destroyed Jerusalem, nor since the Time of Zechariah 's Prophecy before that: Whether that Promise shall be literally performed to the Jewish Jerusalem, we know not; however, it shall have a sure accomplishment Mystically to the Christian Jerusalem, &c. We wait on our Lord, who is posted so nigh and high, to oversee his Temple, and to save her with seasonable succors.

The Fourth Miracle of Mercy was, that the Cloudy Pillar which hitherto had gone before the Van of Israel, now removes into their Rear, when the hardened Egyptians were become so fool-hardy to follow them into the Sea: This they did (as is supposed) at the second Watch of the Night, as Israel went in at the first, being but three hours before them: We may imagine Israel 's danger was desperate, Chariots and Horsemen might soon overtake such a Bulky Body of Footmen, who being clogged with many Women, Children, and much Lumber, must needs March but slowly: Here the Lord interposes himself, and becomes a Wall of Fire betwixt them and their Danger. The Lord is my Shield (saith David, 2 Sam. 22.2, 3.) To defend my whole Body from the Thrusts of my Enemies: Here the Glory of the Lord was Israel 's Rearward, Isa. 58.8. as above: Our Lord will be with us before or behind, where he may be most useful for our Aid, sometimes humbling us, and sometimes comforting us: We may not limit the Lord to be ever before us: If need be we are in heaviness, 1 Pet. 1.6. Christ was behind Mary Weeping, John 20.14. Not that the Lord (who is everywhere both in Van and Rear, Isa. 52.12.) changed his Place, but it was only the Sign of his Presence, that thus removed and became Light unto Israel for furthering their March, but darkness to the Egyptians for Retarding theirs, Exod. 14.19, 20. 'It is said, They overtook Israel incamping by the Red-Sea, ver. 9. but this extraordinary Darkness (cast upon them) did so dis-enable them in their Motions, that they never could overtake them after in the Sea; yet soon they overtook their own Destruction, by following the dark side of the Cloud. N.B. This teacheth us, that Scripture Presidents of Patriarchs, Prophets, &c. are called a Cloud of Witnesses, Heb. 12.1. which (like this Cloud ) hath a dark side and a bright (as both their Failings and their Graces are Recorded) and those that follow their Failings are Egyptians, and will likely be drowned in the Pit of Perdition: But such as imitate their Graces, (that bright side of the Cloud) the Holy walking of Enoch, the Righteousness of Noah, the Faith of Abraham, the Chastity of Joseph, the Patience of Job, the Meekness of Moses, &c. They come safe through the Sea to Canaan. Christ,