A Complete History and Mystery of the Old and New Testament

Monceius 's whole Tract hangeth, as taken for granted, which he confirms neither by Scriptures, nor Fathers, &c. but by light and vain conjectures of his own, and therefore not worth the while to refute them. 6. His excusing Aaron from sin is repugnant to Scripture, v. 21. Exod. 32. where Moses reproves him for it, and he confesseth it, ver. 22. His sin is aggravated thus,

1. By the greatness of his person, by whom God had wrought many Miracles, and oft conferring with God, that he should consent to the breach of the first Table (to which nothing should have compel'd him, but rather have died with Hur, as above is supposed, rather than yield) this made his fall the greater, as it doth that of the High priest of Rome.

2. He stifled his own Conscience in acting every step of this Idolatry, and bringing in new Rites, &c.

3. He Midwiv'd the only inward conceptions of the Peoples wickedness, bringing it forth openly into the World; and

4. What they contrive by their own private Error, he gives it the sanction of his public Authority.

5. His outward popularity, Mastered his inward piety; God suffered this, (1.) To humble him in his High priestood. (2.) To show it was not perfect, one Captive cannot save another. (3.) That none, not the highest, may presume, 1 Cor. 10.12. for this sin (had not Moses mediated) God had killed him, Deut. 9.18, 20, 25.

The Eleventh Remark upon this 12th station at Sinai, is the sundry Fasts Moses (the Man of God) observed in the Mount before the Lord, as a Mediator (Relations non Redemptionis) in behalf of this sinful People: About the number of Moses 's Fastings, whether he did it thrice forty days together, to wit, 120 days in all, or only twice for 80 days, the Learned are divided into two several Opinions; the first is for the latter, that he fasted only twice, though' they grant that this is certain, Moses was three times in the Mount with God.

• The First was for receiving the Law, Exod. 24.18.
• The Second was for interceding with God in the behalf of Israel, when they had committed their Calfish Idolatry, Exod. 32.30, 31.
• The Third was for procuring the broken Tables of the Law renewed, Exod. 34.28. yet (say they) it appeareth not that he fasted forty days all those three times; adding further, that Moses fasted twice is probable, but not certain; that he fasted thrice is neither probable nor certain: And were the bare mentioning of Moses 's oft fastings a sufficient ground for asserting it, then must it follow that he fasted not only thrice, but four times, because it is so oft mentioned, Deut. 9.9, 18, 25. and 10.10. whereas

1. Some of those four times are but a repetition of the same action: besides,

2. To grant him three forty days fasting, is to suupose this Chief Magistrate to be too long from his great charge. The Doctors that generally confine Moses 's fasting to two times only, add other Reasons to those two above-mentioned; as

3. In the Book of Exodus, where the story is fully related, there is no mention of Moses 's fasting three times, and therefore there is no need of seeking any supply to so ample a Narrative (given before) out of any expressions in Deutronomy.

4. The sinning People were not secured from God's vengeance for their Idolatry, until Moses brought down the Tables of the Law renewed, which was the last time of his being in the Mount with God, so God was not reconciled to them by any second time intervening forty days fast of his, and intercession for them.

5. The time will not bear (they say) three forty days fasting before the day of expiation came, which was the very day on which Moses came last down from God in the Mount, and this they corroborate, saying,

6. It required much more than one days time for Moses 's transacting and dispatching so much business as he did after his first coming down with the two Tables, which he brake when he saw the Calf-Idol, which he then brake down, grinded it to powder, and made its Worshippers drink it up: Then he executed justice upon the Idolaters, removed his own Tent out of the Camp, stripped the People of all their Ornaments, and in the mean time went up sometimes with new Addresses and Applications to God for pardoning mercy, &c. All which work (both with God, and with the people) he transacted before he went up the last time for renewing the two Tables; and seeing therefore so much time must be spent in so many transactions as are mentioned, &c. It cannot well be supposed, he could have any leisure for a middle fast of forty days in the midst of such an hurry.

7. They add, that 'tis expressly said, that as Moses stayed forty days in the Mount for his first receiving the two Tables, Exod. 24.18. so likewise other forty days for renewing them, Exod. 34.28. but no mention is made of any intermediate forty days beside; which showeth (say they) that his forty days fast was but twice, and both in respect of the Law; namely the first receiving and last renewing it. But other Learned Men (as great Ainsworth for Rabbinical Learning, and Dr. Lightfoot, &c.) are of the former Opinion that Moses fasted forty days also, for reconciling God to Israel; alleging.

First, That though this particular be omitted in Exodus, Chap. 32.30, 31. yet it is supplied by Moses his own hand in Deut. 9.18, 25. and again, 10.10. all which three Texts speak of this one action of his interceding with God to take off his Controversy against them, for their present provoking him by Idolatry: The first of those Texts, Deut. 9.18, 19. [I fell down before the Lord, as at the first;] to wit, (when he received the Tables, Exod. 24.18.) which the Greek expoundeth thus [I prayed before the Lord the second time, as at the first,] where he rehearses how by his humble intercession, as Mediator and Figure of Christ, they escaped destruction, which he was afraid of, v. 19. and again, he repeats the same reconciling work, both v. 25, 26. and Chap. 10.11. as a matter of great importance for them to remember.

This way of supplying one Text by another is usual in Scripture, thus Deut. 9.20. supplies what is omitted in Exod. 32. that God would have destroyed Aaron in his anger, had not Moses prayed for him, as well as for the People; whereof there is not the least intimation, in Exod. 31.24, 25, 30, 31.

Secondly, There is no doubt but no less difficulty Moses met with in his praying for pardoning mercy upon this notorious provocation, than either in receiving or in renewing the two Tables of the Law. This Moses intimateth in his saying [I was afraid of God's hot displeasure against Israel] Deut. 9.18, 19. for though' (upon his earnest intercession before this for them) he had got a grant of their pardon, Exod. 32.14. yet looks he upon that only as a reprieve for a time, the Lord reserving a liberty for taking vengeance at another opportunity, v. 34. or he doubted, that though' God would not slay all the people at one blow, yet might he do it by parts and parcels; therefore goes he up to the Mount, and falls again upon his second forty days fasting and prayer, without both which, this kind of Unclean Spirit (that obstinate Devil of Idolatry) could not be cast out, Mat. 17.21. and no doubt but Moses: had a very hard tug of it, which makes him to remind them of it three several times almost all together, Deut. 9.18, 25. and 10.10. where he expresseth, how afraid he was, lest God should destroy them, being far more troubled for them, then they were for themselves; insisting so much upon this eminent History of his interceding for them this second time, when their case was almost desperate; insomuch that Moses was put upon a [Peradventure I may make an Atonement,] Exod. 32.30. implying the difficulty thereof, and therefore makes he use of his best levers at a dead lift, as Prayer, and Fasting.

Thirdly, That there was sufficiency and consistency of time for all those three forty days fasts Dr. Lightfoot makes manifest in his Chronology; affirming that Moses came down to break the Golden-Calf, &c. upon the 17th. day of the Month Tammuz, which answers to our June; the next day he returns to God by prayer, but is returned back the same day with a sad Answer, whereupon Israel is humbled, &c. Exod. 33. from 5, to 12, &c. The next day Moses goes up again, and falls upon his second forty days fast, wherein he desired to see the glory of God, as in his first he had seen a glorious Tabernacle upon Israel 's humbling, the Cloud of Glory, which had been removed by their Idolatry, was restored, &c. On the 30th. day of the Month Ab (which answers to our July ) he enters on his third fast, then he seeth the Lord, and heareth him proclaim himself by most glorious attributes, &c. Exod. 34. and on the tenth day of the Month Tisri, which answers to our September, he came down with the glad tidings that all was well betwixt God and Israel, with the renewed Tables in his hand, and with a Commission to set about the making of the Tabernacle; here's time sufficient for two forty days fasts, &c.

The Twelfth Remark on this Twelfth Station of Israel at Mount Sinai, is the erection of the Tabernacle, which, was the visible sign (Divinely appointed) of God's favorable presence with his Church, the glorious Cloud taking possession of it to dwell therein among his people, Exod. 40.17, and 34. Mark here how God renewed his Covenant with Israel, when duly humbled for their gross Idolatry. God had given Moses upon his first fast, Exod. 24.18. two Tables which were the work of God (hewn out of the Sapphire of the Throne of God's glory, v. 20. say the Jewish Doctors) and the writing was the writing of God, Exod. 31.18. and 32.16. Moses brake those Tables at the sight of the Golden Calf, to show that Israel had made themselves unworthy of so great a Jewel; and whereas the Lord had given him a Pattern and a Command for making and setting up a glorious Tabernacle, and die service of it, that benefit is also forfeited by their Calfish Idolatry, and neither Tables to be restored, nor the Tabernacle to be made, though' Moses had directions for it, Exod. 25, 26, 27, 28, 29, 30, 31. Chapt. All those Love tokens from the Lord were lost by their peccatum flagrans, the flaming Sin, in Exod. 32.1, to 7. until Moses by long and earnest prayer had prevailed for Israel 's peace upon their due humiliation. 'It is said [the People mourned] Exod. 33.4. even in Mourning Habit, as they had good cause▪ [they looked after Moses,] &c. v. 8. to see what success his interceding for their sin might obtain: And when they saw signs that God was appeasable, they bowed in thankfulness, v. 9, 10, 11. This Friendship and familiarity of God with Moses was further manifested in those words [ hew thee two Tables of Stone, &c.] Exod. 34.1, 4, &c. Herein they differed from die first Tables which were the work of God, Exod. 32.16. but these were of Moses 's hewing, to show, the work of Moses 's Law is to hew an heard heart, Hos. 6.5. yet cannot change it from Stone to Flesh, nor write the Law in it, that is Christ 's work, Ezek. 36.36, 37. he makes all new, Rev. 21.5. the first Law writ in the heart was broke by the sin of the first Adam. The Messiah (as Moses here) renews all both heart and life, God writes the Law again here in Moses 's two new hewn Tables, renews his Covenant with Israel thus humbled, gives a new Commission to set about making the Tabernacle, the People freshly fall on the work, Exod. Chap. 35, 36, 37, 38, 39. and so freely frame they furniture for this Worldly Sanctuary, Heb. 9.1. as they not only do, but over do, Exod. 36.7. to make amends for breaking the Law by Idolatry. The Women devote their Looking-glasses whereby they dressed their Bodies, to make the Laver whereby through Faith they might sanctify their Souls, Exod. 38.8. All was finished by the first day of the first Month, in the second year, then the Tabernacle was erected, the Cloud of Glory fills it, Exod. 40.17, 34. So that Moses, who had oft entered the Cloud, cannot here, v. 35. when God took up his Seat on the Ark, to show the unworthiness and weakness of all Flesh to come into God's presence, as Levite, 16.2. Aaron went in only at God's call (as Moses into the Cloud, when called, Exod. 24.16.) If so, such da • ling Glory was not usual then, it had hindered the service there; it was a Type of God's dwelling with Men in Christ.

The Thirteenth Remark upon this Twelfth Station at Sinai is, that no sooner was the glorious Tabernacle erected in all its furniture, both without, and within, and God had taken his Chair of State upon the Mercy-Seat between the Cherubims, but immediately he who had hitherto spoken to Israel out of Heaven, Exod. 20.22. and Nehem. 9.13, &c. now speaketh from the Mercy-Seat in the newly-erected Tabernacle, and called Moses (who stood without and could not enter when the glory of the Lord had filled the place, Exod. 40.35.) to come to him. Levite. 1.1. and there taught he Israel by Moses, how they should serve him with Sacrifices according to the Levitical Law, &c. all expressed in the whole Book of Leviticus, which only containeth an entire History of one Months time while they still staid at Sinai after the Tabernacle and its service was set up, being the first Month of their second years wandering in the Wilderness, and of their Redemption from Egypt, and the 2515 year of the World.

Note the first, from hence; This was wonderful Divine Condescension, that the Great God should vouchsafe to humble himself so far as to meet Man in this Tabernacle, which had the Cloudy Pillar upon it by day, and fire upon it by night, in the fight of all Israel, in all their journeyings after this, Exod. 40.36, 38. Numb. 9.17, 23. this great favor is oft Celebrated, Neh. 9.19. Psal. 78.14. & 105.39.

Note Secondly, God did not call Moses to him with a loud frightful thundering voice, as he did upon Sinai, but with a sort, low, yet audible voice, as the last letter in Vaiikra (He called) being less than all the other in that first word, doth intimate; or it may hint, that though' this were a glorious Oracle, yet was it but small in comparison of what was to come, when God shall speak to his People by his own Son, whom this Ark, Mercy-Seat, and Oracle did represent, as all the Sacrifices did represent his Death, and the Tabernacle itself represented his Body, Heb. 9.11. John 2.19, 21. who by himself purges sin, Heb. 1.1, 2, 3, &c.

Note Thirdly, That the death of Nadab and Abihu fell out in this Month, on the very day that the service of the Altar began, Levite. 10.1, 2, &c. These young Priests overjoyed perhaps with their new employ, or haply overwarmed with Wine (as some gather from v. 9.) overshoot themselves in the first day of their Service, in offering strange Fire, &c. Our Materials of Worship must have Divine Warrant, wherein God's Command, not Man's Wit or Will must be our Rule: By Fire they sinned, and by Fire they perished: They slighted that Fire sent down in favor from God, Levite. 9.24. and a Fire of Judgment comes down from God to consume them. Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests, as in the practice of the Moral Law the People began with Idolatry, which shows both the Law's weaknefs, and it's Priesthood's imperfection, which gave way to that better of Christ, seeing the Law could make nothing perfect, Heb. 7. ver. 18, 19, 26, &c.

The 14th. Remark here is, So soon as the Tabernacle was reared, the Rules concerning Sacrifices, and the consecration of the Sacrificers were given, and those Priests had on the eighth day of the first Month of the second year (on which day Nadab and Abihu perished by their presumption) had accomplished their first Sanctuary service; then drew near the fourteenth day of that first Month, whereon God had commanded the Celebration of the Passover, Exod. 12.2.6.14. Now because that old Command the last year in Egypt seems to enjoin them this service, only when they were come into the Land of Canaan, Exod. 12.25. therefore they would not have kept it at all in the Wilderness without special Warrant; nor did they keep anymore Passovers but one, all their forty years wanderings (because of their often and uncertain removes) 'till they came to Canaan, Josh. 5.10. Hereupon God gave them a New and Second Command, to Celebrate one Passover in the Wilderness of Sinai, before their removal thence, that they might complete the whole Service of the Sanctuary at this most Famous their Twelfth Station. This is not Recorded 'till Numb. 9.1, to 15. though' this Passover was kept a few days after the death of Nadab and Abihu, Levite. 10. and in the Month before the numbering of the People all along the former Chapters of Numbers, which was not begun 'till the second Month of the second year expressly, Numb. 1.1, 2. Whereupon the Rabbies (as Sol. Jarchi here) do observe, there is no order of former and latter in the Law: The Holy Spirit, that indicted the Scriptures, binds not up himself to the order of time, so much as to the observation of truth, and seeming dislocations may upon good grounds be found upon Record, though' the Reason thereof do not readily appear to us, as is plain here; for Moses 's chief aim in Numb. 9. was to relate the new Dispensation for a Passover in the second Month, which was a matter of great moment, because God's first Institution had confined the Passover to the fourteenth day of the first Month, Exod. 12.2, 14. and had there been no divine direction for such a Translation (in cases of casual uncleanness's, journeyings afar off, &c. ) it had been no better than Will-Worship, and so abhorred of God: This Story therefore of the Passover transferred, being that which Moses mainly respected in this Relation, he Records it in its proper place, after the muster of the Twelve Tribes, which was made in the second Month; and at the mention thereof, he brings in the mention of the right Passover in the first Month, from which God dispenses for one in the second: Although there was yet no express Law for excluding any persons from the Passover, or at least the practice of it was not yet brought in, nevertheless grounds of a just scruple these Men had, who said [Why are we kept from the first Passover?] Numb. 7.9. well knowing, in the general, that God, who is pure in himself, requireth purity in all persons that approach his presence, as 2 Chron. 30.18, &c. The very light of Nature informed the Heathens, that their Sacrificers were to purify themselves some days before they Sacrificed, and they had their Coena pura the night before, &c. Those Persons therefore being conscious to themselves of some legal pollutions, yet having an ardent desire to partake of the Passover, they propound their Case of Conscience to Moses, knowing him to be a Messenger, an Interpretr, one among a thousand, &c. Job 33.23. a Merchant to Sell Oil, and the Balm of Gilead to cure consciences, Math, 25.9. Jerem. 8.22. Not like the Romish Casuists, who write Cases, that is, Covers of Conscience, but rightly resolve none: Nor doth Moses resolve this case out of his own head, but humbly confesses he was but the Echo of God's Voice, who must give an answer of peace (as Joseph said) Gen. 41.16. [Stand still and I will hear what the Lord will command concerning you,] Numb. 9.8. This Man of God, and Master of Israel, undertakes not to take God's work out of his hand, who alone is able to resolve Religious doubts; and though' God doth not this nown an extraordinary manner, as he did then by the mouth of Moses, yet speaketh he now to all our cases of Consciences in his holy Scripture, which we must own as our Standing Oracle, and rely upon that, not on any man's word without it, much less against it, Isa. 8.20. Moses himself dare do nothing without a word from God. Paul dare deliver nothing to the Church, but what he first had received from the Lord, 1 Cor. 11.23. that the Faith of his hearers might not be fixed on the Wisdom of Man, but on the Power of God, 1 Cor. 2.4, 5. Yea one far above either Moses or Paul, namely, Christ, neither spake, nor did anything of himself, but what his Father taught him, Joh. 7.16, 17. and 8.28. To this Religious Demand of those scrupling persons, God returns a gracious Dispensation, which the Hebrew Doctors call [a Command by itself] and which, if they had not received, their Passover in the second month had been as▪ bad as Jeroboam 's Feast of Tabernacles, which he kept in the eighth month (whereas God had appointed it in the seventh, Levite. 23.4, 34.) a month which he had devised of his own heart, 1 King. 12.32, 33. The appointed season was the first: month, Numb. 9.3. God dispenses, ver. 9, 10, &c. Nor may it be questioned, Numb. 9. but this Translation of the Passover (from the first month to the second, by Divine Authority) had its weighty significancy, which pointeth rather at things to come, than what was past: For this second month Passover could not look backward, respecting Israel 's Deliverance from Egypt, (which was the appointed signification of the first month Passover) because it missed that very famous night no less than a whole month; therefore must it rather look forward (as it was in itself a month forward) and have respect to the future Oblation of Christ, who is our Paschal Lamb & Passover sacrificed for us, in whom we keep the Feast in Spirit and Truth, 1 Cor. 5.7, 8. And [those in a Journey afar of that could not keep the first Passover, yet were admitted to the second, Numb. 9.10, 11.] may well represent us Gentiles, who were unclean (even dead in trespasses and sins ) and afar off also, Ephes. 2.1, 13. yet should be made nigh by the blood of Christ, v. 14. and be admitted to become partakers of that second, namely, the great Gospel-Passover, who now is sacrificed for us, and of whom we partake often. And we may learn from this Divine Allowance in case of lawful Letts, as here, and 2 Chron. 30.2. that God in some cases is so gracious, as to prefer Mercy to us before Sacrifice to himself; for we have far more need of that, than he hath of this: Yet ought not this Divine Allowance to be stretched too far to a Male-improvement; for this indulged People had a month granted them, but no more, and if they kept it not the first or second month, then they must forbear the keeping of it till the return of the year. But this may far more be questioned, where Israel had their Meal for unleavened Bread, seeing they had only Manna.

Answer 1. Some think for want of Meal they kept both those Passovers with Manna: They kept no more but this till they came to Canaan, Josh. 5.10.

2. Others say, That at Sinai they were not far from Midian, from whence they might be furnished with Meal (so much as might serve this time) by Jethro 's means.

3. Tho' a little piece of unleavened Bread might serve them with the Paschal Lamb & the rest be supplied with Manna, yet their other Sacrifices required Meal too, which might be made of Manna, called the Corn of Heaven, Psal. 78.24. whereby all was furnished.

The 15th. Remark upon this 12th Station, is the floning of the Blasphemer, recorded Levite. 24.10, 11, &c. wherein these particulars are duly to be pondered. 1. The Person, ver. 10.2. The occasion, his quarrelling with an Israelite, ver. 10.3. His heinous Action, he blasphemed and cursed, ver. 11.4. His heavy passion and suffering for his sin. For, 1. He was apprehended; 2. Imprisoned, ver. 11.12.3. Condemned by God, ver. 13, 14. And 4. Stoned by the People, ver. 23.

First, His Person; he is said to be the Son of an Egyptian by an Israelitish Woman. His Father was one of that mixed multitude which came out of Egypt with Israel, Exod. 12.38. whom this Woman married (as many other Women then married Egyptian Men) to decline their Rage and Fury; for at that time the Law prohibiting Marriages with the Heathen, was not given them; and some charitably say, he was a seeming Proselyte; 'tis more probable, that as his Mother taught him to speak, so his Father tanght this his Son to blaspheme: Her name is Shalomith, which signifies, speking peaceably; here partus non sequitur ventrem, the birth did not follow the belly; for her Son learnt not of her either to speak or to act peaceably.

Secondly, The Occasion; he was of a quarrelsome, boisterous and passionate Temper, which demonstrates the danger of mixed Marriages: For Children, like the conclusion of a Syllogism, follow the worser part. Lyranus saith, He was drunk; but then must it be with Water, for they had no other drink there. Rab. Solomon saith, The arose about the Shew-bread, or about pitching his Tent among the Tribe of Dan: But his Father being a stranger, could be concerned in neither. These are but uncertain conjectures; where God hath not a Mouth to speak, Man must not have a Tongue to ask. This is an holy Nescience.

Thirdly, His heinous Action; he both blasphemed and cursed. In the heat and height of contention, whan will not graceless choleric persons both say and do? If this Man was drunk, it was with Choler and Frenzy, which made him belch forth Blasphemies and horrid Execrations out of his black mouth, and blacker Gypsie hearr. 1. He blasphemed; Nakab, Hebr. signifies perforare, to bore thorough. Thus Blasphemers do pierce and strike through the sacred and tremendous Name of God. Such Diabolical wretches would both bore his Name, and gore his Person, if they could. 2. He cursed; Kalal, Hebr. signifies, leviter de aliquo loqui, to vilify and scoff at. Thus he set at naught the God of Israel, against whom, it seems, his quarrel was (saith Jerome ) more than against that Israelite he quarrel'd with. Thus he (like those three unnatural Sons, that tried their Archery which could shoot nighest their Father's heart) shot his Arrows at God, and cursed himself. Cursing men are cursed men; such Dogs come not into Heaven by barking, 1 Cor. 6 9, &c. Rev. 22.15.

Fourthly, The circumstances of his Suffering: As, 1. He was apprehended as a grand Malefactor even against God himself; impeaching the Divine Honor by blasphemy and cursing, out of a deep Intestine Malignity. 2. This capital Offender is hailed away to Moses the chief Magistrate, who soon committed him to custody, and probably confined him with Chains or Fetters; for 'tis improbable, there could properly be any strong Prisons in the Wilderness, where they lived only in Tents; though' Moses might hive put him to death by virtue of that Law against cursing Father, &c. Exod. 21.17. but the Crime being very heinous against God himself, as he used to do in other arduous cases so in this he consults with God for a condign punishment. 3. God (the Judge of all the Earth) denounces his Doom, [He shall be stoned] a punishment answerable to his stony heart. Nor could it at all excuse him that he had been provoked greatly by others. If Michael durst not bring any Railing Speeches against the Devil, lude ver. 9. how much more must mortal Men tremble to speak blasphemously against the great God! Let those that teach their Tongues to lie, swear, curse and blaspheme, by a daily custom, consider this severe Sentence of God, and what danger hangeth over their heads every day. 4. The People stone him: For, 1. It was a common quarrel to vindicate the contempt cast upon their common Benefactor, from whom they had their Being and Well-Being. 2. That by executing this severity, they might be cautioned from committing the like abominable Crime. Thus the Reason is rendered [ That all Israel may fear ] Deut. 13.11. And 3. This was a means to pacify God, by putting away that evil (both person and thing) from among them; whereas his Anger would have been incensed against them, had they permitted the Blasphemer to pass unpunished. And whereas God had not as yet made a particular Law against Blasphemy; now upon this particular occasion, a general Law is here superadded▪ for punishing Blasphemers in all succeeding Ages, Levite. 24.15, 16. And God ordained also, That the Witnesses (who heard him blaspheme should lay their hands upon his head when he was to be stoned: 1. To confirm their Testimony, and the Truth of it, that they did not (by Slander) take away his Innocency; nor (by Murder) his Life. 2. That his Blood might be upon his own head, and that they were not guilty of his sin. If so, 3. It was a kind of Imprecation, that they might suffer the same severity; So Deut. 17.7, 12. and 19.20, &c. shows. 4. This Sacrifice of Justice expiates Wrath from the Survivers. Our Blasphemies (the stumbling-block to Jews and Turks ) cry loud for Vengeance on Nominal Christians, &c.

Now come we to Israel 's remove from Mount Sinai (their 12th. Station) where they had stayed long, namely, a whole year, abating ten or thirteen days; as appeareth by comparing Exod. 19.1, 2. (where it is said, They came to 1 Sinai on the third day of the third month of the first year) with Numb. 10. 11, 12. where 'tis said, They Removed from thence the twentieth day of the second month (which we now call April ) in the second year: Which famous Remove affordeth these as famous Remarks.

The first is, Israel is now blest with four famous Privileges (at this first Removal from thence) to confirm their Faith in their Travel through that terrible Wilderness (beside the New Tabernacle they had got among them, and the New Passover that was celebrated by them) As, 1. They had the Word of God to warrant their Remove and Couduct to Canaan. The Lord spake thus to them here [ Ye have dwelt long enough about this Mountain, take your Journey to the Mount of the Amo • ites, &c. Lo, I have given you the Land, &c. go in and possess it, &c.] Deut, 1.6, 7, 8. 2. They had the lifting up of the glorious Cloud (which had rested in that place almost a whole year, from off the Tabernacle, Numb. 10, 11. which was a visible sign that they must now be gone from that long Station; then the Cloud moving, called for their motion, and was a better Guide to them than any Mathematical Chart or Compass can be to Mariners at Sea, in this wayless Wilderness, Numb 9. 15, 18.3. They had now the soundings of the new Silver Trumpets, with which the Priests were to blow an Alarm for the Removal of the Camp, &c. Numb. 10.1, 3, 8. called a Statute forever, the outward Rite continuing till Christ 's coming, and the mystical signification, which still abideth forever, namely, the sounding of the two Silver Trumpets (of the Law and Gospel) in the mouths of God's Ministers, who must lift up their Voices as Trumpets, Isa. 58. 1. and Joel 2.15, 16. Ezek. 33.3. 1 Cor. 14.8. Rev. 4.1. to put their People upon Motions and Marchings toward the heavenly Canaan, This likewise was a sign Audible, as the other Visible. 4. They had Moses sanctifying their Removal (at the removing of the Ark to seek out a Resting-place, &c.) by solemn Prayer, saying, [ Rise up, Lord, and let thine Enemies be scattered, &c.] Numb. 10.33, 34, 35.36. which words David useth, Psal 68.1, &c. where he prophesieth of Christ 's Resurrection and Ascension, whereby all those Mysteries were fulfilled.

The second Remark is, The posture of Israel 's Marching from Sinai all in comely Order, which was summarily in this prospect. When God took up the Cloud, Moses prayed, and the Priests sounded the first Alarm out of the Silver Trumpets, at which Judah (who was the first Standard, having a Lion for his Badge of Honor) with Issachar, and Zabulun (all numerous, Numb. 2.9, &c.) and they march foremost, whom the Levites of Gershom and Merari follow with six Wagons, bearing the boards and coverings of the Tabernacle, Numb. 10.14, 15, 16, 17. At the second Alarm, Reuben (bearing a Man in his Ensign) Simeon and Gad with their Army of 151 thousand 450 fighting Men, rose up and followed the foregoing Waggons, and after them went the Kohathites in the midst of the Twelve Tribes, bearing on their shoulders the Ark, Candlestick, Table, Altar, &c. At the third Alarm's sounding, rose up Ephraim (who bare a Bullock in his Banner) with Manasseh and Benjamin, having an Army of an hundred thousand, and eight thousand, and an hundred Men of War, following the Sanctuary or Tabernacle, that went before them (unto which the Psalmist alludeth, Psal. 80.3.) Numb. 10.18, to 22. and 22, to 25. Thus the Sanctuary had the midst, safest, and most honorable place (for Religion is the heart of a Nation, and is both Ornamentum & Munimentum to it.) The greatest Camp went foremost, and the next in greatness came hindmost; namely, the Standard of Dan, (who had an Eagle in his Ensign) with Asher and Naphthali; those rose up at the fourth Alarm with a hundred fifty seven thousand six hundred fighting Men, called, the Gathering Host, Josh. 6 9. because they (not guarding the Tabernacle) had committed to their Charge the care of gathering together the lame, faint and feeble, and to look that nothing was lost or left behind, to which David seems to allude, Psal. 27.10. As here was a strong Guard before, so there was behind, to secure the Sanctuary from Enemies both ways, Numb. 10.25, 26, 27, 28. yet God was their best Guard, as well as Guide, both leading the Van or Front, and bringing up the Rear, Isa. 52.12. and 58.8. Psal. 68.8, 9, 10. where God's goings are described.

The third Remark is, When Israel left Sinai, then Jethro was for leaving Israel in this place: the Story of him related, Exod. 18.) ought to be placed here, as is said before. For, 1. Jethro offered Sacrifices to God, ver. 12. whereas the Law for them was not given till they came to Sinai. Nor 2. Were the Statutes given till then, which Moses sat to make known to them, Exod. 18.13, 16.3. His choosing of Judges by Jethro 's Advice, was not till their departing from Sinai, Deut. 1.7, 8, 9. Numb. 11.16, 17, &c. Moses courted his Father-in-law to go along with them, [For the Lord hath spoke good concerning Israel] Numb. 10.29. knowing God's Promises to be good sure-hold: Jethro at first was unwilling, ver. 30. but either he yielded after to stay [to be Eyes to Israel] ver. 31. or at least he returned again to Moses in the Wilderness, because there is mention of the Posterity of this Hobab among the Israelites in Canaan, Judge. 1.16. and 4.11. Sam. 15.6. or they came after, &c.

The fourth Remark is, Mount Sinai was not a place fit for Israel to abide in, and to build there a Temple for God: No, it must only be a movable Tabernacle, for it was a place of Bondage by reason of the Law there given, Gal. 4.24, 25. The Law is a Yoke of Bondage (as Jerome calls it) and they who look for Righteousness from the Law, God saith to them, as to Israel here [ Ye have dwelt long enough about that Mountain press to Zion that lays in the Land of Promise, the Gospel-Canaan ] Deut. 1.6, 7, 8. Be not (saith that Father) like Oxen, that toil a long time, and draw in the Yoke, and when they have done their labor, are fatted for Slaughter. The Law is not for Men to continue under, but for a time only, till they be fitted for, and brought unto Christ, Gal. 3.16, 17, 18, 24. and 4.1, to 5. Heb. 3.18, 19. and 4.6, to 11. We lay too long naturally at the Mount of Legal Righteousness (desiring to be our own Savior's) and not to make Christ our All, Col. 3.11.

The fifth Remark is; As the place they went from was Sinai, and that which they went to, in general is called Paran, Numb. 10.12. the name of a great Wilderness, of the length of eleven days Journey, whereof the Wilderness of Sinai is one part, but 'tis taken here for the last part of it, next to the Land of Promise. This Wilderness was a most barren place, which made God's maintaining so vast a multitude for so many years together the more miraculous; in this Wilderness Ishimael (that wild Man) dwelt, Gen. 21.21. and in it there was a Mountain mentioned, Deut. 1.1. and 33.2. but the particular place God brought Israel to after three days Journey in this Wilderness, was called Taberah, because of the burning there, Numb. 10.33. and 11.3. Deut. 9.22. and Kibroth-Hattavah, that is, Graves of Lust, Numb. 11.34. and 33.16. Deut. 9, 12. Moses calling them thus, that the very names of that place might leave a memorial both of their sin and punishment, which Moses makes mention of to imprint it the more in their hearts, Deut. 9.24.

The sixth Remark is, Tho' God's great kindness to Israel had been all along manifested both in marshalling and in marching them towards their promised Land, from Numb. chap. 1. to the last of chap. 10. Yet chap. 11, &c. gives an account of Israel 's gross unkindness and unthankfulness to God in their many Mumurings among so many and great Mercies, whereby the Rebellious Nature of Man and the Impossibility of the Law to bring Men to God, is evidently declared. 'It is supposed that their travelling three days together without Resting from Sinai, as they had done, Exod. 13.18. And again, Exod. 15.22. so now again, Numb. 10.33. this made them murmur.

Now is Israel led by the Pillar of Glory to their 13th. Station, Numb, 11. where that one place (as some suppose) hath two several names, Taberah and Kibroth-Hattavah (by which latter name it is called in Numb. 33.16.) upon two several occasions; In respect of the punishment for their Murmuring it was called Taberah, that is, Burning, and in respect of the cause and the effect, Kibroth-Hattavah, that is, Graves of Concupiscence. Tho' others say, That this Taberah or Burning, was in their three days Journey before they came to Kibroth-Hattavab; yet seeing the Psalmist sums up both those supposed sins of Murmurings into one, Psal. 78.19, 20, 21. it is not improbable that both those were names of but one place, for these Reasons; 1. 'It is not likely that those Hebrews should be slain by an extraordinary Fire from Heaven, and for dropping a few muttering and murmuring words at a tedious March (wherein the Lord strengthened them from all feebleness, Psal. 105.37.) or that, after such a signal punishment and Divine Vengeance on them, they durst again murmur, by lusting for flesh, ver. 4. Numb. 11. The 2d. Reason is, Their murmuring for flesh is expressly said to be punished by fire, Psal. 78.21. 3ly. The Plague mentioned, Numb, 11.33. is not specified what it was; 'tis indeed hinted to be a pining away by leanness, Psal. 106.15. but it might be done by that fire of God (spoken of, Numb. 11.1, 2.) where, by a Prolepsis 'tis briefly touched; but in the following verses of the chapter 'tis more largely explained: This Plague might be as the burning of an Hectick Fever, yet dispatching with more expedition, being rather the burning of the Pestilence: So that want of flesh (as well as wearisomeness of their way in marching three days with their little ones, without any intermission, in a barren Wilderness) was their cause of murmuring, ver. 1. though' particularly set down afterwards, ver. 4, &c. But grant this latter be no Recapitulation of the former (because there is nothing to distinguish them but probable conjecture) however it was a wickedness which God (who had pardoned past murmurings, Exod. 14.11, 15. and 15.24, 26. and 16.2, to 28. and 17.2, 5.) punishmeth here severely: For, 1. They were pinched with Penury before, but now they had Manna. 2. They were Rude for want of the Law, which was now given to teach better manners. 3. They loathed Manna, and desired flesh, not for necessity, but to gratify their lusts, Psal. 78.18, 30.

Beside these general Notes upon the 13th. Station, take a few more particular Remarks, it being so famous for its two names, and so famously circumstantiated in Numb. 11.

The first particular Remark is, Israel had many Impediments in their march to the Land of Promise, not only from without (as from Pharaoh pursuing, from Amalek intercepting as before, &c. ) but also from within, among themselves by their manifold murmurings, as here one, or (as some suppose) two at this Station: Even so it is with all those true Travelers toward Heaven, many Impediments in the way, so that the Righteous are scarcely saved, 1 Pet. 4.18. it is with much ado.

The second is, God writes our Sin upon our Punishment, as 'tis said

As Nadab and Abihu sinned by Fire, and they perished by Fire, Lev. 10.2. so those Murmurers here sinned against the fiery Law (so called, Deut. 32.2.) that was spoken out of the Fire, Deut. 5.22. Therefore were they punished by Fire out of the Pillar of Fire, from whence the fiery Law was given and published. Their Perdition is our Caution, we may not be Murmurers, 1 Cor. 10.5, 11.

The third is, Evil Company is Infectious, and catching as the Plague, to converse with bad Companions, and not to learn their Manners is marvelous, Rare and Difficult, 1 Cor. 15.33. This mixed Multitude (the Egyptians and Strangers, that joined to Israel in their coming out of Egypt, hearing of their going to Canaan, &c. Exod. 12.38.) perceiving by these tedious Stations, &c. that it would be long ere they could come to the promised Land, began the murmuring, which yet ran like Wild-fire into the Camp of Israel, who thereupon are said to weep again, ver. 4. which might have Relation to the like murmuring a Year before this, Exod. 16.2. now they return to their old Vomit, and express their wicked Complaints with salt Tears, as well as with bitter Words.

The fourth is, where ever there it sinning again on Man's part, there will be punishing again on God's part, if his pardoning Mercy prevent it not: Therefore our Lord saith, [Sin no more] Joh. 8.11. [Lest a worse thing come unto thee] Joh. 5.14. Here Israel sinned again, and that with a double Sin; (1.) In desiring Flesh which they wanted, ver. 4. And (2.) In disdaining Manna, which they enjoyed, ver. 6. and the vehemence of their concupiscence, was the more inflamed by remembering their former Egyptian Diet, yet forgetting withal their Egyptian Drudgery, ver. 5. this made them so wickedly discomposed, that they prefer such gross Meats as Garlic, Onions, &c. before the Corn of Heaven, Psal. 78.24. which was both wholesome and Toothsome, ver. 7, 8, 9. and easily both obtained and prepared for Food; yea this their Lust for Flesh made them fret and and pine away, as Amnon 's for Tamar did, making him Lean from Day to Day, 2 Sam. 13.4. this is punished with the Plague of Leanness, and Surfeit, v. 33. Psal. 106.15, &c.

The fifth Remark is, The People's profane deploring their Penury (when they had little cause to do so, while fed with the Food of Angels ) doth not only make God angry with them, ver. 10. but also putteth meek Moses into a pang of Passion and Impatience, as appeareth by his Pathetical Expostulation, ver. 11, 12, 13, 14, 15. wherein he sadly complaineth to God of the intolerable Burden of his governing such an ungovernable Company, and that God had not heard his Prayer presented, Exod. 3.11. and 4.10, &c. Wherein he begs to be excused from that great undertaking, and here ver. 15. comparing Evils together, He chooseth rather to undergo the Pains of Death itself, than be continued in bearing this unbearable Burden. In the like pang of Passion was Elijah 's Speech, 1 King. 19.4. This, and his [ Whence should I have Flesh, &c.] ver. 13. do all show the insufficiency of the Law (though it be Holy, &c. Rom. 7.5, 12.) to satisfy or restrain the Lusts that do Reign in our Members, or bring Men to God; yet what the Law could not do in supplying our wants, in governing and guiding us through this Wilderness, and in carrying us to Canaan, it being weak through the Flesh, God (hath done) by sending his Son, Rom. 8.3. Who gives us, not Flesh to satisfy our Carnal Lusts, but his own Flesh to be Food for our Souls, which he hath given for the Life of the World, and which whoso eateth, hath Eternal Life, Joh. 6 51, 54. The Rabbins here say, that God had shown Moses all the Evils he would bring upon this stiff-necked People, which put him into so great a Perturbation, that he could not [Complere Vocem] utter his whole Speech, using Hebr. [At] thou in the Foeminine Gender, spoken to God, for [Attah] thou the Masculine, contrary to common Rule of Grammatical Construction of Speech.

The sixth Remark is, The Divine Remedy to all this Human Malady, both as to Moses 's Impatience, and as to Israel 's Intemperance.

To the (1.) Moses must not bear the burden alone, but shall be assisted with the Sanhedrim, or great Council of the Jews consisting of seventy Seniors (answerable to the seventy Souls that descended with Jacob into Egypt ) whereof Moses sat President; all endowed with the Gifts of the Spirit of Moses, who was as a Candle that lighteth others, yet hath not less either heat or light than it had before, ver. 16, 17, 24, 25, 30. of which number were Eldad and Medad, who humbly hid themselves, as Saul did, 1 Sam. 10.22. but the Spirit found them, ver. 26. at which Joshua envies, suspecting some Schism, or the Diminution of Moses 's Dignity, and the prejudice of his Master's Right and Reputation, not yet knowing they were of the chosen Sanhedrim, seeing they staid in the Camp still; notwithstanding the call of Moses to the Door of the Tabernacle, out of a Sense of their own Insufficiency. Thus the Spirit in us, lusteth to envy, Jam. 4.5. Mar. 9.38. Luk. 9.49. Joh. 3.26. This Evil, Moses who had the greatest cause of Emulation, rebukes in Joshua, ver. 27, 28, 29. being wholly the Lord's.

2ly. As to the People's Intemperance, as God promised and performed, Plenty of Flesh to those fleshly-minded Multitude, so he punished their Impiety with an horrible Plague at the close thereof, ver. 18, 19, 20, 31, 32, 33, 34. Wherein we may observe,

1. That when God had promised a whole Month's provision of Flesh, Moses thought that verily God had out promised his own Power of performing, and prays him to consider, that the People (whom he had promised to feed with Flesh) were six hundred thousand Soldiers, beside Women, Children and Strangers, which amounted (say the Rabbins ) to three hundred thousand more, and it could not be a little Flesh, that would feed so vast an Host for a whole Month; hereupon he makes this Objection [Shall all our Flocks (reserved for a breed in Canaan ) be slain, or shall all the Fishes in the Sea be gathered together to suffice them?] ver. 21, 22. here Moses had quite forgot God's third Storehouse, the fullness of the Firmament ) though not the fullness of the Earth, and that of the Sea, all which are God's three Treasuries, out of which he supplies Man's Necessities) for he had forgot the Fowls of the Air (whereof he had large Experience the Year before, Exod. 16.13, &c. ) Yet God sent them such a drift of Quails as Moses never dreamt of: As a little before, Moses 's Passion was too strong, ver. 15. in desiring his own Death; so here his Faith was too weak in distrusting the Power and Providence of God: The best of Men are but Men at the best, and the worthiest of God's Servants are subject to faults and failings in this Life. God himself answers Moses 's Objection of unbelief (bearing with his Diffidence here, which he would not pardon afterwards, Numb. 20.12. This was a private failing betwixt God and Moses, but that was a public Act before all the People: God will not pass by the scandalous practices of his own People without some sensible check.) That his Omnipotency is never Nonplust, ver. 23. Thou shalt see that my Hand (or Power) is not shortened, as Isa. 50.2. and 59.1. Thus Christ knew what he had to do, when Philip said, Two hundred Penny worth of Bread is not sufficient for so great a Multitude, Joh. 6.5, 6, 7, 9, 10, &c. God's Almighty hand is not more lessened in its Power now, than when it created all things out of nothing: I know (saith Job to God) that thou canst do everything, Job 42.2. And God here bids Moses never trouble himself about the Manner, He should soon see the Matter done.

Observe 2. Discontent is ever harping upon wants, even while good Things are present and plentifully enjoyed, as if it enjoyed nothing; thus it was with Haman, who accounted he had no Honor, while he wanted a bow from Mordecai 's over stiff and not bending Knee, Esth. 5.11. And Ahab had no Comfort in his Kingdom (though the Glory of all Lands, Ezek. 20.6.) while he longed for a Sallet out of Naboth 's Vineyard, 1 King. 21.4. &c. No better was it with those murmuring Male-contents here, who, though they had Manna (though Wheat of Heaven, and Food of Angels) yet because lightly come by, it was lightly set by; they accounted it a light Meat, loathed it (though it was both a Corporal and a Spiritual Food to them, as it was a figure of Christ ) and so their Loathing of Manna, and longing for the Meat of Egypt, prefigured their rejecting of Christ, and their relying for nourishment upon the Righteousness of man, Gal. 3.3, 10. and 4.9. Yea their Sin was not in Secret only, but they (as it were) proclaimed openly their Iniquity, in running to Moses 's Tent-Door (as Mutineers do to their General's Tent) and by weeping and howling stir'd up themselves, and one another to follow their Lusts: This fretting Leprosy (their Sin) was generally spread over all the People, ver. 10. by which it appeareth, that God chose this untoward Generation, not for their Merits, Sed ex mirâ & merâ misericordiâ He chose them for his Love, and loved them for his Choice.

Observe 3. God heard and saw all their sinful Postures and Practices, ver. 18. therefore bids them prepare themselves for the Day of Slaughter, as Jer. 12.3. so ver▪ 20. here intimates; or sanctify yourselves for a Celestial Banquet, by Repentance for your Sins: Otherwise, you shall have Flesh, but with a Vengeance; which ye shall eat on Earth, but digest in Hell. Plenty of Quails (an exceeding fat Fowl, and Food for Princes) is brought miraculously, and so plentifully that each Family had ten Homers (or ten Ass Loads as some say) to satisfy them for a whole Month. All which Time they fed their Lusts with Pleasure, and without fear, Jude ver. 12. Though the Lord had threatened to punish them with nauseating and filthy Vomits. A violent Wind miraculously brings them, ver. 31. Psal. 78.26. God rained Flesh upon them as Dust, and feathered Fowl as the Sand of the Sea, ver. 27. N.B. They lay in circuit and compass about the Camp a Day's Journey, Numb. 11.31, 32. so that the gathering of them lasted all that Time, for as in their coming in Droves, so in their keeping sweet so long, there was an extraordinary Providence of God; but at the Month's end (for so long God promised to feed them with Flesh) a dreadful Plague falls foul upon them, ver. 33, 34. which is thought to be that burning Vengeance, ver. 3. where their Sin is set down in the General, and their Plague in particular: Thus Deus dat Iratus, quod negat propitius, God grants Men's desires in Wrath, Hos. 13.11. yet denies in Mercy sometimes, 2 Cor. 12.9. That which here they are was sawced, and that which they drank was spiced with the bitter Wrath of God, Job 20.23▪ Psal. 78 30.31. Deut. 9.22. 1 Cor. 10.6.

The Fourteenth Station of Israel in the Wilderness was Hazeroth, Numb. 33.17, removing from Kibroth Hattavah (a new Name, those Murmurers by an hasty Testament gave to the Place they lay buried in, which signifies the Graves of the Lusters, from whence it is plainly implied, that the Innocent in not Lusting and Murmuring received no damage by that Plague) then they marched to this Place, where (it is expressly said) They were, that is, they abode or continued there some time, Numb. 11.35. as the like Phrase bears the same Sense, Dan. 1.21. and Ruth 1.2. They were, that is, they continued there: And the Cause of Israel 's Continuance at Hazeroth was a new Impediment and Trouble, which Moses 's Sister and Brother ( Miriam and Aaron ) raised against him, for exercising a chief Magistracy, which is particularly related, Numb. 12. per totum. and ver. 15. 'It is expressly said, that the People Journeyed not, till Miriam was cured and recovered of her Leprosy, which was seven Days.

The Remarks upon this Fourteenth Station are as followeth.

The First is, Here arose another Murmuring against Moses (whom His extraordinary endowments, and highest Communion with God could not secure from Calumnies) far worse than the former, Numb. 11. for that Sin of Lust (which occasioned it) began among the baser sort, ver. 4. but this Sin of Ambition and Vain Glory, began among the chiefest of the Church, for those three Moses, Aaron and Miriam were the principal Guides, whom God sent before his People, Mic. 6.4. Here was a Sister, a Prophetess, Exod. 15.20. and a Brother, the High Priest (both near Relations) against their Brother, a Prophet and chief Magistrate. Nothing can secure a Man from offensive Exceptions, as Satan prevailed first with Eve, then by her with Adam, so here first with Miriam, and then by her with Aaron: What is said by the Apostie [the Woman was first in the Transgression] 1 Tim. 3.14 holds true in this Instance also: Miriam is set first before Aaron, Numb. 12.1. because chief in the Transgression, and began the quarrel as principal Author of the Sin, which more plainly appeareth in the Original, that may thus be read [Miriam she spake.] Therefore she, not Aaron, was plagued with Leprosy, ver. 10. Her discontent might arise from this, that she, being a Prophetess, was not chosen one of those Seventy that were to be Helps in Government, Numb. 11. Miriam Hebrew, signifies Exalted, and according to her Name, she might be ambitious of Exaltation, Ambition and Vain-Glory would ride without Reins [Nec bic parem, nec ill Superiorem serebat] as was said of Pompey and Caesar, the one could not bear an Equal, or die other a Superior.

The Second Remark is, the occasion of this quarrelsome Obtrectation, was Moses 's Marrying Zipporah, whom they call an Ethiopian, but falsely, for she was of Midian the Son of Abraham, the Son of Shem, Gen. 25.1, 2. Whereas Cush (Hebr. for Ethiopia ) was the Son of cursed Cham. Gen. 10.6. Beside, Zipporah having now subjected herself to the Law of God, and become a Proselyte to the Church, she should have been reputed an Israelite, as well as Rahab and Ruth, but what will not Tongues (tip'd with Envy and Emulation) say in way of Reproach: This was an old fault, if any (for be had been married to her many Years before) and therefore should have been buried in the Grave of Oblivion: But they were resolved (right or wrong) to pick an hole in Moses 's Goat: The offense likely lay mostly betwixt the two Women, for Zipporah (as is probably Thought) might, as the Wife so honorable an Husband, take too much honor to herself, and give too little respect to Miriam, who looked for much, because she was a Prophetess; therefore she hooks in Aaron to side with her, pretending Zeal for Religion, they would have Moses to put away Zipphorah (because not of the stock of Israel, and because she had hindered him from Circumcising his Son, Exod. 4.24, 25, 26.) and Marry some Israelitish Woman. However, 'tis the Character of ungodly Persons [to dig up an old Evil,] Prov. 16.27. and hereupon to grace themselves, they disgrace Moses for this fact, and raise themselves to an equality upon his ruin, &c.

The 3d Remark is, The event of this murmuring; while meek Moses is dumb, God speaks in his behalf, and while he was deaf, God hears, and stirs: v. 2, 3, 4. No doubt but this was a great exercise of Moses 's patience, to be thus traduced by his own Sister and Brother: To be derided by Egyptians is threatened as a misery, Hos. 7.16. but to be reproached by those that are Professors of the same Religion with ourselves, is far more grievous: Zedekiah feared more to be mocked by the Jews, than by the Chaldeans, Jer. 38.19. However, meek Moses was a Lamb in his own Cause, yet knew how to be a Lion in God's Cause: How blessedly blown up was he with a Zeal for God in the case of the Golden Calf, and what a stomach shows he in that matter, Exod. 32.19, &c. But God comes as a swift Witness, Mal. 3.5. pleads the part of this silent Sufferer. [The Lord spake suddenly] v. 4. not only as a sharp revenger of his Servant's injuries (for wrong done to an Embassador, reflects upon the Prince that sent the Embassage) but also to prevent all surmises that God came at Moses 's complaint to him, and seeking revenge; the Lord hearing and seeing all that was said and done by those Murmurers, and being highly displeased, immediately [all the three] both the Parties offending and offended, are judicially Summoned to appear before the Great Judge to the Tent of the Congregation, not before the People, from whom Aaron 's folly must be concealed, and then the Judge speaks to the Offenders out of the Cloud, as from the Throne of his Glory, v. 4, 5. Wherein,

He First Accuseth the two guilty Persons, saying [Why were ye not afraid to speak against my Servant Moses?] ver. 8.

Secondly, He vindicates innocent Moses, and absolves him, v. 6, 7, 8. preferring him, not only above Miriam, and Aaron, but also universally, above all the Prophets.

Thirdly, He passeth the Sentence of Condemnation upon the Offenders, v. 9, 10.

Fourthly, The Execution of the Sentence followeth, God departs with the Cloud (the sign of his presence) then woe to them from whom God departs, Hos. 9.12. all evil comes in as by a Sluce, Leprosy rushes upon Miriam, (a proper punishment of pride, &c. ) yea the worst sort and most incurable Leprosy, 2 King. 5.27. and Exod. 4.6. nor was this all her punishment, she must have Banishment also for seven days: She was punished for her Pride both in her Body, and in her Honor, 'twas a great disgrace to her to be Excommunicated so long out of the Camp and Congregation. This Banishment was a Civil Death (as the Law of Nations terms it) and her Leprosy made Aaron look upon her as under a natural Death also, v. 12. so compareth her to a dead abortive Birth, whose flesh was half consumed with this fretting Leprosy.

Inquiry, Why was not Aaron likewise plagu'd with Leprosy?

Answer First, She was first in the fault, and (likely) a mover of Aaron to it.

Secondly, Aaron escaped (saith Chrysostom ) for the Dignity of the Priesthood, which was now newly instituted; and it would have been a great dishonor to that Order in that legal Worship, if the first High Priest had been made a Leper, which would have excluded him from his Ministry, who should by his Office be always at hand in the Tabernacle.

Thirdly, But seeing the first Institution of the Priesthood did not secure Nadab and Abihu, Levite. 10.1, 2, &c. a better Reason must be found, that Miriam was more passionate, and peremptory in her reproofs of Moses, and in her reproaches against him than Aaron was: But

Fourthly, The best Reason is, that Aaron met God by Repentance, and so disarmed his indignation, and thereby redeemed his own sorrow, so remained to intercede for his Sister.

The 4th. Remark is, The removal of this Remora and Rub that retarded Israel 's marching from this Station, and the gracious withdrawment of Miriam 's double punishment;

• 1. By the intercession of Aaron to Moses, and
• 2. By Moses 's Intercession to the Lord in her behalf, ver. 11, 12, 13, &c.

First, Aaron cries to Moses [ Alas my Lord, &c.] God was now gone in the Cloud, not forward, as a sign of Conduct, but upward from off the Tabernacle (where it usually resided) aloft in the air, and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam 's unclean Leprosy; beside, had the Lord been present in the sign of his presence, Aaron was how conscious of his own unworthiness (by his being an Abettor of Miriam 's sin) to make any immediate address to God, therefore requests Moses to mediate for Miriam, to teach us both to present our Prayers to God by the Mediation of Christ (whom Moses here Typified) and also when our own Key of Prayer is become rusty, we must make use of the Key of others (Favorites of Heaven, who live with us on Earth) to open the Cabinet of God's loving kindness to us, and ours; and though Aaron was the Elder Brother, and High Priest, yet here he maketh his Request to Moses, honoring him with the Title of [His Lord] Hebr. [Bi Adoni] confessing their sin, and craving pardon (which made amends for his former fault) he begs his younger Brother's intercession for their Sisters Cure. Hereupon Moses (like a loving Brother, passing by past affronts and injuries, which is the most Noble kind of Revenge) prays earnestly to the Lord for healing his Leprous Sister, as one much afflicted with her affliction. He cries [Ael Na repha na] Oh God of Might and Mercy (as that word signifies) heal her, I beseech thee, &c. To which God returns this Answer, v. 13, 14. Had her Earthly Father spit in her face (a sign of anger, shame, and contempt, Job 30.10. Isa. 50.6. Mat. 27.30. she should be sorrowful for it seven days, (the time that Lepers were shut up by the Law, &c. Levite. 13.4, 5, 21, 26, and 14, 8. and Numb. 19.11, &c.) how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty, defiling the face of his undutiful Daughter with such a loathsome Leprosy, She shall be shut out of my Church seven days, that her sorrow for her sin might be sound, and soaking. This was a perfect pattern of Impartial Justice against Sinners, without respect of Persons; for Miriam, though' a Prophetess, and Uzziah, though' a present King, must thus be separated for their Leprosy, Numb. 12.14. 2 Chron. 26.20, 21. both must be ashamed to be seen, and shut out from Church-Society. When this time of seven days (justly inflicted for Miriam 's humiliation and purgation) was expired, she was restored to the Church. N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosy, Levite. 14. because her Cure was as Miraculous as her Disease; and therewithal her restoring to Society as Authentic, as was her separation from it; for God's healing her by a Miracle, from so sore and sudden a Disease, and his Warrant for recalling her to the Church, was a sufficient expiation of itself.

The 5th. Remark is, In the midst of Wrath God remembers Mercy, Hab. 3.2. Here was a mixture of Mercy in the midst of Miriam 's Misery, and a special honor was put upon her under this great dishonor; for as much as all Israel stayed in this Station those seven days, mourning for her 'till she was recovered and restored, whereas no such stay for other Lepers is ordained in that Law, Numb. 5.2, 4. This was a peculiar favor to Miriam, because she was one of those Guides whom God sent before his People, Mic. 6.4. Exod. 15.20. N. B. Sol. Jarchi faith, that because she had once staid for Moses when he was cast into the River, Exod. 2.4. therefore the Lord put this honor upon her, that the People should not journey all that time, v. 15. but stay still for her Restoration. Nor was this her All, and only Honor, Targum Jonathan addeth, the Lord speaking thus to Moses [For thy sake I will cause to stay the Cloud of my Glory, the Tabernacle, and the Ark, as well as all Israel, 'till she be healed, and handed in to you.] This was so Remarkable a Dispensation, that there is God's Memorandum set upon it, [ Remember what the Lord thy God did to Miriam by the way, &c] Deut. 24.9. like as was afterwards upon Lot 's Wives transformation into a Pillar of Salt, Luk. 17.32. We are required to remember those severe instances of God's vengeance upon the Disobedient, for our humbling. If God was so severe against so great a Prophetess for murmuring at Moses, oh! what will he not do against such as rebel against the Messias, who is counted worthy of more Glory than Moses, Heb. 3.3. and if they escaped not, who refused him that spake on Earth, how much less can we escape, if we slightly refuse him who speaketh from Heaven? Heb. 12.25. for Christ is not the Servant, but the Son, even the Lord from Heaven, 1 Cor. 15.47. So on the other hand, we should remember Divine Tenderness toward murmuring Miriam, in that she came not to Korah 's calamitous end, &c. God heard her mournings (as Jer. 31.18, 20.) as he had her murmurings, v. 2. recovers her from her Disease, and receives her into his favor. This we should remember also, for our encouragement to Repentance.

Now when this Remora was removed, the Cloudy Pillar began to remove forward, and all Israel (at its Call and Conduct) remove also from this unhappy hindering Hazeroth, v. 16. and came to Encamp again at Rithmah, Numb. 33.18. which is also called Kadesh-Barnea, Numb. 13.3, 26. Deut. 1.19, &c. in Paran 's Wilderness, &c.

Now hath the Pillar of Glory brought his Church in the Wilderness, Acts 7.38. to her Fifteenth stage or Station, namely to Rithmah, so called from the Juniper-Trees (say some) that grew there (as 1 King. 19.4.) abounding in that place; or (as some of the Rabbies affirm) because the evil tongues of the Spyes (who were sent to search Canaan, Numb. 13.3. and brought up an evil report thereof,) were like Coals of Juniper, Psal. 120.3, 4. kindling a Rebellion among the People, Numb. 14. and the same place in this Wilderness of Paran, is also called Kadesh-Barnea, Numb. 13.26. and 32.8. Deut. 1.19. 'Twas called Kadesh, because the Lord was there sanctified upon the People, as Numb. 20.13. and Barnea was added, which signifies the Wandering Son, because here was the Decree made for their long wandering in the Wilderness; thus had it differing Names, from differing Hebrew words.

The Remarks upon this Fifteenth Station are,

First, Israel is now come not very far from the South point of the Land of Promise, Numb. 13.26. compared with Deut. 1.2, 19. Here Moses at the request of the People, Deut. 1.22, 23. sends Twelve Men to Spye the Land, but especially at the Command of God, Numb. 13.1, 2, 3, It was God's Command that they should forthwith (without any further search) go up and possess the Land, Deut. 1.21. for God had himself Spyed out the Land for them, Ezek. 20.6. and searched it out for their best accommodation, Deut. 1.33. but this satisfied them not, they say [We will send Men before us] Deut. 1.22. seeing must (with them) be believing, empty Man will be Wiser than the most Wife God, Job. 11.12. It was unbelief that prompted them to this practice, for they could not enter because of unbelief, Heb. 3.19. Yet the Lord, yielding to their importunity, and winking at their infidelity, permitteth them to fend Men, the Princes of the Twelve Tribes, who should all have been faithful Witnesses, for Lying Lips become not a Prince, Prov. 17.7. The business was weighty, those of the baser sort were not employed, but Rulers, and Princes, in it, and therefore their false Report was the more notorious Rebellion, and the ground of that resolve of returning to Egypt, Numb. 14.3, 4. as if better than now, when at the Borders of Canaan.

Thus it may be with many Professors, like the Scribe, of whom Christ said [thou art not far from the Kingdom of God,] Mark 12.34. when he only began to lift up his head towards Heaven, answering our Lord discreetly, and better than the Pharisees used to do. 'It is sad when a Ship draws nigh her desired Port, and then is blown back with a contrary Wind into the Wide Ocean, and there perisheth; these Men perished in the Wilderness, Heb. 3.17.

The 2d. Remark is, Israel being now near Canaan, Twelve Princely Spyes are sent to search the Land, whether it were Fat, or Lean, Woody, or Champaign, &c. and whether its Inhabitants were strong, or weak, few, or many, how they dwelt, whether in Tents, or in strong Holds, &c. Numb. 13.2, 3, 17, 18, 19, 20. these were their Instructions: Where

Note 1. These Twelve Spyes went not all together, but probably by two, and two, going to divers quarters, that with more speed and less suspicion they might make the discovery. Thus our Lord also sent out his 70 Disciples, Luke 10.1.

2. They were instructed to begin their search in the South part of the Land of Canaan, which was both the nearest and the worst part of the Land, as it was Wilderness, and waterless (as Negeb Heb. signifies:) Judge. 1.15. Psal. 126.4. Josh. 15.1, 3. This is the manner of Merchants, to show their worst Goods first, and afterwards their best: and they must pass the Mountainous Country, which was Inhabited by Canaanites, Amorites, &c Numb. 14.40, 45. Deut. 1.44.

3. Those Spyes spent forty days in searching by inquiry, whether the situation was pleasant, the provision of Wood, Water, &c. plentiful, not as Jericho, with a pleasant Situation but unwholesome waters, 2 King. 2.19, 20. which was not so by Nature when Israel first possessed it; but probably by a special Judgment upon Hiel 's presumptuous Rebuilding it, 1 King. 16.34. A sudden view could not answer all their Enquiries. N. B. Nor may we Ride Post in searching the Isle of Man ourselves, take time enough, &c.

The 3d Remark is, The return of the Spyes after 40 days, and the Relation they give of the Country, v. 26, 27, 28, &c. Wherein,

Note First, Those Searchers do commend the Land for its goodness, v. 26, 27. to testify which, they show the Fruit of the Land, more especially that Cluster of Grapes which was born by two, v. 23. who are supposed to be Caleb, and Joshua, as Ambrose saith, because these two were most Cordial (as Heb. Ca-leb signifies) in commending its fruitfulness, (though' none of the other could deny it, seeing so many signs to the contrary): Wherein those two Bearers of the Cluster (supposed from this posture of bearing it, to be of a prodigious proportion, Pliny mentioning some in Asia to be as big as a Cow's Udder, or a little Child, and Strabo Writes of some that were two Cubits long, &c. ) do resemble [Ante natos & post Natos Christi] those that were born before Christ, and those that were born after him: Our Lord is that blessed and bleeding Cluster (when in the Wine-press of God's Anger) which is born between Believers of both Testaments, and had a Blessing in him. Isa. 65.8. for them both; yet as he that went before bearing this Cluster, had his back upon it, and could not have such a clear prospect of it as he had who had his face upon it, in following after it; so New-Testament Believers have a more distinct view of Christ, than those of the Old.

Note Secondly, Those Searchers likewise discommend the Land, from the difficulty of obtaining it, because the Inhabitants were mighty Giants, and their Cities were most strongly fortified with Garrisons, &c. v. 28, 29. The Ten Evil Spies joined thus far with the two go • d ones in commending the Land, as flowing with Milk and Honey, &c. because that was undeniable, and according to the manner of malicious Liars and Detractors, they began their Speech with some truths, that thereby they may the more easily impose upon the over-credulous the believing of their lies, and false Reports, they design to suggest afterwards, &c.

But the two good Spyes ( Joshua and Caleb ) could not join with the ten evil ones in their [Nevertheless] ver. 18. discommending the Land &c. who hereby take occasion to terrify the People from going up to possess the Land, Deut. 1.28. and therefore tell them also of the Amalekites, who had fought them before, Exod. 17.8. and had smitten the hindmost of them, Deut. 25.17, 18. and so would be sure to hinder their passage into it on the South side; whereas God had a way of his own opening, an entrance for them through Jordan by Jericho; and they mention the Amorites, who were high as Cedars, and strong as Oaks, Amos 2.9. thus likewise they add to all some great untruths, v. 32, 33. that they might insinuate into the minds of the People, all passages into Canaan were block'd up, to their utter discouragement, &c. Even thus is it with too many Professors (seeming Israelites ) amongst us, that wish very well to the Heavenly Canaan, and Country, speak glorious things of it, and could gladly go to it, but there is a [Nevertheless] a Lion in the way, Prov. 22.13. and 26.13. Whereas the Sluggard's Lion is not (as the Spanish Proverb saith) so fierce as he is Painted, but is a mere Fiction of his own brain, to cover and color over his own slothfulness. Yea, he pretends two Lions for his hindrance, the one abroad, or in the Field (where his work lies, Psal. 104.23.) and the other in the Streets; a likely matter, Lions haunt not in Streets, but in Woods, and Wildernesses. Thus many complain with those Male-Contents of the strength of the Anakims, and the impossibility of the Conquest, &c. Indeed there is Satan, that Roaring Lion, 1 Pet. 5.8. in our way, the Devil (called there Leo 〈 in non-Latin alphabet 〉 ,) lies in wait for the Church, but Christ (who is also called Leo 〈 in non-Latin alphabet 〉 . Rev. 5.5. 1 Thes. 1.10. and her invincible Champion) is ever at hand in the Pillar of Providence (as here in the Cloudy Pillar) for her help, to deliver from the wrath of this Roaring Lion. When this Lion of the Tribe of Judah roars, all the Beasts of the World tremble, Amos 3.8. Tho' it be hard work to climb up the Hill of Zion towards Heaven, without fainting, to bear daily crosses and reproaches of Christ upon our backs without buckling, &c. yet may we not be discouraged; hope of gain makes Merchants refuse no Adventure; love of gain causes the hunter to shrink at no weather: Desire of Spoil transports the Soldier to decline no danger: How much more ought the beatifical Vision of God's blessed face encourage us in our hardest duties and travels, as Psal. 84.6, &c. and here, &c.

The 4th Remark is, Caleb, that hearty Man (as his name signifies) perceiving some sparks of Sedition already kindled by the false reports of those ten Evil Spies, immediately endeavors to quench them, by pouring out a flood of an Elegant Oration, v. 30. though' few in words, yet full of matter; it was a Speech of faith, believing in the power and promise of God [ Let us go up in going to possess it, Hebr. for we are well able to overcome it. ] This was so effectual for the present, that it pacify'd the People, who began upon the Evil Report of the Ten Evil Spies to murmur against Moses. He stilled them at that time, and we may suppose Joshua was not altogether silent, though' not Recorded; for the Scripture doth not express all things in all places, at all times, Joshua join'd with Caleb afterwards, Numb. 14.6, 7, 8. and Josh. 14.8. both of them speaking as it was in their hearts: But suppose Joshua held his peace at this time purposely out of prudence because he was Moses 's Minister, so lets Caleb speak all alone, yet it appeareth by Deut. 1.29, 30. that Moses himself spake to encourage the People, though' it be not expressed here.

The 5th Remark is, The Ten Wicked Spies (to revive the sparks of Sedition which Caleb had quenched) began afresh to defame the Land,

First, For devouring its own Inhabitants, v. 32, 33. not only because the Giants devoured one another, and all that came to their Country; but also they slander its Air to be unwholesome and pestilential, if to Natives, much more to mere Strangers: This (some say) those Ten Spyes gathered from their observing Men burying their dead in every place where they came during their forty days searching, which (if true) the Lord did it for Israel 's good, that few might remain to make War against them, and that those Searchers might more freely and securely search the Land unobserved, while the Inhabitants were thus occupied. N.B. As Israel came out of Egypt the more safely while the Egyptians were burying their dead First-born, that which the Lord did for their good, these Men wrested it (in their relation) as a great evil: Perhaps it was then a Plague sent of God to fulfill his Promise, Levite. 18.24. of removing the Cursed Canaanites, to make room for Israel, which they attributed to a bad Air, a thing altogether improbable, and incompatible to that Land, which was the glory of all Lands, Ezek 20.6.

Secondly, They urge the monstrous magnitude of the Men of that Country, in Comparison of whom, themselves were but as Grashoppers, v. 34. which was a loud lying Hyperbole, purposely projected to dishearten the People, and no farther true, than for this end. Those mighty Men might despise those Searchers as far below them in stature, and so disdained to meddle with them, as Goliath did with little David, by which means the Spyes passed through their Land the more safely (as Chaskuni saith) for the Giants, who said [ There be Pismires like Men come into the Vineyard, but we scorn them, &c.]

The 6th Remark is, The sad Effects of this unseasonable Sedition raised by the Ten sinful Spyes, even when Israel was brought to the very Borders of Canaan, by an high hand of Almighty God: This is at large related, Numb. 14. per totum, wherein may be observed,

First, The Wicked Posture and practice of those over-credulous People, that believed the Lyes of the Ten Spyes, and took them for Oracles, as being too light of belief; those do express three signs of their Sedition;

• 1, By their weeping all that night, v. 1. and making hideous out-cries in their weeping, whereby they openly uttered their rebellious thoughts, and seditious conceptions of their wicked hearts, without either fear or shame.
• 2. By their direful imprecations upon themselves, saying [Would God that we had died, &c.] v. 2. which were words of high unbelief, despair, and gross ingratitude to the most gracious God, who had hitherto born them as upon Eagle's Wings, &c. This was so grievous a sin, that God takes them all at their word, and brought their own wishings and wouldings upon them, v. 28. &c.
• 3. By their murmuring mistakes of what measures to take, saying [ Were it not better for us to return into Egypt, &c. v. 3.] Wherein they murmured not against Moses only, but against God himself, Psal. 106.24, 25. Thus they nourished the first insurrections of their unruly passions, which fumed up into their heads, and gathered there into so thick a Cloud, as they quite lost the sight of themselves, and what was best to be done by them.

4. By their most mad Motion, their unruly Passion put them upon, [ Let us make • a Captain, &c.] ver. 4. Thus they proceed from bad to worse. Moses their Chief Magistrate must be Deposed by those Mutineers, a new Captain-General must be chosen by them, such an one as was like their former Golden-Calf, that would be guided by them to go back to Egypt: Whether this People did make such a Tame and Pusillanimous Captain for any such Purpose, is uncertain: However their very Intention of doing it is expressly charged upon them, as if they had done it, Neh. 9.16, 17. Their wild Words (they let fly in a mad Mood) are there Construed, as a done Deed before the Lord; if they did not put in Execution this impious Intention of setting now a King over them (as Targum Jonathan and Sol Jarchi interpret it) to which they so earnestly excited one another: But behold the madness of this Motion, &c.

For First Observe, What Captain could they call out, that was able to lead them back to Egypt, and conduct them safe thither, as Moses had both led them, and fed them from Egypt to the borders of Canaan? (2.) How could such a prodigious number of People be fully furnished with daily Food, in such a Desolate Wilderness, as lay now betwixt them (at the very borders of Canaan it this Time) and the Land of Egypt? (3.) How could they expect, that their Holy Redeemer would again Rain down Manna from Heaven upon such a race of Rebels, and would send whole Showers of Quails to sustain them? No, these were most dainty Provisions for such as travel'd towards Canaan, not for such rascally Revolters towards Egypt, whither they were expressly forbid to return, Deut. 17.16. (4.) By what means could they hope to pass through the Red Sea again, they could not expect that the Waters thereof would a second time stand upon Heaps, as a Wall on each side, that they might pass through it on dry ground? (5.) What Security could they have of a safe Passage through the very borders of those Warlike Nations, that bordered upon the Wilderness? Assuredly the Great Jehovah would not Work any such wonderful Works for such desperate Apostates, who (thus returning toward Egypt ) better deserved, all the Plagues of Egypt to way-lay them, and to overwhelm them. Oh the sublime Folly and Infatuation in them! &c.

Secondly, Observe The Means and Motives made use of, for the pacifying those tumultuous Mutineers.

1. Moses and Aaton fell on their Faces, either in supplicating the People to desist from their Sedition; which humble Posture, being public before all the Assembly, and that of those public Persons (their Prince and Priest, &c. ) must needs be most probable Means for their Pacification. And what Words they spake to them (in this Prostration, which showed how deeply they were affected with their Rebellion) are Recorded, Deut. 1.29, 30. Or it might be in supplicating to the Lord, that he would divert the People from their wicked purpose, and spare them from being now universally destroyed, as Moses prays, ver. 13, to 20.

2. Joshua and Caleb, Rent their Cloaths, ver. 6. and made a pathetical Oration to the Rebels, and the Ten Ring-leaders, where they press many cogent Arguments from both the Utility and the Facility (with God's help) of Canaan 's Conquest, &c. ver. 7, 8, 9. for which Speech they had like to be stoned, but that God seasonably interposed for his faithful Servant's relief, ver. 10.

The Third Observable is, God himself becomes Plaintiff, and draws up a Bill of Attainder against Israel. The Glory of the Lord (in the Cloudy Pillar) appeared, ver. 10. High Treason against the King of Kings is laid to the charge of those Rebels in the highest Provocation, ver. 11. where their unbelief is branded as the bitter Root, not only of their Rebellion and Apostasy, as Heb. 3.12. but also, at last of their final Destruction in the Wilderness, Deut. 1.32. Heb. 3.18, 19. Hereupon the Lord resolves to destroy them all at one blow with a Pestilence, that they might live no longer, to provoke him no farther, ver. 12. where also God offers Moses (to stop his Mouth) that a multiplied offspring should descend from his own particular Loins, whereby he would make good his Promise in carrying them to Canaan; for though God destroy a Multitude of wicked Persons, He can raise out of one surviving Saint, a Nation and Church unto Himself, yea of very Stones Children unto Abraham, Math. 3.9.

Fourthly, Observe, Moses piously and prudently refuseth this great offer God offered him, because it was but a private Fortune (as the Vulgar phraseth it) to himself, and God would have been a great loser by it in the Diminution of Glory: Therefore He becomes the Defendant against God the Plaintiff, and prays most powerfully for a fresh pardon: This was the second time God would have stopped up Moses 's Mouth from praying work, with the like private Proposal once before, when Israel had made the Golden Calf, Exod. 32.10. The Greek addeth, I will make thee and thy Father's House a great Nation, &c. And surely (saith a Divine here) as God was displeased with Balaam for going, though he bad him go: So the Lord would not have taken it kindly at Moses 's hands, if he had taken him upon the offer made him in this beat or Provocation against his Covenanted People. Hereupon self-denying Moses began most ardently to mediate for a Pardon again, draws forth his strongest and most cogent Arguments,

1. From the Glory of God, whose Holy Name would then be blasphemed both by the Egyptians, ver. 13. and by the Canaanites, ver. 14. &c.

2. From the gracious Nature of God, ver. 17, 18, And

3. From all the forepast eminent Providences, wherein God had pardoned that People from the Day of their coming out of Egypt, till that Time, ver. 19. More plainly Moses thus argueth with God; If, Lord, thou do this (which is by an Aposiopesis pathetically suspended, but must be supplied, ver. 13.) that is, If thou destroy all this People at one blow, both the Egyptians and the Canaanites will hear of it, and will take an occasion blasphemously to say, that either God could not for want of Power, or would not for want of good Will, now save Israel, because he hated them, Deut. 9.28. Exod. 32.12. This Moses makes his first Argument, intimating that both those profane Nations would soon make Comedies out of the Churches Tragedies, ver. 14, 15, 16. His second Argument is raised from the Name and Nature of God, both which were gracious, as was proclaimed at Mount Sinai, when Israel had formerly sinned in Idolizing the Golden Calf, Exod. 34.5, 6, 7. And in pleading the Covenant with God, He thus argues, ver. 17, 18. Thou, Lord, art a none such God, for pardoning none-such Sinners, none like thee for pardoning such Sins, as none else could or would pardon; none like thee, &c. Mic. 7.18. for multiplying Pardons, Isa. 55.8. as thy People multiply their Sins, their many and mighty Transgressions: Yea though they murmur many times more than they have done, yet out of tender respect to thy own great Name (which otherwise would be basely blasphemed) thou wilt most graciously pass by, pardon and spare them: And his inserting that Clause [by no means clearing the Guilty] while he is praying for Mercy, is not any Contradiction to his Request, for he could not Hope that so great a Sin should escape scot-free, but his Scope was, that the whole People might not be destroyed, the chief Murmurers, and the ten Searchers lie refer'd to God's Justice: He only prays [Lord, thou art slow to anger] as God himself had taught him to say, Exod. 34.5, 6, 7. that is, puts off punishing to the Third or Fourth Generation, therefore delay thy displeasure. And then presseth He his third Argument, ver. 19. as if he had said, Lord, thou art an Unchangeable God, who loves thy People with an Unchangeable Love, thou hast hitherto multiplied thy Pardons towards them in all former Provocations. Oh that thou wouldst still do, as thou ever hast done. N.B. God's Almighty Power pleaded, ver. 17. and his Infinite Mercy, ver. 19. are the two Pillars whereon Faith rests, as the Temple did on Jachin and Boaz, which signifieth Stability and Strength: Then are we Temples of God, &c.

The Fifth Observable is, Moses becomes the Lord-Chancellor of Heaven (as one calleth him) that could Rule with God, and over-rule this, present Cause depending in the Court. The Lord saith [I have pardoned them according to thy Prayer] ver. 20. 'Twas said of Luther [Iste Vir apud Deum potuit quod voluit,] He could obtain of God whatever he pleased, but much more may it be said of Moses, at whose Prayer God spared them often, Nehem. 9.17. Psal. 106.7, 8. Ezek. 20.8, to 22, &c. at other times as well as now, yet not without some Limitation; saying, Though I have at thy Request pardoned them, so as not utterly and at once to extirpate them, but leave their Posterity to enter Canaan, yet will I do Justice upon the Rebellious, ver. 21. and so he did in destroying the Ten Spyes (who were ring-leaders of Rebellion) with a sudden Plague, ver. 36, 37. as he had threatened, ver. 12. and now by his own hand executed.

Note the Sixth, is, The punishment of the Seditious in general (as well as of the Authors of that Sedition in particular, as above) whereof there be many Branches.

1. God takes them at their word, v. 28. Their wish was that they might die in the Wilderness, v. 2. Here their own imprecation comes upon them, as it did upon the Jews afterward, who wished that Christ's Blood might be upon them, &c. Mat. 27.25. No less may befall those desperate Damn-me Varlets, whose Rhetorical flourish in their common Discourse, is frequently interlaced with a wish [that God would Damn them] that is all the Mercy they desire from God: Such self-cursing, seldom escapeth God's Visible Vengeance.

2. They were deprived of the promised Land, all in General, excepting Caleb and Joshua, and the new Generation that had not been tainted with the Idolatry of Egypt, ver. 22, 23, 24, 29, 30, 31. And who knows, whether God may not wearout us of the old Generation, who have been polluted with the Superstitions of the Land we live in, that we may not see the good things to come, which God hath spoke concerning Israel, and will bring upon his Church in latter Times: Assuredly we have tempted the Lord ten Times in our Wilderness-state, as they did, ver. 22.

3. They are returned back into the Wilderness towards Egypt, ver. 25. when here they had nothing but the Mountains of Edom betwixt them and Canaan; it was but their passing over Mount Seir (their Brother Esau 's Country) and they would have been in the Land of Promise: Thus God fills those backsliders with the Evil of their own ways, Prov. 14.14. Since they had such a Mind to make a Captain, and return to Egypt, ver. 4. God denies his own Conduct of them any farther, and bids them go back towards the Red Sea and Egypt, thus their Choice was their Judgment, yet here in the midst of Wrath, God remembers Mercy, Hab. 3.2. for he takes Care they should not fall into the Hands of their Enemies, that were come down from the Mountains, and lay in Ambush for Israel in the Valleys: Therefore also the Lord bid them go back.

4. They are doomed to wander in the Wilderness Forty Years, till their Carcases were all consumed, ver. 33, 34. Children bear the Whoredoms of Parents, and wander so long with them, including the Year past and part of the second, Numb. 10 11. All must know to their cost, God will not be charged with breach of Promise, which was upon a Condition broken by them, so could not be whole on God's part. Then did Moses Pen the nintieth Psalm, for God's shortening Men's Lives, &c. to cut them the sooner off in the Wilderness.

Then the seventh and last Observable is, Some of Israel 's unhappy War with their Adversaries without God, and the Ark going with them, after their Mourning greatly for this sad Sentence, &c. ver. 34, 40, 41, 42, 43, 44, 45. They in a blind Zeal (as the Hebrew signifies) rashly climb the Mountain, confess they had finned, (when God gave them cause to cry) yet resolve to Sin again in going up against the Command both of God and Moses, and without the Ark: This Presumption pushes them out of God's Precincts, and so out of God's Protection: Their Adversaries smote them to Horma, which signifies a Curse, or utter Destruction. After this they wept, but God would not hear, so they abode in Kadesh many Days, Deut. 1.45, 46. Thus the Jews dealt with Jesus and John the Baptist, as those with Caleb and Joshua, till Wrath came without Remedy, 1 Thess. 2.15, 16. Because Israel abode at this fifteenth Station (Kadesh-Barnea) for many Days, Deut. 1.46. according to the Days they had abode at Sinai, ver. 6. which contained one whole Year, as they spent a whole Year at Sinai, wherein a great deal of Work occurred (as before), so here we have many Occurrences in this whole Year following also. And whereas God bids them upon their Murmuring, &c. To turn back to the Red Sea, Deut. 1.40. The Lord's meaning was, that at their next March whensoever it was (which came not till long after that Divine Decree of their wandering so long in the Wilderness) They should not go forward towards Canaan, but right back again towards the Red Sea from whence they came. During their long Station at Kadesh (after the old Generation were doomed to die short of Canaan, &c.) sundry other Occurrences happened (besides those before mentioned) before their Retrograde Motion. In the next place, after the Judgment upon the disobedient Parents (to be worn out in the Wilderness) God remembereth Mercy, and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children, whom He teacheth what to do when they came to Canaan, Numb. 15.1, to 12. in the Laws of Sacrificing, wherein God promiseth to smell a sweet Savour from the Herd, and from the Flock; and the same Privilege is promised to all the Stranger- Proselytes, that embrace the true Religion: The Sins of both committed by Error and Ignorance, should be equally expiated, when they offered up their Homage to the Chief Lord of all, from ver. 12, to 27. By all which was figured their Reconciliation unto God, and his Grace towards them in Christ: Thus after the Curse of the Law for Sin, succeedeth (for our Comfort) the Grace of the Gospel by Faith: Checkered Work of Black and White (proportionably intermingled) is looked upon as very beautiful Work: This comely mixture of the black of Justice, and of the white of Mercy, God often exposeth to public View upon Scripture-Record, not only here, but elsewhere: In like manner, after the Destruction of twenty four Thousand for the Sin of Baal-peor, Numb. 25. The Lord causeth the Children of Israel to be numbered again, Numb. 26. and anew appointeth the Land of Promise to be given to them for an Inheritance, and repeateth again the Laws of sacrificing at the solemn Feasts, in Numb. 28. & 29. That upon the Example of Wrath upon the sinful Parents, He might discover his remembrance of Mercy in Christ, unto the Penitent Believing Children.

Another remarkable Occurrence happened here at Kadesh-Barnea, which was the Severity of God's Justice and Judgments, against all proud and presumptuous Sinners in General, Numb. 15.30. for though there be a Pardon ready Sealed in course by God in Christ, for all such as Sin by Infirmity, Incogitancy, Inadvertency, or oversight, &c. Lev. 4.2, 13. else we might die in our Sins, while the Pardon is providing; yet no such remedy is promised or provided, for such as Sin with an high hand proudly and presumptuously with an uncover'd face (as Onkelos in Chaldee expoundeth it) openly and boldly, as not ashamed their Sin should be seen of Men. This is called [the great offense] Psal. 19.11. And the Reason is rendered, because it reproacheth the Lord, as if he wanted either Wisdom to observe, or Power to punish such presumptuous Sinners, who proudly conceit themselves to be out of the reach of God's Rod, Ezek. 20.27. There is no Sacrifice for this Sin, but the Sinner is to be cut off, either by the Hand of the Magistrate where his Deed deserveth Death by the Law) or by immediate Vengeance of the Hand of God▪ as Numb. 14.37. And this Severity against such Sinners is exemplified in particular, upon a Sabbath-breaker, Numb. 15.31, 32, 33, 34, 35, 36. where we may observe,

1. The Perpetration of one particular presumptuous Sin, together with its circumstances, as what, where, when and how. The Fact was seemingly, but a small Matter, namely, gathering a few sticks, &c. and possibly he might pretend some necessity or conveniency to himself thereby, &c. but because really is was done with an high Hand, in contempt of God and his Law, and a profaning of his Holy Sabbath though in the Wilderness, wherein the Sabbath in respect of Cessation from Works was precisely observed, but so were not the Laws about Sacrifices, for it was written about their Meat and Drink Offerings, &c. [ When ye be come into Canaan, &c.] that then, and then only, they were to be observed, yet the Sabbath was to be strictly kept both within the Land and without, even in the Wilderness.

2. The Punishment for this perpetrated Fact of profaning the Sabbath, wherein (1.) The Sinner is apprehended. (2.) Accused. (3.) Imprisoned, because it was not yet known, what Sentence to pass upon him: For though the matter of the Fact was twice Doomed with Death, Exod. 31.14. and 35.2. Yet was it not declared, what manner of Death such a Sinner should die. Therefore God is consulted about this, who expressly declareth it, ver. 35. Besides, though the Law be in the rigor of it a killing Letter, yet might it admit of some favorable Construction from Necessity, &c. Which might make the Offender capable of pardon: So Moses did not rashly doom him; nor ought Magistrates be hasty in matters of Life and Death, as in other Cases of an Inferior Nature: They ought to be wary, God and his Word ought to be consulted (4.) He was Condemned, God himself passing the Sentence that he should be stoned, ver. 35. This was the heaviest of all the four kinds of Death, that Malefactors suffered in Israel for capital Crimes, some were Sentenced to be Strangled, others to be Slain with the Sword, some to be Burned, and others to be Stoned; the two last were undoubtedly the most painful (because longer in Dying) and therefore inflicted upon the grossest Offenders: Though in Man's Judgment, this might seem too severe a Sentence for such a seeming small Offence, yet in God's Judgment, it is not a light offense (notwithstanding too many men make but little of it) to profane the Sabbath by doing needless Works upon that Holy Day. We may well suppose, that this Sinner (by the Connection of ver. 30. with this Relation) sin'd presumptuously and with public scandal. (5.) He was Executed accordingly, being carried without the Camp, which was a Circumstance aggravating the Punishment, being a kind of Reproach as the Apostle noteth, Heb. 13.11, 12, 13. This was done to the Blasphemer before, Lev. 24.14. Thus Jezebel did to Naboth under the Notion of Blasphemy, 1 King. 21.13, and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City, both these wicked Deeds were done afterwards. However the severity upon this Sinner, showeth of what weight the Commandment touching the Sabbath is, the Prophanation whereof God would have thus dolorously to be avenged, and it declares the folly and frenzy of the Swedes, &c. where the baser sort of the People do always break the Sabbath, saying, that 'tis only the Duty of Gentlemen to keep that Day. How much better said that poor Indian in New-England (soon after its first Plantation by the English ) who coming by, and beholding one of our Country-men profaning the Sabbath by felling a Tree, said to him, Do you not know that this is the Lord's-day? [Much macket man] that is, thou very wicked Man, what, break you God's Day? The best and wealthiest of the Jews (saith Buxtorf in his Synagogue) will with their own Hands sweep the House, kindle Fires, chop Herbs, cleave Wood, &c. on the Day before the Sabbath (called their Preparation-day) to prevent any servile Work upon their high Sabbath-day: This severity doth likewise farther signify the Eternal Death of such, as do not keep the Sabbath of Christ, entering into the rest of God by Faith, and ceasing from their own Works, as God did from his, Heb. 4.1, 2, 3, 4, 10, 11. finding Rest for the Soul in Christ, Matth. 11.28. Then after the Violation of the Sabbath thus severely punished. God gives a Law of Fringes upon their Garments, as a sign of remembrance to help frail sievy memories, broken by the fall; the Sky color'd Ribband, ver. 38. taught them, that though their Commoration was on Earth, their Conversation must be in Heaven, Phil. 3.20. And the Garment taught, that they must put on Christ, Rom. 13.14. That Wedding-Garment, Mat. 22.11. and the new Man, Eph. 4.24. and the Armor of God, Eph. 6.11, &c. 'It is thought Christ wore such a Fringe, which the Woman touched and was cured, &c. Luk. 8.44.

The next remarkable Occurrence at Kadesh Barnea, was the fatal Conspiracy of Korah, &c. Numb. 16. in which the Causes, and the Effects or Events thereof are principally to be considered.

1. The Causes are three,

• (1.) The Efficient.
• (2.) The Material.
• (3.) The formal Cause.

1. The Efficient is either Principal as Korah, Cousin-German to Moses and Aaron; for Izhar his Father was Brother to Amram their Father, ver. 1. Exod. 6.18, all of the Tribe of Levi; and Hon, Dathan and Abiram, who were of Reuben 's Tribe the Eldest Patriarch, and next Neighbors to Korah in the Camp, whereby they were the sooner corrupted by him; Uvaque corruptâ livorem ducit ab Uvâ: For this corrupting of others, he is branded as the prime Author of the Rebellion, Jude ver. 11. Numb. 27.3. or less principal, ver. 2. He decoy'd into his Conspiracy Men of Note and Name, famous for their Parts and Parentage, whereby the Rebellion was much corroborated, as Gen. 6 4. These Men of Name, both for Wealth and Wisdom made the Conspiracy stronger against Moses, as did that of the Giants against God himself; Corruptio optimi est pessima, the more famous of Note those Princes and Statesmen were, the more notorious became their Sin of Mutiny and Rebellion. Of most dangerous consequence was this Conspiracy, for as in a Beast the Body will follow the Head, so the Mobile Vulgus (called Bellua multorum Capitum ) the Multitude follow their Heads. Great Men are their looking glasses by which they dress themselves. Their Sins do as seldom go unattended as their Persons, &c. those were two •• ndred and fifty Princes in number.

2. The Material Cause, was Korah 's Ambition of the Priesthood, ver. 3, 10. He being a Levite of the Kohathites, which was the chief Family of the Levites, (having the charge of the Ark, Table, Candlestick, Altars, and the most Holy things of the Sanctuary) took offense, and envied at the preferment of Elizaphan the Son of a Younger Brother Uzziel, whereas himself was of Izhar Elder than He, Numb. 3.27, 28, 29, 30, 31. This Affectation of Honor was restless and unsatisfiable, growing like the Crocodile so long as it lives, and lifts up Korah not only against Elizaphan, but also against Moses and Aaron, in seeking the Priesthood also.

3. The Formal Cause: Which is expressed in Korah and his Complices, accusing Moses and Aaron for unjustly usurping both the chief Magistracy, and chief Ministry, v. 3. Saying [Ye take too much State, too much Power, too much Honor, too much Holiness in appropriating to yourselves those public Administrations, wherein all the People (being as Holy,) may partake with you.

Secondly, The Effects of those aforesaid Causes follow; namely, (1.) The correction of those Conspirators, and (2.) Their confusion. First, Their Correction is twofold, (1.) Human, (2.) Divine; for

First, Moses falls upon his face, v. 4. and begs of God to direct him how to correct and convince those Conspirators, &c. This he doth as an humble Supplicant in this lowly posture, not only that God might not proceed against them for their sin, (as he doth v. 22. in conjunction with Aaron ) but also Addresseth to Korah (the Ring-leader of that Rebellion) with most moving and Cogent Arguments (which God at his desire had directed him to use) that he and his Complices might not proceed any farther in their Conspiracy, from v. 5, to v. 19. Wherein there is a multifarious fierce altercation [ pro and con ] betwixt Korah and Moses: More particularly,

1. Moses truly retorts upon them the same that they had falsely charged upon him, and Aaron, v. 7. as Elijah did after upon Ahab, 1 King. 18.17, 18.

2. Out of his particular Faith and Confidence in God (who would maintain their Cause and Calling extraordinary against all opposers) He telleth Korah, that, [ To morrow the Lord will declare manifestly, whether he hath made choice of us for those chiefest Offices of Principality and Priesthood, or you, &c. v. 5, 7, and 15. And this very speech of Moses 's • aith Paul maketh use of, saying, [ The Lord knoweth who are his, &c.] 2 Tim. 2.17, 18, 19, 20. Seeing those two grand Services afore- • amed, did figure forth the great grace given, by Christ unto his Elect, whom he maketh Kings and Priests, Rev. 1.6 and 5.10. a Royal Priesthood, 1 Pet. 2.9. therefore doth the Apostle Peter most aptly accommodate this very History to God's knowledge, care, and love of his Elect, &c. whom he sanctifieth and preserveth from backsliding, as certain Heretics did in those days, against whom also the other Apostle Jude applieth the same Rebellion of Korah wherein many perished, Jude v. 11. N.B. Evil will befall Sinners tomorrow, as upon Sodom, Gen. 19.23, 24. upon Egypt, Exod. 7.15. and 8.20. and 9.13. and 10.13. and upon Israel, 2 Sam. 24.15. and so upon others, Zeph. 3.5. Psal. 73.14. Isa. 47.11.

3. Moses in his Pathetical Oration singleth out the Sons of Levi, and takes them to task prudently apart, as hoping haply to withdraw them from their purpose, and to hide pride from them, Job 33 17. But they proved incorrigible, uncouncelable; for though' he principally spake to Korah the Captain of the Conspiracy, yet so, as what he said to him, concerned all the other Levites; therefore beginning his Speech in the singular number, he presently turns it into the plural; telling them, God had preferred them above the People, being in the place of the First-Born of Israel, Numb. 3.41. and 8.14. 1 Chron. 9.2. Psal. 135.19, 20. The Levites being Assistants to the Priests in the Service of the Sanctuary, and having this great honor on them, they should not ambitiously aspire to the Priesthood, ver. 9. for they were not to approach God's Altar, Numb. 18.2, 3. 1 Chron. 6.48, 49. therefore God severely punished them for Usurping it here, as he did King Uzziah for the same sin, 2 Chron. 26.19, 21. Thus wisely dealt Moses with those ambitious Levites, who would be looking up to the Priests, that they might be such themselves, he sends their Eyes down to the People over whom they were advanced. N.B. Thus the way not to Repine at those above us, is humbly to look down at those below us, &c. Then Moses Impeaches them of High-Treason against Jehovah himself, ver. 10, 11. that they in contemning God's Ministers (such are Magistrates, Rom. 13.4. Moses as well as Aaron ) contemned God himself, 1 Saw. 8.7. Luke 10.16. and Joh. 13.20. [What is Aaron? ] As if he had said, [Do not ye wound God through Aaron 's sides?] Thus Christ glorified, spake, [ Saul, Saul, why persecutest thou me?] Act. 9.4. Thus are they charged with murmuring against the Lord also, Exod. 16.7. And thus here they take offense at the settling of the Priesthood upon Aaron and his Posterity, which was the Lord's own doing, and not Aaron 's, and what, or who is he to God? &c.

4. When Moses had thus expostulated the matter with Korah and his Company of ambitious Levites, in vindicating the Sacerdotal Office, he next takes Dathan, Abiram and Hon to task, in vindicating the Political or Civil Office from their aspiring to it contrary to God's Institution; for the Conspirators were become by Combination plain Levellers, to cast down both Magistracy and Ministry, and to bring in an Anarchy [Regnum Cyclopicum] a Kingdom of Confusion, wherein every man might offer his own Sacrifice, and do that which seemed right in his own Eyes. Hereupon Moses summons those Conspirators that were absent, for Korah only was present at the Public place of Judgment, ver. 12. where Dathan and Abiram are only named, and not Hon (as in ver. 1.) for 'tis probable he, upon second thoughts, knocked off from the Rebellion, and is therefore no more mentioned, praestat recurrere, quàm male currere; as that Emperor said, Better stop or step back, than run on to utter ruin. Those two sturdy Rebels that persisted (being Ripe for Destruction, Prov. 29.1.) send a saucy and contumacious Answer back to Moses the chief Magistrate [We will not come up.] Thus they obstinately avoid the means of their bettering by Moses 's debating about the matter with them, whereby they might have been dissuaded, and so have desisted and found mercy. This Refusal to appear was an high crime, and was after punished with confiscation of Goods, and excommunication of Persons, Ezra 10.7, 8. N.B. Those Rebels, at unawares, most remarkably read their own dismal Doom; for they rightly resolve [ We will not ascend up to Moses in the Mount ] because they were to descend down to the Devil in Hell, ver. 33, &c. But before this they draw up an high Charge against Moses, accusing him both for a Tyrant, ver. 13. and for an Impostor, ver. 14. wherein they lay Load upon their Lord Moses, both for domineering over them tyrannically by Pride, as not a Brother and Companion, but a proud Prince, and for cheating them out of Egypt (which they praise, just as Caleb and Joshua had praised Canaan, Numb. 14.8. so preferring the place of their cruel Bondage, their Iron Furnace, Deut. 4.20. before the Land of God's gracious Promise) deceiving them with fair pretences, Exod. 3.8. and 33.3. Levite. 20.24. promising plenty in a fruitful Land, to cast a Mist upon their Eyes; but performing nothing either of Milk or Honey, &c. seeing he still leads us up and down in this wild desolate Wilderness, wherein we are famished with extreme want of all necessary sustenance. Thus they profess themselves not to be so blind, but they could discern and discover Moses 's fraudulent Impostures: And whereas at the first they pretended a quarrel against the Priesthood only, now they rise higher in their Rebellion, and quarrel with the Principality also, blaming Moses for his tyrannical and deceitful Conduct; which teacheth, N.B. If the Ministry once be removed, the Magistracy is next, &c. They here conclude their cavilling Criminations, saying thus, [wilt thou abuse us, as if blind men, to lead us whither thou listest, and rule us according to thy tyrannical Rigour, &c. ] as if Moses had been no better to Israel than the Philistines were to Samson, Judge. 16.21. and the Ammonitish King to the Men of Jabesh Gilead, 1 Sam. 11.2. in thrusting out their Eyes. Hereupon they refractorily resolve again [We will not come up.]

5. By all this those Refractory Rebels moved Moses (though' the meekest Man upon Earth, Numb. 12.3.) to high Indignation, ver. 15. So that he makes his solemn Appeal to God both for owning his Innocency, and for disowning the Rebels Incense: For the former he calls God (who knoweth all things, Joh. 20.17.) to witness, that he had not made any Trade of his Administration of Justice by any unconscionable and unquenchable desires of filthy Lucre, which is but a Robbery by Authority [I have not taken one Ass from them, nor have I hurt any one of them] ver. 15. which is not the manner of Usurpers and abusers of Authority: See 1 Sam. 8.11. And as for the latter, he prays that God would not show any sign of accepting the Offering of those presumptuous Levites (the two hundred and fifty that intruded into the Priest's Office,) which God did by sending fire from Heaven to consume the Oblation. Then Moses committed the deciding of the Controversy to God himself. So 2. The Divine Correction follows the Human of Moses, from ver. 16, to 35. No sooner had those Intruders taken their Censers (which they had ready provided upon their first Combination to thrust themselves into the Priest's Office) and prepared to offer, but presently the Glory of the Lord (shining in the Cloud over the Sanctuary) appeared unto Moses and Aaron standing on one side, and these two hundred and fifty on the other side, who most impudently stood stouting it out in defiance of God, and making an open profession of their gross profaneness in the sight of the Sun, ver. 17, 18, 19. They declared their sin as Sodom, Isa. 3.9. there was no need of digging to find it out, as a thing hid, Jer. 2.34. for they set it (as it were) upon the cliff of the Rock, Ezek. 24.7. The Rock of Ages now resolves to ruin them; commands the credulous of the Congregation (whom Korah had wheadled in to countenance his Conspiracy) to withdraw from all familiarity with the Rebels, ver. 20, 21, 24, 26. Moses denounces their Doom to be extraordinary, engageth the honor of his Office upon a Miracle to be wrought by God, ver. 29, 30, &c. for the utter Ruin of those presumptuous Rebels, and that presently to be done as he had declared, ver. 5. in the very view of many hundred thousands of People, who were all generally over-ready to comply with Korah 's Conspiracy, and to favor his Attempt (he persuading them, that God would favor it also): His design, being to introduce an equal popularity, could not want many favorers among the common People; yet those (that would depart from the society of those sinners, ver. 24, 26, 27.) were spared at Moses 's Mediation for them, praying [ The God of the spirits of all flesh, (as Zech. 12.1. Heb. 12.9. Job 12.10. Act. 17.25.) El Elohei Haruchoth, &c. All this People have not sinned like Korah the principal Incendiary (who hath inflamed so many into this hot Rebellion) Thou, Lord, knows hearts, (Numb. 27.16.) that the People have not sinned out of malice, but are only coaxed in by Korah; 'tis convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners, &c.] Thus Moses intercedes, ver. 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation, Act. 2.40. Rev. 18.4.

In the next place follows the Execution of this Divine Correction; The Conspirators all perish, they and theirs, Dathan, Abiram and their Accomplices by the opening of the Earth under them, ver. 31, 32, 33. and Korah with his Company by fire from Heaven, ver. 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses, and that he had not out of any private affection to his Brother Aaron, prefer'd him to the Priesthood, and therewithal it was an undoubted Assurance of the Divine Truth of Moses 's Writings in the Pentateuch. N.B. Moses here had no sooner spoke the word, but God made it good by his deed, dictum factum; at once avouching Moses and Aaron 's Authority and Integrity, and avenging his own and their Cause, in the just and miraculous punishment of the Rebels notorious Impiety. Dathan, Abiram, &c. stood impudently in their Tent-doors out-facing Moses, and scorning the Judgment threatened, ver. 27. then they and their whole households went down into Sheol (a great Grave of God's own making) not into Hell (as the Papists say) for how could their Tents and Goods go down thither? Yea, their little Infants were not excepted, who, though' not guilty of their Parents sin, had sin enough in their Nature to deserve the shortening of their Lives; and while God in Justice killed their Bodies he might in mercy save their Souls: Yet their Parents were punished in their deaths, in whose well led lives their memory might have flourished; but Korah and his two hundred and fifty were killed by fire out of the shining Cloud, as they sin'd by fire; (as Levite. 10.1, 2. Psal. 106.18.) but Kōrah 's Children were not killed, Numb. 26.10, 11. for either they consented not to their Father's Rebellion, or they repented at the warning given by Moses, Numb. 16.5. their Genealogy is reckoned, 1 Chron. 6.22, 38. They were singers in the House of God, ver. 32. and of them came Samuel, ver. 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents, &c.

Lastly; The Consequents of this Conspiracy, and of God's Correction of the Conspirators, which are twofold; First, A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls, and of his Vindication of the Innocency of his most faithful Servants, is appointed by the Lord, that Israel might be warned there by, and that none hereafter should dare to sin so presumptuously, ver. 37, 38, 39, 40▪ Wherein, 1. Eleazar is bid to take up the Censers of those sinners (now slain) and to scatter the fire out into an unclean place, to show, that the Lord rejected their service as profane. Aaron must not do this, because he was one of the right Offerers, ver. 17. and must not be polluted by stepping among the dead; but Eleazar (as a confirmation of his succeeding him in the Priesthood) must do it. 2. Those Censers must not be converted to common use (because they were consecrated,) not only as they had been offered up to the Lord as Vessels of the holy Ministry, but more especially as now God sanctified them to be beaten out into broad Plates, to make a covering for the Brazen Altar, and so to be a lasting holy sign of this Rebellious sin, &c. 3. Hereby Israel must be minded, that sin is the Soul's Poison, as it was in those Sinners against their own Souls; and such are all such as spend the span of this transitory Life after the ways of their own hearts, and thereby perish forever. Alas! how heartily do sinners feed upon this Poison, as the Maid in Pliny did upon Spiders, and the Turkish Gally-slaves upon Opium, as Bread! 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners: God cannot abide to be forgotten; and they are worthily made Examples, that will not be warned to take them, Alterius perditio tua fit cautio; And Felix quem facium aliena pericula cautum. N.B. The second Captain deservedly perished by fire, who took no warning by the so perishing of the first 2 King. 1.10, 11. as being more impudent and obstinate than the former; the third was wiser, ver. 13. 5. Not only the Israelites in general, but also all the Levites in particular (save Aaron 's Sons only) are counted strangers in respect of the Priest's Office; and this Covering of the Altar, with those Censers (of polished, splendid Brass) was as a Looking-glass for all to behold, that none might after (as Korah ) presume to the Priesthood.

The second Consequent is, The new notorious Rebellion of the whole People (surviving those sad Judgments) raised the very morning after; which was pacified by a Plague begun, but stop'd by Moses, sending Aaron in haste to stand betwixt the living and the dead with Incense; a clear Type of Christ, ver. 41, to 50. Those Rebels (after such a severe double Conviction) so soon to murmur against Moses (who had saved them by his prayer for them, ver. 22.) for his killing the Lord's People, seem to be acted and driven by the Devil into this prodigious contumacy. Tho' the miraculous strangeness of both the Judgments did declare them to come from God, yet Moses must be blamed for killing both ways, even while the carcases of the late Rebels lay before their Eyes. As the Devil had set the Sorcerers of Egypt against Moses, Exod. 8. so he sets this People against him here, to make their Rebellion as marvelous as were God's Judgments upon the Rebellious Some say, such a furious Devil agitated the People, that they offered to assault Moses and Aaron with violent hands, whereupon they fled for their own safety (as Vaiphenu, in ver. 43. is translated) to the door of the Tabernacle: Then [ Deus 〈 in non-Latin alphabet 〉 ] God, as out of an Engine, appeareth to Relieve his Distressed Servants, and threatened to consume the new and more formidable Rebels, because more universal) with a third deadly Plague, which was in part executed, ver. 45.46. Moses was quick-sighted, (by his familiarity with God) and early discerns Divine Wrath at its first setting forth: He spies the Plague running on, like fire in a Corn field; he bids Aaron run to stop it, by making an Atonement. Aaron interposeth, and therein exposeth himself to the Wrath of God, for saving the People yet living. God favourably accepts his Atonement, Deut. 33.10, 11. wherein he figured Christ, who poured out his Soul an Offering for Sin, and made Intercession for Transgressors, Isa. 53.12. Luke 22.34. The Hebrew Rabbins observe well, how that Aaron made no Atonement for the dead, for they cannot hope for any Portion, Eccles 9.4, 5, 6, 10, Psal. 115.17. Isa. 38.18. for after death cometh Judgment, Heb. 9.27 therefore there was no estimation nor price of the dead (who could not personally appear before the Priest) for any Vow in Israel, Levite. 27.8. as Maimonides in Erachin, cap. 1 well observeth. Aaron could not be so quick for staying the Plague, but God was as quick in slaying the People, fourteen thousand and seven hundred more died of this speedy Pestilence; and though' Incense was to be offered now only upon the Altar of Incense within the Tabernacle, yet Aaron offers it betwixt the dead and the living without the Tabernacle in the open Wilderness, and God accepts if, as done upon an extraordinary occasion, so by a Divine extraordinary Dispensation [ the Plague was stayed here by] ver. 47, 48, 49. All which not only showeth how prevalent with God are the Prayers of his faithful and fervent Servants, Jam. 5.16. 1 John 5.14, &c. but also fore-shown the efficacy of Christ 's Mediation, whom the Father heareth always, John 11.42. who, is our Atonement, 1 Joh. 2.2. our Paschal Lamb, that stops the destroying Angel from touching us, Exod. 12.23. Heb. 11.28. as also 2 Sam. 24.16. Thus the Smoke of Aaron 's Incense (figuring Christ's Intercession for us, Psal. 141.2. Rev. 8.4.) stayed the Plague from the surviving Israelites, for which Moses praised God at the Tent door ver. 50.

Lastly, To prevent all such like Murmurings for the future, Numb. 17.5, 10. God superadds a miraculous Approbation of Aaron 's Priesthood, by causing his Rod (laid up in the Tent of the Testimony, with the Rods of all the other Tribes) to bud, blossom, and bear ripe Almonds all in one night's time, ver. 6, 7, 8, 9. and Numb. 20.9. Heb. 9.4.

Here are three Miracles in one; 1. That a dry Rod (made of the Almond Tree) should bring forth buds in a moment. 2. That those buds should presently become blossoms and flowers. 3. That these should immediately become ripe fruit, and that all at once, or at least in a little space: Natura non facit saltum, Nature makes no such leaps: All this was supernatural to these ends: 1. For a Testimony of God's calling Aaron to the Priesthood. 2. For a Type of Christ, the branch, Isa. 11.1. 3. For a figure of the fruitfulness of a Gospel-Ministry: And 4. For a lively representation of a glorious Resurrection. N.B. This Kadesh Barnea (where this Miracle was wrought) was the more famous a Mansion of Isral there, because they not only had their Station at this place many days, Deut. 1.46. even a whole year, as at Sinai (as above;) for though' they were commanded to remove their Tents the very next day of their murmuring, upon the Return of the Spies, and the ten reporting falsely of Canaan, Numb. 14 25. yet they obeyed not that Command, but affaulted the Canaanites in the Mountains, and were discomfited by them, whereupon they returned to their Tents, where they mourned (as they had good cause) many days, and there were permitted to linger and loiter a long time, wherein those occurrences afore-mentioned fell out: For at their first Station here, they received those Laws which are Recorded, Numb. 15. as also that they stoned him that gathered sticks on the Sabbath day, ibidem. Here it was likewise that Korah and his Complices (for aspiring to the Priesthood of Aaron, being of Levis Tribe) and Dathan and Abiram, &c. for aspiring to the Principality of Moses, (being of Reuben the first-born) all perished, and that 14700 died of the Plague, Numb. 16. and that Aaron 's Rod budded, &c. Numb. 17. that divers Services for the Priests are appointed to save the People from perishing (as they complained, ver. 12, 13.) Numb. 18▪ and 19. After which, Moses mentioneth no more occurrences from this beginning of their third year, or the last six months of the second year after their Redemption from Egypt, until the first day of their fortieth year, Numb. 20. where Israel is come (after thirty seven or thirty eight years wandering in the Wilderness) to this unhappy place Kadesh-Barnea again, where they had received their doom of the Divine Decree, that their Carcases should fall in the Wilderness, and not enter into the Land of Promise; accordingly that sad Decree was executed, during their many Marches and Stations from this Kadesh towards the Red Sea, Deut. 1.40. and back again to this Kadesh some seven or eight and thirty years after. All those Wandrings (during this tedious Time) are barely mentioned by Moses, Numb. 33. from ver. 18, to 36. having no remarkable occurrencies.

The first Remark concerning those intercurrent years, 37, or 38. is, That when Moses saw the old Generation fall so fast in this interspace of wandering in the Wilderness, he made the 90th Psalm, wherein he tellech us, that the ordinary time of Man's Life was reduced to seventy or eighty years, and so was made shorter by half than before, when Men did live some hundreds; now Man's Age was cut short to accomplish the Divine Decree of wearing out that old Rebellious Generation; and this thing Moses sadly bemoaneth in that Psalm, showing how that People were soon consumed by God's Anger for their sins.

The second Remark is, That God is both true in his Promises, and in his Menaces, both being confirmed by his Sacred Oath. His Threatenings are not uttered in Terrorem only, or are they windy words, Zeph. 3.5. but are sure to take effect to the confusion of the wicked, as his Promises are performed to the comfort of the godly. God sware, [as I live] that those unbelievers should not come into Canaan, but die in the Desert, Num. 14.21, 22, 23. (God taking them at their word, ver. 28. as they rashly said, ver. 2.) Psal. 95.11. and 106.26. Heb. 3.18. accordingly they did so; yet their Children saw God's Glory in performing the Promise unto them, Numb. 14.30, 31, 32, 33, &c. but they were to bear the Whoredoms of their wicked Parents, till the forty years were, expired, that they might learn to their cost, what it was to break Promise with God on their part, who (without this) never breaks Promise on his part, unless Man's failure of his Promise set him free, ver. 34, 35, 38, &c. Tho' it was but eleven days Journey from Horeb, or Sinai, by the way of Mount-Seir to the Plains of Moab and Jordan, in a right progress, Deut. 1.2. Where Moses minds them how soon they might have passed into the Land of Promise, if they had not Rebelled, for which they were made to wander to and fro (as if they had been treading a Maze) about 38 years longer, Deut. 2.14. Where their Rubs are recounted, and Reasons of so long delay • Their Rebellion made this eleven days above three times eleven years journey.

The Third Remarks is, God in the midst of all this fierce wrath did remember his tender Mercy, Hab. 3.2. For during all the interval of this Forty Years provocation 'twixt Egypt and Canaan, (repining at the first that they must come out of Egypt, Exod. 14 12. and repining again when they came near Canaan, that they must go into it, Numb. 14. And no less repining by fits no sewer than ten times, v. 22. all the way between,) the Lord would not see them suffer the want of any necessaries, notwithstanding their sins, Psal. 106.8. The Lord was with them, and blest them all these forty years, so that they did not lack anything, Deut. 2.7. Yea, they were so far from wanting, that they walked all that long inter-space of time under five continual Miracles of Mercy from the God of Mercy; as

First, They had all that time the attendance and appearance of the Cloud of Glory. It was not a tedious matter to Christ himself to lead them in and out in this Labyrinth: Nor

Secondly, Was he weary with raining down Manna daily for their supply all that long season: Nor

Thirdly, Was the Rock or the Waters of Horeb tired or dried up with following them in so many Maeanders, windings and turnings so long a time and way: Nor

Fourthly, Were their feet worn and wearied with footing it all that tedious time, but were preserved from being foot-sore, &c. And

Fifthly, The continual newness of all their Garments, not Thread-bare, or Ragged, &c. Deut. 8.4. Never Prince was served in such State as they, so supplied all along in a miraculous manner, God taking the whole care of preserving and providing for such a prodigious People in number all upon himself, as he doth for the Fowls of Heaven that sow not, and for the Lilies of the Field that spin not, insomuch that those Israelites needed not to anger themselves with those anxious carking cares, muttering with their mouths out of the abundance of unbelief in their hearts [What shall we eat, drink, and put on?] as is the custom of blind Heathens, Mat. 6.26, to 33.

The 4th Remark is, If Men will take liberty to commit sin against God, God will take the like liberty to make but a short story both of their Persons and Actions in the time of their lives: Thus the Lord served those many hundred thousand sinners (that took so much liberty to sin against him) their lives for this long period of about thirty eight years God vouchsafes no Record or Narrative of, for Moses mentions only the History of the two first years, and the beginning of the third, then leaps he over all the following current years with their occurrence (save only the bare names of their several Stations, Numb. 33.18, to 36.) He passeth over in silence, and pitcheth upon the last year of the forty, whereof he gives a full Relation: Thus God dealt with Lot, though' a just Man for the main, 1 Pet. 2.9. yet because he took liberty to commit Incest, Gen. 19.36. therefore have we but a short History of L • tos Life, and but as interwoven with the Life of Abraham.

Now was the New Generation (the old, save some few, being all worn out in the 38 years wandering) brought to Kadesh again, namely upon the first Month of the fortieth year after their departure out of Egypt, Numb. 20.1. Deut. 2.14. with 1, 7. ver. where they abode about four Months, and then removed to Mount Hor, Numb. 20.22. the place where Aaron died, v. 25. on the first day of the fifth Month of this fortieth year, as is expressly said, Numb. 33.38. So that from Numb. 20. to Deutr • nomy the last, are described the passages of their journeying in the Wilderness in their last year there only, there being little Recorded of the 38 years (after the Spyes return, and Report falsely) save the only mentioning of,

1. Their murmurings, in which they sinned, and for which they suffered, &c. And

2. The Means of Grace for their reconciliation with a provoked God, to be obtained by Christ, figured by the Sacrifices, that it might appear, [Where Sin abounded, there Grace more abounded,] Rom. 5.20.

The Remarks upon Israel 's Return to Kadesh, and their abode there, do follow.

The First is, God would have those Murmurers to renew the memorial of their Baptism, and of their Baptismal Vows, therefore did he send them from Kadesh (where they had murmured) to the Red-Sea, Numb. 14.25. wherein they had been Baptized, 1 Cor. 10.2. before they return to this Kadesh again, and when they returned thither at this time, they removed from Ezion-Gaher (which is a Port upon the Shore of the Red Sea, 1 King. 9.26.) as is expressly said, Numb. 33.36. The like Relation Jephthah uttereth [ Israel walked through the Wilderness to the Red-Sea, and Came to Kadesh ] Judge. 11.16. Would to God we could renew our Covenant with God, by reviving the remembrance of our Baptismal Vows: This means, blest of God, may confirm our Faith, &c.

The Second Remark is, At this Mansion of Kadesh doth Miriam die, a good Woman, and of great use (as a Prophetess) to the Church in the Wilderness, to which she was one of the three Guides, Mic. 6.4.

N. B. First, Something that was famous is Recorded of her, Exod. 15.20. and

Secondly, Something that was Infamous, Numb. 12. As to the first, no doubt but Miriam was endued with a Prophetick Spirit, and God spake by her, and by Aaron, as well as by Moses, Numb. 12.2. (though' not so familiarly mouth to mouth as to him, v. 8.) therefore is she honored as one of those three singular instruments in the hand of God, and a principal guide of God's People from Egypt towards Canaan. 'It is not impossible that Miriam might be as helpful to Moses (being much Elder than he, whom she watched when Exposed in an Ark of Bulrushes, Exod. 2.4.) as Nazianzen's Mother was to his Father [ non Solum adjutricem in pietate, sed etiam doctricem & gubernatricem, &c.] Not only an Help-fellow, but also a Doctress and Governess to him, as the Son's Character is of her. Therefore they who vilify the Female Sex, especially with reference to Religion, may here observe, that in the very point of extraordinary Prophecy, as well as in ordinary piety, the Male and Female are all one in God, as they are in Christ, Gal 3.28. But secendly, Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses 's Wife happened, Numb. 12. as above, this was that which made her something infamous, a blot in her Escutcheon of Honor, which we may charitably believe she got canceled out upon her Repentance, and recovery from Leprosy.

Suppose her weak head (being of the weaker Sex) was not able to bear such strong Wine out of the Cup of such an high honor without being intoxicated, for which fault her Heavenly Father spate inker face, Numb. 12.2, 14. Yet thus far God honors her, by Recording her death in Sacred Scripture, Numb. 20.1. as was Sarah 's, Gen. 23.1. where Sarah 's Age as well as Death are both Recorded. Some have observed, that God thought it not fit to tell us of the length of any Woman's Life in Scripture, save only Sarah 's, for the humbling of that Sex, which is too apt to be haughty: Notwithstanding, as Souls have no Sexes, so of some Women (such as Miriam, Deborah, the Virgin Mary, &c.) It may be said, that beside their Sex, there was nothing found Woman-like or weak in them: as if (what Philosophy saith) the Souls of those Noble Creatures had followed the Temperament of their Bodies, which consist of a frame of rarer Rooms, of a more exact composition than Man's doth. The great storm that Miriam raised (and probably about precedency) is covered with sience, Mic. 6.4. as was Sarah 's unbelief, 1 Pet. 3.6. the Prophet and the Apostle making an honorable mention of them both; thus Miriam is honourably mentioned for her Death and Burial, Numb. 20.1. Where also her age is necessarily implied (though' not plainly expressed, as was Sarah's ) for she must die about 130 year old, being at least ten years older than Moses, whom she watched among the Reeds of the River, and who died at 120 years old, &c.

The Third Remark at Kadesh (this second time) is Israel 's murmuring again for want of water here, as before they had done at Rephidim, in the first year of their coming into the Wilderness Exod. 17.2. That was done by the Old Generation, and this by the New, Numb. 20.2, 3, 4, 5, &c. Who did too perfectly Patrizare, Children acting over again the old sins of their sinful Parents, whom God had therefore cut off and consumed at this time; whereupon those new Male Contents were the worse, because they made no better improvement of God's severity with their Fathers, as Dan. 5.22. As God had tried their Father's forty years ago with this very want, so now he tried their Children, and they also Rebell'd against him.

Thirst is a more eager Appetite than Hunger, and more enrageth the Desires and Affections of Mankind, therefore were they thus earnestly and eagerly hot in their chiding of Moses, in wanting not only Water but Patience also, whereby they were transported to break the peace with their Governor; this was now their Malady, and a great impediment again in their way to Canaan. The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandering therein; the same Fiery Trials may befall us, that befell our Fore-fathers in the Marian days.

Objection. They had lain here at Kadesh a whole Twelve-Month, 38 years before this, and then there was no murmuring for want of Water.

Answer. The Waters out of the Rock Horeb (broached at Rephidim, Exod. 17.6, &c. ) had followed them from thence to Kadesh, and from Kadesh back to the Red-Sea, and in all their 38 years wandering those Waters followed them still, 'till their return now to Kadesh again; but at this time those Waters out of the following Rock, 1 Cor. 10.4. were departed, though' the manner, how is not expressed: Thus God may betrust his Church a long time with Living Waters, yet by his Sovereignty withdraw them again.

The Fourth Remark is, The Remedy to this Malady, for which Israel again (in a new Edition) seditiously murmured. Moses and Aaron pray for Water, v. 6. which. God again graciously answered (putting up and pardoning this renewed Rebellion in a new Generation) and prescribes means to satisfy their thirst by a renewed Miracle, v. 7, 8. Such a Congruity there is betwixt that Miracle in the first year, Exod. 17.1.6. and this in their 40th. year, that some have mistaken this for a Repetition only of that; but Disparity may be observed, as well as Congruity; for

1. That at Rephidim, which was their tenth Encamping place from Egypt, this at Kadesh, which was their Tenth Station (of the 42.) before they entered Canaan, Numb. 33. declares it, &c.

2. There Moses cried to the Lord for the outrage of the People; here Moses and Aaron both fall down before the Lord.

3. There the Lord stands before Moses on the Rock, here his Glory appeareth unto Him, and Aaron.

4. There Moses was commanded to smite the Rock with his Rod, here he is commanded only to speak to the Rock with his Rod in his hand.

5. There it was for the Old Generation, here for the New, &c.

6. There Moses is not branded with Incredulity, as here he is, which makes the fifth Remark: The Lord is angry both with Moses and Aaron here for their unbelief, ver. 9.10, 11, 12. Moses 's Sin seems to be manifold here, as 1. His immoderate anger. 2. His speaking to the People when he should have spoke to the Rock, ver. 8. 3. His smiting of it, when he should only have spoken to it. 4. His smiting it twice in a pang of Passion, the doubling of his stroke showed the heat and fume of his Anger. 5. His smiting the Rock twice with a Rod unfit for smiting Work, having Buds, Blossoms, and ripe Almonds upon it, which was laid up in the Sanctuary, Numb. 17.7, 10. And which Moses now took out of the Tabernacle [from before the Lord] Numb. 20.9. We read of no other Rod Moses had, that was laid up before the Lord. 6. His speaking here unadvisedly with his Lips, Psal. 106.33. when he should not have spoken at all to the People (having no warrant from God to do so in that Transaction) whereas he not only spake to them (which he should have done only to the Rock) rashly, but bitterly, calling them Rebels, and falling foul upon them with distrustful Interrogations and manifold Misimplications, such as seem to run thus [ What ye Rebels, must I bring Water out of the Rock, as I did at Horeb? Are all our hopes of getting out of the Wilderness come to this? That was then done, because we were to stay long in the Wilderness, to serve us this forty years wandering as ye have seen it did by experience. Now that Water is gone, must I and Aaron fetch you Water out of another Rock now in Kadesh? O ye Rebels, must we have a new stay by means of your murmuring (as we had after the Waters out of Horeb's Rock) in this Wilderness, when we thought our wanderings had been ended; hereby we shall never likely get out of it. ] Thus Moses himself is staggered, bearing his Treasure but in an Earthen Vessel, which dashing against and stumbling upon the Rock of Unbelief, became pitifully lame and leaky. The best of Men are but Men at the best, and may miscarry, and may be hurried headlong by their head-strong passions to their cost, yea, and Aaron also was involved in the guilt, as a partaker of Moses 's sin, being guilty of a sinful silence (when he should have reproved his Brother, and not have suffered Sin to lay upon him, Levite. 19.17.) whereby he gave consent to his sin, Numb. 20.12. and this their joint Sin is called Rebellion against God, v. 24. and 27.14. and a transgression, Deut. 32.51. For their not believing God made him a Lyar, 1 John 5.10 N. B. Moses had distrusted God before this, Numb. 11.22, 23. as if God had out promised his own power: That was his sin in private betwixt him and God, who forgave it; but this was public [before all the People] whom he might hereby give cause of doubting: This was more scandalous in itself, and more injurious to God's honor, therefore is God more severe upon them, and excludes them both out of Canaan, which was a clear demonstration that God's promise to the Holy Patriarchs implied better things than barely the Earthly Canaan, seeing the holiest Persons in all Israel were debarred from it. However, though' Moses and Aaron did not sanctify God, &c. yet God sanctified himself, in graciously granting them water for themselves, their Cattle, and all Beasts in the Desert, Isa. 43.20.

Now come we to the next impediment to this new Generation in their marching toward Canaan, which was External, as that before mentioned was Internal; Israel had even now hindered their own march by their own murmurings for want of water, and when God had given a Remedy to that Malady, Moses sends Messengers from Kadesh-Barnea, to the King of Edom, that they might have his leave to march through his Country to Canaan, which courtesy he unkindly denied them, Numb. 20. v. 14, 15, 16, 17, 18, &c. From whence arise these Remarks.

The First is, God's word was Israel 's Director, as unto all places, so in all Actions: This Message which Moses sent unto Edom here, and all things concerning it, were done by the Direction of God, as appeareth by Deut. 2.1, 2, 4, &c. In which respect those Histories of the Holy-Scripture excel all other Human Histories in the World: The Story of the Heathens concerning their Goddess Vibilia (guiding Passengers in their way) is but a mere Fiction, happy is he that hath God for his Guide, &c. Psal. 144.15.

The Second Remark is, If it be possible, so much as in us lieth, we must live peaceably with all Men, Rom. 12.18. Behold what an Amicable Message Moses 's Ambassadors bear to Edom: [thus saith thy Brother Israel] (as Jacob was Esau 's Brother) which was a cogent Prologue or Exordium, for a Brother is born for Adversity, Prov. 17.17. And this Title of Brotherhood continued long after this, Obad. v. 10, 12. Likewise the Law enjoined Israel [ Not to abhor an Edomite for he is thy Brother, as born of Esau, ] Deut. 23.7. though Esau was a Brother offended with Jacob (about beguiling him of his. Birth-right and Blessing) therefore was he harder to be won than a strong City, &c. Prov. 18.19. However, Israel sends him words of peace here, (as was done before, Gen. 33.) And the whole Narrative of this Message was made up of Amicable Arguments, drawn First from a reason of their Consanguinity, and Secondly, From a respect of their long burdensome Bondage in Egypt (out of which the Angel Christ had delivered them) and after that, their long wanderings (wearisome enough) in the Wilderness, v. 14, 15, 16. Thirdly, From a Promise to pass peaceably in the King's High-Way (without any spoilings of Vineyards, &c. by stragglers) through the Country (because it was the nearest way to Canaan from Kadesh ) they would do the Edomites no wrong, not taking anything of theirs, but what they made first their own by paying for them, v. 17, 19. as the Lord commanded them, Deut. 2.6, 7. For the Most High divided to the Nations their Inheritances, Deut. 32.8. giving Mount-Seir to Edom of Esau, and therefore Israel must not disturb them, Gen. 36.43. Deut. 2.5, &c. N.B. They had a Civil Right, and God will judge the Wicked not as Usurpers, but as Abusers of Possessions. And oh! That we could bespeak the World thus, [Let us pass quietly through thee, we will not taste of thy Dainties, nor touch them, but go by that good old way the King of Heaven hath scored out for us, until we come at the Key of Canaan, at the Kingdom of Heaven,