A Pisgah-Sight of Palestine

THE WILDERNESS OF PARAN. CHAP. 3.

§ 1. THe wilderness of Paran (wherein a principal place called Phara in the days of Ptolemy ) is part of Arabia the stony, hath Judea and the Mediterranean-sea, on the north; Egypt, on the west; the Red-sea, on the south-west and full south; Arabia the desert, and therein the kingdom of Edom, on the east. An ocean as (I may say) of sand, whereof it hath inconstant tides, removed in drifts, by the violence of the winds, to the great danger of travellers; without water, or wood, save a few Anchoritepalme-trees scattered here and there, whereof a whole convent seventy in number, was found at Elim, therefore signally noted in Scripture, as a remarkable rarity; other wood hath it none, saith the Geographer, save Thorn and Tamerisk, and of the former sort (I conceive) that bush was, nigh Horeb, which burnt, and never consumed.

§ 2. Here was 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , plenty of Serpents hidden in the sands, whereof the Israelites had sad experience, when stung of them in their passage. Solinus calls them pennatos Serpentes, winged Serpents, affirming their poison so active, ut morsum ante mors quàm dolor insequatur, that death ensues their biting, before any pain felt thereby. Say not, that a flying-serpent is a contradiction, scarce reconcilable with God's curse on that creature, upon the belly shalt thou go, seeing in the Levitical law we find the Jews forbidden to eat all flying-creeping things. And though such Serpents might for a spurt, in a frisk or frolic, make use of their wings, yet creeping was their certain and constant travelling, which they trusted unto.

§ 3. One may admire, to what purpose, nature making nothing in vain, intended this wild desert, the ground whereof for the generality, is like salt when it hath lost its savor, which thenceforth is good for nothing. Except any will say, it was merely made to be a foil to the transcendent fruitfulness of Judea, and Egypt on both sides thereof. But, we must know, that though barren for the main, and distempered with sterility, yet it had some fertile intervalls, especially in the skirts, and purlews thereof, as about Mount Horeb, where some tolerable herbage, whereon Moses pastured his flock. Yea, some nations, Amalekites, Midianites, Gessurites (whose hardy bodies, and fierce souls were fitted for so hungry and course a country) had their habitation in the confines of this wilderness. But, the main end for which this desert may seem ordained, was, that therein God and the Israelites might for forty years mutually prove one another. And upon trial, they appeared a peevish, froward, stubborn people; He, for a long time, patient, longsuffering, slow to wrath; but at last, sure, and severe in punishing such, as had provoked his patience, into unquenchable anger.

§ 4. Here some will demand, How was it possible, that the Israelites should busy themselves forty years in passing this wilderness? Had the Patriarchs, when twice sent to fetch food out of Egypt into Canaan, staid a quarter so long, in crossing this desert, certainly (without other help) their Father Jacob, and his family had been famished. An English Gentleman, some forty years since, departed from Cairo in the heart of Egypt March the fourth, mounted on a Camel in the company of the Carvan, refreshed himself with two days rest in his journey, and came safely to Gaza on the entrance of the land of Canaan, by seven a clock on the seventeenth day of the same month.

§ 5. It is answered; first, the Israelites went not the nearest way through the land of the Philistines, over the narrow neck of the desert, but more southward, over the belly or gulf thereof, where it was of greatest extent. Secondly, their removealls and stations were not arbitrary, at their own disposal, when, how far, and whither they pleased; but were ordered by God's appointment, and the pillar ushering them; probably, staying many months (not to say years) in the same place. Thirdly, they removed not foreright, but with many flexures and indentings, that their tedious travel, in the indirect motions thereof, might mind them of their sins, which caused their sufferings.

§ 6. They were a crooked generation, lost in the laborious labyrinths of their own fancies, who made not their paths straight in God's service, but bent to backsliding they did err in their hearts, contrary to God, all men, and themselves. They would, and would not, and would again; now sick to stay, now wild to go on, now mad to return. God therefore fitted their perverse wills with winding ways, so that no Hare, when hardly put to it by the hounds, and running foil, makes moe doublings and redoublings, then they fetched compass, circuits, turns, and returns in this their intricate peregrination.

§ 7. The Turks (who themselves use to sit still on the ground) wondered at our English men, to see them walk up and down, some few turns in a Cloister. If your way (said they) lieth to the upper end, why come ye downwards? if at the nether end, why go ye back again? But with how, much admiration would they have beheld the Israelites, passing from Egypt to Canaan? now going full forward, then moving retrograde; now advancing in a straight line, then retraiting in the same. Yea surely, any man would have concluded them not well in their wits, until satisfied in the true cause thereof; namely, that God in this their forty years wandering, meant to wear out the whole stock of that faithless generation, Caleb and Joshua only excepted.

§ 8. See what forty years can do, lay six hundred thousand men in their graves, and substitute a new generation in their room. It is observed of Lightning, that sometimes it melteth the sword, and yet bruiseth not the scabbard: and the reason commonly rendered, is, because the steel maketh opposition against it. Thus God miraculously preserved their clothes, and consumed their flesh; their shoes waxed not old, but their feet did; their cases were spared, and persons spilled, because God therein met with so much resistance against his commands. Thus the stock of that generation being wholly wasted, no decrepit, or decayed; no impotent, or infirm person entered the promised land, but all able and active, in the prime of their strength, fit to fight, to the greater terror of their enemies. And in a mystical sense this was to show, that not the old man born in the house of bondage, but only the new regenerate creature shall enter the heavenly Canaan.

§ 9. Come we now to describe the Israelites through this wilderness; and first of their passage over the Red-sea, when pursued by the Egyptians. Then were they reduced to great extremity. Fight they durst not, being a multitude of undisciplin'd people, of all ages and sexes, against a regulated army of their enemies; fly they could not, having the sea before, the Egyptians behind, steep and unpassable hills on either side of them. It was well there was nothing above, betwixt them and heaven, to hinder the access of Moses his prayers to God in their behalf. However, for the present, God so ordered it, that the Egyptians overtook not the camp of Israel, being parted with the pillar of the cloud, the first and perfect pattern of a dark-lantern; dark indeed to the Egyptians, but a lantern to the Israelites. Then Moses, by order from heaven, gave the signal with his rod, a strong east-wind blew, and the sea miraculously retraited, standing on heaps on each side of the Israelites, whilst they passed through it. Thus, out of danger came safety, the sea flanking the Israelites on both sides, whose rere was secured by the pillar, and front advanced far off out of danger.

§ 10. Here the importunate cavil of Borphyrius presseth for admission, alleging, that Moses taking advantage of a low water, unknown to the Egyptians, passed the people over thereat. Utterly unlikely, that he, being a stranger, should be better acquainted with the secret ebbings of the Red-sea, then the Egyptian -natives, whose country bordered on the shores thereof, beside many other improbabilities. But, malice must carp at the clearest truth, and had rather lose her small credit in saying non-sense, then great revenge in bringing nothing against it.

§ 11. True it is, they went over at the wrist of the sleeve of the sea, and crossed it in the shortest place, God making use, not out of any need, but his own mere pleasure, of the narrowest cut of the sea, for their more compendious passage. Thus Christ went into heaven from Mount Olivet, taking the advantage of the rising ground for his ascent, not out of necessity, but state, the Lord of nature therein graciously accepting of that service, which she dutifully tendered unto him. And though small and short the Red-sea in this place, it was big and broad enough to do the deed, and drown the Egyptians. Oh! if the least joint of the little finger of the sea, be so heavy, how weighty are the loins of the Ocean if let loose! Able in an instant to press all mankind to the pit of destruction.

§ 12. The Egyptians follow the chace of the Israelites. Strange, that they left not off their pursuit, at so miraculous an accident! Such a road in the sea, out of the road of nature, seemed not to be gone in, but gazed at with amazement. But they thought; good for one, good for another; and all objections to the contrary, are answered in three words, God hardened them. Yea, such, whom he designeth for destruction, shall mistake their funerals for their nuptialls, and dance as merrily to their graves as if they went to their wedding. God first sent distraction amongst them, their cripple chariots turned into carts (when their forewheels were taken away) halt on very heavily. In vain did the wiser Egyptians persuade a retrait, whilst the returning waters swallow all up in a moment. Mean time the Israelites march fair on, and recover the other side, and then in a double Choir of men and women, sing praises unto God for their miraculous deliverance.

§ 13. But this music was too good to hold long. We meet with a new ditty, and worse notes soon after. Three days they wander without water; probably sustained for food, with that unleavened bread, and other provision they brought with them out of Egypt. See here sudden vicissitudes:

• 1 Water they want. Oh great grief!
• 2 Water appears plenty at Marah. Oh great joy!
• 3 This water proves no water, so bitter it could not be drunk. Grief again, and murmuring.
• 3 The water is cured. Great joy again.

This cure Moses effected, casting, by God's direction, a tree into it. Thus the infusion of the least piece of Christ's cross (I mean a true interest in his passion) will turn our bitterest afflictions in this world, to become sweet, and pleasant unto us. From this Marah, they remove to their next station at Elim, famous for twelve wells of water, and seventy Palme-trees: as if nature had purposely produced, a Well for every Tribe to drink of, a Palme-tree for every eminent Elder in Israel to lodge under.

§ 14. From Elim they removed, and encamped by the Red-sea. What meant their going back again? Was it because in their hearts they turned back again into Egypt. And therefore God in his justice, would vex their wearied bodies, to fetch a flexure thitherwards? Or rather, was it because God would have them take a second view of that sea, that so their deliverance thereat, might take the firmer, and deeper impression in their memories? Thus scholars who have once con'd their lesson by heart, are set again at the weeks end to get it for their part. Whatsoever was the cause, sure I am, they were now no nearer to the end of their race, then at the first starting, and these their last three removealls were but ciphers towards the account of their journey. Wonder I no longer at Saint Paul, and his companions in their sea-voyage, when they had sailed slowly many days, the wind not suffering them, finding these Israelites in their land-travel after so long time, moved, not promoted, yea, going backward; and the slowest snail makes more speed forth-right, then the swiftest retrograde Cancer.

§ 15. From the Red-sea they advanced to the wilderness of Sin. For although the wilderness of Paran passeth for the genericall name of this whole desert, yet it was subdivided into many petite wildernesses, namely those of Shur, Eham, Sin, Kadesh, &c.

§ 16. In the wilderness of Sin, the Israelites fell a murmuring for food. Here over night God gave them Quails, (light supper-meat, and easy of digestion) being only exceedings, or a feast for a meal; and next morning, their ordinary, or constant fare was delivered out unto them, Manna rained from heaven. Some conceive it so called from 〈 in non-Latin alphabet 〉 in Chaldee What? (or rather, who? ) from the question made by them at the first sight thereof. But, how came the Israelites, newly come out of Egypt, to speak the Chaldee language? Egypt and Babylon (the one the house of bondage, the other the land of captivity) though meeting in mischief against the children of God, being in time and place far asunder? Rather in Hebrew it signifieth a portion, being their daily allowance, or else food made ready, prepared for them without their labor or industry. It was no fragments of frankincense, called Manna by Dioscorides and Galen, no 〈 in non-Latin alphabet 〉 , or honey-dew, nor any such mimicall drug (being not food, but physic) called Manna at this day by the Apothecaries; but a substance so solid, that it would endure grinding, and pounding, in Mill and Mortar; yet so friable, that it melted at the rising of the Sun. It fell six days, and not on the seventh; observed, and enforced by some, for the antiquity, and morality of the Sabbath, this happening before the giving of the fourth Commandment on mount Sinai.

§ 17. Dim are their eyes who see not Christ typified therein. Given freely of God's goodness, without any work or merit of man; in a miraculous manner, at first unknown what it was, or whence it came, for, who shall declare his generation? Equally belonging to all, rich and poor, sufficient for all: white in color, so clear his innocence: pleasant like honey, so sweet are his benefits, O taste and see that the Lord is good: beaten, and broken, before eaten; [Christ on the Cross:] given only in the wilderness, ceasing as soon as they came into the land of promise; as Sacraments shall expire when we enjoy the substance in heaven.

§ 18. Hence they removed to Rephidim, and there fall a murmuring for water. Moses at God's commandment smites the rock, and water gushed forth. Saint Paul addeth, and the Rock followed them; that is, by a Metonymy, the water issuing thence trailed after them, in all their removealls. In what state did the Israelites march, having a pillar of fire before to usher, and a stream of water their train-bearer, behind them? Both bad masters, but then their good servants. This latter (though little observed) was one cause of the long lingering of the Israelites in the wilderness: the pillar conducting them such by-ways, in levels or declivity of vales in that mountainous country, where the water had a conveniency to be derived after them. How many miles doth the artificial new river make, betwixt Ware and London, finding out flats to expedite the passage thereof? Indeed, God could as easily have made this rockwater climb, and clamber mountains, as lacquey at the heels of the Israelites; (though the one was but beside, the other quite against nature) but he would not causelessly multiply miracle on miracle. How the water of this rock was afterwards suspended, and another at Cadesh made successor in the room thereof, shall in due time, God willing, be observed. Rephidim by this ill accident of the people's murmuring, got (no good, but) two new names, Massah and Meribah, temptation and chiding.

§ 19. Here the children of Israel were in war encountered by the Amalekites, whose country lay hereabouts. A base barren land, yet too good for the owners thereof, living not so much on their own, as on incursions into their neighbouring countries. Descended from Timnah, concubine to Eliphaz, Esau's eldest son: the dregs of whose malice against Jacob, and his posterity, were settled in this nation. Whilest Joshua in the valley undertook them in a pitched field, Moses in the mount of Horeb assaulted, and battered the gates of heaven with his importunate prayers. With the rising or falling of whose hands, rose or fell the courage, and success of the Israelites; till at last supported by Aaron and Hur they procure a final conquest. This Amalek was the first of the nations that opposed Israel, and therefore just it was, that on him (first opening the matrix of malice) as on the eldest son of Satan, a curse should be entailed, and his heirs forever; God enjoining his people a truceless war, to the utter extirpation of the Amalekites.

§ 20. Hence forward we never meet an Amalekite in Scripture, but ever doing mischief. Either stealing; (as when they plundered Ziklag, carrying away the women and children thereof captive) or lying, as the messenger that told the tidings of the manner of Saul's death; or craftily plotting murder, as Haman designing the destruction of the Jewish nation; or cruelly performing it, as Agag, the barbarous, and bloody King of the Amalekites. Now these Amalekites, after this their first defeat by Joshua, were never after able alone to wage war with Israel, but listed themselves as Auxiliaries, with others. Thus under King Eglon, they joined with Moab, and Ammon; united themselves to Sisera against Barak; confederated with Midian, against Gideon; and after the death of Tola, combined with the Sidonians against Israel: These Adjectives only appearing in conjunction, and composition with the enemies of God's people. Yea, it is observable, that the Israelites never engaged against Amalek in set-fight, but constantly came off conquerors, as if the vigor and virtue of Moses his upheld hands, and the rod therein, had continued to all posterity. Thus, besides the victories gotten by Ehud, Barak, and Gideon; Saul smote Amalek, (when contrary to God's command, he spared the King, and choicest spoil thereof;) David surprised them and regained his captives; and the Tribe of Simeon made a successful expedition against them, to mount Seir, in the days of Hezekiah.

§ 21. We must not forget • hat mount Horeb, whereon Moses did pray, was the place, nigh which formerly, he fed the flocks of Jethro his father-in-law. It is called in Scripture, the mountain of God, either because exceeding high, and by an Hebraism, all things eminent in their kind, are given to God, (as the Cedars of God, that is, very tall and lofty Cedars ) or, because God there miraculously manifested himself in the bush that burned, and consumed not. Some hundred years after, Elijah living in a cave of this mountain, heard the Lord passing by, neither in fire, earth-quake, or wind, but in a still small voice.

§ 22. Whilest the Israelites abode about Rephidim, Jethro Moses his father-in-law, Prince of Midian, a country lying south-ward from hence towards the Red-sea, repaired hither to give his son a visit, and congratulate his good success. During his abode there, he observed how Moses wearied himself with working, and the people with waiting, whilst all causes arising betwixt six hundred thousand men, besides women, (too frequently fruitful in contentions) were brought before him to be decided. He that measureth these people's litigiousness amongst themselves, by their frowardness to God, will less admire, that Samsons back was, then that Moses his brains were not broken, with so great a burden. Surely his prudence was not so much tried with the difficulty, as his patience with the easiness of many trivial matters brought before him. Jethro fairly chideth him for over-burdening himself. Send us such cordial woundings of a faithful friend, and keep us from the wounding cordials of flattering foes.

§ 23. His chiding is seconded with counseling him. Thunder doth more harm then good, if not bringing some soft rain along with it. He adviseth Moses to substitute under-governers (reserving an appeal in grand causes to himself) charactered with these cardinal virtues, Men of courage, such as fear God, men of truth, hating covetousness. Moses followed his advice, new modelling the people, appointing officers over thousands, and hundreds, and fifties, and tens. Parallel to the last was the original institution of our English Tything-men (a word still in use in the west-country) being a superior appointed to oversee ten men, with their families belonging unto them.

§ 24. From Rephidim (alias Massah, or Meribah) Israel advanced to mount Sinai; where, after much preparatory state (on purpose to make terrible impressions on the people) of thunder, smoke, and lightning, the law at last was delivered. Small hope, that this Law would give life, which at the giving thereof, almost proved mortal to the beholders. If the Judge be thus terrible, when he but beginneth his charge, what will he be, when proceeding to pronounce the sentence of condemnation on malefactors? The mountain was railed about with a Noli me tangere, the people being commanded to observe a reverential distance.

§ 25. Hard it is to understand, who of the people, when, and how far, were permitted, or prohibited their approach to this mountain. I conceive the following model clearest in itself, and most consonant to the text;

• 1 Moses, by divine command, set bounds round about the borders of Mount Sinai; either drawing a line, or casting up a bank of sand, or cancelling, and railing it with posts: though the last least probable, trees being so scarce, nothing but hunger and horror growing hereabouts.
• 2 When God came down on mount Sinai, it was death for man or beast to approach those bounds (as made on the skirt of the Mount, which they might not touch) until solemn leave was given unto them.
• 3 When the Trumpet sounded long (as a signal, or watch-word for that purpose) the people might come up to the mount (namely up the skirts, and lowest verge thereof, so far as the foresaid bounds gave them leave) and hither they advanced under the conduct of Moses.
• 4 Here the people kept their station, during the promulgation of the law: attentive ears being permitted, but prying eyes forbidden them. Yea, on pain of death they were to proceed no farther.
• 5 Aaron by a Call of grace (as high Priest in reversion) came up higher haply to the midst of the mountain.
• 6 Whilest thus the people stood at the bottom of the mount, in the Chamber of presence; Aaron in the midst thereof, as in the Privy Chamber; Moses on the mount-top (as in the Bed Chamber, wherein God's glory rested) conversed with the Divine Majesty.

Forget we not, how Joshua was disposed, in some unknown distance in this Mount, where he remained with Moses forty days. As formerly Barons eldest sons were admitted into the House of Lord's, not to vote, but view the passages therein: so Joshua Moses his heir apparent, and successor designed in Divine intention, had a peculiar favor, more nearly to behold the transactions on Mount Sinai.

§ 26. No doubt the Israelites, at the giving of the Law, made large promises to observe it, but very ill performed by them. For, during Moses his absence forty days in the Mount, they solicited Aaron to make them God's. He to decline the employment, requires the ear-rings (not out of the cabinets, but) from the ears of their wives, sons, and daughters. Hoping, this his motion would make such a general mutiny in all their families, it would finally dash the design. Especially, seeing golden ornaments were accounted essential in those Eastern parts, and their heads, and hands being without ear-rings, and bracelets, were esteemed more naked, then ours without hats, and gloves. But Aaron herein missed his mark, finding the Jews superstition above their pride, or covetousness, who violently brake off their ear-rings, even such as were riveted in their skin with long wearing, so that rather they would fetch away some flesh, then leave any gold behind them. Of these Jewels delivered unto him, Aaron made a molten calf for them to worship.

§ 27. And why a Calf? could they find no fitter resemblance of God, amongst all the creatures? Why not rather the Lordly Lion, to show the sovereignty; vast Elephant; the immensity; subtle Serpent, the wisdom; long-lived Hart, the eternity; swift Eagle, the ubiquity of God, rather then the silly senseless calf, that eateth Hay? But, the shape mattered not much, for if God be made like anything he may be made like anything. It being as unlawful to fashion him an Angel, as a worm, seeing the Commandment forbids as well the likeness of things in heaven above, as in earth beneath. But, probably a Calf was preferred before other forms, because they had learned it from the Egyptians worshipping their ox Apis. Thus the Israelites borrowed, not all gold, and silver, but some dross from the Egyptians, whence they fetched the idolatrous forms of their worship.

§ 28. Moses descends in haste from the mount, and beholding their impiety, in holy zeal brake the two Tables, wherein the Commandments were written. Then, boldly he seizeth on their Idol, being but one against many thousands. Oh! what an army, innocence and authority carrieth, in a sole person! None durst rescue their calf, and it could not rescue itself; yea, could not so much as low, being now led to be slaughtered. He stamps it to powder, and being now pulverized, and strawed on the water, he made the Israelites to drink thereof. Say not, this was uncivil, to force men to drink against their will, and the Persians in their feasts had more goodness, where none did compel. For, as a Physician, he made the people his Patients, take this potion for their own good. Aurum potabile (they say) is cordial, and this draught would be sovereign for the Israelites, to teach them, how hereafter they worshipped that, which went into the draught. For, now, their God's made to go before, are gone behind them; and, if so minded, they might meet them next morning in their excrements.

§ 29. The Idol thus abolished, the idolatry was not thereby instantly expiated. The Levites, at God's summons, and command, with drawn swords, went in and out from gate to gate, through the camp, and impartially slay everyone they meet. Wherein observe, they had no commission to kill

• 1 Children, whose judgment was not out of nonage to discern Idolatry. Besides, God was very tender in preserving the next generation.
• 2 Nor women: seeing men alone are mentioned to be slain. And although Levi is commended for saying to his mother, I have not seen her; this relates not to their killing of women, but that they were inexorable, to spare any at their entreaties.
• 3 Nor men in their tents; How good is it (especially in sad times) to keep home, and not to be gadding abroad, without great occasion!
• 4 But only such, as they met straggling, and strutting in the streets, whilst the rest within doors, may charitably be conceived, sorrowing for the sin they had committed.

Say not with David, the sword-devoureth one as well as another. For, surely Divine providence brought herein the most active offenders to execution. And God was so well pleased with this sacrifice of Levi's offering, that hereafter none other Tribe should offer sacrifice unto him.

§ 30. The number of the slain were about three thousand men. A great sum in itself, yet divided amongst six hundred thousand, it amounteth but just to the twentieth part of decimation, taking but one out of two hundred, and five out of a thousand. And this was the first mortal judgment inflicted on the Israelites, since their coming out of Egypt; for, although formerly they had many times muttered, yet God only chid, not killed any of them. But, ever after this time, they never murmured, but it cost some their lives for the same. Thus Divine Justice is long plucking his arm out of his bosom; but, having once found the use thereof, never striketh in vain. Yea, ever after God improved himself to greater numbers, observing generally a gradation in his judgments, and the price of the Market rose higher to the latter end thereof. But three thousand slain at this time; afterwards fourteen thousand and seven hundred upon the rebellion of Korah; and twenty four thousand destroyed by the plague, about the business of Baal-Peor.

§ 31. The modern Jews are of opinion, that all the afflictions which ever since have, do, or shall befall their nation, are still the just punishments on them, for this their first act of Idolatry. And the Rabbins have a saying, that God never inflicts any judgment upon them, but therein is an ounce of his anger on them for their ancestors making the golden Calf. A reverend friend of mine, conversing at Amsterdam with a Jewish youth (very capable and ingenious for one of that nation) endeavored to make him sensible of God's anger upon them, for rejecting and crucifying of Christ; for which foul fact, he shown, how the Jews have lived many hundred years in miserable banishment. But, the youth would in no wise acknowledge their sufferings, any effect, or punishment of their murdering of Christ, but taking his Bible, turned to God's threatening immediately after their making of the Calf, Exod. 32. 34. Nevertheless in the day when I visit, I will visit their sin upon them; so interpreting, and applying all the numerous calamities, which since have befallen them, to relate to no other cause, then that their first idolatry. Whereas indeed, the arrears of their idolatry long ago were satisfied, and this is a new debt of later date, contracted on themselves by their infidelity.

§ 32. Many moe matters of moment happened during the Israelites abode at mount Sinai; as instructions delivered to Moses, for the building of the Ark, by him performed accordingly, (whereof in the next chapter) the first numbering of the people since their coming out of Egypt, with the giving of the Ceremonial, and Judicial law. From mount Sinai they marched by Taberah, that is, a burning, (because there, the fire of God, till quenched by Moses his prayer, consumed the hindmost in the camp, for their murmuring) on to Kibroth-Hattaavah.

§ 33. Here the people fell a longingfor meat, and loathing of Manna, though man could eat no cheaper, Angels no better food. But, oh! thought they, no Manna to variety. Always the same in substance, though disguised in dressing, proved offensive unto them. This makes me suspect the truth, of what Saint Augustine out of the Rabbins reports, that Manna relished in every man's mouth, as their fancy affected, so that all flesh, fish, and fowl were virtually epitomized therein. If so, the Jews had no pretence to distaste, what tasted as themselves did desire. Except any will say, they desired to feast their eye, as well as their palate, and several meats, not diversified in sight, were nauseous unto them. Had not the fever of their lust put their mouths quite out of taste, to prefer an Egyptian Cucumber before such heavenly repast?

§ 34. Here God gave them flesh with a vengeance, sending Quails now the second time unto them, after a different manner, then what formerly he had given them at the wilderness of Sin.

Then,

• 1 They murmured out of hunger and necessity, having nothing to eat.
• 2 Those Quales lasted but one meal.
• 3. They were safely eaten, and well digested.

Now,

• 1 They murmured out of humor, and curiosity, because they had nothing but Manna.
• 2 These Quails continued a whole month.
• 3 Many Israelites were slain, whilst the meat was in their mouths.

The Psalmist addeth, that God slew the wealthiest, or fattest of them: the judgment fell heaviest on men of the primest quality. Which mindeth me (though barring all uncharitable application) of a strange mortality in England Anno 1558. at the death of Queen Mary, when a dainty mouthed disease did rage, which (passing by poor people) fed generally on principal persons, of greatest wealth, and estate. The place where this execution was done, was called Kibroth-Hat-taavah, or, the grave of lusters.

§ 35. Hence they removed to Hazeroth, where happned the contest of Miriam and Aaron against Moses, because of the Ethiopian [or Cushite woman] whom he had married. Understand we Zipporah hereby ( Moses having wife enough of her alone, as appears by her shrewish returns) being an Ethiopian at large, Midian being part of the Asi • tick Cush, as learned men have cleared beyond opposition. Wherefore we look on the Lady Tarbith, as no Bride of Moses, but Brat of Josephus, begotten of his luxurious fancy. True it is, many years since Moses was married to Zipporah, and yet no wonder, that now they made it new matter for fresh falling out. For, Anger can keep an accusation long dormant in the deck, and awaken it at last, when conceiving it most for its advantage.

§ 36. That Miriam was most active in this brawl, is not only probable from the female subject thereof, but may certainly be collected from the first naming of her, [ And Miriam and Aaron spake against Moses] and the punishment lighting heaviest upon her. For, God making himself umpire, ended the brawl, cleared Moses, checked Aaron, and punished Miriam with seven days leprosy. During which time the Congregation of Israel not removing out of regard to her (leprous Miriam is Miriam still, a good woman for the main; and such, when smarting for their faults, are not to be cast away, but comforted) respectfully attended her recovery.

§ 37. Hence they removed to the Wilderness of Paran, whence spies were sent to search the land, and whither after forty days they returned, with medley tidings in their mouths, feeding such as sent them with a bit and a knock; great grapes, figs, and pomegranates, but withal telling them, that the rest (whereof these were a sample) must cost bloody blows, before they could quietly be gathered. Here we will not defend their falsehoods by a figure pleading a Miosis, when they in respect of the Anakims, were in their own sight as Grashoppers, whilst the Cities of the Cana • nites (liars relations like the sea, what they lose in one place, gain in another) were (by an Hyperbole bringing both stone and mortar) walled up to heaven; seeing, in down right terms, they with their carnal fear, flatly belied both the place, and people therein. Yea, what if their walls had reached up to heaven? Did not Israel's help come down from thence? so that the bottom of their comfort, was higher then the battlements of their enemies buildings. Hereat the people fall a muttering and whilst Caleb and Joshua, the only two Tell-troths, endeavored to undeceive, and encourage the people, instead of stilling them, they had been stoned themselves, if the glorious appearance of God out of the Tabernacle had not seasonably interposed betwixt their innocence, and the fury of the multitude.

§ 38. God (as justly he might) took this their affront in high indignity, especially seeing since their coming out of Egypt, they had tempted him now these ten times, and this decumana tentatio as yet the last and greatest. Ten Commandments he gave them to observe, and ten temptations they already returned him in lieu thereof. Surely God is a just Accountant, not charging moe faults on their score, then they were guilty of, but let us reckon up as many murmurings of them as appear in Scripture. Not to speak of the personal faults of Nadab and Abihu offering with strange fire, (conceived drunk at the same time, because immediately after, wine and strong drink are forbidden the Priests when they officiate) one that blasphemed, another gathering sticks on the Sabbath; we insist on more general and solemn Rebellions, out of the stock of the public infidelity.

• 1 Before their coming over the Red-sea. Exod. 14. 11.
• 2 At Marah for want of water. Exod. 15. 24.
• 3 In Sin Wilderness for lack of food. Exod. 16. 2.
• 4 At the same place, some keeping Manna till it st • nk. ver. 20. contrary to God's comand.
• 5 Others going out to gather it on the Sabbath. ver. 27. contrary to God's comand.
• 6 At Rephidim, for want of water. Exod. 17. 2.
• 7 For the absence of Moses, when they made the calf Exod. 32. 1.
• 8 At Taberah, when fire consumed them. Numb. 11. 1.
• 9 At Kibroth-Hattaavah longing for food. Numb. 11. 4.
• 10 At this time after the return of the Spies.

Yet not to stand strictly on ten, perchance, a certain is put for an uncertain number ( Thou hast changed my wages ten times, that is, very often.) Not that the Jews tempted God under, but rather over that number, their several impieties not being all expressed, as appears by the charge of the Prophet Amos, In the wilderness forty years, ô house of Israel, you have born the Tabernacle of Moloch, and Chiun your images &c. being guilty of more Idolatry, then is particularly mentioned by Moses.

§ 39. The place whence the Spies were sent, and whither they returned is called in Scripture by three several names;

• 1 Rithmah, as may be collected from the order of their several stations. This we conceive the center of the camp, and punctual place (otherwise but obscure in itself) where the Tabernacle was pitched.
• 2 Kadesh-barnea, whither the out skirts of that numerous Camp, distant some space, might extend.
• 3 The Wilderness of Paran, which though the genericall name to the whole Desert, is here appropriated to a particular part thereof.

Thus in Asia a fourth part of the world, there is the lesser Asia (now Natolia ) a large Country, and therein proper Asia a little Province (which I may call the Asia of ASIA in ASIA ) as here, this proper Paran in the midst of the great Wilderness of the same name.

§ 40. God on their disobedience condemned this whole generation ( Caleb and Joshua excepted) to death in the Wilderness, forbidding them farther approach to the land of Canaan, and enjoining their tedious return toward the Red-sea. Notwithstanding whose prohibition, some outlaw'd of his protection, armed only with their own stubbornness (as if with their gold and silver, they had borrowed also part of Pharaohs hardened heart ) without Pillar to guide, or Ark to accompany them, advanced forward, and became a prey to the Canaanites, and Amalekites. And no wonder, if such who in their march set their faces against God's command, be found in their retrait (or flight rather) turning their backs towards their enemies. The rest were remanded by God's order towards the south, who from Rithmah their fifteenth, to Kadesh their thirty third station, spent well-nigh thirty eight years, and were spent by the same, wherein all that generation was consumed.

§ 41. Which term of time we may fitly call the Gulf of silence, nothing remarkable being stored thereof in Scripture, save only the rebellion of Korah, Dathan, and Abiram, and that also without any notation of the particular place whereon it was acted. Yet learned men with some probability conceive, that Makheloth the two and twentieth stage of the Israelites, was the Theater of so sad a Tragedy, because interpreted Assemblies in the Hebrew tongue, the same word which in the Original is used, when those mutineers are said to gather themselves together against Moses.

§ 42. Come we now to Kadesh in the wilderness of Zin their thirty third resting place, where one may rationally hope to find much reformation amongst the people, if all things be seriously considered. For, such as survived of the old generation, seeing their equals in age extinguished before their eyes, and this the last year (in their lease of forty ) begun, should probably prove older and wiser, learning wit from others woe not to provoke God. And the succeeding generation were concerned to carry themselves accordingly, being Probationers upon their good behavior, to be admitted into Canaan, coming now to the confines thereof. 〈…〉

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§ 45. It is observable, that since the Israelites making of the Calf, all their mutterings were mortal, and cost many their lives: yet only here at Kadesh none were slain for their disobedience, save Moses and Aaron (eminently worth thousands of others) who here had the sentence of death pronounced against them (though reprieved for a time) and rendered uncapable of their entering into Canaan, as if the rest had fared the better for their punishment, God not willing that the chief Magistrate, chief Minister and all the people should smart at the same time, for the same offense.

§ 46. Here we take our farewell of the Israelites, much admiring at their constant disobedience, notwithstanding their manifold deliverances, so that miracles grown customary with them, were (like Manna ) contemned for their commonness, and the Pillar of fire going before them ( What is ever seen, is never seen ) made no more impression on theirs, then the rising and setting of the glorious Sun, doth on our thankfulness. Yea, still they persisted to rebel against God, and (which is remarkable) lust was their last tempting of him, committing carnal and spiritual whoredom with the daughters of Moa • , whereof formerly in the Des •• iption of Reuben. Now the old generation began to run drogs, (very few of them being left alive, and therefore strange it is, that any of them should be wanton in their old age (How ill doth green thoughts sui • with gray heads?) though probably some of them having one foot in the grave, had an Arm in those amorous embraces.

§ 47. But whilst we condemn the Jews, we see not the stubbornness in our own hearts. A brain-sick opinion hath possessed many English nowadays, that they are descended from Jewish extraction, and some pretend to derive their pedigree (but out of what Heral • s office I know not) from Jewish parentage. Here a mystical truth may be wrapped up in a literal lie: ( Old-Jury is a street of large extent) and too much of Jewish blood, spirits, marrow; fill, move, fraught; our veins, nerves, bones; pressing God under the weight of our sins, who daily loadeth us with his benefits; who, besides other favors, in the daytime of posperity is a pillar of a cloud to cool, check, and counsel; in the night of adversity a pillar of fire to cheer, comfort, and conduct us, and yet neither effectually works our serious amendment. Thus leaving the tedious travels of the Jews, we come to the ready road betwixt Egypt and Can • an, which may be gone over in far fewer days, then they spent years in their passage.

§ 48. Some will say, if so short a cut betwixt Egypt and Canaan, how can Joseph be excused for lack of filial affection, in not sending so long time to his Father, to rectify his mistake, and to untorture him from the apprehension of his sons supposed death? Especially, seeing his Fathers numerous family on small enquiry might easily be found out, even by the sign of his different religion from the rest of the Country. All that can be answered is, Joseph had some immediate security, and assurance from God, that his dreams in due time should take full effect, and therefore attended whilst providence seasonably ripened the same by his own means: his obedience to God (whose ways he waited on) stopping his expression of his love to his parent, which flowed forth at last the more plentifully, for being so long dammed up before.

§ 49. This compendious passage betwixt Egypt and Canaan, leaveth the Mediterranean sea on the left hand, as also the Syrbon-lake, formerly much larger, now daily decreasing, since the inlet thereof into the sea, hath been choked up with the sand. More eastward it passeth by the Mount Casius, famous for the burial of the unfortunate Pompey the great therein, by a poor soldier, until Adrian the Emperor afterwards bestowed a fair Monument upon him. But neither this Mountain, nor any other place on this road is mentioned in Scripture, save two Inns thereon of eminent note.

§ 50. Of these that the ancientest wherein the ten sons of their Father Jacob lodged in their going down to Egypt. I say the ten sons of one Father. And therefore the same is pertinently alleged by them in their purgation that they were no spies, because all one man's children, (which some resemblance in their countenances [probably] might partly evidence) it being utterly unlikely, that persons sent on so dangerous discoveries should all be taken out of one family, (to the final extirpation thereof, if miscarrying in the design) whereas generally Spies, (like a Party commanded out of several troops, when sent on desperate service ) are chosen out of divers households, (with those which Moses sent to search the land, one out of every Tribe ) that if cut off in the Action, the loss may be the lighter when divided amongst many families. Here those brethren were, in their return, troubled with too much money, ( wealth hath her distractions as well as want ) the silver in their Sacks, which they beheld as a bait laid there to ens • are them, though all came off joyfully at the last.

§ 51. The other Inn (on or near this road ) was that wherein Moses (coming out of Midian and compassing the Red-sea ) lodged with his wife and children. An Inn which was likely to have proved his long-home, and Moses his Embassy to Pharaoh, was almost turned there into an errand unto his own grave, yea the messenger well nigh dispatched before the message, God seeking to kill him, for neglecting the circumcising of his sons. Whether because his forty years living in Midian, had made him more remiss in his Religion, or out of a peaceable compliance to purchase the quiet of his wise, whose averseness herein appears by her words and gesture, at the same time here casting her sons foreskin at his feet, yet hitting him in the teeth there with, Surely a bloody husband art thou to me.

§ 52. Now to take our farewell of this Wilderness, as barren as it was, some people, (besides the Amalekites formerly spoken of) made a shift to live therein. (No place so dry with sand, or hard with rocks, but, if well cooked with industry, it will make man's-meat, especially for hungry-stomachs. ) As the Midianites, where Jethro was Prince in the South-west, on the Red-sea, the Geshurites, and Gezrites in the North-east, betwixt Egypt and Shur, and above all, the Kenites, who at first lived mixed with the Amalekites.

§ 53. By Kenites we understand not that antiquated nation, whose lands God promised to Abraham, but a people descended from Hobab or Jethro the father-in-law to Moses, some whereof removed out of this Wilderness, and planted themselves near the Tribe of Naphtali, others continued here, and both Colonies of them always kept good corresponcie with the Israelites. Saul, when sent against the Amalekites, was very civil to these southern Kenites, both warning and wishing them seasonably to depart at which time I conceive they hitched their Habitations; a little more Northward, and nearer to Iuduh. These Kenites, (though Gentiles and strangers ) were kinder to David, then the Keilites, (Jews, of his own Tribe ) who though engaged to David for delivering them from their enemies, yet ungratefully intended to betray him to Saul. Whereas the Kenites, though bound to Saul for a late favor received from him, yet protected David's innocence from Saul's persecution, their Cities being one of David's Topics, or place where he haunted, and whither he sent part of the spoil he had taken from the Amalekites.

§ 54. Here let Balaam's prophecy be well heeded, when looking on the Kenites, Strong (saith he) is thy dwelling place, and thou puttest thy nest in A ROCK, nevertheless the Kenites shall be wasted, until [or rather whilst] Ashur shall carry thee away captive. By Rock, (besides the local position of their dwelling) we understand, their confederacy and association with the Jews in the true Religion, (being accounted Proselytes ) and sharing with them in the same success, as carried away by the Assyrian to Babylon, and returning again when the rest of the Jews were restored, seeing we find some Kenites mentioned after the captivity, and are (as the text intimates) conceived to be the same with abstemious Family of the Rechabites.

Here the draught of the Tabernacle is to be inserted.

GENERALL OBSERVATIONS ON THE TABERNACLE. CHAP. IV.

§ 1. IN all peaceable times, even from the infancy of mankind, certain places were set apart for God's public service. Thus the ancient Patriarchs, no sooner pitched down their tents, but they reared up an Altar for divine worship. Indeed this laudable custom had been intermitted, discontinued and suspended during the Israelites affliction in Egypt, making hard shift to serve God with safety, and secrecy in their own houses, when public places of adoration were prohibited: as always in time of persecution, any place which hath the properties of Capacity and Privacy, (to hold and hide the people assembled therein) may serve for that purpose. But no sooner were the Israelites restored to their liberty (though as yet but in a barren wilderness) but that God issued out order for the erection of his Tabernacle to place his Name, and fix his people's devotion therein.

§ 2. The materials of this Tabernacle were taken from the Egyptians, when the Israelites, at their departure, borrowed of them jewels of silver, and jewels of gold. The text saith (according to the old Translation) that they robbed the Egyptians: as indeed to borrow, with an intent never to pay, is no better then flat felony. But, although this act of the Israelites was robbery, quoad effectum, leaving the Egyptians spoiled and naked; yet it was none, quoad reatum, having not only a Commission, but Command from God for the same. And albeit the Egyptians are in some sense, then said, to lend to the Israelites, yet in very deed they did but pay back their due unto them.

§ 3. See what it is to detain the wages of the hireling. Many a year had these Israelites, and their Fathers toiled, and moiled in Egypt, and had nothing for their pains but their labor. But now, both the Principal, and Consideration for their forbearance thereof, was laid them down in a lump all together▪ Indeed they are said to have built Treasure Cities for Pharaoh; whereas in fine Pharaoh proved but the Treasurer and Storer for them, carefully keeping their money for them, till it amounted to a mass, for their greater benefit; which, if formerly paid them by inconsiderable parcels, might possibly have been spent, as fast as received.

§ 4. Amongst the materials offered for the building of the Tahernacle, all Persons presented things proportionable to their own professions and conditions. The Princes brought Precious stones, rich people Gold and Silver, the middle sort fine Linneu and Brass (not an ounce of iron being used in all the Fabric) and the meanest Goats hair and Badgers skins. And as men sent their purses, so the women lent their pains, the wise hearted amongst them, spinning with their hands, blue, soarlet, and fine linen for the Tabernacle.

§ 5. Behold here, how all advanced God's work, yet everyone continued in his own vocation. Blame worthy their Pride, who will be nothing, if they may not all be Bezaleels at the building of the Tabernacle. How shall they preach except they be sent? De jure: How can they preach lawfully and comfortably? though de facto, they presume to do it although but to the small profit of others, and great danger of themselves.

§ 6. But that which most commended the offering of the Isr • elites in the sight of God, was their readiness and willingness therein. None were rated, or taxed to this work, but all flowed freely from them. This purified poor people's Brass into refined gold, and changed their Goats-hair into silk, in God's acceptance thereof. Otherwise, many may be the Item's in men's Account, and yet all of them amount to just nothing in divine acceptation, only for the want of a good Imprimis. For if there be FIRST a willing mind, it is accepted according to that a man hath, and not that he hath not.

§ 7. One main motive which made them more bountiful, was to expiate the late guilt that they had contracted by making the Calf; when off went the ear-rings of the women and their children, to that Idolatrous use. They were therefore engaged to drown that stain with a more plentiful stream of gifts to God's service. Thus, the consideration how prodigal we have formerly been to sin and Satan, ought to make us hereafter more liberal in the performance of divine duties: For as ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity: even so now yield your members servants to righteousness, unto holiness.

§ 8. Yea, such was the spring-tide of the Israelites bounty herein, that to prevent the danger of a deluge, bounds were set thereunto, Hither shalt thou come and no further: They brought much more then enough, for the s • rvice of the work which the Lord had commanded to make. Insomuch that Moses issued out a Proclamation of restraint, that no more should be brought to that purpose. Oh the shame! that people's liberality under the Law should need a bridle, which needs a spur under the Gospel!

§ 9. Here we may take notice of the 〈 in non-Latin alphabet 〉 , and contented mind of Moses. Had he been posses • ed with the humor of the Horse-leach, Give, give; yea, had he been but pleased to have been the Cistern whilst the children of Israel were glad to be the fountain, what a mass of money might he have advanced for himself, and yet have unsuspectedly charged all on the account of the Tabernacle? How might he have feasted his family and friends with the full baskets of the fragments left of their liberality? But Moses was of the same mind, with his great-great-grandfather Abraham, who would not take even from a thread to a shoe-latchet, of what was not his own, that none but God might make him rich. And thus honest hearts will rather cut off their hands, then lick their own fingers, for their private profit, when entrusted only as Stewards for the public good.

§ 10. It may seem strange, that these Jews, who now were so forward to serve God, should soon after prove so backward in his worship, and provoke him so often by their manifold infidelities and rebellions against God. Many of these bountiful contributors to the Tabernacle, being devoid of true grace, and some of this people slain afterwards for their disobedience. But herein we may consider:

• 1 That this building was but a worldly Sanctuary, as the Apostle calleth it. And therefore no wonder, if men, otherwise given to worldly lusts, were liberal thereunto.
• 2 Carnal men may take a natural delight in outward visible works, whilst a confluence of vain-glory and hypocrisy may make the torrent of their bounty the greater.
• 3 Such outward performances are easy in comparison of that difficult and spiritual master-piece, the mortifying of men's inward corruptions.

Hence came it to pass, that many that brought gold to the Tabernacle, proved themselves but dross afterwards, and fell in the conspiracy of Korah and his company, and other their mutinies made against Moses.

§ 11. The Platform of this Tabernacle was by God delivered to Moses in the Mount; With a strict charge, to make all things conformable thereunto. And he herein so exactly observed his instructions, without the least deviation from them, that in the two last chapters of Exodus, where the erecting of the Tabernacle, with the Utensils thereof, is described, these words are twelve several times solemnly repeated, As the Lord commanded Moses. So dangerous it is to introduce anything as essential to God's worship, which is not of divine institution.

§ 12. Bazaleel is appointed Master-workman, one of a prosperous name, whose parents may be presumed pious, comfortably calling their child (though born in Egypt under the parching heat of persecution) in the shadow of the Lord, as his name seems to import. This Bazaleel was one of all crafts, skillful to work in gold, silver, brass, precious stones, and timber (whereas amongst us, Gravers in gold are utterly at a loss to work in wood ) Gold-smith, Lapidary, Carver, Carpenter, never Apprentice to any, yet Master in all Handy-crafts to work, and Head-crafts to contrive by divine inspiration. And there was given with him Aholiab of the Tribe of Dan (as a Secondary, inferior to the former in skill, not to clash with, but submit to his judgment) so that, as all the fine linen used in the Tabernacle, was for the more strength thereof twined by divine command: so God also twisted two curious Artizans together (besides many other wise hearted men ) that the building might be the more substantially effected.

§ 13. The Tabernacle taken in general consisted of two principal parts:

• 1 The Court of the Tabernacle, being an hundred Cubits long, and fifty broad, made with hangings and pillars for side-walls, and without roof, open at top, parallel to the outward Courts of Solomon's Temple.
• 2 The covered Tabernacle (consisting of the Holy, and Holy of Holies ) answering to the 〈 in non-Latin alphabet 〉 , or roofed Temple, whose length may be collected to be thirty yards (accounting a Cubit a yard) because composed of twenty boards, standing upwards, each a Cubit and an half in breadth (so that the breadth of the boards joined together made the length of the Tabernacle ) the height thereof being the length of the boards, that is ten Cubits, and the breadth thereof of the same proportion.

This latter alone is presented in our Map, as the proper subject of our description. It was without windows, admitting no natural light, (save what entered in on the east at the door when opened) the defect whereof was supplied with the constant light from the sevenfold Golden Candlestick.

§ 14. To resume the boards of the Tabernacle; we have (as formerly) their length, and breadth, but not thickness expressed in Scripture. Arias Montanus conceives them almost a Cubit thick, but if so, they had rather been trabes quàm asseres, beams then boards; whilst Josephus more probably conjectures them four fingers thick, and we may conclude them so substantial, as was consistent with their portableness. They were overlaid with gold, understand it, they were gilt over, both because, if covered with gold-plate, the same was more subject to discomposure at the disjointing and removing thereof, and because it is impossible such a mass of the purest metal should be found with exiles in the wilderness. Each board had two tenons fastened in their silver sockets, which sockets some conceive made fitchy, or picked, to be put into the earth; which we rather believe flat and firm, standing fast on the surface of the ground, otherwise no need of silver sockets if their bravery was all buried in the earth. These boards had bars also (overlaid with gold) in the midst of them, (understand it not perforating their thickness, but) running along their breadth in an even proportion through golden rings (as in our draught is described) to make them the more portable.

§ 15. The inside of the Tabernacle was covered with curious courtains embroidered with Cherubims, and a threefold roof (showing the plentifulness of divine protection over the Church against all dangers) covered the same. One of Goats-hair, (spun into cloth) another of Rams skins died red, and a third of Badgers-skins; the latter no doubt had the fur upon them, the lubricity of the hair thereof being excellent gutters and spouts to shoot down the rain thereby.

§ 16. But amongst all the materials in the Tabernacle none more frequently mentioned then Shittim-wood, though learned men agree not, what it was, or where it grew. But, leaving them to abound in their own sense, we will content ourselves with three principal properties of this wood. First, it was very durable, therefore usually translated in the Greek 〈 in non-Latin alphabet 〉 , wood which never rotteth. Secondly, it was portable, very light for carriage, else the Israelites coming out of Egypt, would never have cumbered themselves, to have brought heavy lumber along, seeing such shittim wood was not felled by them in the way, but found with them, as the text doth observe. Lastly, it was precious, used in the midst of the most Utensils of the Tabernacle: Ark, and both the Altars, typifying there in the humanity of Christ; in the brazen Altar of burnt offering, resembling his satisfaction when Redeemer; and in the golden Altar of Incense, representing his intercession as Mediator; retaining still his [glorified] body about him in heaven.

§ 17. Many will wonder, that this Shittim-wood in the midst of the Altar for sacrifices (though plated over with brass on each side) was never fired with the continual flames thereupon. Some know to their sorrow how soon such rafters or joices are set on fire, which by the ill contrivance of the Carpenter run under those hearths where constant fires are kept. But we must know, that on the Altar the fire came down from heaven, and only minded the dispatch of that message on which it was sent; and as gun-powder (though ill comparing fire of heaven, and fire of hell together) burns only upwards: so this celestial fire, as in motion, so in operation, had its activity upwards towards heaven, whence it derived the descent thereof.

§ 18. Expect not here an enumeration (much less an exposition ) of all the Utensils of the Tabernacle, most of them being formerly touched in Solomon's Temple. Only here a word of the Laver, and Aaron's solemn Pontificalls, because of their rare composition. The former was made of the looking-glasses of the women, many being much troubled herein, how so brickle matter when broken could be made useful, and solidated for this service. Indeed we have a tradition of one at Venice, who made glass malleable, but was for his invention rewarded with death by the State (who knew full well that they must break, if glasses were not broken) though this is listened unto as a fable. But, to the difficulty in hand, it is merely grounded on a mistake, that all Specula must needs be vitrea, that what renders the reflection of a face cannot be but of glass. Whereas many other resplendent, though not transparent bodies, do the same, as polished touch, jet, steel, and brass, the purest of the last most probably being here intended. Surely such looking-glasses, which severally were so clear, lost not their luster by being many of them melted into the Laver, but (when polished again) retained their returning of resemblances. But, whether the Priests (as some will have it) made use thereof to discover all soiliness in them before they washed, as also after washing, whether the same were sufficiently cleansed, we dare not define.

§ 19. However, commendable was the devotion of these women in bringing their glasses (dear ornaments in their account) to God's service. Oh that men would but part with their superfluous, yea noxious glasses (such as might be spared, not only without any hurt, but with much health to their souls, bodies, and estates) to bestow them on pious uses! What monuments to God's glory, and the good of others, might therewith be erected?

§ 20. We must not forget the eight ornaments of Aaron thus reckoned up. 1. Linnen breeches next his flesh. 2. A Coat of fine linen over them. 3. Girded with an embroidered girdle. 4. Over which coat and girdle a robe all of blew, with bells and Pomegranates. 5. Upon it the Ephod, on the shoulders whereof two goodly Berill stones graven with the names of the Tribes of Israel. 6. In the Ephod the Breast-plate, and therein the Urim and Thummim. 7. On his head a Mitre. 8. In the forefront whereof a plate of pure gold two fingers broad, wherein was graven Holiness to the Lord. Say not, that the High-priest was sweltred, being built so many stories high in his garments; seeing, if pride be never a cold, when pleasing its own fancy; piety can never be too hot, with what it weareth in obedience to God's commandment. The Priests hands and feet, when entering into the Holy of Holies, were washed and bare, to show the purity, simplicity, and sincerity of his actions, and conversation, especially in the service of God.

§ 21. In the making of these vestments we frequently meet with four essential ingredients, blew, purple, scarlet, and fine twined linen. Here Ribera finds the four elements (though hardly put to it to make them all out) fire in the color of scarlet; air of blew; earth in fine linen, because it coming thence; water in the color of purple, because died with the liquor of a fish from the sea: as if the High-priest was thus presented as • upreme Chaplain to the Lord of the Universe. Thus though taking in the whole world, in my mind he leaves out the most material mystery intended therein; for, we may behold the High-priest, when entering the Holy of Holies, representing Christ himself under such coloured clothes in a double capacity; First, as he stood charged with the guilt of mankind, when The Lord laid on him the iniquity of us all, having our scarlet and crimson sins imputed unto him. Secondly, as he made satisfaction for the same with his blood, scarlet, blew, and purple being several sanguine colors, differing only in degrees, and the several setlings thereof.

§ 22. What Urim and Thummim were ( 〈 in non-Latin alphabet 〉 in the Septuagint, 〈 in non-Latin alphabet 〉 in Aquila, doctrina & veritas in the Vulgar, light and perfection, according to the interpretation of the Hebrew ) neither Jew nor Christian can tell; though the former (the blinder the bolder) are as various, as confident in their conjectures. Some conceive it those very two words, others the name Jehovah graven in the breast-plate, others nothing else but the twelve stones, resplendent with light and completed to perfection with the Tribes names therein, and other some mysterious matter, not of man's making but God's giving to Moses. In a word, we shall never certainly know what Urim, and Thummim were, until (as in the case of Braz • lla • 's children) there stand up a Priest with Urim and Thummim to inform us thereof.

§ 23. Nor less is the variance amongst authors, how answers thereby were returned to the Priests that consulted it, in behalf of others, whether such designs should be undertaken, or not. Some conceive, that at such times, the fair, fresh, and orient luster of the stones therein amoun • ed to the a •• irmative, whilst their dim, dull, and dead color was interpreted negative. Others conceive, that seeing the Tribes names therein contained all the Hebrew letters and vowels, such characters discovered themselves by their sparkling, which concurred to the spelling of a grant or denial, as here (imitating the Hebrew in our English tongue) is described. Conceive such letters as we here make Capita •• appearing extraordinarily radiant on the Priests enquiry. And also to avoid confusion, that sparkling first in time, which was to be read first in place.

Sardius.	Reuben.	Dun.	ReUben.	DaN.	Lig • re.
Topaz.	Sin • con.	N • phtali.	Sin On.	NaPh T • li.	Agate.
Carbuncle.	Levi.	Gad.	LEvi.	G • d.	Amethyst.
On a						On a
Emraud.	IUdah.	Ash Er.	I • udah.	Asher.	Beryl.
Sapphire.	Issachar.	IsePh.	Issachar.	• Oseph.	O • yx.
Diamond.	ZebulOn.	Benjamin.	Zebulon.	Benjamin.	Jasper.

GOE UP, GOE NOT UP.

But leaving these difficult trifles (beneath the state of the high-priest, good only for Acrostick-mongers, and Anagrammatists to pore upon) I conceive rather, that (because sometimes the answer returned was prolix and encumbered with numerous and important circumstances, troublesome to be represented in such literal curiosities ) it was neither audible to the ear, nor legible to the eye, but by illuminating the understanding of the High-priest, enabling him to give a satisfactory answer in all particulars, to the question propounded, whilst consulting the Urim and Thummim as of divine institution, to invite the Spirit of God upon him.

§ 24. There needs no other argument to be alleged for the freeness, and forwardness of the Israelites in building the Tabernacle, then that the same was fully finished in few months. For they came to the desert of Sinai in the third month after their coming out of Egypt, and all was ended before the twentieth day of the second month of the second year, when they removed from Sinai to the Wilderness of Paran. So that not above eleven months were expended on the whole fabric, whereas Solomon in building the Temple (though confessed a far more stable, and stately structure) spend full seven years therein.

§ 25. The Tabernacle thus finished, most methodical was the marching and pitching of the Tribes about it; and surely, that God who in his service enjoined order under the Law, will not allow confusion under the Gospel.

See we here the Levites of Kohath, and the Reubenites, near neighbors on the south of the Tabernacle. Hereupon it came to pass, that Korah the grandchild of Kohath the Levite, conspired against Moses with Dathan and Abiram the sons of Reuben, the vicinity of their habitation affording them the conveniency of intercourse, and privacy together. And thus was the Tabernacle first put in its posture, surrounded with the people on every side. Happy method, when in matters of religion the Church guides the State by her counsel, whilst the State guards the Church with her company.

§ 26. This Tabernacle when first brought into the land of Canaan, was set up at Gilgat, (the Ark being often parted from it on several occasions) thence removed to Shiloh where it staid a long time, thence to Nob, thence to • ib • on, and thence brought into Jerusalem, and laid up with the vessels thereof in the Temple. The Rabbins conceive that during the abode thereof at Shiloh, the Tabernacle began to Templize, getting walls (though without a roof) round about it, chiefly because about that time it is thrice termed a Temple. But I rather conceive, that Temple in those places is taken in a large acception, in which notion Josephus termeth it 〈 in non-Latin alphabet 〉 , an ambulatory, or portable Temple. Or else it is so styled by way of Prolepsis, and well might David (twice in the forementioned places) call the Tabernacle a Temple, who endeavored to make it so, both in his intention, and vast preparation for the same. But enough of this subject, for as Moses by his prohibition stopped the bounty of the people bringing too much to the making of the Tabernacle: so must we here stint our discourse as swelling too large in the description thereof. Only I add, that though at the first free will-offerings alone were used, at the making of the Tabernacle, (none being necessitated to contribute thereunto) yet afterwards for the maintenance thereof, and the service therein, men were bound to a certain sum to be paid thrice a year. God foreseeing that their first forwardness would not always continue, but cool by degrees, and need to be quickened by commands, as men nowadays must be legally rated to repair those Churches which at first so frankly were erected, and endowed by the liberality and devotion of our Ancestors.

Here the Map of Egypt is to be inserted.

THE DESCRIPTION OF EGYPT. CHAP. V.

§ 1.EGYPT was by the Hebrews called Mizraim (and by the Arabians, Mesre, at this day) from Mizraim the second son of Cham, first inhabitant thereof. It was anciently called 〈 in non-Latin alphabet 〉 , by the most skillful of the Egyptian Priests, as Plutarch observes, no doubt from Cham the second son of Noah: as also it was termed Hammois (a name also general to Libya, yea to all Africa ) being in the same sound and sense styled the Land of Ham by the Psalmist. It had the Mediterranean sea on the north, Cyrene on the west, Ethiopia (the country of Queen Candace ) on the south, the Red-sea on the east, with a small Isthmus of land (not past seventy miles over) betwixt it and the Mediterranean. Many Princes with as great expense as small success, have oft attempted with their Pioneers to pierce through this slender neck of ground, so to join the two seas together, for the greater conveniency of traffick. It seems heaven blasted their designs, as an encroachment on the divine Prerogative, it being only placed in God's power to give the Word of Command to the Ocean, Hither shalt thou come, but no farther. And if it be dishonesty to remove Land-marks of men's fixing, how high presumption is it to alter so ancient and solemn water-bounds of God's own appointing?

§ 2. The Egyptians are low in stature, of firm and well compacted bodies, swarthy and tawny complexions. Hereupon Abraham coming into Egypt said to Sarah his wife, Behold NOW, I know that thou art a fair woman to look upon. Not that being so many years married, he had hitherto lived in ignorance of her beauty, and now took first notice thereof, but (as Stars shine brightest in the night) so her fairness was now more conspicuous amongst the black faces of the Egyptians. Their wits anciently were very subtle and searching, esteemed the first inventers of Arithmetic, Music, and by reason of the perpetual serenity of the air, they found out the course of the Sun and Stars, first dividing Time into Moneths, and Years. The wisdom of the Egyptians, is eminent in Scripture, much given to Magic, and Divination, yea Jannes and Jambres the Enchanters have even to this day some in Egypt, heirs to their mysterious impieties. As for the wandering Gypsies, which now a days pretend to the telling of Fortunes, their best cunning generally is the credulity of others, ofttimes not seeing how near their own feet are to the stocks, and backs to the whipping-post. Yea commonly they are counterfeites, coming no more from Egypt, then the dissembling Gibeonites did from a far Country, and perchance are next neighbors unto us.

§ 3. A most pleasant Country Egypt was, and is. For when the holy Spirit intended to commend the sweet situation of the plain of Jordan (before it was turned for the sins of the people into a stinking lake) he describeth it to be well watered everywhere, even as the Garden of the Lord, like the land of Egypt. Nor was the profit less then the pleasure thereof, affording plenty of the best Wheat, Barly, Rice, and all other grain; insomuch that this Land was generally horreum Romani imperii, the Barn or Granary of the Roman Empire. Indeed I find the same title given also to the Island of Sicily. And no wonder; for the Roman Empire being so vast and expensive an housekeeper, might well make use of two Barns for her provision. However I dare boldly say, that though Sicily was the nearer, Egypt was the bigger and better Barn, and yielded greatest store of corn in time of scarcity.

§ 4. Flax also was a stable commodity of Egypt, much whereof at this day is imported and used in England. Of this the finest linen in the world was woven. The Harlot could tell the silly young man, she sought to inveigle, I have decked my bed with coverings of tapestry, with carved works, and fine linen of Egypt, as commonly the worst of women, get the best of wares, to please their luxury. As for the making of this linen cloth, it will hardly be believed, what Pomponius Mela hath reported, that the ancient Egyptians used to have their men keep home and spin, while their women managed their greater businesses abroad. But surely where the man puts his hand to the spindle, and the woman to the plough, there the whole family will be ill clad, and worse fed.

§ 5. Horses of the best kind were very plentiful in Egypt. Those were a prohibited commodity, forbidden by God's law to be brought by great numbers into Israel, whose King was charged, Not to multiply horses to himself, nor to cause the people to return into Egypt; partly, lest whilst they went thither to course horses, they should change religions, and fall into love with Egyptian Idolatry; partly, lest they should place too much confidence in the legs of horses; or arm of flesh, whom God would have immediately to depend on his own protection.

§ 6. Paper most useful for intercourse, anciently grew in Egypt alone, being a sedgy weed on the rivers side, which they divided into thin flakes, whereinto it naturally parteth, then laying them on a table and moistening them with the glutinous water of the River, they pressed them together, and so dried them in the Sun. God foretelling his punishments on Egypt, threateneth that The paper reeds of the brooks, by the mouth of the brooks, and everything sown by the brooks, shall wither, be driven away, and be no more.

§ 7. Mummy must not be forgotten, being man's flesh, at the first embalmed for forty days together, and afterward for many years buried, in that hot and sandy Country. Yet all art cannot finally avoid the curse pronounced on mankind, Dust thou art, and to dust thou must return, so that if left alone, these corpses of themselves molder to ashes. O • herwise such cost and curiosity used for their longer preservation, accidentally occasioneth their speedier destruction; such bodies being taken up out of their graves, bought and brought into foreign Countries for medicinal uses. What, is there such a dearth of drugs? such a famine of Physic in nature, that (as in the siege of Samaria ) one man must feed on another? However, whilst some squeamish stomachs make faces to feed on the dead, perhaps their hard hearts at the same time, Eate up the living as if they were dead, either by fraudulent contracts or forcible oppressions.

§ 8. But these grand commodities of Egypt, were also allaied with some great inconveniencies, many noxious and venomous creatures swarming therein. The Prophet called it, the land from whence come the young and old Lion, the Viper and the Viper and the fiery-flying Serpent. This, though mystically meant of the Kings of Egypt, their Lion-like antipathy and cruelty to Israel (styled also Serpents for their craft; flying, for the swift marching of their Armies, winged on horse-backs; fiery, for the fierceness and heat of their fury) yet was it also literally true, of plenty of such beasts in Egypt, where that moist and hot Country was both the pregnant mother to breed, and tender nurse to feed them in great abundance. Especially in the western deserts, towards Cyrene, an hideous, and dismal place: and therefore the Author of the book of Tobit, fitted it with a meet inhabitant, banishing thither, and binding there, Asmodeus the evil spirit, in the utmost parts of Egypt.

§ 9. Rain is very rare in this land (and that only in winter) the windows of heaven here having no casements, and the Egyptians supplying the want of rain, by making gutters out of the river of Nile into all their grounds and gardens. God therefore in this respect preferreth the land of Canaan before this Country, For the land (saith he) whither thou goest to possess it, is not as the land of Egypt, from whence ye came, where thou sowedst thy seed, and watered it with thy feet; as a garden of Herbs. But the land whither thou goest to possess it, is a land of mountains and valleys, and drinketh water of the rain of heaven. Surely as it is more honor to receive a boon immediately from the hand of a Prince, then in an indirect line, from him, by his servants; so more peculiar was the favor of God to the Jews, and the familiarity of the Jews with God, having their land watered from heaven, whilst the Egyptians looked not upward as men, but downwards as beasts, on that moisture which constantly procured the fruitfulness of their Country. But this pleased them best: as carnal souls had rather be at a certainty of plenty from Nature, then at an uncertainty thereof, even from the God of Nature himself. However they are much mistaken, who have confidently reported that it never raineth in Egypt; seeing I have been informed the contrary, by a right worshipful Person, and well accomplished traveler, a great Patron and bountiful promoter of my present studies; an eye-witness of much and violent rain at Grand-Cairo in Egypt, but such as presaged a great mortality, which ensued not long after.

§ 10. The River of Nile is the happy Genius of the Egyptian soil, called in Scripture Nachal Mitzraim, or the river of Egypt, as a most learned Author hath observed. Yea from this Nachal he clearly derived the name of Nile with excellent proportion. For

as	from	Bahal	Bââl	Beel	Bel	〈 in non-Latin alphabet 〉	is deduced.
so		Nachal	Nââl	Neel	Neil	〈 in non-Latin alphabet 〉

And to make the matter more plain, Pomponius Mela reporteth, that the fountain of Nile is called Nachul by the Ethiopians. A river wherein nature hath observed an even tenor of admirableness, so that the birth, the life, and the death thereof, I mean the fountain, flowing, and fall of the river, are equally composed of a concatenation of wonders.

• 1 Fountain. The particular place thereof being never as yet known certainly. So that (as the Tares in the Gospel, were beheld, not when sown, but when grown) Nile appears even at the first in a full stream and fair channel.
• 2 Flowing: which constantly beginneth with the rising Sun on the seventeenth of June, swelling by degrees until it mount sometimes twenty four Cubits, and that the uttermost (for anciently sixteen was the highest it attained unto:) and answerable to the increase of this river is the plenty of scarcity of the following year. Nor doth this overflowing of Nile, give only wealth, but also health to Egypt. For if five hundred chance to die in a day in Cairo of the plague (a mortality not rare in so populous a place, where the sound keep company with the sick, holding death fatal, and to avoid it irreligion) not one doth die the day following.
• 3 Fall. For at the influx thereof into the sea, the fresh water keeps together, and contrary to other rivers, changeth the color of the salt▪ far farther into the sea then the shore from thence can be discerned.

Nor less wonderful are the creatures in and about this river, the bird Trochilus, the Ichneumon, or Rat of Nile; the Crocodiles and River-horses, (though as big as a cow, and proportioned as a swine) for all which we send the Reader for his better information to that modern learned Philosopher, who hath made a just tract thereof. Only we will add, that not moe cures are prescribed for the tooth-ach, then causes by several Authors assigned for the flowing of Nile, nor are the one farther from giving the body ease, then the other the mind satisfaction.

§ 11. With the flowing of the River, rose also the Pride of the Egyptians, exceeding all bounds and banks of modesty and moderation, defying Nature itself, because (as Isocrates saith) they had both drought and moisture in their own dispositions. And such their land is described by the Poet:

Yea so impudent is the Egyptian arrogance herein, that whereas Nile makes Egypt and God made both, they falsely boast once and again in the Prophet, My river is mine own, and I have made it for myself; whereupon God to clear his own property and right to the creature, threateneth to show his judgments on that river, from the tower of Syen even unto the border of Ethiopia.

§ 12. Nile venteth itself into the Mediterranean sea, with seven mouths, nothing being more famous in human poetry and prose then this septemfluous river. The holy spirit takes notice of the same number, threatening utterly to destroy the tongue of the Ethiopian Sea, when with his mighty wind he shall shake his hands over the river, and shall smite it in the seven streams, and make men go over dry-shod: which words admit of several interpretations.

• 1 The strength of Egypt is hereby mystically meant, whose kingdom was afterwards destroyed, and the Country thereof conquered and subdued to the Persian Monarchy.
• 2 It probably was literally performed, when Nile by ominous accident failed to overflow (as in the tenth and eleventh year of Cleopatra ) and his streams became low, and shallow thereupon.
• 3. The ancient and original channels thereof are now in time obstructed, new conveyances succeeding in their place.

An alteration elsewhere obvious. In the Isle of Eli (England's Egypt for the flatness, moistness, and fruitfulness thereof) how are the old, and once plentiful streams of Nyne and Welland impoverished, by artificial derivations thereof, into the Leam, the old and new Podick, and other byditches; made, to drive mills, to drain meadows; fence fields, bear boats, and other private conveniences? Rivers having as little certainty to possess their proper channels, as men their houses, ancient families being daily outed by other of later extraction.

§ 13. However, though the seven streams of Nile pass current in most mouths, yet they are reckoned up, both over and under that number, by authors of excellent credit.

• Ortelius and Maginus, in their Maps of Egypt, make them eleven.
• Hondius in his Map of Europe (where Nile is brought in by the by) ten.
• Ptolemy this Countryman, in his description thereof, nine.
• The foresaid Hondius, in his Map of Africa, eight.
• Herodotus (with whom the Scripture agreeth) seven.
• Gulielmus Tyrius, and Bellonius, four.
• M ^r . Sandys, but two navigable branches extant in our age.

This various reckoning, exceeding seven, ariseth, because anciently, some only counted the grand and solemn ostiaries of Nile (and these, which they be at this day, let such inquire which are of the Commission of Sewers amongst the Egyptians ) whiles others cast all his chanelets (rather cuts then courses ) into the number. Since, they fall short, either choked up, or commixed, yet still maintain in men's talk the reputation of seven. For, when a natural, or noted number is once up in the market, small occasional variations thereof, more or less, can never beat it down in common discourse. Thus, Thomas is termed one of the twelve, when there were but eleven, after the self-execution of Judas, and before the election of Matthias. In a word, the channels of Nile, daily decreased in number, because (as pinked or slashed clothes have the fewer holes the longer they are worn) so his streams fret one into another; especially, the ground being so soft and tender which lieth betwixt them.

§ 14. To come now to the particular description of Egypt; Nile flowing out of Ethiopia, compassed an Island called the Isle of Dogs; but, why so named, I know as little, as why those rich meadows lying betwixt London and Black-wall, are called after the same name, though better deserving to be termed the Isle of Oxen, from the fat cattle feeding therein. But, seeing no mention of this, or the next Island (which Nile makes) in Scripture, we pass them by, confining our ensuing discourse to God's Word alone; save only, that we will take leave to survey the Pyramids, because Josephus (though erroneously) conceiveth them built by the Israelites, when here living in bondage.

§ 15. They stand not far from the western bank of the river, and are the younger brethren of the Tower of Babel, built (but with better success, because finished) on the same consideration, by the Egyptian Kings, to make them a name. Yet, who erected them, Greeks agree ill with themselves, and worse with the Arabian authors, so that Pliny gravely observes it a just punishment on the vanity of these • ounders, that they are forgotten. Indeed, in the Criticisme of credit, the Artisans cunning might cry halfs in honor, with the Kings cost in this structure; but, both the one and the other, are equally buried in silence, so that the most skillful Egyptian Antiquary cannot out of these Hieroglyphics of pomp and pride, read the name of either. Whilest the poor midwives, who contrary to Pharaohs command preserved the Hebrews children, are to this day remembered by their names, Shiphrah and Puah. Thus memories founded on the rock of virtue, stand firm, and fast; when they quickly fall, built on the foundered bottom of affected magnificence. Indeed, these Pyramids are of stupendous vastness, and may be termed Arts mountains, though mole-hills, yea, but warts, if compared to those which Nature hath produced. So ridiculous is the unequal contest in point of bulk, betwixt their several workmanships, that Natures pismires may be said to exceed Arts elephants.

§ 16. Some to excuse the pride of these builders, resolve their design on a point of policy, only to busy their people, to prevent in them laziness and luxury, (the mother of mutinies) knowing, so rich a soil would invite them to riot, if out of employment. But (whatever was their principal project) their secondary end intended such structures for sepulchers, where the builders bodies lay, not interred, but immured, with all imaginable cost bestowed upon them. For, the Egyptians fondly conceived (Reader, pity them, and praise God that thou are better informed) that the soul even after death, like a grateful guest, dwelt in the body so long, as the same was kept swept and garnished, but finally forsook it, and sought out a new body, if once the corpse were either carelessly neglected, or dispightfully abused; and therefore to woo the soul to constant residence in their bodies (at least wise to give it no willful distaste, or cause of alienation) they were so prodigiously expensive, both in imbalming their dead, and erecting stately places for their monuments.

§ 17. The long lasting of these Pyramids, is not the least of admiration belonging unto them. They were born the first, and do live the last, of all the seven wonders in the world. Strange, that in three thousand years and upwards, no avaricious Prince was found to destroy them, to make profit of their Marble, and rich materials; no humorous, or spiteful Prince offered to overthrow them, merely to get a greater name for his peevishness in confounding, then their pride in first founding them; No Zelote-reformer (whilst Egypt was Christian) demolished them under the notion of Pagan monuments. But, surviving such casualties, strange, that after so long continuance, they have not fallen like Copy-holds, into the hand of the Grand Signeur (as Lord of the Manor) for want of repairing. Yea, at the present, they are rather ancient, then ruinous; and, though weather-beaten in their tops, have lively looks under a gray head, likely to abide these many years in the same condition, as being too great for any throat to swallow whole, and too hard for any teeth to bite asunder.

§ 18. We have been the longer hereon, because Josephus, as is aforesaid, makes the Israelites, when enslaved in Egypt, against their wills, the builders of their Pyramids; others conceive them Pharaohs magazines; so called, not, 〈 in non-Latin alphabet 〉 from fire, ascending in a narrowing shape, but 〈 in non-Latin alphabet 〉 from wheat, as used for granaries, or store-houses, where corn was deposited: both alike improbable, for

• 1 They afford no concavity of considerable receipt for such purpose.
• 2 Their form (of all least capable) is useless for such intents, all the spire being to loss.
• 3 The Israelites built with b • icks, whereas these are made of Marble.

But for farther satisfaction of the Reader herein, I refer him to that learned Traveler, who hath made an excellent tract of his own observations herein.

§ 19. However, here we may take occasion, to mention the miserable condition of the Israelites in Egypt, during which time, woeful their slavery, if we consider, the

• 1 Long continuance thereof, two hundred and odd years in the latitude, and fourscore (from the birth of Moses ) in the Paroxysm of their bondage.
• 2 Deep misery, insomuch that their lives were made bitter unto them.
• 3 Broad extent, none exempted, no, not Moses and Aaron; Get you unto your burdens. Say not, that the officers of Israel, who only oversaw the rest, had an easy place of it; for, they were beaten, because others under them did not their impossible task: as if what was wanting in the tale of the people's bricks, must be made up in blows on their backs, who were set to oversee them.

Only, to give the Egyptians their due, they gave the Israelites their belly full, (as of work, so) of food: which proceeded, not so much from their pity, as their policy; (Cariers are so merciful to their horses, meat them well, to prevent their trying) and the plenty of the land, affording at cheap prices abundance of provisions.

§ 20. Somewhat north of the aforesaid Pyramids, on the same side of Nile, stood the great City of Memphis, anciently the Metropolis of Egypt, where their Kings kept their Courts, and therefore it is probable here Joseph was bought, and beloved by Potiphar, here afterwards accused and imprisoned unjustly, favored by the jailer, advanced by Pharaoh, whose dreams he expounded: in a word, likely it is, that all those eminent passages, betwixt him, and his brethren, were transacted in this City. Some hundred years after, the frequent addresses of Moses and Aaron to another Pharaoh, in the behalf of the Israelites, were performed in the same place; and here, or hereabouts the ten Egyptian plagues were first inflicted, in manner and order ensuing.

• 1 All the water (formerly the merciless executioner of the Jewish infants) was for seven days turned into blood, whereby the fish died, and the river stank, so that the Egyptians could not drink of the water thereof. Water, which otherwise in itself, was most sweet and delicious, witness the answer of Pescentius Niger unto his murmuring soldiers, What? crave you wine, and have Nile to drink of? The transubstantiation of this element into blood, extended over all the streams, rivers, ponds, and pools in Egypt, and the sea only was excepted, from whence (or from pits newly digged in the ground) the Magicians might fetch their water, which in imitatition of Moses, quoad similitudinem, if not veritatem, they also turned into blood.
• 2 Frogs, so plentiful that they covered the land, and so presumptuous they came into Pharaohs Bed-chamber, (though never sworn his Grooms in ordinary attendance) yea, they crept into the very ovens (as if Salamanders rather then frogs) and no private place was privileged from their unwelcome company. But the Magicians made the like in show, if not in substance, the Devil much delighting in their monstrous shape, for we find in Scripture, Three unclean spirits like frogs coming out of the mouth of the Dragon.
• 3 Lice, Insects, with so many lineaments in a little compass, that the eyes of the Magicians could not see, much less imitate them, so that they were forced to confess it the finger of God. But, whether thus beaten out of distance, they here left off their race of emulation with Moses, or still continued it, it is hard to determine.
• 4 Flies, properly wasps, or hornets, armed with stings, wherewith they tormented the people. Surely, they were more then ordinary flies, because they brought Pharaoh to proffer to Moses, a partial and conditional departure of the people.
• 5 A general Murrain, insomuch that all the cattle of Egypt died. Some will object, If this was a total destruction of all the beasts in the land, how came it to pass, that some afterward were killed by the hail, and after that, in the tenth plague, the first-born of beasts were destroyed by the Angel? But it is answered, All, here is taken communiter, non universaliter, for the greater, and most considerable number. Or else, the Egyptians in the interim (some distance of time being betwixt the several plagues, and a year from the first to the last) furnished themselves afresh with new supply of cattle from foreign Countries, which second stock was also afterwards destroyed. So vain is it, for men to outvie God's routings, with their recruitings; his desolations, with their replantations; and no new store, without a new heart, can hold out against his punishments.
• 6 Boils, and Blains, so general that they were on the Magicians themselves (Hell hath no guard against Heavens blows) who therefore could not stand before Moses. Let them now not try to make, but unmake such boils, if they can. But here it is remarkable, that as the wife of Potiphar, when she had tempted Joseph to uncleanness, cunningly changed her note, and complained on him for offering violence unto her: so in after-ages, the Egyptian Authors slanderously retorted these loathsome diseases on the Israelites. From whose false reports, human writers both Greek and Latin (as Appion, Diodorus Siculus, Trogus Pompeius and Tacitus ) have fetched their relations, how the Jews being shamefully afflicted with scabs and ulcers, were therefore driven out of Egypt (for fear of infecting others) by the inhabitants thereof.
• 7 Thunder, fire and hail, consuming all men and beasts abiding in the field, together with the flax which was bolled, and barley then in • are, whilst the wheat was yet under ground: a thing preposterous in our English, but methodical in the Egyptian harvest.
• 8 Grashoppers, or locusts, which devoured the reversion of grass and green herbs, till the verdant earth was sabled, and the surface of the land was darkened with their multitudes.
• 9 Positive and palpable darkness for three days, not so much from the suspension of the sun-beams, or detention of the Egyptians eyes, as condensation of the air with thick clouds, probably also extinguishing all fire, and artificial lights, as candles go out in a damp. The Author of the book of Wisdom addeth, that the Egyptians during that time, were frighted with terrible sounds, with sad shapes and apparitions, which is more then the Scripture affirmeth, though we deny not, but that darkness is the pliable wax, whereof a guilty fancy may mould to itself any frightful impressions. Thus all the land of Egypt was beforehand hung with mourning, against the death of her people, and all the Egyptians were for three days imprisoned in their places, not moving thence, so great was the darkness. Whilest the Israelites, though in the same Climate with them, were in effect their Antipodes, it being day and summer with the one, when night and winter with the other.
• 10 The first-born of man and beast were slain by the destroying Angel all over Egypt. Here if any object, that the plague could not be general, because probably in so large a Country some childless family could not afford a first-born: Saint Augustine answers, that God in his providence so ordered, that every house yielded a fit object for his justice. And seeing Pharaoh their Sovereign was raised on set purpose for God to ruin, no absurdity to conceive, that his subjects were made fruitful on design, that they might be deprived of their first-born. However, grant it only in most families, never were more heirs killed and made in one night. Yet the younger brethren could not brag of the lands they got by this accident, fearing for the present, lest their own turn was next, and many of them (no doubt) found their deaths few days after in the Red-sea.

Observe in all these the variety of God's judgments, no one twice used, always inflicting fresh punishments. God is said to be clothed with strength, and here like a Prince of such power, he appeared ten several times in new suits, so plentiful is his wardrobe, and such the diversity of his judgments. Indeed, he could have made any one of these miracles, effectual for his people's deliverance, but was pleased to make use of them all, so to prove his people's patience, manifest his own power, render Pharaoh the more inexcusable.

§ 21. A gradation also appears in his proceedings, so that his heaviest judgments were reserved to the last, showing first harmeless miracles (only to raise wonder and seal his servants Commission) when Moses his rod was turned into a Serpent, and vice versa; and afterwards sending Punishments,

• Noisome,
  • Frogs about
  • Lice upon
  men.
• Painfull,
  • Flies
  • Bo • ls
  within their
  • skins
  • flesh.
• Deadly, Murrain, Hail, Grashoppers &c. to
  • Plants, destroying man's
    • Meat, in grain.
    • Drink, in Vines.
    • Clothing, in flax and • emp.
  • Beasts, for
    • Burden, Camels, Asses.
    • Food, Oxen, Sheep.
  • Men
    • Some refractary folk in the field.
    • All the 〈◊〉 -born.

In the eight first plagues, God by the mouth of Moses, gave solemn notice to Pharaoh, how, and when he would send them, but in the last two surprised him on a sudden. After warning often given, and neglected, expect no farther caution, but present confusion.

§ 22. To return to the City of Memphis, by which name it is but once called in Scripture, namely Hosea 9. 6. being otherwise usually termed Noph in Holy writ. Divers Prophets have reproofs of, and comminations against this proud and profane City.

• Isaiah 19. 13. The Princes of Noph are deceived.
• Jeremiah 46. 19. Noph shall be wast, and desolate without an inhabitant.
• Ezekiel 30. 13. Noph shall have distresses daily.

Can the walls of that City stand long safe, against which so great bullets are discharged? These threatenings took slow but sure effect, and at this day it is justly become a desolation. For, seeing all Egypt bare an implacable antipathy to the people of Israel, it may well be presumed, that Memphis the metropolis of the kingdom, as in wealth, so in wickedness exceeded other Cities.

§ 23. Somewhat north of Memphis Nile divideth itself into two main streams (besides some smaller betwixt them) thereby shaping a triangular Country, not unlike a Δ Delta in the form thereof. Of these the more western falleth into the Mediterranean, at the ancient city of No, afterwards called Alexandria. A place, which principally prided itself in its populousness ( the multitude of No, often mentioned in Scripture) and in the advantageous situation thereof, both to get, and keep wealth, being environed with water. But the greatness of this City only made it the fairer mark for divine justice, which (notwithstanding the watery station thereof) needed neither bridge, ford, nor • erry, at pleasure to waft it self over into it. How afterwards this City was humbled, take it from the pen of the Prophet , who speaking to Nineveh (though an exceeding great City of three days journey) seems to equalize, if not prefer No for bigness above it; Art thou better then populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea, Ethiopia and Egypt was her strength, and it was Infinite, Put and Lubim were thy helpers. Yet was she carried away, she went into captivity, her young men also were dashed in pieces at the top of all the streets: and they cast lots for honorable men, and all her great men were bound in chains. It will hardly appear elsewhere in Scripture, that Infiniteness is attributed to any created greatness, and here we see what became of it, so that the ruins of No may have this Epitaph written upon them, Hîc jacet finis infiniti.

§ 24. The estern stream of Nile from the east receiveth the river Trajanus, on the south side whereof stood the City On (Onii in Ptolemaeus ) whereof Potipherah was Prince or Priest, whose daughter Asenath Joseph took to wife. Aven is hard by, a City, against which Ezekiel prophesied, and by some is made the same with Heliopolis. This Heliopolis, or Bethshemesh, is generally conceived the place (though not named in Scripture) where our Savior (before he could go, forced to fly from the fury of Herod ) being a babe abode with his parents. What he did here (besides sucking of his mothers breast) is not recorded in the Gospel; though one presumes to tell us, how the Egyptian Idols, at his entering into the land, felt a shaking ague, and fell down in homage to him, as once Dagon to the Ark. Another relates, how this infant sat under a great tree, which out of dutifulness bowed down to him, because his short arms could not reach the branches thereof. A third reports of a fountain betwixt Heliopolis and Babylon, purified to a medicinal virtue, from the foulness of the Babes clothes washed by his mother therein. All which Non credimus, quia non legimus. Thus Authors conceiving it not to stand with the state of Christ to live obscurely in Egypt, furnish him with feigned miracles to make him more illustrious, and therein mark not the main intent of Divine Providence. For, in this clandestine flight of his Son, God intended not to present him in a glorious appearance, but to lessen, humble, & empty him, so that his poverty in itself considered was a rich miracle, especially seeing we are stayed by his flight, and brought home by his banishment. Besides, the Scripture expressly termeth his turning of water into wine at Cana in Galilee, the beginning of his miracles.

§ 25. The precise time of Christ's residence in Egypt is not set down, but surely his stay here was not so long, as to tanne the Virgin Mary, and die her complexion into a Black-more, as she is presented in her Chapel of Lauretta. I deny not, but the purest beauties are soonest subject to sunburning, but such a face better became Christ's Spouse, then his mother, I am black, but comely, ô ye daughters of Jerusalem. Nor should I much wonder at the color in her face, if only the fancy of a libertine Painter, had not so many learned men made her picture the object of their adoration. Yet the darkness of her face here, is as avouchable, as the brightness of her clothes elsewhere, glistering with gold, and rich stuff (some pretended relics whereof at Paris, the finer they are, the falser they are) better beseeming her ancient royal extraction, then her husbands present poor and painful condition. Yet such gorgeous apparel was not so much above her means, as such garish attire (wherewith some Painters do dress her) was against the modesty of that ever blessed Virgin. But, pardon our digression, and we return to o • r matter.

§ 26. Just at the confluence of Trajanus and Nile, stood the once famous City of Babylon, though in antiquity, greatness, and strength, far inferior to a City of the same name in Chaldea. It is not yet decided, which of these two Saint Peter intended; when writing, The Church which is at Babylon elected together with you saluteth you, and so doth Marcus my Son. Protestant Divines generally interpret this of the great Chaldean Babylon, where moe Jews dwelt, then in any one place which was without the land of Palestine, and therefore probable that Saint Peter, being the Apostle of the Circumcision, might sometimes reside there, yet seeing Marcus is mentioned in the same verse, who is notoriously known to have lived in this land (and once to have been Patriarch of Alexandria ) why might not this our Egyptian Babylon, be here meant by the Apostle? But Popish writers are so fond to have Saint Peter at Rome, that here they will have Rome mystically to be termed Babylon. Good luck have she with her honor; always provided, that if Rome will be Babylon in this Epistle, to gain Peters presence; she shall be Babylon in the Revelation, on whom those plagues and punishments are denounced. But, such as plead her heir-apparent to the former, endeavor to cut off the entail, that the latter may not descend upon her.

§ 27. To return to the eastern stream of Nile, which runneth through the land of Pathros. Into which the remnant of the Isra • lites, left by the King of Babylon, returned under the conduct of Johanan the son of Kareah, contrary to God's flat command by the mouth of Jeremiah. They took also him, and Baruch the scribe (pity to part them, but that the mouth and • and should go together) no doubt against their consents, and brought them down hither into the land of Egypt, partly out of policy (though they would cast away their counsel) to wear their [forced] company to countenance their design; and part out of despite, that if (according to their prediction) any evil betided them, they also might be joint-sufferers therein. Both of them, (nothing appearing to the contrary) died here, not finding their corpse, like Joseph's, carried back in a Coffin into their own country. It matters not though our bodies be bestowed in the earthly Egypt, so our souls be translated to the heavenly Canaan.

§ 28. Many were the prophecies of Jeremiah during his abode in this land. Amongst others, that, when he solemnly denounced the ruin of Egypt. For he was commanded to take stones, and hide them in the clay in the brick-kill, which is at the entry of Pharaohs • ouse in Tahpanhes, (understand it some competent distance thence, otherwise such a shop of smoke was but a bad Preface to a Kings Palace) and did foretell that Nebuchadnezzar King of Babylon, should in process of time, set his throne, and spread his royal pavilion on those very stones when he should conquer Egypt, which no doubt came to pass accordingly. A little more northernly this western stream of Nile parts itself into two channels. One falling into the Mediterranean at Zoan, a City built seven years after Hebron in the land of Canaan. Anciently a chief City in Egypt, the whole land, by Synecdoche, being termed The field of Zoan, where many of Moses his miracles were wrought. The Princes of Zoan, though pretending to much wisdom, are twice pronounced fools by the Prophet. The other stream of Nile falleth into the sea at Sin, (where hard-by anciently lived the Sinites, one of the eleven nations of the Canaanites ) called also Raamses, being one of the cities which the Israelites built for Pharaoh, (as Pithom was another) afterwards called Pelusium from the muddy situation thereof, and Damiata at this day.

§ 29. But we hasten to the land of Goshen, as the best ground in all Egypt, lying in the east part thereof. The bounty of an ancient Pharaoh gave this Country to the Israelites for the goodness thereof, and the policy of succeeding Pharaohs continued it unto them for the situation thereof being surrounded with Egypt on all sides save the sea on the east, so that the Israelites were wedged in fast, not to depart without leave. Herein they multiplied miraculously, though the Egyptians endeavored their destruction.

§ 30. Shiphrah and Puah are tampered with, of Midwives to become Murderers, that all the male children of Israel might be still-born. The privacy of their place might have performed this with the less suspicion, by but lending a Pinch to such tender plants, and then putting it on the account of casualty, or some sinister accident. But they the Ministers of life, refused to be the Messengers, yea the Procurers of death: and God, in reward of their kindness to his people, made them houses. Not material houses (as little comfortable in a land where they, and theirs were not long to live) but understand it, God made their posterity (the Midwives ) themselves being presumed ancient before entering on that profession) to multiply and increase. Some will say, such houses could not stand firm, being built on the foundered foundation of their lying. For this act of these Midwives was with child with twins, Fides mentis, and Fallacia mentientis, the faith of their love, and falseness of their lying, and the former only was rewarded by God, without any approbation of the other.

§ 31. This taking no effect, came out that cruel edict, that all the males should be drowned, whilst the females were kept alive to be drudges. In which time Moses was born; one of the best of men, in the worst of ages. He was a beautiful child, not only in the eyes of his partial parents (every bird counting its own young-ones the fairest) but really the marks of extraordinary comeliness appeared in his face. Yea, such was his persevering beauty, (fair in the Cradle and Saddle too) that it lasted unto his old-age; His vigorous and sparkling eyes not being dimmed after an hundred any twenty years. His parents hid him three months, and then not daring longer to keep him, for fear of the Kings searchers for forbidden goods [male-children] expose him in a bulrush Ark unto the water.

§ 32. Pharaoh • s daughter with her feminine train-guard comes down to wash herself, spies the Ark, and commands one of her maidens to fetch it. At the opening thereof, to see with what wares it was fraught, they find a child therein, and behold the babe wept. It is common for children to cry (few born without it) whilst this infant did not cry out of curstness, nor sob out of sullenness, but wept out of sorrow, as silently sensible of more sadness then he durst express, lest he should give his enemies warning thereby to destroy him. How early did Moses begin his meekness, and learned the lesson of patience betime? The Lady beholding him, had compassion on him, accounted it pity to drown him, who had almost drowned himself with his tears. She saves him alive, sends him to his mother-nurse, pays her wages for suckling him, takes him home when weaned, counts him her son, and gives him breeding accordingly, they being but half-parents that bestow Nutrition, not education, on their children.

§ 33. Moses well becomes his breeding, and is learned in all the wisdom of the Egyptians. Yet we find not that the Court made that impression on him as on Joseph, never swearing by the life of Pharaoh. However, when he was come to years, he refused to be called the son of Pharaohs daughter. Probably in his minority he owned that royal relation. When he was a child he did as a child. Now come to the full use of his reason, he renounced all such false extraction. He was so far from writing or styling himself so, that he would not be called the son of Pharaohs daughter. It is not enough for us not to tell lies, but we must not suffer them to be told, if it lie in our power to forbid it. Moses is not ashamed of Amram and Iochebed his poor but pious parents, and will not exchange them, to be supposed the son to Pharaohs daughter: Though that was not a bare title, but had both the pleasures and treasures of Egypt attending it. An Israelite in the kilne is better then an Egyptian in the Court.

§ 34. He chose rather the afflictions of his brethren, and goes out to see how it fared with them. Finding an Egyptian wronging an Israelite he kills him: showing therein some signs of that Savior-ship, which God intended him for, and he hoped his Countrymen would have understood. But alas, they were capable only of burning brick, whose eyes had pored so long on the earth, at last they had almost lost looking up to heaven with any hope of deliverance. The Egyptians body is hid in the sand, but his killing was public in the mouths and discourse of all the Israelites.

§ 35. This his first essay succeeding so well, Moses would adventure on a second design, to at one two Israelites at variance. But he found it more facile to subdue a foe, then reconcile friends fallen out, and easier to be a Conqueror, then Peace-maker. He that did the wrong demands of him, who made him a Judge, and whether he intended to kill him, as he did the Egyptian. I see it is no sufficient proof, because the party is Plaintiffe that his cause is the best, seeing sometimes they that are most injurious, are the most querulous. Herein God gave Moses an handsell, or taste, of the froward nature of the Jews, (offended with such, as advised them for the best) that he might know the better, how hereafter to demean himself towards such wayward dispositions. Hereupon Moses, by seasonable flight, provides for his own safety.

§ 36. Shall such a man as Moses fly? Had he not better have stood to it, and avouched his act? Sure the Princess royal, his Lady-mother could bear him out for innocent; at the worst, by her Court-interest could procure his pardon. But he knew it was ill trusting of doubtful friends in dangerous cases; especially that Ladies affection no doubt abating unto him, since his refusal of her son-ship. Into the land of Madian he flies, continueth there forty years; that term expired, returns into Egypt, and wrought those great wonders in the Court of Pharaoh, whereof largely before.

§ 37. But of all the Physic he gave Pharaoh, none wrought so effectually upon him for the mollifying of his heart, as that last Purge, when the eldest son was slain in all families; whereupon the Israelites are urged to depart: first borrowing all the wealth from their neighbors, who would make their flying enemies a bridge of gold. Nothing bounded the Egyptians giving, but the Israelites asking: had more been demanded, more had been delivered unto them. Skin for skin, yea all that a man hath, will he give for his life. Yet I cannot properly call these, Gifts; but rather Legacies of the Egyptians, because bequeathed by them, when all conceived themselves in a dying condition.

§ 38. Out marched six hundred thousand Israelites, besides a mixed multitude; full of wealth, wanting nothing, but leaven in their bread, for lack of time; from Rameses in the land of Goshen where they dwelled, to Succoth: thence forward to Ethaim in the edge of the wilderness; and then faces-about, by God's command they were to turn and encamp before Pihahiroth between Migdoll and the sea, over against Baalzephon, where we leave them in a sad condition, Pharaoh behind them, the sea before them, having their choice to be drowned or slain; till God sent them a miraculous deliverance.

Here follows the Map of Jewish habits.

OF THE CLOTHES and ORNAMENTS OF THE IEWS. CHAP. VI.