A Complete History and Mystery of the Old and New Testament
Fifthly, That the Waters, naturally a fluid Element, should become a firm Wall to Israel on the right Hand and on the left, Exod. 14.22. The Depths were congealed in the heart of the Sea, Exod. 15.8. a Wall of Ice (never found in the Salt Waters of the Sea) unto Israel, but a Wall of Water only to the Egyptians, which the same Wind that froze the former, soon blew down to cover the Pursuers, ver. 10. No doubt but as Israel 's Way through the Sea was many Miles wide, and their ground solid enough (every way accommodated to their vast number and firm treading); so their two Walls on each side of their way was of a prodigious length, eight or nine Miles long at the least; (Dr. Owen saith six Leagues, and some say much more) however, it was so long on both hands, as took up the time of a whole Night's March from the first Watch till the Morning; and those Walls (compacted of so much water as covered such a vast compass of Ground, as their broad Path consisted of) were of a prodigious height, and frightful enough to the Israelites, who had light to behold them, coagulated Waters into Curds or Cheese, as the Word Rapheu here, and in Job 10.10. signifies; As this Dignifies the Omnipotency of the great God, who can change Water into Cheese, or a Wall of Ice, &c. So it declares the Strength of Israel 's Faith in marching forward, so fast (though they found a solid Floor, &c. ) between two such formidable Walls ready in their own Nature to fall down every Moment to drown them, being restrained by an invisible Hand: Yet having God's Precept [ Say to the Children of Israel that they go forward, Exod. 14.16. For their Warranty, and God's Promise [ Pear not, the Lord will fight for you, & Exod. 14.13, 14, 16, 17, &c.] for their Security, both these did corroborate their Faith, to conquer their Fears and Dangers, Heb. 11.29.
The Sixth Work of Wonder was, that the Wind blew down those Water-Walls upon the Egyptians on the one side of the Sea, when as yet the Israelites were not all gone over on the other side. If Exod. 14.26, 29. be well compared, 'tis apparent, that Israel walked on dry ground, while the Waters returned to their Strength on the other side to the midst of the Sea and drowned the Egyptians, which (as Josephus saith) were fifty thousand Horsemen, and two hundred thousand Footmen; however, it must be a vast Army, that put six hundred thousand fighting Men of Israel into such a fright, as to fly from them, being unable to withstand them, and looking for nothing but to be slain by their Swords, and there to have their Graves, Exod. 14.11. and which the Pursuers promised to themselves, Exod. 15.9. Yet the great God carried on their final Subversion gradually: For (1.) In the Morning Watch (when the Egyptians expected their greatest Advantage) the Lord looked with an Eye of Lightning upon them (whom he saw before, but seemed to wink at them, and suffered them to go on to the midst of the Sea) and fearful Thunder claps struck them with a Panick fear, and struck off their Chariot-wheels, &c. Exod. 14.24, 25. Psal. 77.16, 17, 18, 19, 20. (2.) They Sank as Lead in the Mud, Exod. 15.10. Their Feet stuck fast, and they drove heavily upon the softened ground, Exod. 14.25. (3.) Their Horses foundered, and fell foul one upon another, and their Wheels sunk deep to the Axle Tree in the quick Sands broke forth by the retired Waters. (4.) To fill up the Measure of their Judgment, as they had drowned the Male Children of Israel in the River, Exod. 1.22. So themselves were drowned in the Sea. As that Morning figured Christ's Resurrection, which conquered the Prince of Darkness, &c. So this drowning of the Egyptians figures our full Pardon, our Sins shall be all cast into the depths of the Sea, Mic. 7.15, 17, 18, 19. Many more Works of Wonder might be insisted upon here: As,
Seventhly, That it should be fair Weather with Israel marching quietly all along, while it was so foul upon the Egyptians giving them such dismal Disturbances, see Mal. 4.1, 2. The Sun shone upon Lot, when Fire and Brimstone falls on Sodom: And Abraham from the Top of an Hill saw Sodom and her Sisters all burning with Flames of Fire, Gen. 19.23, 27, 28.
Eighthly, That not one Egyptian (of all that numerous Host) survived this last Plague, to tell Tidings hereof to his Country-men, &c. Whereas not one Israelite was wanting on the other Shore. A Type of the Last Day, wherein some are received, but others are refused and rejected: The same Water destroyed Foes and defended Friends.
Ninthly, That the Bodies of the drowned Egyptians should be (which is not common) so soon cast up by the Sea on the Shore, and that (as Josephus saith) wrapped up with all their Armor, which Moses distributed among his Israelites (whereby his naked Men became Armed, and fitted the better to encounter Amalek afterward) especially considering, how 'tis said [They sank as Lead into the Sea] Exod. 15.16. and Neh. 9.11.
Tenthly, That the Egyptian 's Carcases should be cast up upon the contrary Shore, which was farther off, this was done that Israel might behold, and believe, and take the spoil of them, &c. Moses had told them [Ye shall see them no more, Exod. 14.13.] that is, Alive, but Dead: It shall be so of our subdued Iniquities, Mic. 7.19. Peccata non redeunt, There remaineth not one of them alive, as here, Exod. 14.28, 31. we shall see them no more, otherwise than Israel 's their Adversaries, all Dead on the Shore.
The last Remark, upon Israel 's passage through the Seas, is, their singing a Song of Praise to their Redeemer, Ezod. 15.1, to 22. This Song was sung upon the twenty first Day, the last day of the Passover Feast, at their coming out of the Sea. Which Triumphant Song they sang immediately after their Deliverance, while their Hearts were hot, and that Mercy (never enough to be memoriz'd) fresh, which like Fish, soon grows stale, and putrefies after a nine Days wonder; and in celebrating the high Praises of God (as they were) so should we be punctual and particular, insisting upon every distinct Circumstance of our glorious Deliverances.
Note 1. This is the first mention of Singing in Scripture, yet no doubt the Patriarchs used it, as they kept the Sabbath, though not mentioned till, Exod. 16.
2. The Enemies of the Church, are the Enemies of God: [Thou hast overthrown those that rose against thee] Exod. 15.7. What men Act against her, he accounts as done against himself, Act. 9.4. There is a League Offensive and Defensive, 'twixt God and Her: Hatred of Her did harden Pharaoh 's Heart to the highest, and hurried him to bid Battle to God, who was too hard for him.
3. They were all ( Men, Women, and Children ) Baptized in the Sea, 1 Cor. 10.2. and so saved: Baptism is said to save us, 1 Pet. 3.21. when 'tis Inward also; and Christ, when Baptized, was proclaimed then well pleasing to God, Mat. 3.1.
4. God will by his Mercy (when we merit it not) lead his People to the Habitation of his Holiness, Exod. 15.13. (as Jacob, Gen. 32.10.) Psal. 78.52, 53, 54 Jer. 50.19. Isa. 33.20. His Promises are his Performances. The Lord will reign, Exod. 15.18. and the Time shall come, when God shall strike his Foes and make them as still as a Stone, and sink as Lead (with Sin) into Hell, then Saints shall sing Hallelujah, Rev. 11.15, 17, &c. Exod. 15.14, 15, 16, 17, &c. This being the most famous History of the Church's Conflict with, and Conquest over the Egyptians her Enemies, and containing in it so many eminent Gospel mysteries; I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it, Heb. 11.29. where we have these two great Points; (1.) The Church's Danger; And (2.) Her Deliverance: After He had given many excellent instances of the Efficacy of Faith in particular Persons, then comes He to this Efficacious Faith, which was seated and most effectually Acted in the Church in general of that Day.
1. The Danger was more especially before and behind. Not unlike the Protestant's danger at the Battle of Newport in the Netherlands, when that brave General (the old Prince of Orange ) said to them, Ye must either eat up those Spaniards, or drink up that Sea. The Church here had the like choice, or if the could not do either, they must climb up to Heaven, which because they could not do, Heaven comes down to them, and both drinks up the Sea, and eats up the Egyptians for them: The Word [ 〈 in non-Latin alphabet 〉 ] Heb. 11.29. signifies swallowed down, 'tis said [God bowed the Heavens and came down] Psal. 18.9. And 'tis the Church's Prayer [bow Lord, the Heavens and come down,] Isa. 65.1. as if she should say, Let not the Lord lay hid any longer there, (as to some it may seem) but break through all Letts, and appear powerfully (as out of an Engine) speedily for thy distressed People, who had here a Sea before them, yea a Red-Sea; which if so called (as some say) because of it's Red Complexion, had the Colour of Wrath. God breaks open all doors, and comes to melt down Mountains, &c. Here Moses was involved in the same Danger with the Church, and undoubtedly step'd the first step into this Red Sea, as Israel 's Leader and Mediator, drying it up for them, &c. Thus our blessed Messias imbarks himself in the same Bottom, exposing himself to the same Danger with his Church, when the Devil (the Prince of the Air, Eph. 2.2.) that Red Dragon (who poured out a flood to drown the Woman, when he could not devour her Man-child, Rev. 12.4, 5, 15, 16.) raised up a [ 〈 in non-Latin alphabet 〉 ] (which Storm Aristotle calls a Town-swallower; ) and [ 〈 in non-Latin alphabet 〉 ] a mighty Tempest to drown both her and him, Math. 8.25. Mar. 4.37. Luk. 8.22. Isa. 54.11. The Church Militant is a rolling, tumbling Ark, as Noah 's Ark was, sailing here upon a Sea of Glass (a brittle World, which as it will not, so it cannot support her, and that Sea is also mingled with Fire, Rev. 15.2. meeting with many Combustions in it, Joh. 16.33. Dreadful Tempests and Temptations from a Tempting Devil, whose Shop is this wicked World, out of which he takes all his Tempting Tools, Acts 14.22. 2 Tim. 3.12. The Church hath not all dry Land (called Terra firma ) but some Sea, yea an Ocean of trouble in her way to Canaan: Oh that we would not suffer Christ to sleep still, but awake him with fervent Prayers (as the Disciples did) crying [Lord, save us, we perish] Math. 8.26. And [Master, carest thou not that we perish?] Mar. 4.37, &c. The Church Triumphant is above Motion, Mutation, and Molestation, being safely landed in Mans • ons of Glory; where Jesus, our forerunner did leap first to Shore, and took the first handsel of Heaven, Heb. 6.20. being the first Fruits of them that rose from the Dead, 1 Cor. 15.20.
2. The Deliverance from this Danger and Distress, which was Miraculous in many Respects: (1.) In respect of Time, it was wrought when Israel knew not what to do, as Jehoshaphat, 2 Chron. 20.12. or which way to turn themselves, as David, 1 Sam. 23.24, 25. and were at their Wits end, as the Mariners in a Storm, Psal. 107.23, &c. The Tide of second Cause was at the lowest Ebb with them, and then seasonably steps in the first Cause, the Cause of Causes (as Aristotle calls the Great God) and saves them by a way they little expected, even such Terrible things as we look not for, Isa. 64.3. the Lord Works for his Church, such as never were done before, Deut. 4.32, 33. &c. Where the Lord extolleth those Magnalia or wonderful Works: We read how our Lord raised from the Dead, (1.) One in the House, not yet carried out to be buried, Mat. 9.25. (2.) Another upon the Bier in order to his Burial, Luk. 7.14. (3.) A Third, after he had been Dead three Days, and was laid in his Grave, beginning to stink, Joh. 11.43. All which was to demonstrate, that his Church is never brought so low, nor ever lost so far, but still Christ is able to recall and recover her: The Eternal God is her refuge, and Everlasting Arms are underneath her, &c. Deut. 33.27. Who after two days will revive her, and the third Day she shall live in his sight, Hos. 6.2. Yea though nothing be left of her but dry Bones, God will Prophesy over them, inspire the Breath of Life into them, and they shall stand up in their Lot alive before him, Ezek. 37.2, 5, 12, to 15. She shall say, as the Mother of our Lord did (being his beloved Spouse and Bride) The Lord hath looked down from Heaven upon the low Estate of his Hand maid, Luk. 1.48, &c.
(2.) It was Miraculous in respect of the Way (as well as Time ) Israel went not over it, but through it. It had been easy for Omnipotency to have frozen this Sea into firm Ice in a Moment, that Israel might pass over as upon a Crystal Bridge; but seeing Nature frequently freezes Waters gradually into a firm Floor or plain Pavement, this Fact would have been more questionable and less glorious, therefore the great God Works in a way far above the reach of Nature, thereby the more to manifest his own matchless Glory; how the Waters were congealed, Exod. 15.8. is before explained from Job 10.10. Some say the soft and muddy Bottom might be frozen into a firm Floor, &c. But the Prophet makes this Way the more wonderful in his Poetical Ratures, saying, [The Deep uttered his Voice, and lifted up his Hand on high] Hab. 3.10. Both Voicing and Voting (with Waves and Walls lifted up, as its hand) in concurrence with it's Creator's Will, in giving way and making a way for Israel 's Passage, and then for the Egyptians Ruin, helping forward the Execution both of his Mercy to the one, and of his Judgment to the other; not as if God had been angry with it, ver. 8. did the Sea lift up it's Hand, entreating God to spare it: But ver. 15. he saith, God made a way through it, for himself to walk in as well as for Israel, through the heap of great Waters: So that instead of Israel 's being swallowed up, they were preserved thereby: Thus Habakkuk strengthens his Faith [Thou, Lord, hast done this, when all Hope failed, and so I trust thou wilt open a fair Way for thy Servants safe Deliverance from inextricable Dangers, when they stand in most need of thy Heavenly help: Thou reservers thy Hold Hand for a Dead lift, and wilt be seen of thine in the Mount, Gen. 22.14. This Miracle was so memorable, that it is oft Recorded, that it might appear sufficient to fix our Faith on God's Omnipotency. The Prophet Isaiah also insists upon this very Theme [Awake, awake thou arm of the Lord, &c. Isa. 51.9. even that Arm which God had promised, should protect his People, ver. 5. and that had dried the Sea, ver. 10. so could do it again in the like Case. This is an excellent way of arguing with God in Prayer, to wit, from his Antient Acts, and hereupon was grounded the Church's Confidence; to say [Therefore the Redeemed of the Lord shall return, &c.] ver. 11. which God accepts, and effectually Answers, [I, even I, am he that comforteth you, &c.] ver. 12, 13, 14. be not heavy-Hearted, [I divided the Sea, when it roared] ver. 15. much more the Rage of Man I can restrain, Ps. 76.10. and much more he saith of it, Isa. 63.11, 12, 13, 14. leading Israel gently and leisurely through this Way, &c. see also Isa. 50.2.
(3.) It was marvelous in respect of the Journey (as well as time and way ) God did not only make a plain Path for Israel, and carried them safe in the depths of the Red Sea, but also brought them safe out of the bottom of it, to firm shore, where they had Rest, and Sang Praises to their Deliverer, Isa. 63.11, 12, 13, 14, 15. Exod. 14.29, 30. and 15.5, 8. This was one of the greatest Miracles that God ever wrought for his People, which God himself therefore mentioneth, as one of his Master piece works, Isa. 50.2. [Behold at my Rebuke I dry up the Sea] I have done it, and can do it again; Be not therefore faithless, but believing, Joh. 20.27. For this cause likewise this great work is so oft commemorated by God's People, Neh. 9.11. Psal. 66.6. and 68.22. and 77.19. and 78.13. and 106.9. and 114.3, 5. and 136.13, 14. especially in times of their greatest distresses and extremities; as Psal. 74.13, 14. Isa. 51.9, 10, 15. and 63.11, 12, 13, 14. all intimating, that God did not only divide the Sea, to make for them a way through it, (for had he done no more, they might have been stifled and buried in the Mud, or have stumbled upon Stones, and tumbled down head-long in the deep Descent on the one side, or never been able to climb up the high and steep Ascent on the other side) but God also made that muddy Soil as a firm Floor for their feet all along, as well as the fluid Waters, to be as solid Stone-walls on each side of them: And this was the more marvelous, if the length of their Journey be duly considered. Ptolemy, Chytraeus and others affirm, that the breadth of the Red Sea (where Israel passed thorough) was twelve or fifteen German Miles (which make thirty six of our English Miles) and therefore required no fewer than four or five days time (after an ordinary course) for six hundred thousand Men, together with many thousand of Women, Children, Strangers, and much Cattle and Lumber (all which together must needs march but a soft and slow pace) to pass over so many Miles in: Yet seeing the Scripture mentions but one night for doing all this, it was the more extraordinary and miraculous to convey so much People and Cattle so long a Journey in so little a time: This was the work (saith the Prophet) of God's glorious Ar •• , leading Israel through the deeps, as the Rider doth his Horse in the Plain without stumbling, &c. Isa. 63.13, &c. not one Israelite being lost (either young or old) in this long Journey, as not one Egyptian was saved, &c. They were all enabled to travel through the Sea (which waited so long upon them with its two Wills) as Elijab was enabled to foot it so fast, as to keep Pace with Ahab 's swift Chariots, 1 King. 18. last; and that promise was made good to them [ They shall run, and not be weary, walk, and not faint, Isa. 40.31.]
(4.) Israel 's Deliverance was as miraculous in respect of the means: First, God's Rod was the outward means or Instrument for dividing the Sea. There is the Rod of God's Mouth, Isa. 11.4. and the Rod of God's Hand, Isa. 10.5. for correction in order to Instruction or Destruction; but this was the Rod of his Power lifted, up here. Moses 's Rod will do nothing, unless it be God's Rod also. The Sword of the Lord, and of Gideon, works wonders together: The Arteries run along with the Veins, as some say, thoughout the Body, animating the blood with spirits: Thus the Spirit with the Word works wonderfully, Acts 14.3. Luke 5.17. The Waters felt the Rod of God's Power striking them, and at that Rebuke they fled away like persons dreadfully affrighted, Psal. 114.3. Hab. 3.8, 15. though' that stroke was not from anger to the Sea, but from favor to Israel. N.B. If it ran back at God's Rebuke, dare we run on in sin, when rebuked? Secondly, Israel's Faith was the Inward Means whereby they passed safe through the Sea, Heb. 11.19. Every step they took from side to side in the Red Sea, was an exercise of their Faith, which was most eminently seated in Moses, yet was there the concurrence of the Faith of Israel though' there were many unbelievers among them, 1 Cor. 10. v. 5, 9. and all murmured at the first; yet this Grace, like good Oil, at length wrought itself uppermost, quelled their Murmurings, and made them follow Moses, who step'd the first step into the Sea, and such as continued unbelievers, such fared the better for their Society with true Believers; such probably were some of the mixed multitude. Behold the force of Faith with the power of Prayer; as it stopped the mouths of Lions to Daniel in the Den, so it locks up the Sea here on both sides, and saves Israel, when Presumption destroyed the Egyptians. Faith is, 1. A God-pleasing Grace. 2. 'It is a God-honoring Grace: And 3. It is a God-obeying Grace, therefore it shall not be drowned. While Peter 's Faith held tight, he walks on the Waters, but when he doubts, then he sinks. Faith keeps the head above Water David had fainted unless he had believed, &c. Psal 27.13. Faith carries them all along, and leaves them not till it landed them on the other side: They died in Faith, Heb. 11.13. So nor will Faith leave us (when wealth, breach and life leave us) till it land us safe upon the Shore of Glory, puts us into possession of Heaven, and then its work is done, &c. N.B. God has the Negative Voice, the Sea must flow by Nature, but may not by God's Power, &c.
(5.) It was miraculous likewise in respect of the Guide. The Son of God in the Cloud takes the same fare with Israel, and steps between them and danger. Amalek cut off the hindmost of them in the Wilderness, Deut. 25.18. but so could not Pharaoh do to them in the Sea, unless he had been able to strike thorough this Cloudy Pillar. In new perils God hath new protections and preservations for his People. This Cloud (that was their shade by day, and their light by night) marcheth the slow pace of their Women and Children, and leads them gently down into the deepest bottom of the Sea, as the Horse is led gently down the Hill by his Rider, Isa. 63.15. And the strongest Wind which then did blow and thundered, could not move it out of its place, Psal. 77.17, 18, 19, 20. where it is said, [ Waters were poured down, &c.] And that passage, Psal. 68.7, 8, 9. is brought in by the Learned to explain the Apostle's Assertion [That Israel was baptized in the Cloud, &c.] 1 Cor. 10.2. supposing, that when the Cloud removed from before to come behind, and became a black Cloud to the Egyptians, as it passed over the heads of the Israelites, it showered down Rain only for their Refreshment, the Apostle taking this hint of the Psalmist; and that they were [ Baptized in the Sea also,] in regard of the great Analogy betwixt Baptism as then used in hot Countries, (persons going down into the Water) and Israel 's going down into the Sea (the great Receptacle of Waters) wherein they seemed to be buried betwixt two Walls of Water, as in a vastly wide Sepulcher (capacious enough for so prodigious a Camp) out of which they were raised up, as Rom. 6.4. And thus it may be said, The Cloud baptized them with Fire too by night, as Matth. 3.11.
(6.) And lastly; It was the more miraculous in this, That Israel 's Deliverance here ended in the destruction of the Egyptians, who had no Word of God to warrant their walking through the Sea, as Israel had; their motive was Presumption (which, if Despair has destroyed its Thousands, hath killed its ten Thousands) and not Faith, which always hath a word to warrant its Confidence, Rom. 15.4. Psal. 130.5. and 119.81. Isa. 43.2. The Egyptians questioned not the lawfulness of the Act; they tried the [can do it] but not the [may do it] forgetting the difference God had observed in Goshen, plaguing them, not Israel. Now finding the Sea calm, the way fair to them at entrance, they venture to pursue for Ruining Israel, but find their own Ruin. Aristotle tells of a calm at mid-night, as well as mid-day, when the Clouds overcome the Sun, as well as when the Sun overcomes the Clouds. We ought not to be confident at every calm: The Sea was thus at the first to Pharaoh, &c. There is a false peace in the mid-night of sin, which is presumptuous security. Behold here's the Dragon caught and chained up in the deep, as that Dragon (the Devil) is said to be, Rev. 20.2, 3. only with this difference, there it is done in the bottomless Pit; but here the Dragon Pharaoh, Ezek. 29.3. is shut up in the bottom of the Red Sea, never to molest Israel more: For now when God had got this Dragon into his Pound, in the midst of the Sea, then claps He him up close Prisoner. The Crystal-walls of Water do dissolve, and return to their own fluid property, yea with that judgment and discretion (in this senseless Element) as not to swallow up one Israelite, and not to leave one Egyptian alive and undrowned, save only such of them as joined to Israel, Exod. 12.38. The Sea was kind to those, and they were saved for Israel 's sake, into whose communion they were now happily come: Extra Ecclesiam nulla salus. All out of Noah 's Ark were drowned. The same Spirit of God that moved upon the face of the Waters at the Creation, and gathered them into their proper place, Gen. 1.2, 8, 9, 10. did here direct them to those different dispensations.
To conclude the Remarks upon this Red-Sea Deliverances; Learn hence for Our comfort, Tho' there lay a Sea of Trouble betwixt us and the promised Canaan of the New Jerusalem, of the New Heavens and New Earth, &c. Rev. 20, 21, 22 chapters; yet God in his good time will certainly dry it up, as he did here the Red Sea for his Israel. God hath promised, Rev. 16.12. to dry up Euphrates, to open a prepared passage for the Kings of the East (that Kingdom of Priests, Exod. 19.6.) the Jews, who reside mostly in the East, in Turkey, Tartary (called so of Tothar a Remnant) and China, called (as Junius judgeth) Sinim, Isa. 49.12. At whose Conversion the Sea shall be dried up, and they shall pass over dry-shod, &c. Isa. 11.15, 16. and Zech. 10 10, 11. without either Boat to waft over, or Boot to wade thorough, &c. This is the literal sense wherein our Bright-man and others expound the drying of Euphrates, and which the Jews daily pray for [Bimerah Beiamenu] do it Lord, speedily, and in our day: And we the more hope and pray for it, because God can make a Nation to be born at once, Isa. 66.8. and dry bones to stand up and live, Ezek. 37.4, 5, 11, 19. Rom. 11.23. Their Blindness is not total or perpetual, but in part, ver. 26. But to understand it mystically of [Rome's See] and Revenues which is the Spiritual Babylon; and as Cyrus destroyed the Literal Babylon by draining Euphrates, causing it to run into many cut Chanels, and surprised it by this Strategem, Jer. 50.38. and 51.36. and Dan. 5.30, 31. Event is (when all's done) and will be the best Interpreter. However, ever since Luther, there hath been a drought upon Rome 's Revenues in many Reformed Countries; God forbid those Springs (that have been dried up) should be suffered to run fresh again. The Flood out of the Dragon's mouth shall be dried up, Rev. 12.15. Christians are from Christ, that Day-spring of the East, Luk. 1.78. and they are Kings and Priests by him, Rev. 5.10. If we follow the Cloud ( the Lamb, Rev. 14.4.) the Rock will follow up, as he did Israel, 1 Cor. 10.4. with supplies of Water all their wanderings in the Wilderness. If the Enemy flow in as a Flood, he will lift up his Standard, Isa. 59.19. and lick up the Flood, as 1 King. 18.38. and make them bread, and a breakfast to us, Numb. 14.9. Psal. 74.14. What God hath done, he can do, &c. Antichrist must die by degrees, as he rose by degrees, he must die of a Consumption, Christ will consume Antichrist by the Breath of his Mouth, and by the brightness of his Coming, 2 Thes. 2.8. as I have at large demonstrated in my Discovery of Antichrist. Page 75, to 80.
The next Rank of the most memorable Remarks recorded, was at Israel's fifth Mansion. Numb. 33.8. called there Etham, being one continued Desert on both sides of that part of the Red Sea where they passed through, and which was made the more and the same while the Waters were divided, and from thence they marched to the Wilderness of Shur, Exod. 15.22. where at three days Jorney's-end they met with Marah, the bitter Waters: From whence take the following Remarks.
First, This Shur was in the way to Canaan from Egypt. This way Hagar fled to her Native Country, Gen. 16.7. And this was the Wilderness where that wild-man Ishmael led his Rapacious Life, Gen. 21.18. This is the doleful Desert Israel must pass thorough towards Canaan, and we thorough many troubles towards Heaven, Act. 14.22. 2 Tim. 3.12.
The second Remark is; Moses with much importunity (as the Hebrew word [Vaiassang] signifies, and [Shur] signifies, caused them to go) did bring them from the Red Sea hither, from the place where they took the spoil of the Egyptians, and sweetly sang the high Praises of the most High God, to a place which they found full of wants and temptations: Therefore no wonder they had no mind to move till Moses importuned them: So long a Journey as three days into the Wilderness had been requested of Pharaoh, Exod. 3.18. Here they take three days Journey till they march to Marah with Moses; so must we come with our Messias from Lebanon (that goodly Mountain, Deut. 3.25.) from pleasure to pain at his call, Cant. 4.8.
The third Remark is; Thirst and Bitterness is Israel 's first handsel in their Wilderness-wanderings, and they must take great pains, even three days Journey without any full pause, to fetch it, which (carnal Reason will suggest) might have found out fitter Quarters for this great Army, and better than this bitter Marah; a name which Moses now gave to it, suitable to the nature of it. Thus God is pleased to mingle his favors with our afflictions, that we might not be too much puffed up with our present prosperity, whereby many fools are destroyed, Prov. 1.32. as proving over-strong Wine for their weak brains. In this manner God dealt with his Israel here, that they might not be too much puffed up with their prevailing over Pharaoh and his Host, after their joyful Melody of Songs, and Instruments of Music for this miraculous Victory, and after their delightful Plunder of the drowned Egyptians, whereby they abundantly furnished themselves both with Wealth and Weapons. They are first sorely exercised with Thirst, and then their Thirst is tortured with bitter Waters. This World is a dry and bitter Wilderness to us. As they thought three days would bring them to Canaan, which proved a longer Journey; so we think to win Heaven in a short time; but 'tis a long Pilgrimage, exposed to wants and vexations, &c.
The fourth Remark is; They fall on murmuring at Marah: Water indeed they now had, but what the better? they cannot drinks them, ver. 23. hereupon they murmur against Moses, ver. 24. God can curse our blessings, Mal. 2.2. He gives them such a tang, as no complacency can be found in them. Moses (the godly Magistrate) must bear the blame of all. Public Persons (if never so pious) are sure to lead a sharp censured life. Well doth Paul brand this People with the style of Murmurers, 1 Cor. 10.10. who wrote Marah upon every Mercy; and whose Murmurings are recorded twenty times in Scripture, being of three sorts; 1. Either General, of the whole Congregation; Or, 2. Special, of some few; Or, 3. Particular, of some principal Persons. First, Their general Murmurings were upon these occasions; 1. For things which they endured, as their hard Bondage augmented at Moses 's first coming, Exod. 5.21. Their fear to be all cut off by Pharaoh 's pursuing them, Exod. 14.11. Their weariness in their wandering ways, Numb. 11.1. Their being bitten with Serpents, Numb. 21, &c. 2. For things they wanted, as here, For sweet and more potable Water, Exod. 15.24. For Bread, Exod. 16.3. For Water again in Rephidim, Exod. 17. For Flesh, Numb. 11.4. for Water again, when Moses also offended, Numb. 20.5, 11. 3. To their Murmuring they added Disobedience, when anything (they liked not) was imposed on them; as twice they were disobedient about Manna, both in reserving it till the morning, Exod. 16. v. 19. and in gathering it upon the Sabbath, ver. 28. and they added to it Rebellion also▪ when they went forth to fight with the Amalekites and Canaanites contrary to God's Command, Numb. 14.41. 4. They likewise murmured when their Expectation was frustrated, as upon Moses 's long absence, Exod. 32.1. when they heard a false report of Canaan, that the Inhabitants thereof were invincible, Numb. 14.2. and when Korah, Dathan and Abiram with their Adherents were suddenly destroyed, Numb. 16.41. These general Murmurings (in all) were sixteen; to which may be added other four in special. As 1. Of special men, as Korah, Dathan and Abiram, &c. Numb. 16.3. 3. Of principal persons in particular; As 1. Of Aaron and Miriam against Moses, Numb. 12.2. 2. Of Moses himself at the waters of strife, Numb. 20.10, 11, 12. And 3. Of Aaron, when through discontent he neglected his Office at the death of his two Sons, Levite. 10.19. N.B. This Murmuring is an Anti-providence, a quarrelling with Divine Dispensations: 'It is a little God that sets itself against the great God. 'Twas the Devil's murmuring at Man's Happiness that cast him out of Heaven, and would rather be in Hell, than behold Man in Paradise. Irenaeus calls Murmurers ora Diaboli, mouthed like the Devil. The Eagle, when hunger-bit, makes no murmuring noise, as other Fowls do; 'tis below his generous spirit. So 'tis a shame for Saints to murmur with the World, as Psal. 59.6, 14. like Dogs, &c.
The 5th. Remark is, God hath new Remedies for the new Maladies of his People again; As before, He opened a new way (never gone before) to deliver them out of eminent Danger at the Red Sea. A true and due consideration of this great Truth might have prevented their murmuring; but alas they looked too low at Moses, and too little at Jehovah, who had taken them into his Conduct, pardoned this Sin also, and showed Moses a Tree, that should sweeten those bitter Waters, &c. at Moses fervent Prayer, Exod. 15.25. Here was a Tree at hand even in this dry Desert, as there was a Well of Water nigh Hagar in the Wilderness, though she saw it not till God had opened her Eyes, Gen. 21.19. nor Moses saw this Tree, till God showed it him, and the Nature and Virtue of it: The Hebrew Doctors (as Elias in Lexico Chaldee. ) say it was a Tree that bore Flowers like Lilies, but exceeding bitter, it being the manner of the holy blessed God (say they) to make that which is bitter sweet, by that which is bitter. Thus Elisha healed the Waters of Jericho by Salt, 2 King. 2.21. which was more like to make them more bitter. And Christ healed the blind Man with Clay, which was more like to put out his Eyes, than to open them: But herein God shows his Power by healing one contrary with another, dulcifying those Waters by a bitter Tree. But others judge it more probable, that this Tree was like our Liquorice, which Ecclesiasticus 38.5. intimates [Was not the waters made sweet with wood, that the virtue thereof might be known?] and which might be sweet enough to give a grateful Relish to a particular draught: But that the main body of the Waters should be dulcified by casting it in; this could not be natural, but miraculous. God could have given sweetened Waters for so many hundred thousand, &c. to drink, without this Tree, yet useth he this external Sign and Instrument, to make a deeper Impression upon Israel 's dull apprehensions, and to teach us, that the weans which God appoints may not be neglected either for Soul or Body. But the mystical signification of this Tree is redundant in Authors, quisque abundat in sensu proprio.
1. It signifies (say some) what we are by Nature, even bitter in thought, word and deed, yet sweetened by grace, as the Waters by this Tree.
2. Others say, it signifies the Law, which is a killing Letter in itself, unpleasant to the taste, &c. but 'tis sweetened to us by the Gospel, &c.
3. This Tree was a figure of the Tree of Life, or of that Rod which was to spring out of the Root of Jesse, Isa. 11.1. who sweetens all to us, Matth. 11.29. Christ is the Fir-tree, Hos. 14.8. the Vine, John 15.1. whose Leaves heal Nations, Rev. 22.2.
4. 'It is a Type of Christ 's sweet Cross and easy Yoke, that sweeteneth and facilitateth all our bitter and heavy Afflictions which are compared to Waters, Psal. 69.2. yet are hereby made light and joyful, Gal. 3.13. 1 Pet. 2.21, 24. 2 Cor. 1.5, 7, 10. and 4.17. Rom. 5.3. and 6.3, 4. N.B. What then if we meet with the bitter Waters of Affliction in the Wilderness of this World? Despond not, so long as we have the Remedy by us to redress this Malady, our Antidote is at hand.
The 6th. Remark upon this fifth Station, is; God proves his Church by bewildering her for gracious ends, to do her good at the latter end, Deut. 8.2, 15, 16. What this Law was wherewith he proved Israel at Marah, Exod. 15.25. there be several sentiments of it. To omit the Jewish Fables; As 1. The eating of Swine's flesh was here forbid. 2. The Sacrifice of the Red Cow was here commanded. 3. The Seven Precepts of Noah. 4. The Law of the Sabbath, and other Ceremonies, &c. all Conjectures without ground: As to the Sabbath, 'tis probable they kept it in Egypt, (though' remissly) as both the number of the Seventh Day Passover, and the manner of keeping that Day with an Holy Rest, Exod. 12.16. do intimate. The Law of the Sabbath was immediately given after the Creation, not here; but their Opinion is more probable, who say that
First, The Lord renewed his Covenant made with the Patriarchs of old, and now revived it with their posterity at Marah; or
Secondly, It may relate to that summary Statute expressed in the next verse, [If thou wilt keep all my Commandments, &c.] v. 26. which God premiseth as a preface to the Law to be after given on Mount Sinai, within the space of little more than a Month, as may be gathered by comparing Exod. 16.1. with Exod. 19.1. So there appeared no necessity here to prevent that time and place; yet this preface premised (as a preparation for that dreadful Day) hath annexed to it a most gracious promise of healing all Diseases by an Almighty Physician, both those of the Soul, [forgiving their Iniquities, and healing their Souls } Psal. 41.4. and 103.3. and those of the Body also; Ibidem: Which showeth that obedience to God's Law is the best preservative against sickness, 1 Cor. 11.30, 31. and 2 Chron. 30.20, &c.
The Last Remark from the connection of Marah ( Israel's fifth station) to Elim their sixth, Exod. 15.27. showeth, that instead of all their discouragements at the former, they are better treated, with better and more pleasant encouragements and accommodations in the latter place where they met with twelve Wells, plenty of Waters, for every Tribe one, and seventy Palm-Trees (made a Badge of Victory, Rev. 7.9.) or Date-Trees (alluding to the seventy Elders, the Jewish Sanhedrin; those abounding with refreshing shade, and pleasant Fruit: Thus sadness endures an Evening, but joy comes in the Morning, to bewildered ones, Psal, 30.5, &c.
Now come we to Israel's Eighth Station in the Desert of Zin, (their seventh having nothing memorable, being omitted) Exod. 16.1. Oh how changeable were the Churches Affairs here, no sooner was one impediment master'd, but another starts up and stares her in the face: Plenty at Elim (where Palm-Trees signify the Righteous, Psal. 92.12. and were a sign of Victory, Rev. 7.9. over that temptation at Mara thro' the Cross of Christ ) did not last long. They are again conducted to the Red Sea on the Arabian shore, Numb. 33.10, 11. and from thence hither, where they meet with new and more wants, the want of Bread, their third hindrance, for which they murmured again, as before for want of water; forgetting all the fresh Experiences of Divine favors behind them, and not looking unto Jesus who went before them, Heb. 12.3. their joy dwindles. This happened one Month after their leaving Egypt, in which thirty days time all the provisions they had brought thence upon their shoulders were quite spent, though eating sparingly thereof all that time also. Now Famine pincheth them, having no prospect of more provision in a barren Wilderness, unless they had fain upon their own Flocks and Herds, which would not have served such an Host for above a Month, Numb. 11.22. and which they peculiarly preserved for an increase in Canaan. N. B. Behold, while God goeth about to prove Israel's patience, they make proof of God's patience with a witness, and that not only now in this murmuring, but in their twenty more murmurings (as some have reckoned them) during the forty Years, Acts 13.18, &c.
The most of the Multitude do murmur for want of Victuals; preferring the former Flesh-pots of Pharaoh (though' then they had little cause to boast of any full diet in their slavish lives) before any present provision the Great God could make for them, who only made them fast now, to give himself a fairer occasion for more miraculously feasting them, and to furnish them with a new and richer diet than Egypt, could afford.
Here might God have said [I will rain down Hell from Heaven upon you murmurers, as once I did upon Sodom, &c. ] but lo the Lord's Language of Love here [I will rain Bread from Heaven for you,] Exod. 16.14.
The Remarks upon this Eighth Station ( Rameses being reckoned for the first) are as follow, and all to bring Israel into the bond of the Covenant, Ezek. 20.35, 36, 37.
The First Remark is, Tho' God brought his Church into a vast Wilderness, where the Earth they trode upon under them was dry and barren, yet they had an Heaven over their heads that was abundantly fruitful, &c. Supplying their wants both with flesh and bread, in plenty even at such a time, when being a while pinched with penury they so dreadfully imprecated their own deaths, and murmur'd both against Moses, and against the Lord, Exod. 16.2, 3. then came the Promise both of bread, v. 4, 8. and of flesh, v. 8, 12. and after the performance of that double promise never was any Mortal though' Mighty Monarch so served in such state as those murmuring Israelites were; Oh how good should we find our God to be unto us, could we but be more careful to please him, and more fearful to offend him, walking before him unto all pleasing, Col. 1.10.
The Second Remark is, This Gracious God gave them first Flesh, to gratify their first lustings after Flesh-pots, v. 13. What those Fowls of Heaven were, Conjectures be various; Rabbi Jonathan on this Text, and on Psal, 105.40. calls them Pheasants, but Rabbi David Kimchi, Rabbi Solomon, &c. take it for the ordinary Quail, as we read it. No doubt but it was the daintiest of Flesh wherewith the Great Creator fed Israel at this time by Miracle. The like whereunto God wrought for them about a year after this, Numb. 11.31. when they had them for a month together, but with a vengeance; then the Quails came to them with a Tempest, and went away with a Plague. Then it was not so much want (as now it was) but wantonness, Ps. 78.18. They asked to satisfy their Lusts. Nor may we think here, that this supply of Flesh was any reward to these Miscreants for their mischievous murmurings, whereof God himself complained; but to convince them of their infidelity, and to show his own faithfulness in promising provision, &c. God could have fed them with grosser and courser flesh than Quails, yet to testify his love at Evening, they miraculously fly over-Sea in the day, furthered by the wings of the wind, Psal. 78.26, 27. and tamely came to hand, covering the Camp, to be made meat of, &c.
The Third Remark is, The Quails thus miraculously sent, and in such multitudes as to serve 600 thousand for food, and that beyond the course of their own nature, who living upon the fruits of the Earth, use to fly into fertile Countries, not into a barren Desert, as here; not to feed themselves, but to become food unto Israel. In order whereunto, they did tamely offer themselves to be easily taken, &c. Notwithstanding all this, they are not noted in Scripture to be a Spiritual Meat, as was the Manna, 1 Cor. 10.3. the flesh therefore which was to fill their bellies came towards night, the time of darkness; but the Bread from Heaven came in the Morning, which usually signifies the time of grace from the Lord, Psal. 30.6. and 143.8. Lam. 3.22, 23.
The Fourth Remark is, The. Flesh and the Bread came not both at one time (as we see above) the one at Evening, and the other at Morning: Hereupon some conceive that as they came severally, so they might be eaten severally, the Quails without the Bread, and the Bread without the Quails; each being of such an excellent temper, and of so pleasant a taste, that both being extraordinary provisions, needed not anything to relish or season them. However, it holds forth this great truth, that God will be waited upon for the giving out of his Blessings Evening and Morning; to whose leisure and pleasure all mortals ought to give attendance.
The Fifth Remark is, But above all, the glory of God's gracious goodness was mostly manifested in bestowing Manna upon such murmurers, to be their Spiritual as well as Corporal food: 'It is said the Glory of the Lord appeared upon the Cloud in the great wants of Israel 's provision, v. 7, and 10. This extraordinary appearance of God's presence did quell and quiet their impatient murmurings; denoting to us, that nothing but the fresh Appearances of the glory of the Grace of Christ can suppress the inordinate perturbations of a distressed Church, and of a disturbed Soul; more especially when Christ comes with a promise to give hidden Manna, and the new Name, &c. Rev. 2.17.
The Sixth Remark is, That such a Race of Rebels should be relieved with such dainty diet as Manna was, which signifies (Hebrew) a prepared portion, without Man's labor, sent from Heaven to Israel on Earth, without their asking it; able to please every Man's palate, and to give a grateful gust to every ones taste; as is said, Wisd. 16.20, 21. And Josephus saith, he who had it was so contented and delighted with it, as never to desire any other Meat; 'tis called Angel 's Food, Psal. 78.25. not because the Angels do daily feed upon it, but because it was both made and Ministred by the Ministry of Angels, and that Phrase sets forth the excellency of it; as the Tongue of Angels signifies an Eloquent Tongue; yet this excellent Bread is not only offered to them without asking, but 'tis also bestowed upon them without their seeking or purchasing it, or laboring for it; all they had to do, was [to go forth and gather it,] which was all the Imploy they had in the Wilderness at this time: And what could the great God have done more for his People (having now no other calling)? This was very near his raining it into their laps, or into their mouths, when he rained down this Corn of Heaven at their Tent doors.
The seventh Remark is, Tho' the proudest Prince in his greatest Grandeur was never served in such Pomp, and with such Dainties, yet must Israel learn three Lessons; (1.) That God's gift must not justle out Man's labor [they must gather it] ver. 16. (2.) That they shall have sufficiency, not superfluity, [enough for each, and no more,] v. 17, 18. and (3.) That God will not give them a year, or month, or weeks provision before hand; no, 'tis only bread for the Day. They are inured in diem vivere, as Birds do, depending upon God de Die in Diem, for their Daily Bread; as our Lord taught us in his Prayer.
The Eighth Remark, is, God's Bounty to Israel abounds in giving to every individual Person an Omer of Manna, the tenth part of our Bushel, enough for the strongest Man and the hottest Stomach to satisfy one day. This measure is supposed to be double to that allowance which the Roman Emperors afforded daily to their Soldiers in their Camp: God's bounty is more and greater than Man 's. No small gift can fall from so great a hand, 1 Tim. 6.17.
The Ninth Remark is▪ God's Care and Providence is over the Poor, as well as the Rich, to both which there was here an equality, ver. 16, 17, 18. though' he with ten Servants, might gather more than he with five, or fewer, secundum proportionem Arithmeticam▪ yet as a Man had more or less mouths in his Family to feed; everyone had enough, according to a Geometrical proportion: And from hence the Apostle Argueth, to persuade unto liberality, and communication of God's blessings one to another, 2 Cor. 8.14, 15. that the full Cups of the Rich may overflow into the empty dishes of their poor Brethren; who should have supplies from the others superfluities: Some were nimbler at gathering Manna, than others, yet he that gathered more than his Neighbor, was to supply his Neighbor out of his over-plus, that everyone might have enough, his Omer: Now the moral equity of this Law being common, universal, and perpetual, Paul draws his Argument from it, as if Riches were as Manna: The more Men gather, the greater is their annoyance in disposal thereof, yet have they no more than will serve their turns. So such as gather the least, have no want, when God's blessing makes up the little so Solomon accordingly, makes the Rich the poor's Steward, Prov. 3.27.
The Tenth Remark is, This Manna melted not, putrefied not, nor bred worms of its own nature (for it kept sweet in the Ark many hundred years after they came to Canaan, Heb. 9.4.) but by God's Curse upon it for their distrust and disobedience, v. 20.21. Nor did that stink which was laid up at God's command upon the sixth Day for provision for the Sabbath Day, v. 24. To show not only God's rebuke for their curiosity, &c. but also what a sweet thing the grace of obedience is, that sweetens persons, and actions of Men to God, Gen. 8.21. Exod. 29.18. 2 Cor. 2.15. and the Creatures to Man, Prov. 15.16, &c.
The Eleventh Remark is, As Manna was a mysterious gift of God [they wist not what it was] v. 15 so Worldly and Wicked Men know not, nor acknowledge God's gifts to them: The Men of this World are said to have their bellies filled with hid Treasure, Psal. 17.14. a confluence of all Creature-comforts (while many better Men want them, Psal. 73.7.) yet the Author and Giver of them is hid from them, and they neither perceive nor praise him for feeding their Bellies, as well as for filling their Bags; in this respect the Prophet makes them worse than the Ox that knows his Owner and the Ass which knows his Masters Cribb, &c. Isa. 1.2. so they not only become worse, than those brute Beasts, but their Wealth also breeds the worm of an Evil Conscience in it; as this unknown and abused Manna did, v. 20. See Habak. 2.10, 11, 12. Whereas the Godly do know the gifts of God, John 4.10. and do thankfully acknowledge the giver of them. As Moses told the People [This is the Bread which Jehovah hath given you to eat] v. 15. so the word of God tells us that every good gift comes from a good God, Jam. 1.17. to whose glory we must improve all, &c.
The Twelfth Remark is, Here the Law of the Sabbath had its new Restitution, though' not its first Institution: Israel in their Egyptian Slavery had much neglected the Sabbath, and since their departure thence, they had marched upon the Sabbath, but now it is revived, and a rule is given for its constant observation before the Law was given at Sinai. The observation of the Sabbath is urged upon several Reasons,
First, Upon the Example of God himself▪ who rested after the Creation, &c. Gen. 2.2, 3. which undoubtedly was observed from Adam by the Patriarchs, as well as Sacrifices; the Church then having places for public Worship, must have this prefixed time for it which God had consecrated by his own pattern, no other time could be better appointed.
A Second Reason enforcing it, Is Israel 's Deliverance out of the Bondage of Egypt, Deut. 5.15. which in the letter was peculiar to the Jews, yet was it a figure of our Redemption by Christ; but here
Thirdly, 'It is pressed upon the Church by a Reason drawn from God's bounty and liberality to them [ in giving them upon the sixth day sufficient food for two days] v. 5. and 22. Thus God confirmed it by a Miracle upon their preparation to the Sabbath, telling them [the Lord hath given you the Sabbath] v. 29. and a great gift it was, Nehem. 9.14. for were it not for a weekly Sabbath, the World would run wild; and the ceasing of Manna upon the seventh day, shows, that the Sabbath was observed from the beginning, before the Law, &c.
The Thirteenth Remark is, That which Origen observeth here, concerning the excellency and prerogative of our Christian Lord's Day above the Jewish Sabbath: His words translated run thus [If the Manna were gathered six days together (as the Scripture affirmeth) and that it ceased from falling upon the seventh day, ] the then Jewish Sabbath: It must follow without controversy, that it always began to rain down Manna upon the first day of the Week, which is our Lord's day, when none at all had fallen the day before; though' some out of curiosity sought it on the seventh day, yet they found none, v. 25, 27. How oft hath Manna fallen on our Lord's day?
The Fourteenth Remark is, The excellency of this Manna, which is set forth by comparing it in Holy Writ to Five Excellent Things; as
First, To the Hoary Frost, v. 14. to show the quantity of it; oh how liberal a giver is God, thus to cover the Desert herewith, as the Hoary Frost doth cover all the ground. Thus the Psalmist saith, [He scattereth the Hoary Frost like Ashes] Psal. 147.16. multiplying this Meat for 600 thousand Mouths.
Secondly, 'It is likened to Coriander-Seed, v. 31. as to the figure and proportion of it, prepared of God, so that they might presently eat of this Corn of Heaven (so called Psal. 78.24, 25.) though' they might grind, or pun, or bake, or boil it also. They might do anything with it, as they might with Meal, this Seed being unto them instead of Corn.
Thirdly, 'It is likened to Wafer-Cakes made of Honey, v. 31. to show the sweetness of its taste.
Fourthly, 'It is compared to fresh Oil, Numb. 11.7. for such was its savor when dressed, though' before its dressing or baking it tasted like sweet Wafers; and
Fifthly, it was like Bdellium, Numb. 11.7. a transparent Gumm for color, but the Talmudists will have it the white Precious Pearl. No wonder then, if such Rich and unparalleled food as precious Pearl, was called the food of Angels, so delicate, as might not unbecome Angels to eat, if they did eat any at all; such as Poets feign their Nectar and Ambrosia was to their Dunghil God's; and as the Jews say, it had Saporem omnimodum, a particular taste to please every palate; yet those murmuring miscreants loathed it, complaining that they were dried up with it, preferring Garlic and Onions before it.
The Fifteenth Remark is, As those that labored hard upon the sixth day to gather a double quantity of Manna, were well provided with what to eat upon the Sabbath day: So all such as do labor hard (in Christ ) in this life (while God giveth time to work) shall have in the life to come the fruition of their labors, with an eternal Sabbath of Rest in Heaven, John 6.27, 29, 58. Gal. 6.7, 10. Revel. 14.13. Heb. 4.3, 4, 9, &c. This present Life and World is the time and place of working, the Life and World to come, is the time and place of receiving wages and reward for our work, 2 Cor. 5.10, &c. If we have gathered no Manna before, it will then be too late to seek for it, Mat. 25.8, 9, 10.
The Sixteenth Remark is, Monuments and Memorials of God's great Mercies are to be erected, that the loving kindness of God may be kept in everlasting Remembrance: Hence was it commanded here [fill an Omer with this Manna, put it into a Golden Pot, to be kept for the use of succeeding Ages, in the Most Holy places, v. 32, 33, 34. Heb. 9.4. lest it should fare with them (as it frequently fareth with Children) Bread eaten, is as soon forgotten: Thus Christ Commanded, that when he had fed the Multitude with a few Loaves, &c. the remainder of the broken bread, &c. might be reserved in baskets, that such a signal and singular miracle of mercy might be preserved in a thankful remembrance: How much more worthy to be remembered was this unparalleled Miracle of Mercy? wherein Christ sed so many hundred thousand with such dainty diet as was Manna, which had such a nourishing virtue above other food in it, that (where sin hindered not) it would draw out a Man's Life rather to an Angelical than to an Human Duration: Thus it kept Moses and Caleb in a continual equality of Strength, and Health, Deut. 34.7. and Josh. 14.11. And that Christ fed them herewith full Forty Years, till they came to the Corn of Canaan, Josh. 5.12. Teaching us two great Truths: (1.) We shall need Ordinances, till we come to Heaven: And (2.) Where God grants ordinary means, there extraordinary Miracles are not to be expected; 'tis Tempting God.
But the grand Reason, why this Omer of Manna was kept in a Golden Pot, was, because it was a most pregnant Type of our blessed Messiah, as He himself affirmeth, Joh. 6.33, 48, 49, 50, 51, &c. and this is farther Asserted by the great Apostle, 1 Cor. 10.3, 4, &c. N.B. 'It is called Angels Food, not by way of Position, but of Supposition, for Angels, being Spiritual Substances, need no Food at all, nor do they eat any, unless when they take upon them Human Shapes, as Gen. 18.8. and 19.3. &c. but suppose they were to be nourished, as Men are, they needed not any other dainty Diet, than this Manna that came from the Habitation of Angels, in whose Name it is commended: There is much Congruity betwixt the Type, Manna, and the Antitype the Messiah, yet some Disparity also.
First, Of the Congruity, which brancheth itself out in these Particulars,
1st. In the Causes of sending this Manna, which was, (1.) The Moving Cause, God's Compassion to his People, when almost famished in the Wilderness: So God loved the World, in sending Christ to nourish Hungry Souls, Joh. 3.16. (2.) The Final Cause of giving Manna was to prove Israel, ver. 4. Whether his Favors would work them to Obedience unto his Law. Thus the Lord trieth the World, whether they will receive the Law of his Son, to wit, the Gospel which Reprobates reject, Luk. 7.30.
2ly. In it's Qualities which are many: As (1.) Both came from above. (2.) As Manna descended in the Dew, so Christ the Bread of Life comes down in the dew of God's Word, Deut. 32.2. Rom. 1.16, 17. and 10.8, 14. Gal. 3.1, 2. Psal. 110.3. Falling like dew upon mown Grass, Psal. 72.3. The dew that watered Paradise, Gen. 2.6.
3ly. Israel knew not what Manna was, having dew both under it and above it, so lying clean betwixt two coverings, and appeared not till the Dew vanished, ver. 14. Thus Christ is an unknown Mystery, wrapped up in Types and Figures, the Holy Child Jesus in Swadling Bands, yet is God manifest in the Flesh, 1 Tim. 3.16. when those shadows (wherewith he was wrapped) are done away.
4ly. Manna was but a very small thing (like Coriander-seed) yet had it a great and most Sovereign Virtue in it, for preserving of Health, so that there was not one feeble Person, among that vast Host, Psal. 105.37. Thus, though Christ came under a small figure in the form of a Servant, &c. yet is he of such a powerful Efficacy, as to begin and beget (being the Bread of Life, Joh. 6.48.) all Spiritual Life in us, and not only so, but also to uphold and maintain it, yea and to nourish us up to Eternal Life, ver. 68.
5. Manna is said to have all sorts of good Tastes in it, pleasing every Palate of them that made a right use of it: So hath Christ to all (given unto him) whether Jew or Gentile, Barbarian, Scythian, Male or Female, Bond or Free, Gal. 3.28. All are one to him, and he all, and one to them, Col. 3.11.
6. As Manna was sweet as Honey, Glorious as Bdellium (that shining Pearl) and wholesome as Oil that makes the Face to shine, so and much more than so is Christ to all his Redeemed.
7. As this Manna was ground in the Mill, beaten in a Mortar, boiled in a Pot, or baked in an Oven: So was Christ beaten and bruised for us, Isa. 53.4, 5. The Heat of God's Justice was upon him, &c.
8. As Manna fell every Day, and that with the Dew (which was extraordinary in this respect, for all Dews naturally fall at the Evening, but this fell in the Morning) so Christ is the Morning Dew, Psal. 110.3. That falls daily, promising to be with his Church to the Worlds end, Math. 28.20. in the dew of Grace and Spirit.
3ly. The Congruity holds in the Circumstances of gathering it; As (1.) The Time when, it must be gathered, in the Morning, Exod. 16.21. from 6. a Clock to 9. in the Morning Manna was to be found, but when the Sun after waxed hot, it melted away by God's appointment, though in its own Nature it would abide the Fire in baking or boiling, &c. when used according to God's command: This was to stir up the People, that they might get up early, and gather it betimes in the Morning, that they might have time to prepare it, and then attend other business, whereas had it been to be gathered all the Day, they would have been slothful and negligent: They must gather it so soon as the Dew (that hid it) was off the Ground: So ought we to gather the hidden Manna, Rev. 2.17. The true Bread that came down from Heaven, Joh. 6.32, 33. In the Morning of our Youth, Health and Strength; we must seek the Lord, while he may be found, Psal. 32.6. While the Day of Salvation lasteth, 2 Cor. 6.1, 2. And not shift it off, Heb. 2.3. & 12.25. He that gathers in Summer is a wise Son, Prov. 10 4, 5. & 6.6, 8. Joh. 12 35. Gal. 6.10. While Time and Means continue, &c. and this is supposed to be the • ur port of Moses Prayer [O satisfy us early with thy Manna, Mercy] Psal. 90.14. The Soul of a Sinner cannot have it too soon.
2. The Place where Manna was gathered. They were to go out of their Tents, and beyond the Camp to gather it: The Dew lay round about the Camp, Exod. 16.13. Thus are we commanded, To go forth unto Jesus without the Camp, Heb. 13.12, 13. We must relinquish our old Conversation, and renounce all worldly Interests, which are inconsistent with an Interest in Christ, and a Participation of him: The Spouse could not find Christ upon a Bed of Idleness or in the broad ways and common Worship of the World, Cant. 3.1, 2. Yet was Manna found nigh their Camp and not far off in the Wilderness, nor need we go far for Christ, he is nigh us, Rom. 10, 8.
3. The Persons who were the gatherers; namely all Universally, Old and Young, Male and Female, Parents and Children, Masters and Servants, none excepted or exempted from gathering Manna, so nor from getting Christ, Gal. 3.28.
4. The Measure, what each gathered, were it more or less, there was neither Deficiency, nor Redundancy, Exod. 16.18. so all sorts of Believers have an equal Portion in Christ our heavenly Manna, Gal. 3.28, 29. 2 Pet. 1.1. The smallest degree of Grace, so it be true, sufficeth for Salvation, and the weak do partake of Christ in his Word and Sacraments, as well as the strong.
5. The Extent of this Duty, How long? As they were to gather it every day, and that all along the forty Years until they came to Canaan, excepting only the Sabbath-day: So ought we to gather this heavenly Manna every day, and all our Life long, till we come to Heaven, and enjoy there an Eternal Sabbath.
4ly. The Congruity continues in the differing Uses and Effects of this Manna, as it was eaten both by good and bad: To some it putrefied, for not improving it according to God's Prescription, and others loathed it as light Bread, Numb. 11.6. and 21.4, 5. Cito parta vilescunt, lightly obtained, is but lightly esteemed, the Wheat of Heaven was lightly set by, because lightly come by; though to the good it was a spiritual, as well as corporal Food: Thus God's Word and Sacraments, are the savor of Life unto Life to such as make a right improvement of them, but to others that mis-improve them and receive them unworthily, they are the savor of Death, 2 Cor. 2.15, 16. breeding that never dying Worm, Mar. 9.44, and 46. ever gnawing on the Soul in furious Reflections, without Hope of either ending or mending; let such squeafie Stomachs, as nauseate the Bread of Life, and disrelish plain Preaching, duly consider this.
The Second considerable, is the Disparity between the Type, and the Antitype, the Shadow and Substance.
The First Disparity is, this Manna was made in, and ministered out of the middle Region, only by the Ministry of Angels; but the Messiah is the true Bread (whereof Manna was only a Figure) that came down from the highest Heaven, Joh. 6.32, 33. and out of the Bosom of the Father, Joh. 1.18.
Secondly, Those that fed upon the Type Manna, hungered after the next day, and so end way for forty Years together, as it was food for the Body; but such as feed upon this Bread of Life by Faith, shall never Hunger, Joh. 6.35. That is, shall never be painfully, or desparingly hungry, as utterly destitute of Grace and Glory, Psal. 119.8. but shall continually feed upon that Gospel Feast of a good Conscience, Prov. 15.15. Where (as Luther phraseth it) the blessed Angels are Servitors of Sweet Meats, being Cooks and Butlers, and the three Persons in the Trinity are gladsome Guests, making the whole Life one entire merry festival without Interruption.
Thirdly, Those that were eaters of this Manna, died, Joh. 6.49. Manna could not Immortalize them, as the Poets feign their Ambrosia did their Dunghil-Deities, and many of them died in God's displeasure, 1 Cor. 10.3, 5. but those that feed by Faith upon this Bread of Life, have Eternal Life, &c. Joh. 6.47, 48, 50, 51, 56, 57, &c. That is, in the Purchase of Christ, in the Promise of the Father, and in the first Fruits of the Spirit that resteth on them, 1 Pet. 4.14. This our Lord oft inculcateth, both as needful to be known, and as comfortable to be considered.
Fourthly, This Manna melted, putrefied, bred Worms, and perished in the using: Meats for the Belly, and the Belly for Meats, but God will destroy both it and them, 1 Cor. 6.13. But this cannot befall Christ, who is Life essential, and God will not suffer his Holy One to see Corruption, Psal. 16.10.
Fifthly, Manna was but the Carcase of the Sacrament which could not give Life, therefore many that fed upon that Sacrament daily, did perish Eternally: But the Soul of it is Christ signified, whereof they that partake live forever: Outward Privileges do not excuse, but aggravate Enormities. Carnal Professors feed upon Sacraments after a fleshly manner, with such God is not well pleased, 1 Cor. 10.3, 5. &c. the Romanists especially; when as Christ saith [The Spirit quickeneth, the Flesh profiteth nothing] Joh. 6.63. We should be wise Men, 1 Cor. 10.15. That is, skillful in the Doctrine of Sacraments. One may go to Hell with Font-Water on his Face, and be hailed from the Table to Torment, Mat. 22.13.
Sixthly, Manna lasted but forty Years, but Christ ever lives and lasts, &c. and is the sum Yesterday, to Day and forever, Heb. 13.8, &c.
The next memorable Matter concerning Israel in the Wilderness, was at their eleventh Station at Rephidim, Exod 17. Raph-Jadiem signifies the healing of the Hands, God held Israel 's hands here from stoning Moses by giving them Water, to which place the Lord led them by the Cloudy Pillar, that he might again exercise them with new Dangers, and Distresses to teach them their daily Dependency upon their God and Guide for new Deliverances: These were twofold, First, Their Distress by Thirst; And Secondly, Their Danger by Amalek: In the Description of the First is declared, (1.) Their Malady. (2.) Their Murmuring at the Malady. (3.) The Remedy beg'd of God by Moses, and granted by the Lord. (4.) The Manner of it's Performance, &c. ver. 1, 2, 3, 4, 5, 6, 7. The Remarks upon the first Distress are as follow.
First, No Distress comes upon God's Church and Children by Chance, but by a Dispensation of Divine Providence: God leads us out, as well as into Trouble. They came to Rephidim (after they had been at Dophkah and Alush, Numb. 33 12, 14. where nothing notable happened, and therefore omitted here by Moses ) by the conduct and command of Christ in the Cloudy Pillar, Exod. 17.1. where they met with this Distress by Thirst, yet the same God and Guide that brought them into this Danger, did in the Issue deliver them out of it with great Satisfaction and Delight: Oh how good it is to follow God blindfold! (as Abraham did, Heb. 11.8.) who after he hath nurtered and chastized his Children, will certainly do them good at the latter end, Deut. 8.2, 5, 16. If we be good Children, we shall be better for being beaten, 'tis accounted as an high favor, Job 7.17.18. and 14.3. Heb. 12.7, 8. and Jeremy prays for it, Jer. 10.24. and they are pronounced Happy, whom the Lord chasteneth, Psal. 94.12, 13.) and it will make us gather together under the Wing of a frowning Father, who assuredly will set the Flint abroach (as he doth here) and Rain Corn from Heaven rather than they shall Pine and Perish.
The Second Remark is, The Wilderness of this lower World is full of Woes, wants and weaknesses. We are ever wanting something or other, being made up of wants and peculiar Indigencies, as the Church in the Wilderness here, one while she wanted Bread and when she had got Bread rained down from Heaven, then wants she Water to spring up out of the Earth: And as Thirst is a more eager Appetite, than Hunger; so are they more eager and earnest in their murmurings at Moses for want of Water, than they had been before for want of Bread. ver. 2, 3. we will ever want something till we come to Heaven, &c.
The Third Remark is, To call upon God in a day of Distress is the best and most blessed expedient, for deliverance from it, Psal. 50.15. and 34.6, &c. Moses was here in danger of being stoned by the Mutinous Multitude, whose Bellies had no Ears to his Words of Wisdom: He therefore betakes himself to a Prayer-hearing God ( who can still the Tumults of the People, Psal. 65.7.) and finds redress here, ver. 3, 4, 5. Prayer was Moses 's usual Refuge in the like Trouble, Exod. 14.15. and 15.25. Numb. 11.10, 11. and 14, 10. &c. The Lord at his Prayer, Pardons the Peoples murmurings (who expected that from Man, which only God could give) yet testifies his just displeasure by denying them the Privilege of beholding the Miracle of Broaching the Rock, whereof by their distrust and outrage they were unworthy.
The Fourth Remark is, the miraculous Remedy to their murmuring Malady, which containeth in it a great bundle of Wonders: As (1.) This Rock in Horeb (which signifieth Dryness ) was the very Place, which God had given to Moses as a second sign, for the fuller and further Confirmation of His Faith in God's Promise, that of the burning Bush at the present was the first, and this of serving God at Horeb (whither the Lord had now brought them) for the future doubled the Token, Exod. 3.1, 3, 12. (2.) To fetch fire out of this Rock in Horeb, a dry Substance, had not been so miraculous ('tis common to fetch Fire out of a Flint, &c. ) as to set it abroach, and bring Water out of it: This was a Work of Omnipotency, and oft celebrated in Scripture, Psal. 78.15. and 114.8. and 105.41. Deut. 8.15. Neh. 9.15. to the Praise or the Omnipotent God. (3.) This Rock must be smitten with Moses Rod, which Organ or Instrument God had no need of, but could have broached the Rock without any such means: Yet was it his pleasure to use that Rod, not only to convince those Israelites, who (as Rab. Solomon saith) thought Moses 's Rod had a power to bring in Plagues only, as it did upon Egypt, but no blessings to Israel; whereas dividing the Waters of the Red Sea by this Rod, was a great blessing to them, and so was this fetching a River of Water by it out of a dry Rock, whereby they were cooled and comforted in their weariness and wanderings, when they were ready to perish by Thirst; but also because of the Mystical signification of this Rod smiting the Rock to be mentioned afterwards. 4. The Lord, in the Pillar of Glory, must stand upon the Rock, which if he had not done, ver. 6. Moses's Rod had smitten it in vain: Means must be used, but God must be only depended on for success: It's he alone that turned the Flint into a Fountain.
5. This is a wonder of wonders, that the same person who stood upon the Rock in the Pillar (the badge of his presence) should be likewise the Rock itself; this is expressly asserted by the Apostle [that Rock was Christ] 1 Cor. 10.4. namely, in the same sense, That the Bread in the Lord's Supper is the Body of Christ, being a sign, which by Divine Institution doth signify Christ, as this Rock did prefigure him; to be shewn in the sequel.
6. That a River should flow out of this Rock to follow them till their fortyeth year through the Wilderness. This also the Apostle affirms, 1 Cor. 10 4. that is, the River out of the Rock went along with them, not the Rock itself, wherein the New Testament supplies the History of the Old, with some circumstances not recorded there, by Divine Inspiration; as the names of Jannes and Jambres, &c. This must be supposed, otherwise how can we imagine that the Israelites were supplied with Water all the forty years; this at Rephidim being their first year: And we read of no fresh supply of Water they had till they came to Kadesh Barnea, Numb. 20.7, 8. which was about 40 years after this: The like Miracle to this was then wrought, at which time 'tis probable God caused that River to cease running for a new Trial of them (as afterward he caused Manna to cease falling) being appointed only a supply to present necessity.
7. 'It is a wonderful work of the free Grace and Mercy of God, that the Lord should thus wait with supplies of Water and Manna for forty years, when their Impatience under pressures and penury so transported them into such provokings of God by distrusting his Promises, by reproaching his Providence, and by discontentedly demanding [Is the Lord among us?] ver. 7. as if that could not be, and they exercised with Thirst; whereas Hagar had been under the same Trial, Gen. 21.15. and the Three Kings that war'd against Moab, 2 Kings 3.10. yet were all relieved in season: This was their renouncing of all Religion at once, and a denying of the Deity of God. There is no Divine Essence, where there is not a Divine Omnipresence. God is most present when he afflicts: He knows our Souls in adversity, Psal. 31.7.
8. Another wonder was this, That the same Water out of this Rock was Drink for their Souls as well as for their Bodies; therefore the Apostle saith, [They all drank of that Spiritual Rock] 1 Cor. 10.3, 4. They had not only Manna, the Bread of Angels, but also Water out of the Rock Christ. They had no dry Communion, as is practiced in the Romish Church. The Water was Spiritual Drink, in the same respect that the Manna was Spiritual Meat, being (both of them) miraculously produced, and prefiguring Christ, who is called a Spiritual Rock.
9. And lastly; This Rock was a figure of Christ, in many respects; holding most apt Congruity. yet some Disparity.
First, The Congruity betwixt them: As,
1. A Rock is a firm and sure Foundation for any Fabric to stand upon. Soft Stones will not bear a Superstructure, but waste with stormy weather, and washes away with the fluctuating Waters. So Christ is a firm and immovable Foundation for his Church and Children to rest upon, Matth. 7.24. and 16.18. 1 Cor. 3.11. Isa. 28. 16, &c. Waves break themselves upon this Rock of Ages.
2. A Rock is a dry, craggy, uncomely thing; so is Christ to a carnal Eye, having no form nor comeliness to be desired, Isa. 52.14 and 53.2, 3. Yet as this Rock had Water within it, though' it seemed dry to Thirsty Israel; so Christ hath the Water of Life within him. Believe for Comfort when thou canst not behold it, &c.
3. A Rock is of great Relief for a shadow and shady Harbor in an hot Season and a weary Land, Isa. 32.2. and 25.4. So Christ shades us from the Curse of the Law, and the Wrath of God; from being Sun-burnt, Sin-burnt, or Hell-burnt as the Spouse, Cant. 2.3.
4. This Rock affords no Water for Refreshing Israel under Thirst, till smitten with Moses's Rod: So Christ was smitten of God, Isa. 53.4. bearing the Curse of the Law for our sins, Gal. 3.13. from whence flows healing Waters for thirsty and troubled Souls. Christ 's side smote with a Spear, gushed out in blood and water, John 19.34, 35.
5. The Water out of the Rock served for both cleansing of Garments from filth contracted, and for sustaining of life in satisfying Thirst. So the Water of Life from Christ both washes away the guilt and filth of sin, and upholds Spiritual Life in Believers, Joh. 4.13, 14. and 7.37, 38, 39.
6. The Water out of this Rock followed Israel from one station to another, till they came to the Land of Promise: So the Water of Life follows Believers in all Ages, till they come to the heavenly Canaan.
Secondly, The Disparity. 1. This Rock was but course condensed Earth; Christ was Heaven-made. 2. It was without motion, stir'd not out of its place; but Christ came down from Heaven, went about doing good, Acts 10.38. and ascended thither again. 3. His Water of Life perishes not with using as that did, and now is not. Note here, 1. Israel asked water of Moses. 'It is the Rock Christ must give waterings, not Moses 's Law. 2. As this Rock was turned into water, so wrath is turned into mercy by our Mediator. 3. Woe to whom this Rock is a stone of stumbling, Rom. 9.23. 1 Pet. 2.6. such shall be broken, nay grinded to powder, Mat. 21.44. 4. 'It is the emblem of an hard heart softened by the Law in the hand of a Mediator standing on it mollifies. 5. As God led to the Rock, so he draws us to Christ, John 6.44.
The second distress and danger Israel met with at their 11th. station, was War with Amalek, Exod. 17.8, &c. teaching us, That no sooner is one Trial over, but we must expect another following at its heels while we are in the Wilderness of this lower World; Velut unda super venit undae; one wave of the Sea pursueth another, till we come to the happy Shore and Rest in the Celestial Canaan, Acts 14.22. Heb. 4.9. God tried Israel 's Faith with penury of Food and Water, and with the peril of War, before from Pharaoh, and now from Amalek, who indeed was a Scourge from God for the unishment of their four times murmuring and repining against his Conduct of them.
The Remarks in this War are, 1. The Persons waging war against Israel were the Amalekites, who were the Off-spring of Esau ( Jacob 's Brother) so near allied to Israel, Gen. 36.12, 15, 16. whereupon they should have met their near Kinsmen with Bread and Water by the way, but they met them with Fire and Sword, Deut. 25.18. being Heirs of that old Hatred of Esau against Jacob, and reviving (likely) the remembrance of that old Quarrel about the loss of both the Birth-right and of the Blessing; and now beholding Jacob 's Off-spring become so notably numerous, and marching towards the Land of Promise, they had more cause to be afraid that Isaac 's blessing of Jacob was now in a way of its Accomplishment, and that the elder should serve the younger. N.B. Amalek signifies a licking People; licking up the hindmost of Israel, Deut. 25.17, 18. assaulting them more by Treachery than true Valour. As Pharaoh pursued Israel to reduce them back to Egypt; so Amalek intercepts them in the way to hinder them from Canaan, and were the first of the Nations that warred against them; for which Act Balaam himself foretold their destruction, Numb. 24.20. in whose days Amalek and their King Agag, ver. 7. ruffled among other Nations in formidable Grandeur (as his expression there imports) who by this primary and insolent Attempt, procured his own utter Ruin. God permitted this War for other causes beside that aformentioned, for punishing their former Murmurings. But, 2. That they should not wax wanton by Ease and Idleness. 3. That they might have more experience of God's delivering Mercy; 4. And grow more expert in War: Yea, 5. And better furnished with weapons and other necessaries, &c.
The second Remark is, concerning the Manner of managing the Military matters on Israel 's part. Moses the chief Magistrate calls Joshua to be his General in this War, whom he knew should be his Successor, and General in all the Wars of Canaan: He must fight with his Army the Lord's Battle against Amalek below, which Moses, Aaron and Hur prayed together above upon the top of the Hill, Moses holding up the Rod of God in his hand, where the Army might behold this Ensign, and be confirmed in their good Fight of Faith, ver. 9, 10. This Hur (say the Jewish Doctors, and Josephus ) was the Husband of Miriam, Moses 's Sister; and being an old, wise and experienced States-man, was made Moses 's Deputy in his absence, Exod. 24.14. And we are told also, that the Frantick People, when mad of making a Golden Calf, Exod. 32. did destroy this good old man, because he would not comply with Aaron in promoting their Calf-Idolatry, therefore we hear no more of him in Scripture-Record after that, as we do of Moses and Aaron. However Joshua (whom the Holy Ghost calleth in Greek Jesus, Act. 7.45. Heb. 4.8. and whom Moses (before that) called his name Jesus or Oshea, that is, Savior, Numb. 13.16.) was a figure of Jesus Christ the Savior of the World, both in his Name and Actions, in fighting the Battels of the Lord, and in bringing the Lord's People into the promised Canaan: 'It is not Moses or the Law can do it.
The 3d. Remark is, The Effects of this double manner, Moses 's precando, and Joshua 's praeliando. This we have an account of [ When Moses held up his hands in Prayer, Israel prevailed, &c.] v. 11. Which shows that the power of Moses 's Prayer prevailed more against their Enemies, than did all the pushes of Israel 's Pikes. Moses orat & vincit, cessat & vincitur, saith Bucholcer, Moses Prays, and Conquers; especially when Aaron and Hur join'd in Prayer with him. N.B. In the Congregation where Saints are praying together with fervency of Faith, there the Arrow, Shield, and Spear are broken, Psal. 76.2.3.
Thus are the Peoples words to David ['It is better thou succor us out of the City] 2 Sam. 18.3. interpreted, that thy Prayers in the City shall prevail with God for our assistance in the Battle. Thus Knox 's prayers were more feared than ten thousand Soldiers; and Gustavus said, the greater our Army of Prayers, are the greater be our Victories; Prayer is the best of Duties, if any duty be a penny, this is a pound; and such as with Peter have neither Silver nor Gold to pay Taxes with, may yet pay the subsidy of Prayer, pray for the peace of Zion, &c. Psal. 122.6. God will honor Prayer, because it honors God, giving him the Glory of Victory, as the Lord of Hosts; and for these things God will be inquired, Ezek. 36.37. Great Constantine after all his Victories, would not (as other Conquering Emperors) be coined upon his current Money in a posture of Triumphing, but Praying; ascribing more to Prayer, than to his Sword: And David (a Man of Prayer Psal. 109.4.) breaks through many Hosts in Conquest.
The 4th. Remark is, The various success of this Spiritual Engine, Moses 's Prayer; his hands were heavy, v. 12. so that he could neither bear up his Standard (the Rod of God) nor continue instant in Prayer, Rom. 12.12. and then Amalek prevailed: God would have the Victory to follow the lifting up or falling down of Moses 's hands (his gesture in Prayer) to testify that the Victory was only from God, to whom Moses prayed: His hands wax'd not heavy through old age (being now 80 years old) for 40 years after this (when he was an 120.) his natural strength was not abated, Deut. 34.7. But it was from Human infirmity, which cannot hold out long in Spiritual Exercises: It is a praise proper to God only, that his hand is stretched out still; but the best of Men are but Men at the best; though the Spirit in them be willing, yet the Flesh is weak, Mat. 26.41, 43. and cannot continue long intent in devotion; beside there might be this mystery in it, Moses hands waxed heavy, to teach that the Law of Moses could bring nothing to perfection, Heb. 7.19.
However, it plainly demonstrates that Prayer is not effectual, unless it be fervent and constant: When Moses 's zeal and fervency abated, then his heavy hands were let down, and the Enemy got the better and won ground; thus it is with us, when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith, so long do we overcome our spiritual as well as temporal Enemies; but when our faith flaggs and faints, our zeal and devotion abate, then they prove prevalent; therefore 'tis dangerous to faint in Prayer, Gal. 6.9. Luke 18.1, 2, 3. be importunate, &c. the Prayer of the Righteous avails much, to which is added, if it be fervent, Jam. 5.16. Alas, God may complain our Spirits are not steadfast, Psal. 78.7, 37. nor our hearts fixed on God, as Psal. 57.7. and 108.1. and 112.7.
The 5th. Remark is, The Means whereby Moses was supported in a steady posture of Prayer, 'till Amalek was discomfited, [ they took a • stone and put it under him, &c.] Moses was wearied both ways, both with standing so long, and with holding up his hands all that time; therefore
First, They put under him a Stone to sit upon: Under which similitude of a Stone, Christ is oft signified, Isa. 28.16. Psal. 118.22. 1 Pet. 2.4. Zech. 3.9. upon whom our weak faith is supported in prayer, and by whose Spirit our infirm Spirits are sustained therein, Joh. 14.13, 14, 16, 17. Rom. 8.26. and
Secondly, Aaron and Hur on each side upheld his hands▪ in a steady posture, who well resembled Faith and Patience, sustaining our heavy hearts in praying work; 'twere well if we could say [Lo here these two Graces are] as Revel. 13.10. and 14.12. contributing their assistance and vigor to our duty of Prayer. No doubt, saith Calvin, but Aaron and Hur did not only hold up Moses 's hands, but also joined with him their earnest Prayers. It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sat, for by it the Law of Moses was fulfilled; and likewise Morally, how godly Ministers ought to animate and assist one another in the exercises of piety: Distance and division greatly hinders prayer. Yea, and Doctrinally, that he who endureth to the end, shall be saved, Mat. 24.13. To all which, may well be added, as Moses the Prophet, Hur the Prince, and Aaron the Priest, thus concurred to discomfit Amalek upon the fortieth day after their coming out of Egypt; All three put together are a Type of Christ, who on the fortieth day after his Resurrection ascended into the Mount of Heaven where (as our Prophet, Priest, and Prince ) he holds up the hands of intercession for his Church Militant, while she fights here below with Spiritual Amalek, Antichrist, Sin, World, Flesh, and Devil, &c.
The 6th. Remark is the event and issue of all, which was not only Amalek 's present discomfiture, but also God's Decree to root him up for the future (as Rab▪ Eliezer saith) out of this World, and out of the World to come, v. 13, 14. This is testified not only by Recording God's Decree in this Pentateuch, the most Ancient Book that is extant in the World: But also
Secondly, By Moses 's Altar, called Jehovah Nissi, the Lord is my Banner, ver. 15. which was both a lasting monument of God's mercy in that first Victory, and of his Decree against Amalek from Age to Age; and
Thirdly, God lays his hand upon his own Throne, swearing to accomplish this Decree, because Amalek 's hand was lifted up against God's Throne, his Church, Jer. 3.17. and 14.21. her cause is God's, and he will revenge it upon Amalek (which is a figure of Antichrist ) though' it was not presently accomplished, but was suspended 400 years, 'till Saul 's Reign, 1 Sam. 15.2. God seemed to have forgot both, Exod. 17.14. and Deut. 25.17, 18. then he remembered both Amalek 's secret Ambushes, and his open Assaults against Israel: This was done to half part by Saul, but more thoroughly, 1 Chron. 4.42, 43. and by David, 1 Sam. 30.18, 20, &c. The last of that Race we read of was Haman the Agagite, of Agag 's Offspring, King of the Amalekites, whom Mordecai got hanged with his ten Sons, Hest. 8. & 9, &c. Thus God's hand is upon his Throne to destroy Antichrist also, though' it be defer'd long, it will certainly come, his Damnation slumbers not, 2 Pet. 2.3. God will hasten it in his time, Isa. 60.22. 'tis ill angering the Ancient of days, his Anger burns longer than Coals of Juniper, Ps. 120.2. his forbearance is no forgiveness. As Amalek is not now, so Antichrist shall not be, the Lord hath sworn his time shall be no longer, Rev. 10.2, 3, 4, &c.
Now come we to Israel 's Twelfth Station at Mount Sinai, where they encamped almost a whole year before they removed thence; because after their complete Redemption from the Egyptian Bondage, and their marvelous Deliverances from many other dangers in the Desert hitherto discoursed upon, they come here to a solemn constitution of both their Ecclesiastical and Political state, by most just and godly Laws, both Moral, Judicial, and Ceremonial, whereby they entered into Covenant with God; all which must require much time, and will afford many Remarks upon Exod. 19.
The First is, The time when they came to Sinai, about the forty fifth day from their coming forth of Egypt, and five days after (which was the fiftieth) was the giving of the Law; for it is the general Opinion of all Authors, that the Day called Pentecost (which was just fifty days from the Passover in Egypt ) was the very time when the Church in the Wilderness received the lively Oracles of God, Acts. 7.38. Upon which same day the Holy Ghost came down upon the Apostles and Church in the New Testament, Acts 2.1, 2, &c.
Two days of those five before mentioned, might pass in intercourse betwixt the Lord and Moses, who was called up into the Mount, talks with God, comes down and relates God's word to the People, then returns he into the Mount, and relates the People's Answer to God.
The other three days might be requisite in his preparation of the People for receiving the Law according to God's command, wherein he did sanctify the whole Host, and set bounds about the Mountain. This fiftieth day was appointed a yearly Feast, Exod. 23.16. Levite. 23.15, 16. Acts 20.16. Upon this day the Fiery Law was given now on Mount Sinai, and upon this day were fiery Tongues after given for publication of the Gospel at Jerusalem, Acts 2.1, 2, &c. Whereby God's Love was shed abroad, Rom. 5.5. just the fiftieth day after Christ our Passover was Sacrificed for us, 2 Cor. 5.7, 8.
The Second Remark is, The Place where the Law was given.
- 1. The common name is Sinai, there is the Desert of Sinai (a large tract of Land) wherein the Mountain Sinai stood; hereupon it is called the Wilderness of Mount Sinai, Gal. 4.25. Acts 7.30.
- 2. The proper name is called also Horeb, the Mount of God, both for the Vision of the Burning Bush the Lord shown to Moses, Exod. 3.1, 5. and for giving the Law upon it.
Thus was it styled by two names, Horeb because of its Dryness, being a Waterless Wilderness, and Sinai, because of the Bramble Bushes there growing, as both the Hebrew Names signify: But some do more strictly distinguish them; saying, that Hilly Tract where Sinai is situate, reacheth a long way towards Egypt, and is called Horeb, but Sinai is an high Hill, higher than all the rest, and of such an height (saith Jos • phus ) as that they could scarce see to the top of it. And the most probable Opinion is, that this great People lay in a circuit and compass about this high Hill, that they might the better hear and see what was said and done, for the Lord saith to Moses [That the People may hear while I talk with thee] Exod. 19.9. This Mount was not in the Land of Promise, but was a Mountain in Arabia, ishmael 's Country, Gal. 4.25. Acts 7.30. Therefore the Sons of the Stranger are cast out, Gen. 21.9, 10. Gal. 4.24, 30. John 8.35. Under the works of the Law only.
The Third Remark is, The Persons to whom the Law was given called both the House of Jacob, and the Sons of Israel, Exod. 19. v. 3. not of Abraham, or of Isaac, because they had properly but one apiece (seeing the other were not counted the Seed ) which were not sufficient to make up an House or Family, as Jacob, who had twelve Sons, being all Patriarchs, and his two Names are joined here, Jacob, and Israel; to show that as his first Name was by Nature, but his second was given him by Grace; so there were two sorts of Seeds descending from him; 1. Those after the Flesh, and 2. Those true Israelites according to the promise; and they were also minded hereby, that they should seek to be answerable to both those names, both in supplanting of Sin, and in prevailing with God, according to the sense and signification of both those Names given to the Father of their Family; and as Israel was a Name given him of God, so they bearing this Name, might assure themselves they were the People of God, v. 3.
The Fourth Remark is, The general preparation of the People to receive the Law and Covenant of God, wherein is proposed first, the Lord's loving invitation of Israel to be his People, consisting of
First, A Rehearsal of the transcendent favors which the Lord had shewn them in delivering them so signally, and in so short a time out of the Egyptian Slavery, in bringing them all along thence through the Red Sea, and through the Wilderness to this station, as if they had been born upon Eagle's Wings, choicely and charily carried safe above the power of their Persecutors; both Pharaoh behind, and Amalek before them, Exod. 19.4. Deut. 32.11. and 33.11, 12. Isa. 63.9. As the Eagle beats her young ones out of their sluggish nest, so the Lord had somewhat (as we say) to do in beating Israel out of their place of Bondage, Exod. 6.9. and 14.11, 12. And as the Eagle carries her young, not between her Talons (as other Birds do) for fear of hurting them, but upon her wings, so that they cannot be hurt by Shot, but through the body of the Old one, so did God his Israel, openly, safely, and speedily, not only securing them from all evil, but also showing them all good, all along in the way hitherto, &c.
Secondly, This general preparation consists of the condition of their obedience required; namely [If they would keep God's Covenant] Exod. 19.5. Deut. 29.9. wherein as God promised, so he required on Israel 's part their Obedience to him, and their confidence in him, as the Condition, then would they be Children indeed.
Thirdly, It consists also of a most Ample Promise [Then shall ye be my peculiar Treasure, a Kingdom of Priests, &c.] v. 5, 6. Wherein is observable, God promiseth
First, That they should be his own Church, his Jewels, his proper and peculiar People, highly prized, and heedfully preserved in the Cabinet of his Providence, for his own special service, as the Hebrew word ( Segullah here used) signifieth, 1 Chron. 29.3. Eccles. 2.8. which Phrase Paul followeth, Tit. 2.14. but Peter expresseth it by [ 〈 in non-Latin alphabet 〉 ] a People for a peculiar Possession, such choice Treasure as a King gives not his Treasurer to keep, but keepeth it in his own custody; or (as others sense the Apostle's words) all that God gets by making the World, is but a few People whom he chooseth to himself, out of the World, 1 Pet. 2.9. The Lord's portion is his People, Deut. 32.9. & 7.6. & 14.2. & Psal. 135.4. Isa. 41.8, 9. & 43.1. Jer. 10, 16. Mal. 3.17. & Deut. 10.14, 15. Tho' all the Earth be the Lord's by the right of Creation, yet Israel his Church is his peculiar Treasure by right of Redemption above all others; God consecrating them to himself, out of that corrupted mass of fallen Mankind (as Theodoret speaketh) giving them his Law, and not dealing so friendly and Father like with any Nation, none so nigh him as they, Deut. 4.7. Psal 46.1, 2. and 86.5. and 145.18. and 148.14. Lam. 3.57, &c. Psal. 147.20.
Secondly, God promiseth they shall be a Kingdom of Priests (as well as his peculiar Treasure ) Exod. 19. v. 6. or a Royal Priesthood, as the Apostle (following the Greek version) expresseth it, 1 Pet. 2.9. that is, they should have that Royal power and privilege of Conquering the Canaanites, and ruling over them, and be as a Kingdom of Priests; all of them so addicted and devoted to the service of God, as if they were all Priests.
Thirdly, Hence it follows in God's promise [and an holy Nation] as if the whole body of that People should be consecrated to come near the Lord: As the Priests were sanctified to God's service, and came nearer to him than any other Tribe, so God conditionally promiseth to make them such an Holy People as should come nearer to him than any Nation upon earth.
Secondly, Then follows the thankful acceptance of this gracious offer of God thus propounded by Moses among that vast multitude, saying unanimously [All that the Lord hath spoken, we will do.] v. 8. Thus Christ the Son of God here, thought good to win the hearts of this People into obedience by those gracious and powerful persuasions thus propounded to them in sweet and elegant similitudes (as the Eagle, Treasure, &c.) For the Lord being about to impose a Law upon them, and the Law is a certain burden, as it limiteth Man's Will, which naturally Man would have left at liberty; and therefore the Lord thus prepareth this People for the better reception of his Law, partly by commemorating former benefits, and partly by promising future blessings; the first of which was a Sovereign Medicine (saith Mr. Calvin ) to suppress their pride, (seeing they could not ascribe their Deliverance from Egypt, and their protection and provision in the Wilderness to themselves) and the latter (being a promise of high promotion hereafter upon their obedience) must as effectually provoke them to shake off all slothfulness by security.
Inquiry, Whether the People did unfeignedly promise Obedience?
Answer. Nec eos quicquam simulâsse credibile est, saith Calvin here; 'tis not at all probable that the People did dissemble at this time, but this their promptitude in promising obedience to God's Precepts was not without some motion of God's Spirit, otherwise the Lord would not have commended them for it as he doth [they have well said, all that they have spoken] Deut. 5.28. and [ Oh that there were such an heart in them, &c.] v. 29. Wherein the Lord wisheth the continuance of that good disposition which indeed lasted not long, for they promise more than they were able to perform, as Peter did to Christ [though' all forsake thee, yet will not I,] not knowing his own treacherous heart. Nor did this People know the impossibility of the Law ( which is weak through the flesh, Rom. 8.3.) for when the Law was pronounced, they fear and flee away, Exod. 20.18, 19.
Oh how prone are we to so easy an over-weaning thoughts of our own Abilities! It cannot otherwise be, but either Men, not understanding the impossibility of the Law, do presume of their own strength; or if they understand it, do fall into despair, unless the grace of Christ do support them, Rom. 7.9, 10. 24, 25. And seeing this People do of themselves thus vow obedience to the Law, they afterwards are most justly punished for the transgression of the Law, as breakers of their Vow and promise to God in setting up their Golden-Calf, &c.
The Fifth Remark is, the particular Preparation of this People (made thus Well-willed, Attentive, and Docible by the General Preparation ) for a fit and reverent receiving of the Promulgation of the Divine Law. This Preparation lasted three Days, and consisted of two Parts.
- First, What the People were to do. And
- Secondly, What they were not to do.
First, What the People were to do: They are commanded to sanctify themselves, and to wash their Cloaths, Exod. 19. v. 10, 14. That they might fall down humbly at God's Feet, being duly prepared for their approach before the Lord, and for Hearing his Word, Deut. 33.3, God will be sanctified in all them that draw nigh to him, Lev. 10.3. and this was done figuratively by Washing their Garments, and their Bodies too (as was done in sanctifying the Priests, Levite. 8.6. and People, Lev. 15.5, 6, 8, 13, 16, 21, &c.) This betokened the washing of their Hearts by Faith, Act. 15.9. And the cleansing of themselves from all filthiness of Flesh and Spirit, 2 Cor. 7.1. and signifi'd our Sanctification by our blessed Savior, with the washing of Water by the Word, and renewing of the Holy Ghost, &c. Eph. 5.26. and Tit. 3.5. Another outward Manner of preparing to meet God, was a changing their Garments, so Jacob bade his Family do, Gen. 35.2, 3. and so David did, 2 Sam. 12.20. for 'tis a kind of an Affront to appear in filthy Raiment before a Mighty Monarch, Esth. 4.2. so Zech. 3.4. The Patriarch Jacob, and David the King were Rich Men, and had plentiful Ward-Robes, so were capable of changing their Garments, but poor Israel in the Wilderness were in no such Case, having but one suit of Apparel (yet a lasting one not waxing old) only for each one Person, therefore are they not bidden to change them, but only to wash them, which Ceremony belonged then to their external Discipline, and was a symbol of internal Grace. As this People had three Days prescribed, to prepare and sanctify themselves; So our Lord saith [He for our sakes did sanctify himself] Joh. 17.19. in dying for us, which Sanctification Christ completed not until the third Day at his Resurrection.
Secondly, What the People were not to do. (1.) They must abstain from their Wives during those three Days Preparation, ver. 15. This (the Apostle showeth) is to be done with Consent for a Time, that they may the better give themselves to Fasting and Prayer, 1 Cor. 7.5. Not because there was any legal Pollution in it, being instituted in the State of Innocency, Gen. 2. and honorable in all, Heb. 13.4 'Twas therefore prohibited, not as any profane Matter in itself, but merely that their Minds might be the more entirely devoted to the Covenant now to be made with God, and not diverted by Carnal, yet lawful Pleasure: Some make this to mean. [Priests disavowing of Marriage] which argues as absurdly, as, because People on solemn Fast-days abstain from Meat, therefore the Clergy must eat no Meat at all.
2. As they were not for that Time to touch their Wives, so nor must they touch the Mount at that Time, when the Signs of God's glorious Presence was upon it, v. 12, 13. In which Interdict or Prohibition are sundry Branches observable: As
1st. To whom it was prescribed, to wit; both to Men, and to Beast: To Men in General, that is to all the People, oft intimated in Exod. 19. but principally ver. 13. and in special to the Priests, who otherwise seem to have a nearer access to God in sacrificing-Service, ver. 21, 22. These Priests are after called Young Men of the Sons of Israel, Exod. 24.5. being the First born of Families, whom God had sanctified to Himself, Exod. 13.2. in whose Place he afterward took the Tribe of Levi, Numb. 8.14, 15, 17, 18.
2ly. Upon what Penalty; this expressly is added, upon Peril of Death: The Offender, if near Hand was to be stoned, and if farther off was to be shot at with a Dart, and the Beast is here doomed to Danger, to keep (his Master) at farther distance from Danger, in which Premonition, there was Mercy in the Commination, though so much Severity in the Execution.
3ly. The Reasons of this Interdict were, (1.) For Reverence-sake: 'It is Presumption in People, and an Affront to a Prince for any to come into his presence uncalled: Much more into the presence of the King of Kings; who, though he love familiarity with us, in our walking with him in our Conversation, yet takes State upon him in his Ordinances, will be feared in his Commands, and will be trembled at in his Word and Judgments, as Dr. Hall phraseth it.
2. To restrain the People's Curiosity from prying into God's Secrets, 1 Sam. 6.19. Not that it is evil to see God, but it is evil in him that seeketh to see him out of Curiosity, and to make nearer approaches presumptuously unto him, than he permits.
The Third Reason: Had they been permitted to approach and gaze, this would have hindered their Attention in hearing the Voice of God, which proceeded out of the midst of the Fire.
4ly. To put a difference betwixt the Lord's Service, and that of Idols they had seen in Egypt, wherein they used Sporting, Dancing, and Feasting, which afterward this People practiced (as their Apes) when they set up the Golden Calf: But here, they must know their distance, dread God's Presence, which was a strong check to all Idolatrous Jollity.
But 5ly. And more especially, this was to show the Nature, use and end of the Law, which was rather to exclude Men from God (by Reason of their Sins) than to accept, justify or give Life to them, as doth the Gospel; for it was the Ministration of Death, 2 Cor. 3.7. Gal. 3.10, 11, 19, 21, 22, 23, 24. Mount Sinai is in Bondage with her Children, Gal. 4.25. Contrary to the Gospel upon Mount Zion, as Paul explaineth at large, Heb. 12.18, 20, 22, &c. Notwithstanding this strict peremptory Prohibition, that neither People nor Priests should approach beyond their bounds, yet the Lord knew better than Moses the Itch of Curiosity in them, and therefore He commands Moses to go down and charge them over again (though Moses thought it superfluous) to keep their Distance, yet Moses and Aaron (who were Types of Christ's Princely and Priestly Offices) were allowed to come up unto the Lord, ver. 21, 22, 23, 24.
The Sixth Remark is, the miraculous Manner and marvelous Majesty of the Promulgation of the Law:
1. In the affrightful Agitation of the Elements, as of the Fire, ver. 18. of the Air, in the Cloud, Thunder, and Lightning, ver. 16. and of the Earth in that Dreadful Earthquake, &c, ver. 18. And.
2. In the astonishing sound of the Trumpet, which (by the Ministry of the Angel) made a most terrible sound, ver. 16, 19. As Moses gives an ample Narrative of this Majestick Manner of God's giving the Law [ There was Thunder and Lightning, and a Thick Cloud, and the •• und of a Trumpet, &c. to the Affrightment of all the People, &c.] that the Man of God might the better accommodate his Expressions to the magnificence of the Lord's glorious appearing on Mount Sinai, and thereby the more to make the People meet to meet the God of Israel, such a marvelous Majesty attended Moses here, as never any Law-givers among the Heathens were ever honored with: That on a sudden in a clear Morning, the Mount was surrounded with Darkness, and Fire broke forth out of the midst thereof, &c. (as Gregor. Nyssen testifieth) but Moses better declareth, that there, were four Signs of God's Presence, two were heard, the Thunder and the Trumpet sounding, and two were seen, the Lightning and the thick dark Cloud, so the Apostle to show the Terror of the Law, describeth the giving of it, by six several Expressions: As (1.) Fire burning. (2.) Blackness. (3.) Darkness. (4.) Tempest. (5.) The sound of the Trumpet. And (6.) The Voice of Words, Heb. 12.18, 19. God speaking out of all these, must needs be very frightful, Deut. 5.22, 23, 24. and Deut. 4.11, 12. Psal. 18.8, 9, 11, 12, 13. There was no Comfort from the Light of this Fire, because of this dreadful Mixture: The Thunder-cloud had blackness in itself, and caused a darkness to Israel, both be put together [Blackness of Darkness] Jude ver. 13. The Tempest includeth Thunder. Lightning and the Earthquake together, to signify that all such the Law raises in the Souls of Sinners under strong Conviction and Compunction of Heart, Act. 2.37, &c. The Trumpet sounding, was the great Alarm and Proclamation, that the King of Kings was coming down upon the Mount, and a summons to the People to appear Personally before him, which was a figure of the last Judgment, when no more Relief shall be found, than was here in this barren Desert: Nothing but Briars and Brambles, which (if in God's way) He burns them up and passeth through them, Isa. 27.4. and which seemingly might Promise Fruit, but were really dry, to show that there is no hope of Relief by any legal Performances. N.B. The Apostle calls the Law given upon Mount Sinai, a Covenant of Works, Gal. 4.24. which was a fiery Law, Deut. 33.2. and hath still something of the Fire in it, but no Relief or Comfort; as the Tenure of it is [do and live] so 'tis full of Terror and Malediction to those that continue not in all things, Gal. 3, 10. It made not only the People, but even Moses himself (their Mediator ) Tremble, Heb. 12.21. But we have a better Mediator in the Gospel-state, not God coming down in a thick Cloud, as here, but [ God manifested in the Flesh, &c.] 1 Tim. 3.16. 'It is the Gospel-state, that (1.) Gives us Relief from the Curse of the Law; (2.) Procures Acceptance both of our Persons, and of our Actions of Obedience: And (3.) Obtains Pledges of Divine Favor both for here and hereafter. The Voice of Words was the Decalogue or Moral Law, which was first writ in the Heart, but now (by the overspreading Corruption of all Flesh ) was much worn out: Therefore God gives it here such a glorious Renovation, and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory, but also wrote them with his own Finger in Tables of Stone, to show both the Law's Duration, and our Obduration.
The Seventh Remark is, the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue. Wherein the Objects, the Effects, and the Remedy of their Horrour and Trembling are expressly observable in this Place.
First, The Object, Exod. 20.18. They saw the Thunders, &c. which (strictly taken) are rather heard than seen, but seeing is largely taken for perceiving by any Sense, or by the Understanding. Thus [ Jacob saw there was Corn in Egypt, Gen. 42.1.] is explained by the Holy Ghost, by [Jacob heard] Act. 7.12. Seeing is the surest Sense for believing, one Eye-witness is of more Credit than many Ear-witnesses, therefore 'tis oft used for Knowledge that comes by Hearing, or by the other Senses, (as Exod. 5.21.) Yea by the Light of Reason, or by the Evidence of Faith, whereby many Truths are apprehended so assuredly, as if they were seen with our Bodily Eyes. Omnes Sensus conjuncti sunt in communi sensu; all the five outward Senses are conjoined in the inward common Sense: Nor doth Moses relate all the People saw, for there was Fire (mixed with Smoak and Darkness, &c. ) which burned up to the midst of Heaven: This was the Object that affrighted them.
Secondly, The Effects were twofold:
- First, Their Supplication, that God would no more speak by himself, but by Moses to them, Exod. 20. ver. 19. 'Twas here Man's own choice, and we should therefore look on it as a great Mercy, that God's Mind is made known to us by the Ministry of Men like to ourselves, as Elihu said to Job [Behold I am according to thy wish, cut out of the Clay: My Terror shall not make thee afraid,] Job 33.6, 7. N.B. God speaking • he Law was so terrible to the People, that they had need of a Mediator, wherein Moses • ypified Christ, Gal. 3.19. 1 Tim. 2.3. to mediate betwixt God and Israel.
- Secondly, Their Tergiversation, or flight from the Mountain, as frighted ones retreating to their Tents, ver. 21. For which doing, God commiserating their Infirmities gave them his Commission, Deut. 5.30. As he had before given them his Commendation in requesting a Mediator, Deut. 5.28, 29. The People being terrified, seek for a Mediator, ver. 27. which was the end of the Law, as a Schoolmaster to drive us unto Christ, Cal. 3.24. This humble motion pleased God, and for the present he gave them Moses to mediate for them, but farther promiseth them a Prophet like to Moses, who was Christ our Blessed Mediator, Deut. 18.15, 18. Act. 3.22, 26. Whose Office is to go near unto God, and declare his Mind to us, which was fulfilled in Christ, Joh. 1.18, and 3.13, and 8.28, &c.
The Law was given in this terrible Manner for many Reasons:
- 1. To show forth the dreadful Majesty of God.
- 2. To awaken the Consciences of Sinners.
- 3. To declare the controversy betwixt an Holy God, and sinful Men without Christ, by whom Grace cometh; and the Gospel of Grace invites those whom the Law excludes.
- 4. The Law given out of the Cloud, intimated it's obscurity without the Gospel, 2 Cor. 3.13, &c. God is not clearly seen in the Law, for God is Love, 1 Joh. 4.8.
- 5. All this Dread and Terror was to show the Nature of the Law, how it is a killing Letter (like Draco 's Law ) written not in black but in Blood, holding forth Justice only, and not Mercy, manifesting God's Will, and Men's Sins, and to warn them of the Wrath deserved, summoning them to appear before the Judge. And
- 6. To assure, that as the Law was given at first with all this Horrour and affrightment, so with much more unspeakable Consternation of all Flesh, God will require it at the Day of Judgment, when all the World (that have been, are, or shall be) must appear before the Judge.
The Third Branch is the Remedy of the Peoples Perplexity: Moses saith to them [Fear not] there's a Prohibition [Yet fear] that's a Precept, Exod. 20.20. Servile or Slavish fear which startleth and stareth perplexed ones, at the Approach and Apprehension of Danger, he forbids here; yet promotes he a filial and awful fear, which is compounded of Reverence and Love, this must be a Bridle from Sin, and a Spur to Holiness, as well as Beneficence is a Bait to Obedience, Isa. 1.19, 20. Or the sense of the Words runs thus, Fear not this glorious Appearance so much as to cry out [ Let not God talk with us, lest we Dye, ver. 19.] for they now had heard God, yet they did not then die, and this they acknowledge, Deut. 5.24. but such was the guilt of their Sin, that they feared (should God continue to speak to them anymore) they could not escape death. Moses wisheth them here to raise up their Meditations from this terror in giving the Law, to that future fearful appearance of the Law-giver at the last day, when he cometh to take vengeance upon all breakers of this Law, not only Jews, but all Gen • iles, &c. For which day we must much more sanctify ourselves today and tomorrow (as they did for receiving the Law) when God comes to require it; our Sanctification is not perfected in one day, nor may we only promise obedience (as they did) but be as ready to perform it: They promised universal obedience without any limitation, Exod. 19.8. yet soon forgot their promise when they made a Golden-Calf, &c. Our Lord tells us in the parable, The Son that said to his Father he would not go to work in his Vineyard, yet after repented, is commended before him, who said [I go, Sir] yea [but when, Sir?] for he went not, Mat. 21.29.
The Eighth Remark is, The variety of Laws given to the Church in the Wilderness, the lively Oracles, or life giving Oracles of God, Acts 7.38.
First, The Moral Law spoke by God himself in the audience of all the people, which is called [our Life,] or the Rule of an Holy and Spiritual Life, Deut. 32.46, 47.
Secondly, The Judicial Laws, which were merely Judaical, and peculiar to the People of the Jews, and which cannot fit every Nation no more than any Shoe can fit every foot; though' Carolostadius would have all Magistrates to govern their Subjects by them in all Nations. The end of giving the Judicial Laws, was to teach Natural Equity, to which Judicial Laws mentioned in Chapters 21, 22, 23. of Exodus, must be added those Directions that Jethro gave Moses for substituting Inferior Magistrates, Exod. 18. which choice of Elders, was not made till Israel 's departure from Sinai, Deut. 1.7, 8. Nor could Jethro offer Sacrifices (as he did, Exod. 18.12.) before the Law was given: Nor could Moses make known God's Statutes to the People (as he doth, Exod. 18.13, 16.) before himself knew them: So 'tis misplaced for weighty Reasons, as Dr. Lightfoot observes, Harmony of Old Testament, Pag. 65.66.
Thirdly, The Ceremonial Laws were all Typical, and therefore Temporary, called a Yoke too heavy for our Fathers, Act. 15.10. Yet their end and use was to prefigure and shadow out the Gospel in its divers Truths, in which sense they continue still though not in respect of Observation or Practice, yet in respect of Instruction, Direction, and Testimony to Christ and his Truths. The Ceremonial and Judicial Laws are a Commentary, and a kind of outwork to the Moral Law. The Ceremonial to the first Table, and the Judicial to the Second: And they are called a Wall of Partition betwix • Jews and Gentiles because they are made up of Laws, that are hard as so many Stones in Nature, and that are so many in number as make up a Wall. The number of both being reckoned fifty seven; when the Moral Law or Decalogue was given by the Son of God [Vivâ Voce] by his own audible Voice with such Terror, that the People were not able to abide it, but desire Moses to be a Mediator, He hereupon draws near to God in the thick Darkness, receiveth seven and fifty Precepts ( Ceremonial and Judicial ) which, when he came down from the Mount; He telleth the People of, and writes them in a Book; namely, in his Pentateuch. The Moral Law showeth Man, what he ought to do, and with the same sight he seeth, that he cannot do it: This makes Man seek to the Ceremonial Law, for some Sacrifice or Ceremony, to satisfy for his not doing his Duty to the Decalogue; wherein Man may see soon, that burning a Dead Beast is but an inconsiderable satisfaction for the Sins of a living Man, and that outward Purisfyings of Men's selves can avail but little to the cleansing of a soiled Soul; the Prophet tells us [Thousands of Rams, and ten thousand Rivers of Oil will not do it, nor can the Fruit of the Body expiate the Sin of the Soul] Mic. 6.6, 7. The Jews wearied God to the Soul with their Sacrifices and Ceremonies, Isa. 1.13, 14. And David could say [ Sacrifices thou would not, but a broken Heart, Psal. 51.16, 17. The Consideration of this Deficiency in the Ceremonial Law, delivers sinful Man up to the Judicial Law, which holds forth the Penalty of obstinate Offenders, and discovereth to him, what he deserveth by the Law of Retaliation. This Law is contained in the three Chapters Exod. 21, 22, and 23. And thus all those three Laws (the Moral, Ceremonial and Judicial ) are as a Schoolmaster to whip us home to Christ, Gal. 3.24. None of those Laws of Mos • s can save us. It was not Moses or the Law, but Joshua or Jesus that brought Israel into the Land of Promise: Hereby we are constrained to seek out for a Savior the Lord our Redeemer, For there is no other Name under Heaven, whereby we can be saved, but by Jesus Christ, Act. 4.12. N.B. The Parable our Lord himself propounds, tends something to this purpose, as Luk. 10.30, 31, 32. Concerning the Man Travelling from Jerusalem to Jericho, and falling among Thieves, &c. Wherein the Man mentioned is Travelling the wrong way, He should have travel'd from Jericho (the Place of God's curse • to Jerusalem (the Place of God's Worship and Blessing) not from Jerusalem to Jericho: As the Man went out of God's Precincts, and so out of God's Protection, no wonder then, if he falls among Thieves: Thus the Original Sinner Adam went the wrong way, when he listened more to the Serpent's Promise, and to his Wife Eve 's proffer, than he did to God's Precept. He went from the Tree of Life to the Tree of Knowledge, there hearkening after Honor of the Devil's giving and not God's, he falls among Thieves, that stop'd him, stripped him, and stripped him so, that he was half Dead of his wounds. (1.) Satan dismounts him of his State of Innocency, which should sustain him. (2.) Sin strips him of all Righteousness, which should array him. And (3.) Death was the third Thief, that stripped him, striking fallen Man with his own guiltiness, and miserably wounding him; here is Man in a woeful Condition: By comes a Priest, that is, the legal Priesthood, or Moral Righteousness: This passeth by him, but does not, cannot help him: By also comes a Levite with the Ceremonies of the Levitical Law or formal Holiness: This also passeth by and relieveth him not: Both these are Physicians if no value, miserable Comforters, the Eyes of neither of the two did pity him: But by comes a good Samaritan, our Savior himself (whom they called a Samaritan, &c.) he Pities him, Salves him, Mounts him, Lodges him, and Pays all for him: This Christ (the second Adam ) did for the first Original Sinner. N.B. Oh that he may do so for us Adam 's Children, who are all Actual Sinners, and whom the Thieves ( Satan, Sin and Death ) have wounded! Oh that Christ may (1.) Pity us when no other doth so, Ezek. 16.8. Jer. 31.20, &c. (2.) Salve us, pouring in the sharp Wine of Reproof to search our wounds, as well as the sweet Oil of Comfort to supple them. (3.) Mount us upon his own Righteousness, or we never reach the new Jerusalem. (4.) Lodge us in his own Chamber, his Church here, and in his Fathers Bosom hereafter. (5.) And pay all for us, by his Active and Passive Obedience (which is the two Pence here): As our first sinning was without us in Adam; so our full satisfying is without us in Christ, his Justitia Personae, & Justitia Meriti pays all, &c.
The Ninth Remark in this twelvth Station at Mount Sinai is, the Promulgation of the Law is confirmed, by bringing the People into Covenant with God, whereof we have an account, Exod. 24. which relateth,
First, The Place where according to God's appointment, the side of the Mountain for the Elders, ver. 1. the Top of the Mountain for Moses, and the bottom of it for the People, ver. 2.
Secondly, The Manner how: Wherein is related what,
1st. Moses did, who (1.) Wrote all God's Statutes in a Book, ver. 4. Heb. 9.19. (2.) In the Morning (the very next day after the fiftieth Day) whereon the Law was given, he erecteth an Altar to represent Christ, and twelve Pillars to represent the twelve Tribes, who were both the Parties in the Covenant. (3.) He sent the First born (who were the Sacrificers, till the Levites were taken in their stead, Numb. 3.41, &c.) to offer up burnt offerings and Peace-offerings (both Types of Christ ) to sanctify the People, for entering into Covenant with God, ver. 5. (4.) With half of the Blood, he besprinkled the Altar, and the Book that lay upon it to be sanctified thereby, ver. 6. Heb. 9.19. (5.) He took the Volume of the Covenant, and read it in the Audience of the People, that he might bring them into the Bonds of the Covenant, ver. 7. Ezek. 20.37. (6.) He took the other half of the Blood, and besprinkled the People, or the twelve Pillars, or the seventy Elders, that did represent them, ver. 8. all which were Patterns of those heavenly Things done by Christ, sanctifying us by the Blood of a better Covenant, Joh. 17.19. Heb. 9.13, 14, 18, 23. 1 Pet. 1.2.
2dly. What both Moses said, and the People too.
1st. Moses explained the Covenant and Commands of God to the People, ver. 3, and 8. as if he had spoke thus; This whole People thus besprinkled with the Blood of the Covenant, are received into God's Covenant, Care and Custody, yet upon that Condition; If they will exactly keep the Law of their God, and in Truth obey all his Commandments.
2ly. The People Promise their Obedience to all these Conditions of the Covenant, ver. 3, 7. as they had done before, Exod. 19.8. and 20.10. Thus the Covenant betwixt God and Israel was established by a mutual and willing Consent; though as yet they knew not the Impossibility of the Law, which is weak through the Flesh, Rom. 8 3. nor did Mind the twelve Pillars of Stone (representing to them) how their hard stony Nature was thereby resembled to them, as the two Tables of Stone did resemble their hard stony Hearts, Exod. 31.18. 2 Cor. 3.3.
3ly. The Issue and Effect of this entering into Covenant: The Elders of Israel, that before might not come near the Lord, now see his Glory, eat and drink before him, and he layeth not his avenging Hand upon them, &c. ver. 9, 10, 11. Great Joy it was also to all the People, ver. 15, 17. But Moses is called up into the Mount (with his Servant Joshua ) ver. 12, 13. where he must abide to receive the Tables of Stone, and the Pattern of the Tabernacle with all the Utensils of it, &c. In whose absence Aaron and Hur must manage all matters of Controversy in the Camp, ver. 14. The Glory of the Lord on Mount Sinai appearing all that Time in their sight like consuming Fire, ver. 15, 16. Six days God prepares Moses for receiving the Law, as in six days he created the World, and rested upon the seventh, Gen. 2.2. The same number is here at the giving of the Law, wherein God manifested as much Wisdom, as in making the World, Psal. 19. per totum. Upon the Seventh day God calls Moses alone into the Cloud, who stood at a distance (with his Servant) till called of God: That Seventh Day is supposed to be the Sabbath, being called the Seventh Day by an Emphatick Article, as the Christian Sabbath is emphatically also called [the Lord's Day] above others, Rev. 1.10. The People had but three Days of Preparation to receive the Law, Exod. 19.10, 11. But Moses must have Six, to show what singular Holiness is required of Ministers: The Measures of the Sanctuary (as the Shekel, Cubit▪ &c. ) were double to the ordinary among the People; Ministers must wish (with Elisha ) a double Portion of the Spirit, that they may save themselves and those that hear them: Moses abode in the Cloud Forty Days and Nights, ver. 18. without eating Bread or drinking Water, Deut. 9.9. The like number of days Elias fasted for Reviving the Law, which in his day was lost, 1 King. 19.8. And Christ did the same when he entered into his Ministry of giving the Gospel, Matth. 4.2. and it must be supposed that the Lord enabled Moses to abide there forty days, as well as to enter the Cloud, which he could not do, Exod. 40.35.
N. B. If it be asked, What became of Joshua all this time? for he came down with Moses, and knew nothing of the Calf set up in the Camp, Exod. 32.17. when Moses brought the two Tables. It is thus answered; Tho' it be expressly said, That Joshua went up with Moses, and came down with him, yet is it not mentioned in Scripture, how high he went, or whether he heard what God said to Moses, &c. It seemeth he staid still with Moses during the six days preparation, till God called his Master from him into the Cloud; and, like a faithful Servant, he staid in some place where his Master appointed and knew how to find him upon his Return, Exod, 32.17, 18 not knowing anything of Israel 's Idolatry; so had no meat from the Camp, nor did he fast the forty days as Moses did, but was (as some say) sustained all that time with Manna, &c. in some extraordinary manner by the Lord.
In this forty days and nights Conference which the Lord held with Moses in the Mount, God gave him the Ceremonial Law (which was the Shadowed Gospel for this Infant Church ) as before he had given the Moral and the Judicial Laws. The Ceremonial Law was to direct this Church in the External Worship of God: As 1. That a place be prepared for his Public Worship, called then the Tabernacle, which (as Josephus saith) was a portable Temple. 2. That the People (now in Covenant with their God) must offer voluntarily all materials for the making of this Tabernacle, both for the outward Fabric, and all the inward Utensils thereof, Exod. 25, 26, 27, and 30. chapters. 3. God ordains the Persons to attend the Service of this Sanctuary, and they are Aaron and his Sons, of the Tribe of Levi, who are directed both as to their Garments, and as to their Sacrifices and Ceremonies of their Consecration, chap. 28, and 29. 4. God calls forth, and qualifies the Persons for the whole workmanship of the Tabernacle within and without, as Bezaleel and Aholiab; with others, whom he filled with the spirit of Wisdom, and made them meet for the making of all sorts of the Manufacture thereof, chap. 31. All which materials must be exactly made according to the Pattern or Model that God now shown in a Vision unto Moses in the Mount, giving him (as is supposed) an Aetherial Idea or Platform both of persons and things, as God afterward gave to David a Model drawn in writing for the building of the Temple, 1 Chron. 28.19. which either God himself wrote down (as he did the two Tables of the Law) and sent it to David by an Angel, or some Prophet; as 2 Chron. 29.25. or David himself wrote it down by Divine Direction; for he was a man of God, so called, 2 Chron. 8.14. and what he doth herein, he did as he was Inspired by the Spirit of God, 1 Chron. 28.12. Now the Apostle, Heb. 8.5. referreth this Model (shewn to Moses in the Mount) not only to the design of the Fabric (the Tabernacle ) but also to the sense and signification perfectly correspondent to the Arche-Type, or first Pattern of Heavenly things. So all this glorious Furniture of the Tabernacle was not for worldly Pomp, but for spiritual mystery of coelestial Graces, which should be enjoyed by Christ, all shadowed out to the Faith of Israel in their Sanctuary Services. Nor might Moses alter anything from the Model, either in matter or form. Nor may we any Divine Institution with our Human Invention; that Tool polishes not, but pollutes, Exod. 20.25.
The Tenth Remark upon this 12th Station at Sinai, is the Idolatry of Israel in Moses 's absence, Exod. 32. Their sin is described, First, By the causes or occasions of it. 1. The remote cause, was Moses 's tarrying so long as forty days and nights in the Cloud out of Israel 's sight. Moses could not tell the People the time of his Return (as Rabbi Solomon saith) for it was unknown to himself how long he should tarry. Some say, that the People thought either the Fire had consumed him at his entrance into the Cloud, or that God had taken him into Heaven, as he had done Enoch and Elijah afterward, or had conveyed him to some other place, because he staid so long from them; or that he was some way or other certainly dead for want of their Manna and Water so many days: [ We know not what is (say they) become of the Man ] Ver. 1. wherein they show both great Contempt of their Mediator and Savior, in not vouchsafing him his name, but scornfully calling him [The Man] whom (on this side Idolatry) they could not have too much veneration for. And likewise their gross Infidelity is bewrayed hereby; that though' they had daily experience how the Lord fed to vast a multitude with Manna, &c. yet could not conceive how a single Person, Moses, should be preserved alive forty days in the Cloud with God, without fetching any supplies of food from the Camp. But the causa proxima of this heinous sin, was the Frenzy of the People, who Rebelled against the Light, Job 24.13. became vain in their Imaginations, having their foolish hearts darkened, &c. were as mere mad-men in their actings, Rom. 1.22, 23. They were mad upon their Idols, Jer. 50.38. Such a deep Tincture of Idolatry they had contracted by conversing so long with Idolaters in Egypt, that though' God had Aired them so many days now in the Wilderness, yet were they not still sweetened and cleansed from that stinking sin. Beside, they saw the Cloud fixed upon Mount Sinai, and from thence thought it would guide them no more, therefore must they madly have a stirring God of their own making, and at their own disposal, one that would march when and whither they listed; and especially one that might make them welcome to Egypt (an Egyptian Idol) in their Returning thither, as after they designed, Numb. 14. Acts 7. v. 39, 40.
Secondly, Their Idolatry is described by the sinful Circumstances of the Action preparatory thereunto: As, 1. The People propound to Aaron to make them God's. 2. Aaron 's sinful compliance in directing them a method how to accomplish their wicked Design, ver. 2. 3. Hereupon the People bring their Jewels of Gold, ver. 3. And 4. Aaron makes the Golden Calf of those materials, ver. 4. Then follows,
Thirdly, The description of the Idolatrous fact itself: Wherein, 1. Aaron sets up the Calf to be worshipped. 2. Erects an Altar before it. 3. Proclaims an holy Day or solemn Feast, ver. 4, 5. 4. The People worship their new Idol, and celebrate their new Festival both with Sacrifices and with Dances, ver. 6. From these two high and heinous pieces of wickedness, both in the preparation, and the performance of this gross Impiety,
Observe 1. The great danger of Non-residence in those Persons that have the Charge of a People, both Magistrates and Ministers: Seeing the People here take an occasion to commit so great a sin in Moses 's absence from them but forty days, who had a Divine Warrant for his present withdrawment, and all that time was negotiating with the Lord for an Instituted Worship to bring Israel; yet in the mean time they, without all Warrant, invent a wicked Worship of their own. This shows how necessary it is to attend our Charge, if God dispense not.
Observe 2. The monstrous levity and fickleness of this People who had newly heard the Lord with his own Voice thunder out the Moral Law to them. The first Precept whereof did directly prohibit making other God's before him, and to which they had newly (two several times) promised their Obedience, Exod. 19.8. and 24.7. yet now they must have God's made with hands, at the same time that the Mount burned with Fire, (The terror of which sight alone, might have restrained them from their sin of making and worshipping a Calf, seeing the signs of God's presence, as consuming Fire; was still before their Eyes) Deut. 9.15. had they not been mad upon their Idols, Jer. 50.38. And while the Cloudy Pillar (the evident sign of God's presence) remained with them, for it was not now withdrawn (as some say) seeing it is expressly affirmed, that the Cloud did not leave them either night or day for forty years, till they came to Canaan, Exod▪ 13.22. and then the Manna ceased also, Josh. 5.12. which Manna they had now falling daily for their food, yet so soon they forgot God the giver of it [ turning his Glory into the similitude of a Calf, &c.] Psal. 106.19, 20, 21. as if they had been no better than the blockish Pagans, who changed the glory of the incorruptible God into Images made like to corruptible Men, Birds, Beasts, &c. Rom. 1.23. Some do wonder, that this People, who had God so nigh them, as no other Nation in the World had, Deut. 4.7. did not rather desire the Image of a Cherub or Angel rather than of a Calf: But they were so besotted with that Idolatry they had seen among the Egyptians, who, (as some say) had the Devil appearing to them once in a year in the likeness of a pied Bullock, and used to go before them to their chief City Memphis, whom the Egyptians followed after, playing upon Harps and other Instruments, &c. Therefore the Idol of Egypt (they constantly worshipped) was a pied Bull or Bullock, and Israel in Emulation and Imitation of these Egyptians desired a stirring God, a walking Calf that might go before them, either backward to Egypt (as Stephen affirms) saying [In their hearts they turned back to Egypt] not so much to their food of Onions and Garlic, as to their Superstition and Idolatry in worshipping Apis or Serapis in the form of a Bullock or Calf) Act. 7.39, 40, 41. or forward as they pleased, speedily to Canaan. Oh the Inconstancy of this People! worse than Pagans, who are too tenacious of, and pertinacious in their blind Superstition, to change their God's, Jer. 2.11. And how were they sublimely stupefied, to call this Calf a God (for so it is but one in the singular number, Neh. 9.18. though' here God's in the plural, Exod. 32.1, 4.) as if that which their hands had newly made, had both made the World and them, yea and lately had saved them out of Egypt. Tho' this was too mad a conceit for all Israel to be given up unto, seeing the Scripture saith expressly, that only some of them were Idolaters, 1 Cor. 10.6, 7. yet this madness might be part of God's Curse upon others of them for rebelling against the Light (as before) Job 24.13. Tho' some of the Rabbins excuse this fact of their Forefathers, saying, That they were not so sottish as to terminate their Worship in this Calf, but pretended to worship God in the Calf, as did also Jehu, 2 King. 10.16, 29. and 2 Chron. 11.15. yet are these Israelites branded in Scripture down right for Idolaters [ They worshipped the Molten Image, &c.] Psal. 106.19, 20. and [they rejoiced in the work of their own hands] Act. 7.41. (which joy they express by feasting, singing and dancing before the Calf, Exod. 32.6.) and are called down-right Idolaters, 1 Cor. 10.7. Hereupon the wisest of their Rabbins do bewail this act or Idolatry, and say, That there is an ounce of this Golden Calf in all the present Sufferings of the Jews at this day: Therefore the Papists are rightly called Idolaters, notwithstanding their distinctions of absolute and relative Image-Worship, &c. To set up an Idol outwardly, to rejoice in it inwardly, and to worship the true God in a false manner (not prescribed by him) are all three sorts of Idolatry, &c.
Observe 3. As the sin of the People was great and grievous in God's Eye, as will be farther demonstrated when we come to God's Severity in punishing for it; So Aaron 's sin was great and grievous also. There be some who do indeed extenuate, yea and excuse Aaron 's sin, saying in his behalf. That he left no stone unturned to stave back the mad People from their Idolatrous Enterprize by all that he said and did, hoping Moses might come before the work could be done: For, 1. He said, [Break off your Golden Ear Rings] ver. 2. whereby he would have broke their wicked design, thinking that the Men (who wore them) would not easily part with them; much more difficult work he hoped they would have to persuade their Women to want such gaudy Ornaments without Mutinies in many Families. But when that furious Spirit of Idolatry transported them so, as to spare no cost for its accomplishment; then 2. He gathereth all their Golden Ear-Rings together, casts them into the Fire, and melteth them, that beholding their loss of such a prodigious Mass of Gold, they might be moved with some Relentings, and so desist from their Devilish desgn. 3. Then he spends much time in fashioning it with a Graving-tool, to file off all its Excrescencies, and make it a formal Calf (as they imposed upon him) who (might he have had his choice) would rather have made a Cherub, as Moses made two for the Sanctuary. 4. When Aaron saw their minds were so madly set upon this Idol, that those very Ear-Rings which they had got themselves furnished with by God's favor, Exod. 13.21, 22. with 12.35, 36. they will now willingly part with to purchase this Calf to God's great dishonor; Aaron, fearing the force of their frantic fury, went on according to their willful wickedness, ( ver. 22.) and to gain more time for Moses 's Return, orders the building of an Altar, ver. 5. for this New God, the Calf, must have a New Altar for Sacrifice: And then it must have, 5. A set Time for solemn Service, which Aaron appointed [tomorrow.] This haste came more from their furious Zeal, than from his own choice, who would have used longer Delays, that Moses might have come to prevent farther mischief. However, 6. He tells them of a Feast to Jehovah (which is a Name peculiar to the True God) not Elohim, (which they called the Calf by) probably to divert them from the work of Man's hands, to make them look up to the Maker of Man, God himself, who only is to be worshipped. But above all, the Papist Monceius excuses Aaron most slovenly, saying fondly and falsely, That this Calf had the figure of a Cherub, who (writing a whole dissolute discourse of this Golden Calf) says confidently, That Aaron thought no more of the Egyptian Idol Apis, than Moses did of Serapis; and that Aaron sin'd no more in making this Calf, than Moses did in making the Cherubims over the Ark; and that this Calf was designed to no other use, but (as the Ark after was, Numb. 10.33. Josh. 3.10, &c. a visible sign of God's presence: And much more that Romish Padre adds of the same Brann, so gross, that the Romish Church hath branded it with her Censure: And Visorius (a Sorban Doctor at Paris ) hath confuted it: And other Learned Divines answer him thus; 1. Nothing can be more false than what he feigneth [That God, being represented by the Calf, shown himself to be seen] which is point-blank contrary to Deut. 4.15, 16. Exod. 20.4, 5. He is the Invisible God, and hath no Visible Image to represent him, Col. 1.15. Isa. 40.18. Acts 17.19, 2. The Ark was not so much to lead them, as to be led and carried by them. 3. Tho' the Cherub, Ezek. 1.7. is said to have the similitude of a Calves-foot, which divided hoof shown the cleanness of the Creature according to the Law, yet Cherubims are never called Calves, as this, and Jeroboam 's were. 4. Nor were the Cherubims upon the Ark (which God gave Moses a Divine Warrant to make) ever called God 's, as this Calf is, nor ever exposed to public view (as this Calf was) but always kept private in the Sanctuary, lest any occasion of Idolatry should be taken by exposing them. 5. Nor was it lawful for the Jews to Worship God under any Image, upon which hinge Monceius