A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 19

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 19

p. 461CHAP. XIX. The Hiſtory and Myſtery of Iſrael's Wandrings in the Wilderneſs.

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

Herein conſider,

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

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

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

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

1. In General; the ſelf-ſame day in the firſt Spring Month, when the four hundred and thirty years were exactly expired (as before) Exod. 12.41. upon the 15th day of Abib (which anſwers to our March) then was the time of their ſojourning accompliſhed, either in their Perſons, or in the Loins of their Progenitors, whereas the Law was not given till a year after their coming out of Egypt, yet the Apoſtle pitches upon this ſame number of four hundred and thirty years from the Promiſe to the giving of the Law, Gal. 3.17. which reckoning muſt be underſtood for [about, or near] that term, becauſe it concern'd not to enervate Paul's Argument, though it fell out a year beyond that Account; but it is of great Importance p. 462in this Calculation of the Time, by Moſes in Exod. 12.41. which yet ſome read [in the ſtrength of the Day] for [the ſelf-ſame Day] as Gen. 7.13. and 17.23. that is, when it was broad light Day; the Egyptians beholding them, but could not hinder them.

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

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

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

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

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

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

The Third Remark concerns the firſt place whither Iſrael went from Rameſes, namely to Succoth, ſo call'd, not only becauſe Iſrael, leaving their Houſes in Goſhen, firſt built them Booths of the Boughs of Trees in this place, for a perpetual Memorial whereof God appointed a Feaſt of Booths or Tabernacles (as Succoth ſignifies) Levit. 23.42, 43. but alſo and more eſpecially, becauſe here the glorious Cloud came to cover them, ſpreading it ſelf over the whole Camp, Pſal. 105.39. for Succoth is by Interpretation any ſort of Covering, whereof this Camp covering Cloud was of the beſt ſort, and far better than that made of Boughs, which as it would but cover a few Perſons in one Booth, ſo would it ſoon become like the Houſe of Solomon's Sluggard, which (he ſaith) the Rain droppeth ſoon thorough: but this covering of the Cloud of Glory, as it was a more ample covering to cover the whole Camp, and a more tight covering (inſomuch that no annoyance either of Rain or Heat could pierce through it) ſo it was a more laſting Covering, that laſted in covering the Camp of Iſrael until the Death of Moſes, full forty years: Oh how comfortable a covering was this cloudy Pillar to this wandring Camp, which was not only a candid Covering to them (ſo that no Thunder, Lightning, or Rain could annoy them, nor any Heat in that hot Climate, and in the Summer Seaſon could beat upon their Bodies) but was alſo their Courteous Companion in all their wayleſs ways, always at hand (never blown away with any Wind, as other Clouds are) p. 463to direct them in that doleful Deſert. How well was this Cloud call'd [the Cloud of the Lord?] Exod. 40.38. for though all common Clouds, and all created Beings in Heaven and Earth be the Lords; yet this Cloud was the Lords after a more ſpecial manner, becauſe of its ſpecial and extraordinary Properties it had, all as ſpecial Signs of the Lords Preſence (ſuch as its Subſtance, Matter, Situation, Duration, Motion, &c. as before.) To which add here; This Cloud had,

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

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

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

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

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

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

The Remarks in General upon their Journeyings are theſe following.

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

The Second General Remark is, that as this Church in the Wilderneſs, (ſo call'd, Act. 7.38.) wandred up and down in it, having ſo many Journeyings and pitching of Tents; So 'tis a figure of the State of God's Church in this lower World, an unſteady, unſtayed thing, rolling and tumbling to and fro, as yet out of its Center and Reſting-place: the World is like that Wilderneſs, wherein were fiery Serpents, Scorpions, and Drought, no way, no water in it, &c. Deut. 8.14, 15. it was a Land of Pits and Deſerts, the very ſhadow of Death, no man dwelling or paſſing through it, Jer. 2.6. yet there muſt ſhe wander, to ſhew, we muſt through many Afflictions enter into God's Kingdom, Act. 14.22. and 2 Tim. 3.12. Heirs of Heaven are Pilgrims on Earth, and like younger Brothers have no fixed Seat, but as Sojourners, are forced p. 464to ſhift from place to place, Gen. 47.9. 1 Chron. 29.15. Heb. 11.9, 10, 13, 14. the Church muſt ring Changes, Pſal. 55.19. and be pour'd from Veſſel to Veſſel, Jer. 48.11, 12. to hide Pride from her, Job 33.17, &c.

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

1. Strength of Body.

2. Food.

3. Raiment. And

4. A Guide or Director.

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

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

The fifth Remark in General is, But the variety of Conditions this Church in the VVilderneſs met with (ſometimes evil and ſometimes good) may teach us, that the preſent Church may expect the ſame variety, even the Checker'd work, a comely mixture of the black of Miſery with the white of Mercy: Thus was it with this old Church, ſometimes She was brought into ſtraits and troubleſom paths, as at Pihahiroth, Exod. 14.2, 3, 10, &c. and at Zalmonah, Numb. 21.4, &c. ſometimes God gave them room enough, as in the Plains of Moab, a large and ample place, ſuch an one as Iſaac had, call'd Rehoboth, when God had made Rooms for him in the Land, Gen. 26.22. Sometimes to places of Hunger and Thirſt, as at Rephidim and Kadeſh, Exod. 16. and Chap. 17. and Numb. 20. Sometimes to places of ſweet Refreſhment as at Elim, Exod. 15.27. and at Beer, Numb. 21.16. Sometimes to places of bitterneſs, as at Marah, which they met with at the firſt as ſoon as their Deliverance from the Egyptians was compleated at the Red Sea; and ſometimes all ſweetneſs, as at Mithcah which ſo ſignifieth. From whence they went to Caſhmonah, which ſignifies ſwiftneſs, Numb. 33.29. to teach us, that when we have taſted of Gods ſweetneſs, Pſal. 34.8. we ſhould uſe all poſſible ſwiftneſs in the ways of Godlineſs; as Jacob (like a generous Horſe after a Bait, or a Giant refreſh'd with Wine) did lift up his Feet, and went on his way luſtily after he had his ſweet refreſhing Viſion at Bethel, Gen. 28.12. and 29.1. Sometimes alſo where they had Wars, as at Rephidim, Kadeſh, Edrehi, Exod. 17.8, 12. Numb. 21.1, 33. And ſometimes where they had a long Reſt, as at Mount Sinai, Deut. 1.6. They came to Sinai the third Month after their departure from Egypt, Exod. 19.1, 2. and removed not from it till the twentieth of the ſecond Month in the ſecond year, Numb. 10.11, 12. then the Cloud removed, ver. 13.33. ſo they reſted long there, almoſt a whole year, wherein they Received the Law, and Rear'd the Tabernacle; to ſhew by their removing thence, that the Law is not for Men to p. 465reſt under, but for a time only till they be fitted for Chriſt, Gal. 3.16, 17, 18. and 4.1, to 5. Heb. 3.18, 19. and 4.6, to 11. Senſe of miſery for a Seaſon muſt go before ſenſe of mercy. Sometimes likewiſe they went right forward towards Canaan, Deut. 1 6, 7, 8, &c. and ſometimes they turned quite backward, Numb. 14.25. Deut. 2.1, 3. with 1.19, 40. from Kadeſh Barnea to the Red Sea, wherein they had been Baptiz'd, 1 Cor. 10.2. and whither they were ſent back again to learn Repentance and newneſs of Life for all their Revoltings from God, after which they wandred thirty eight years in the Wilderneſs till all that Generation (ſave Caleb and Joſhua the two good Spies againſt ten bad ones, Numb. 13.) were all worn out, and who knows but God may wear out this Generation (who have been polluted with the Superſtition of the Land, in the like manner, and raiſe up a new Off-ſpring more pure in Gods Eye, to inherit the Promiſes of the latter day, &c. Sometimes Iſrael was up among the Mountains, and ſometimes down among the Plains and Valleys. Thus the Church of God hath her ups and downs, ſtill all along, there is a mixture of Mercy with Judgment. God never ſtirs up or pours down all his wrath, Pſal. 78.38. but in the midſt of wrath remembers mercy, Hab. 3.2. And as Afflictions do abound ſo Conſolations abound, 2 Cor. 1.4, 5.

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

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

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

The ninth General Remark is, Nevertheleſs for his Names ſake God magnified his Mercy towards them and their Poſterity, Pſal. 106.8. where he comes in with a non obſtante, as he doth, Iſa. 57.17. and what people may he not thus ſave, having other things to look after (namely, to make his power known) than preſently to puniſh his people when they moſt deſerve it? for [he being full of compaſſion,] not ſtanding upon Terms, or taking Advantages, [Many a time turned he his anger away,] overcoming their provocations with his own patience and pity: [Never ſtirr'd up all his wrath, letting fall only ſome drops of it, but would not ſhed the whole ſhower of his wrath, Pſal. 78.38. becauſe he would ever reſerve ſome p. 466Remnant of a Church to praiſe his Name on Earth, therefore ſuffered he not their Sins to overcome his Mercy, which ſtill triumph'd over his Juſtice, Jam. 2.12. if not, the extremity thereof would ſoon deſtroy us all, Pſal. 130.3. and 143.2. Lam. 3.22. Though their offences were aggravated by their Obligations (making both Egypt and the VVilderneſs two Stages of aſtoniſhing wonders) yet, [he remembred they were but Fleſh,] frail and feeble, in the faln Nature full of ſin, &c. [and a wind that paſſeth away,] Pſal. 78.39. this was Gods ground for curſing the ground no more, Gen. 6.3. and 8.21. and for not making an utter end of Iſrael in the VVilderneſs; but brought them to Canaan, Pſal. 78. ver. 54, &c. Neh. 9.17.22. Ezek. 20.17, 22.

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

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

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

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

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

The Third Guide to Iſrael was the Ark of God, Numb. 10.33, 34. even this alſo is ſaid to go before them to ſearch out a Reſting-place for them: that which is there ſpoken of the Ark, Moſes ſpeaks of God himſelf, Deut. 1.33. and ſo doth the Prophet [God eſpyed out a Land for them] Ezek. 20.6. This is a Metaphorical Speech, for Searching implies either Knowledge, (which could not be in the Ark, made up of lifeleſs, and ſenſeleſs Materials) or uncertainty of finding, which could not be in God, who knew all places [uno Intuitu] at one glance, and ſo no doubtfulneſs could have place in him: Nor may we imagine that the Ark could be a fit Guide, while it was ſeated in the midſt of the Camp, which was only while they Encamped; but when they Marched forward, then was it born by the Levites in the Front of the Army; and becauſe but few of that vaſt Multitude could behold it in its ſo low a ſituation, the Eyes of all Iſrael beheld the Cloudy Pillar that always remained upon the Ark after they removed from Mount Sinai, and ſo the Ark under the Cloud went before them the Third three days, Journey from Sinai (as their firſt three days Journey was from Egypt, Exod. 13.18. and the ſecond was from the Red Sea, Exod. 15.22.) an hard task to travel ſo long without reſting, which (ſome ſuppoſe) was the Cauſe that made them murmur, Num. 11.1. yet others are of opinion, that, when Iſrael went all thoſe forementioned thrice three days Journeys, the Cloud made intermitting Pauſes in that time, for their neceſſary Reſt by Sleep, and Refreſhment by Food: If not, the greater was God's Power manifeſted in Enabling as well as Directing them: However they had a new Incouragement in this laſt three days Journey (which they had not before) namely, the Ark of the Covenant, which was a figure of Chriſt, who (as a Learned Rabbi of our own Countrymen obſerveth) walk'd before his Redeemed three days Journey in the ſtate of the dead to his Reſurrection upon the third day, 1 Cor. 15.4. which was his ſeeking and ſearching for Reſt and Peace unto our Souls in our Juſtification the…by, Rom. 4.25. and 5.1, 2, 3, and 8.34. and Matth. 11.29. Heb. 4.3, 10, 11. and who ſaid of himſelf, [Behold I caſt out Devils, and do Cures to day and to morrow, an… the third day I ſhall be perfected, &c.] Luk. 13.32, 33. the Myſtery whereof was pref…gured by Abraham's Journeying three days p. 467to Mount Moriah, where he offer'd up his Son Iſaac, Gen. 22.4, &c. But thoſe murmuring Iſraelites, had leſs Cauſe to murmur at thoſe three days Journey all together, not only preſuppoſing thoſe Pauſes (aforeſaid) which the Cloud made for Iſrael's neceſſary Reſt and Refreſhment. (Thus Travellers are ſaid to travel three days Journey, notwithſtanding their Baits in the way, and Night Lodgings in their Inns before they come to their Journeys end▪) but more eſpecially, if the Pillar of Glory (as the Jewiſh Rabbies conceive) did, for facilitating Iſrael's way, level the Mountains, raiſe the Valleys, and lay all on a flat, by burning up the Buſhes, ſmoothing the Rocks, and making all a plain Path-way before them, &c. Moreover, above all this, If the Son of God (cloathed with this Cloud, as Rev. 10.1. and is ſaid to come in the Clouds, according to this Ancient Reſemblance, Dan. 7.13. Rev. 1.7, &c.) did take Iſrael by the Arms, and taught him to go, Hoſ. 11.3. having his left hand under his Church's head, and his right hand embracing her, Cant. 2.6. as the Chaldee Paraphraſt applieth that place to this Cloud, and the effects thereof: All theſe Auxiliaries in this happy Conjunction made Iſrael's Journey more eaſie, and the leſs to be murmured at.

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

1. The Cloud of the Holy Scriptures.

2. The Hobabs of a Goſpel-Miniſtry. And,

3. The Ark of the Covenant; yea, the Covenant it ſelf.

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

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

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

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

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

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

1. The External, or thoſe from without, were, (1.) Pharaoh's purſuing, Exod. 14. (2.) Want of Water at Marah, Exod. 15. (3.) Want of Bread, Exod. 16. (4.) Amalek warring againſt them, Exod. 17. (5.) The Edomites ſtopping their paſſage, Numb. 20. (6.) The Canaanites doing the ſame, Numb. 21. (7.) The Amorites oppoſe them alſo, Ibid. (8.) The Moabites (in Conjunction with the Midianites their Aſſiſtants) whoſe King p. 468Balak, hired Balaam to Curſe them, and to cut them off, Numb. 22.23, 24, 25 Chapters. To all theſe External Maladies, God gave them moſt Graciouſly as many Effectual Remedies.

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

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

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

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

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

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

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

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

Cùm Relego, ſcripſiſſe pudet, quia plurima Cerno,

Me quoque, qui ſcripſi, Judice, digna lini.

Ipſe quidem ſtudui bene de pietate Mereri,

Sed quicquid potui, gratia, Chriſte, tua eſt.

Quid ſum? Nil: Quis ſum? Nullus: Sed gratia Chriſti

Quod ſum, quod Vivo, quodque laboro facit.

Deo ſoli Gloria in AEternum

FINIS.