A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 20 (4 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 20 (4 of 7)

p. 52The 6th Remark is, The ſad Effects of this unſeaſonable Sedition raiſed by the Ten ſinful Spyes, even when Iſrael was brought to the very Borders of Canaan, by an high hand of Almighty God: This is at large related, Numb. 14. per totum, wherein may be obſerved,

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

1, By their weeping all that night, v. 1. and making hideous out-cries in their weeping, whereby they openly uttered their rebellious thoughts, and ſeditious conceptions of their wicked hearts, without either fear or ſhame.

2. By their direful imprecations upon themſelves, ſaying [Would God that we had dyed, &c.] v. 2. which were words of high unbelief, deſpair, and groſs ingratitude to the moſt gracious God, who had hitherto born them as upon Eagle's Wings, &c. This was ſo grievous a ſin, that God takes them all at their word, and brought their own wiſhings and wouldings upon them, v. 28. &c.

3. By their murmuring miſtakes of what meaſures to take, ſaying [Were it not better for us to return into Egypt, &c. v. 3.] Wherein they murmured not againſt Moſes only, but againſt God himſelf, Pſal. 106.24, 25. Thus they nouriſhed the firſt inſurrections of their unruly paſſions, which fumed up into their heads, and gathered there into ſo thick a Cloud, as they quite loſt the ſight of themſelves, and what was beſt to be done by them.

[Principiis obſta, venienti occurrito Morbo:] Meet a Malady betimes, &c. is a ſafe Rule both for Soul, and body.

4. By their moſt mad Motion, their unruly Paſſion put them upon, [Let us make …a Captain, &c.] ver. 4. Thus they proceed from bad to worſe. Moſes their Chief Magiſtrate muſt be Depoſed by thoſe Mutineers, a new Captain-General muſt be choſen by them, ſuch an one as was like their former Golden-Calf, that would be guided by them to go back to Egypt: Whether this People did make ſuch a Tame and Puſillanimous Captain for any ſuch Purpoſe, is uncertain: However their very Intention of doing it is expreſly charged upon them, as if they had done it, Neh. 9.16, 17. Their p. 53wild Words (they let fly in a mad Mood) are there Conſtrued, as a done Deed before the Lord; if they did not put in Execution this impious Intention of ſetting now a King over them (as Thargum Jonathan and Sol Jarchi interpret it) to which they ſo earneſtly excited one another: But behold the madneſs of this Motion, &c.

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

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

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

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

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

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

p. 541. From the Glory of God, whoſe Holy Name would then be blaſphemed both by the Egyptians, ver. 13. and by the Canaanites, ver. 14. &c.

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

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

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

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

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

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

p. 553. They are returned back into the Wilderneſs towards Egypt, ver. 25. when here they had nothing but the Mountains of Edom betwixt them and Canaan; it was but their paſſing over Mount Seir (their Brother Eſau's Countrey) and they would have been in the Land of Promiſe: Thus God fills thoſe backſliders with the Evil of their own ways, Prov. 14.14. Since they had ſuch a Mind to make a Captain, and return to Egypt, ver. 4. God denies his own Conduct of them any farther, and bids them go back towards the Red Sea and Egypt, thus their Choice was their Judgment, yet here in the midſt of Wrath, God remembers Mercy, Hab. 3.2. for he takes Care they ſhould not fall into the Hands of their Enemies, that were come down from the Mountains, and lay in Ambuſh for Iſrael in the Valleys: Therefore alſo the Lord bid them go back.

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

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

Another remarkable Occurrence happened here at Kadeſh-Barnea, which was the Severity of God's Juſtice and Judgments, againſt all proud and preſumptuous Sinners in General, Numb. 15.30. for though there be a Pardon ready Sealed in courſe by God in Chriſt, for all ſuch as Sin by Infirmity, Incogitancy, Inadvertency, or overſight, &c. p. 56Lev. 4.2, 13. elſe we might die in our Sins, while the Pardon is providing; yet no ſuch remedy is promiſed or provided, for ſuch as Sin with an high hand proudly and preſumptuouſly with an uncover'd face (as Onkelos in Chaldee expoundeth it) openly and boldly, as not aſhamed their Sin ſhould be ſeen of Men. This is call'd [the great offence] Pſal. 19.11. And the Reaſon is rendred, becauſe it reproacheth the Lord, as if he wanted either Wiſdom to obſerve, or Power to puniſh ſuch preſumptuous Sinners, who proudly conceit themſelves to be out of the reach of God's Rod, Ezek. 20.27. There is no Sacrifice for this Sin, but the Sinner is to be cut off, either by the Hand of the Magiſtrate where his Deed deſerveth Death by the Law) or by immediate Vengeance of the Hand of God▪ as Numb. 14.37. And this Severity againſt ſuch Sinners is exemplified in particular, upon a Sabbath-breaker, Numb. 15.31, 32, 33, 34, 35, 36. where we may obſerve,

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

2. The Puniſhment for this perpetrated Fact of prophaning the Sabbath, wherein (1.) The Sinner is apprehended. (2.) Accuſed. (3.) Impriſoned, becauſe it was not yet known, what Sentence to paſs upon him: For though the matter of the Fact was twice Doomed with Death, Exod. 31.14. and 35.2. Yet was it not declared, what manner of Death ſuch a Sinner ſhould dye. Therefore God is conſulted about this, who expreſly declareth it, ver. 35. Beſides, though the Law be in the rigour of it a killing Letter, yet might it admit of ſome favourable Conſtruction from Neceſſity, &c. Which might make the Offender capable of pardon: So Moſes did not raſhly doom him; nor ought Magiſtrates be haſty in matters of Life and Death, as in other Caſes of an Inferiour Nature: They ought to be wary, God and his Word ought to be conſulted (4.) He was Condemned, God himſelf paſſing the Sentence that he ſhould be ſtoned, ver. 35. This was the heavieſt of all the four kinds of Death, that Malefactors ſuffered in Iſrael for capital Crimes, ſome were Sentenced to be Strangled, others to be Slain with the Sword, ſome to be Burned, and others to be Stoned; the two laſt were undoubtedly the moſt painful (becauſe longer in Dying) and therefore inflicted upon the groſſeſt Offenders: Though in Man's Judgment, this might ſeem too ſevere a Sentence for ſuch a ſeeming ſmall Offence, yet in God's Judgment, it is not a light offence (notwithſtanding too many men make but little of it) to prophane the Sabbath by doing needleſs Works upon that Holy Day. We may well ſuppoſe, that this Sinner (by the Connexion of ver. 30. with this Relation) ſinn'd preſumptuouſly and with publick ſcandal. (5.) He was Executed accordingly, being carried without the Camp, which was a Circumſtance aggravating the Puniſhment, being a kind of Reproach as the Apoſtle noteth, Heb. 13.11, 12, 13. This was done to the Blaſphemer before, Lev. 24.14. Thus Jezabel did to Naboth under the Notion of Blaſphemy, 1 King. 21.13, and thus the Jews ſtoned Stephen under the pretence of a Blaſphemer without the City, both theſe wicked Deeds were done afterwards. However the ſeverity upon this Sinner, ſheweth of what weight the Commandment touching the Sabbath is, the Prophanation whereof God would have thus dolorouſly to be avenged, and it declares the folly and phrenſie of the Swedes, &c. where the baſer ſort of the People do always break the Sabbath, ſaying, that 'tis only the Duty of Gentlemen to keep that Day. How much better ſaid that poor Indian in New-England (ſoon after its firſt Plantation by the Engliſh) who coming by, and beholding one of our Countrey-men profaning the Sabbath by felling a Tree, ſaid to him, Do you not know that this is the Lord's-day? [Much macket man] that is, thou very wicked Man, what, break you God's Day? The beſt and wealthieſt of the Jews (ſaith Buxtorf in his Synagogue) will with their own Hands ſweep the Houſe, kindle Fires, chop Herbs, cleave Wood, &c. on the Day before the Sabbath (call'd their Preparation-day) to prevent any ſervile Work upon their high Sabbath-day: This ſeverity doth likewiſe farther ſignifie the Eternal Death of ſuch, as do not keep the Sabbath of Chriſt, entring into the reſt of God by Faith, and ceaſing from their own Works, as God did from his, Heb. 4.1, 2, 3, 4, 10, 11. p. 57finding Reſt for the Soul in Chriſt, Matth. 11.28. Then after the Violation of the Sabbath thus ſeverely puniſhed. God gives a Law of Fringes upon their Garments, as a ſign of remembrance to help frail ſievy memories, broken by the fall; the Sky colour'd Ribband, ver. 38. taught them, that though their Commoration was on Earth, their Converſation muſt be in Heaven, Phil. 3.20. And the Garment taught, that they muſt put on Chriſt, Rom. 13.14. That Wedding-Garment, Mat. 22.11. and the new Man, Eph. 4.24. and the Armour of God, Eph. 6.11, &c. 'Tis thought Chriſt wore ſuch a Fringe, which the Woman touch'd and was cured, &c. Luk. 8.44.

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

1. The Cauſes are three,

(1.) The Efficient.

(2.) The Material.

(3.) The formal Cauſe.

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

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

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

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

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

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

2. Out of his particular Faith and Confidence in God (who would maintain their Cauſe and Calling extraordinary againſt all oppoſers) He telleth Korah, that, [To morrow the Lord will declare manifeſtly, whether he hath made choice of us for thoſe chiefeſt Offices of Principality and Prieſthood, or you, &c. v. 5, 7, and 15. And this very ſpeech of Moſes's …aith Paul maketh uſe of, ſaying, [The Lord knoweth who are his, &c.] 2 Tim. 2.17, 18, 19, 20. Seeing thoſe two grand Services afore-…amed, did figure forth the p. 58great grace given, by Chriſt unto his Elect, whom he maketh Kings and Prieſts, Rev. 1.6 and 5.10. a Royal Prieſthood, 1 Pet. 2.9. therefore doth the Apoſtle Peter moſt aptly accommodate this very Hiſtory to God's knowledge, care, and love of his Elect, &c. whom he ſanctifieth and preſerveth from backſliding, as certain Hereticks did in thoſe days, againſt whom alſo the other Apoſtle Jude applyeth the ſame Rebellion of Korah wherein many periſhed, Jude v. 11. N.B. Evil will befall Sinners to morrow, as upon Sodom, Gen. 19.23, 24. upon Egypt, Exod. 7.15. and 8.20. and 9.13. and 10.13. and upon Iſrael, 2 Sam. 24.15. and ſo upon others, Zeph. 3.5. Pſal. 73.14. Iſa. 47.11.

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

4. When Moſes had thus expoſtulated the matter with Korah and his Company of ambitious Levites, in vindicating the Sacerdotal Office, he next takes Dathan, Abiram and Hon to task, in vindicating the Political or Civil Office from their aſpiring to it contrary to God's Inſtitution; for the Conſpirators were become by Combination plain Levellers, to caſt down both Magiſtracy and Miniſtry, and to bring in an Anarchy [Regnum Cyclopicum] a Kingdom of Confuſion, wherein every man might offer his own Sacrifice, and do that which ſeemed right in his own Eyes. Hereupon Moſes ſummons thoſe Conſpirators that were abſent, for Korah only was preſent at the Publick place of Judgment, ver. 12. where Dathan and Abiram are only named, and not Hon (as in ver. 1.) for 'tis probable he, upon ſecond thoughts, knock'd off from the Rebellion, and is therefore no more mentioned, praeſtat recurrere, quàm malè currere; as that Emperour ſaid, Better ſtop or ſtep back, than run on to utter ruine. Thoſe two ſturdy Rebels that perſiſted (being Ripe for Deſtruction, Prov. 29.1.) ſend a ſaucy and contumacious Anſwer back to Moſes the chief Magiſtrate [We will not come up.] Thus they obſtinately avoid the means of their bettering by Moſes's debating about the matter with them, whereby they might have been diſſuaded, and ſo have deſiſted and found mercy. This Refuſal to appear was an high crime, and was after puniſhed with confiſcation of Goods, and excommunication of Perſons, Ezra 10.7, 8. N.B. Thoſe Rebels, at unawares, moſt remarkably read their own diſmal Doom; for they rightly reſolve [We will not aſcend up to Moſes in the Mount] becauſe they were to deſcend down to the Devil in Hell, ver. 33, &c. But before this they draw up an high Charge againſt Moſes, accuſing him both for a Tyrant, ver. 13. and for an Impoſtor, ver. 14. wherein they lay Load upon their Lord Moſes, both for domineering over them tyrannically by Pride, as not a Brother and Companion, but a proud Prince, and for cheating them out of Egypt (which they praiſe, juſt as Caleb and Joſhua had praiſed Canaan, Numb. 14.8. ſo preferring the place of their cruel Bondage, their Iron Furnace, Deut. 4.20. before the Land of God's gracious Promiſe) deceiving them with fair pretences, Exod. 3.8. and 33.3. Levit. 20.24. promiſing plenty in a fruitful Land, to caſt a Miſt upon their Eyes; but performing nothing either of Milk or Honey, &c. ſeeing he ſtill leads us up and down in this wild deſolate Wilderneſs, wherein we are p. 59famiſhed with extreme want of all neceſſary ſuſtenance. Thus they profeſs themſelves not to be ſo blind, but they could diſcern and diſcover Moſes's fraudulent Impoſtures: And whereas at the firſt they pretended a quarrel againſt the Prieſthood only, now they riſe higher in their Rebellion, and quarrel with the Principality alſo, blaming Moſes for his tyrannical and deceitful Conduct; which teacheth, N.B. If the Miniſtry once be removed, the Magiſtracy is next, &c. They here conclude their cavilling Criminations, ſaying thus, [wilt thou abuſe us, as if blind men, to lead us whither thou liſteſt, and rule us according to thy tyrannical Rigour, &c.] as if Moſes had been no better to Iſrael than the Philiſtines were to Samſon, Judg. 16.21. and the Ammonitiſh King to the Men of Jabeſh Gilead, 1 Sam. 11.2. in thruſting out their Eyes. Hereupon they refractorily reſolve again [We will not come up.]

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

In the next place follows the Execution of this Divine Correction; The Conſpirators all periſh, they and theirs, Dathan, Abiram and their Accomplices by the opening of the Earth under them, ver. 31, 32, 33. and Korah with his Company by fire from Heaven, ver. 35. This muſt needs be an undoubted evidence of God's concurrence with the Miniſtry of Moſes, and that he had not out of any private affection to his Brother Aaron, preferr'd him to the Prieſthood, and therewithal it was an undoubted Aſſurance of the Divine Truth of Moſes's Writings in the Pentateuch. N.B. Moſes here had no ſooner ſpoke the word, but God made it good by his deed, dictum factum; at once avouching Moſes and Aaron's Authority and Integrity, and avenging his own and their Cauſe, in the juſt and miraculous puniſhment of the Rebels notorious Impiety. Dathan, Abiram, &c. ſtood impudently in their Tent-doors out-facing Moſes, and ſcorning the Judgment threatned, ver. 27. then they and their whole houſholds went down p. 60into Sheol (a great Grave of God's own making) not into Hell (as the Papiſts ſay) for how could their Tents and Goods go down thither? Yea, their little Infants were not excepted, who, tho' not guilty of their Parents ſin, had ſin enough in their Nature to deſerve the ſhortning of their Lives; and while God in Juſtice kill'd their Bodies he might in mercy ſave their Souls: Yet their Parents were puniſhed in their deaths, in whoſe well led lives their memory might have flouriſhed; but Korah and his two hundred and fifty were kill'd by fire out of the ſhining Cloud, as they ſinn'd by fire; (as Levit. 10.1, 2. Pſal. 106.18.) but Kōrah's Children were not kill'd, Numb. 26.10, 11. for either they conſented not to their Father's Rebellion, or they repented at the warning given by Moſes, Numb. 16.5. their Genealogy is reckoned, 1 Chron. 6.22, 38. They were ſingers in the Houſe of God, ver. 32. and of them came Samuel, ver. 33. Thus Children by Repentance cut off the Intail of a Curſe from ſinful Parents, &c.

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

The ſecond Conſequent is, The new notorious Rebellion of the whole People (ſurviving thoſe ſad Judgments) raiſed the very morning after; which was pacified by a Plague begun, but ſtopp'd by Moſes, ſending Aaron in haſte to ſtand betwixt the living and the dead with Incenſe; a clear Type of Chriſt, ver. 41, to 50. Thoſe Rebels (after ſuch a ſevere double Conviction) ſo ſoon to murmure againſt Moſes (who had ſaved them by his prayer for them, ver. 22.) for his killing the Lord's People, ſeem to be acted and driven by the Devil into this prodigious contumacy. Tho' the miraculous ſtrangeneſs of both the Judgments did declare them to come from God, yet Moſes muſt be blamed for killing both ways, even while the carkaſes of the late Rebels lay before their Eyes. As the Devil had ſet the Sorcerers of Egypt againſt Moſes, Exod. 8. ſo he ſets this People againſt him here, to make their Rebellion as marvelous as were God's Judgments upon the Rebellious Some ſay, ſuch a furious Devil agitated the People, that they offered to aſſault Moſes and Aaron with violent hands, whereupon they fled for their own ſafety (as Vaiphenu, in ver. 43. is tranſlated) to the door of the Tabernacle: Then [Deus foreign] God, as out of an Engine, appeareth to Relieve his Diſtreſſed Servants, and threatned to conſume the new and more formidable Rebels, becauſe more univerſal) with a third deadly Plague, which was in part executed, ver. 45.46. Moſes was quick-ſighted, (by his familiarity with God) and early diſcerns Divine Wrath at its firſt ſetting forth: He ſpies the Plague running on, like fire in a Corn field; he bids Aaron run to ſtop it, by making an Atonement. Aaron interpoſeth, and therein expoſeth himſelf to the Wrath of God, for ſaving the People yet p. 61living. God favourably accepts his Atonement, Deut. 33.10, 11. wherein he figured Chriſt, who poured out his Soul an Offering for Sin, and made Interceſſion for Tranſgreſſors, Iſa. 53.12. Luke 22.34. The Hebrew Rabbins obſerve well, how that Aaron made no Atonement for the dead, for they cannot hope for any Portion, Eccleſ 9.4, 5, 6, 10, Pſal. 115.17. Iſa. 38.18. for after death cometh Judgment, Heb. 9.27 therefore there was no eſtimation nor price of the dead (who could not perſonally appear before the Prieſt) for any Vow in Iſrael, Levit. 27.8. as Maimonides in Erachin, cap. 1 well obſerveth. Aaron could not be ſo quick for ſtaying the Plague, but God was as quick in ſlaying the People, fourteen thouſand and ſeven hundred more died of this ſpeedy Peſtilence; and tho' Incenſe was to be offered now only upon the Altar of Incenſe within the Tabernacle, yet Aaron offers it betwixt the dead and the living without the Tabernacle in the open Wilderneſs, and God accepts if, as done upon an extraordinary occaſion, ſo by a Divine extraordinary Diſpenſation [the Plague was ſtayed here by] ver. 47, 48, 49. All which not only ſheweth how prevalent with God are the Prayers of his faithful and fervent Servants, Jam. 5.16. 1 John 5.14, &c. but alſo fore-ſhewed the efficacy of Chriſt's Mediation, whom the Father heareth always, John 11.42. who, is our Atonement, 1 Joh. 2.2. our Paſchal Lamb, that ſtops the deſtroying Angel from touching us, Exod. 12.23. Heb. 11.28. as alſo 2 Sam. 24.16. Thus the Smoke of Aaron's Incenſe (figuring Chriſt's Interceſſion for us, Pſal. 141.2. Rev. 8.4.) ſtayed the Plague from the ſurviving Iſraelites, for which Moſes praiſed God at the Tent door ver. 50.

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

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

The firſt Remark concerning thoſe intercurrent years, 37, or 38. is, That when Moſes ſaw the old Generation fall ſo faſt in this interſpace of wandring in the Wilderneſs, he made the 90th Pſalm, wherein he tellech us, that the ordinary time of Man's Life p. 62was reduced to ſeventy or eighty years, and ſo was made ſhorter by half than before, when Men did live ſome hundreds; now Man's Age was cut ſhort to accompliſh the Divine Decree of wearing out that old Rebellious Generation; and this thing Moſes ſadly bemoaneth in that Pſalm, ſhewing how that People were ſoon conſumed by God's Anger for their ſins.

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

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

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

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

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

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

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

The 4th Remark is, If Men will take liberty to commit ſin againſt God, God will take the like liberty to make but a ſhort ſtory both of their Perſons and Actions in the time of their lives: Thus the Lord ſerved thoſe many hundred thouſand ſinners (that took ſo much liberty to ſin againſt him) their lives for this long period of about thirty eight years God vouchſafes no Record or Narrative of, for Moſes mentions only the Hiſtory of the two firſt years, and the beginning of the third, then leaps he over all the following current years with their occurrents (ſave only the bare names of their ſeveral Stations, Numb. 33.18, to 36.) He paſſeth over in ſilence, and pitcheth upon the laſt year of the forty, whereof he gives a full Relation: Thus God dealt with Lot, tho' a juſt Man for the main, 1 Pet. 2.9. yet becauſe he took liberty to commit Inceſt, Gen. 19.36. therefore have we but a ſhort Hiſtory of L…t's Life, and but as interwoven with the Life of Abraham.

p. 63Now was the New Generation (the old, ſave ſome few, being all worn out in the 38 years wandring) brought to Kadeſh again, namely upon the firſt Month of the fortieth year after their departure out of Egypt, Numb. 20.1. Deut. 2.14. with 1, 7. ver. where they abode about four Months, and then removed to Mount Hor, Numb. 20.22. the place where Aaron dyed, v. 25. on the firſt day of the fifth Month of this fortieth year, as is expreſly ſaid, Numb. 33.38. So that from Numb. 20. to Deutr…nomy the laſt, are deſcribed the paſſages of their journeying in the Wilderneſs in their laſt year there only, there being little Recorded of the 38 years (after the Spyes return, and Report falſely) ſave the only mentioning of,

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

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

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

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

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

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

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

Suppoſe her weak head (being of the weaker Sex) was not able to bear ſuch ſtrong Wine out of the Cup of ſuch an high honour without being intoxicated, for which fault her Heavenly Father spate inker face, Numb. 12.2, 14. Yet thus far God honours her, by Recording her death in Sacred Scripture, Numb. 20.1. as was Sarah's, Gen. 23.1. where Sarah's Age as well as Death are both Recorded. Some have obſerved, that God thought it not fit to tell us of the length of any Woman's Life in Scripture, ſave only Sarah's, for the humbling of that Sex, which is too apt to be haughty: Notwithſtanding, as Souls have no Sexes, ſo of ſome Women (ſuch as Miriam, Deborah, the Virgin Mary, &c.) It may be ſaid, that beſide their Sex, there was nothing found Woman-like or weak in them: as if (what Philoſophy ſaith) the Souls of thoſe Noble Creatures had followed the Temperament of their Bodies, which conſiſt of a frame of rarer Rooms, of a more exact compoſition than Man's doth. The great ſtorm that Miriam raiſed (and probably about precedency) is covered with ſience, Mic. 6.4. as was Sarah's unbelief, 1 Pet. 3.6. the Prophet and the Apoſtle making an honourable mention of them both; thus Miriam is honourably mentioned for her Death and Burial, Numb. 20.1. Where alſo her age is neceſſarily implyed (tho' not plainly expreſſed, as was Sarah's) for ſhe muſt dye about 130 year old, being at p. 64leaſt ten years older than Moſes, whom ſhe watched among the Reeds of the River, and who dyed at 120 years old, &c.

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

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

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

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

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

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

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

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

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

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

6. There Moſes is not branded with Incredulity, as here he is, which makes the fifth Remark: The Lord is angry both with Moſes and Aaron here for their unbelief, ver. 9.10, 11, 12. Moſes's Sin ſeems to be manifold here, as 1. His immoderate anger. 2. His ſpeaking to the People when he ſhould have ſpoke to the Rock, ver. 8. 3. His ſmiting of it, when he ſhould only have ſpoken to it. 4. His ſmiting it twice in a pang of Paſſion, the doubling of his ſtroke ſhew'd the heat and fume of his Anger. 5. His ſmiting the Rock twice with a Rod unfit for ſmiting Work, having Buds, Bloſſoms, and ripe Almonds upon it, which was laid up in the Sanctuary, Numb. 17.7, 10. And which Moſes now took out of the Tabernacle [from before the Lord] Numb. 20.9. We read of no other Rod Moſes had, that was laid up before the Lord. 6. His ſpeaking here unadviſedly with his Lips, Pſal. 106.33. when he ſhould not have ſpoken at all to the People (having no warrant from God to do ſo in that Tranſaction) whereas he not only ſpake to them (which he ſhould have done only to the Rock) raſhly, but bitterly, calling them Rebels, and falling foul upon them with diſtruſtful Interrogations and manifold Miſimplications, ſuch as ſeem to run thus [What ye Rebels, muſt I bring Water out of the Rock, as I did at Horeb? Are all our hopes of getting out of the Wilderneſs come to this? That was then done, becauſe we were to ſtay long in the Wilderneſs, to ſerve us this forty p. 65years wandring as ye have ſeen it did by experience. Now that Water is gone, muſt I and Aaron fetch you Water out of another Rock now in Kadeſh? O ye Rebels, muſt we have a new ſtay by means of your murmuring (as we had after the Waters out of Horeb's Rock) in this Wilderneſs, when we thought our wandrings had been ended; hereby we ſhall never likely get out of it.] Thus Moſes himſelf is ſtaggered, bearing his Treaſure but in an Earthen Veſſel, which daſhing againſt and ſtumbling upon the Rock of Unbelief, became pitifully lame and leaky. The beſt of Men are but Men at the beſt, and may miſcarry, and may be hurried headlong by their head-ſtrong paſſions to their coſt, yea, and Aaron alſo was involved in the guilt, as a partaker of Moſes's ſin, being guilty of a ſinful ſilence (when he ſhould have reproved his Brother, and not have ſuffered Sin to lay upon him, Levit. 19.17.) whereby he gave conſent to his ſin, Numb. 20.12. and this their joynt Sin is call'd Rebellion againſt God, v. 24. and 27.14. and a tranſgreſſion, Deut. 32.51. For their not believing God made him a Lyar, 1 John 5.10 N. B. Moſes had diſtruſted God before this, Numb. 11.22, 23. as if God had out promiſed his own power: That was his ſin in private betwixt him and God, who forgave it; but this was publick [before all the People] whom he might hereby give cauſe of doubting: This was more ſcandalous in it ſelf, and more injurious to God's honour, therefore is God more ſevere upon them, and excludes them both out of Canaan, which was a clear demonſtration that God's promiſe to the Holy Patriarchs implyed better things than barely the Earthly Canaan, ſeeing the holieſt Perſons in all Iſrael were debarred from it. However, tho' Moſes and Aaron did not ſanctifie God, &c. yet God ſanctified himſelf, in graciouſly granting them water for themſelves, their Cattel, and all Beaſts in the Deſart, Iſa. 43.20.

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

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

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

The third Remark is; Kindred after the fleſh prove oft notoriouſly unkind to God's p. 66own People. Thus the Edomites (the carnal Brethren of Iſrael) proved unkind to them in denying them that neareſt paſſage through their Countrey to Canaan, ver. 18, 20. It was the duty of Edom (Iſrael's Brother) to have met them with Bread and Water in the Way (as God ſpeaks of the Moabites, Iſrael's Kinſmen by Lot) Deut. 23.4, but inſtead hereof, they march out in an hoſtile manner to reſiſt them by ſtrong hand, probably fearing, upon Politick grounds, what ſo great an Army, once got into the bowels of their Countrey, might poſſibly do, ſeeing ſuch vaſt Hoſts, once entertained, are not uſually ſo eaſily removed. And 'tis expreſly ſaid, that Edom was afraid of Iſrael▪ Deut. 2.4. tho' they were worſe fraid than hurt; they durſt not truſt Iſrael's fair propoſals of a peaceable and harmleſs paſſage through Edom. N.B. This unkindneſs of Relations befel Chriſt himſelf; his Friends laid hold on him, looking upon him as a Mad-man, Mark 3.21. And if this was done to the green Tree, what may the dry expect? Hereupon Chriſt forewarns us of the failure of Friends, and not only ſo, but of their oppoſition alſo; that we may place our hope and truſt in him alone. Matth. 10.21, 22. Pſal. 2.12. and 73.25, 28.

The fourth Remark is; The unkindneſs of Friends ought patiently to be endured, as paſſing through Wiſdom's hands, which appoints Time, Place, Meaſure and Manner. Thus David ſtill'd himſelf with this conſideration, that the hand of the Lord ordered the Tongue of curſing Shimei: But more expreſly here, the Lord had forbad Iſrael to meddle with Edom, Deut. 2.4, 5. in which place Targum Jonathan thus paraphraſeth [Iſrael was commanded by the word of Heaven, that they ſhould not wage War with the Poſterity of Eſau, becauſe the time was not yet come, wherein God would execute Vengeance upon Edom by their hands: This is mentioned in Obadiah's Prophecy: Therefore Iſrael at this time ſuffered patiently the unkindneſs of Edom, and obeyed the Lord herein; tho' the way which they after went through the Wilderneſs (fetching a compaſs round about the Land of Edom and Moab to come into Canaan) proved exceeding irkſome and grievous to them, ſo that their Souls were diſcouraged, not only becauſe of the tedious length of the way, but alſo becauſe of the many wants and woes that they found therein, Numb. 21.4, 5. And Jephtha pleads this to vindicate Iſrael's Patience and Innocency, Judg. 11.18. Hereupon Iſrael, being denied paſſage through Edom, turned away to Mount Hor, Numb. 20.22. which was their next Reſting-place after they came from Kadeſh, Numb. 33.37. which name ſignifies a Mountain upon a Mountain, for Har Hebr. ſignifies a Mountain; and Aaron or Aharon ſignifies a Man of the Mountain, who died now on the top of this Mountain upon a Mountain, ſo died near Heaven, Numb. 20. v. 24, 28. yet leaving an holy Son to ſucceed him upon Earth. The ſame hands of Moſes, that had put on his Prieſtly Garments for Glory and Beauty, Exod. 28.2. and Levit. 8.7, 8, 9. do now pull them off, to teach the diſanulling of that Prieſthood (that now had contracted ſin, Numb. 20.12. Deut. 32.50, 51.) and the bringing in of a better Prieſthood by Chriſt, who is the true Eliazar, or Hebr. help of God, Heb. 7.11, 18, 26, 27, 28. and who is a Prieſt for ever after Melchizedek's order, and ever liveth to make Interceſſion for us, &c. ver. 25. and 9.24.

Aaron is ſaid to die [gnal pi Jehovah] at the mouth of the Lord; as if God had taken away his Soul out of his Body, ſucking it out with a kiſs of Love; (the ſame is ſaid of Moſes, Deut. 34.5.) Numb. 33.38. He died upon Hor hagidgad, that is, in a hole there of Gidgad, or Gudgod, Deut. 10.7. on the firſt day of the fifth month, for his ſin committed at the Waters of Meribah in Kadeſh, Numb. 20.12, 24, 26, &c. after his Prieſtly Garments were ſtripped off from him, and put upon Eleazar his Son; and then he was lamented by Iſrael all that whole month for thirty days. N.B. Mourning for the Dead is honourable; the People mourn for Aaron (as after they did for Moſes, who was now reprieved only till they came to Nebo, Deut. 34.1, 4.) thirty days, whom they had diſhonoured forty years. 'Tis the Lot of many of the Servants of God, to have more honour after their death, than they had in their life. The Burial of Aaron, tho' omitted here, is mentioned, Deut. 10.6. Both Aaron's and Moſes's ſin at Meribah, is call'd Rebellion; and both were doomed to death for it, Numb. 20.12, 24. The beſt man's heel hath ſome Iniquity cleaving to it, Pſal. 49.5. Some dirt ſticks to all our feet, John 13.7, &c. ſo need waſhing; and the brighteſt Lamps have need of God's Golden Snuffers, at ſome time or other.

Iſrael then marched from Mount Hor to Zalmonah; Numb. 33.41. call'd ſo of Zelem, an Image, for there the Brazen Serpent was ſet up after. Many Remarks more than ordinary are upon this Station Recorded.

The firſt is; The Canaanites (having heard of the overthrow which was given Iſrael thirty eight years before their coming to this Station, Numb. 14.45. and of the hand of God againſt them in their ſo long wandring in the Wilderneſs) were hardened and p. 67emboldened to encounter them again at this time, when they heard of their ſecond approach towards Canaan, Numb 21.1. and no doubt but the Devil did endeavour by this new Impediment (which he ſtirred up) to diſcourage Iſrael, making them think, that as their Fathers were (through unbelief) affrighted, and entred not into the promiſed Land, Deut. 1.27, 32, 35. ſo their Children hereby might alſo be deprived. Yea and God (for the Chaſtiſement of their ſins, and for the Exerciſe of their Faith) out of his unſearchable Wiſdom, ſuffered thoſe Curſed Canaanites, at the firſt, to conquer them, and to take ſome of them Priſoners; a ſorer affliction than what Job ſuffered. The moſt wiſe God permitted this Malady (worſe than any before) to befal them, that his People might know, when they came indeed to conquer the Land, they did not conquer it by their own ſtrength, or for their own worthineſs, Pſal. 44.3, 4. Deut. 9.4.

The ſecond Remark is; This Malady (that was matchleſs in all their former wanderings) put Iſrael upon ſeeking out a ſuitable Remedy: Hereupon they vowed a Vow, &c. ver. 2. that if God would grant them Victory, they would Anathematize all they conquered, reſerving nothing for their own uſe, but deſtroy all as conſecrated to God. With this Religious Promiſe they joyned fervent Prayer for God's help, which was the moſt probable way to prevail with God, as their great Grand-father Jacob found it, Gen. 28.20, 36. and who is therefore call'd, the Father of Vows. Thus they found it alſo, ver. 3. where 'tis ſaid [The Lord received the Prayer of Iſrael, and gave up King Arad and his Canaanites into their hands, &c.] then according to their Vow they devoted the Conquered Perſons to death, their Cities to be burnt, but their Goods (confiſcate to the Lord) were carried into the Lord's Treaſury, Levit. 27.28, 29. as was done to Jericho, Joſh. 6.17, 19, 21, 24. But this Vow of deſtroying the Canaanite's Cities, could not now be performed (unleſs in ſome, as firſt-fruits offered up to God) for they being now far off in the Wilderneſs, could not deſtroy the Cities lying in Canaan, Numb. 33.40. into which they came not till after Moſes's Death, and ſtill Jordan was betwixt them and it: 'Tis not to be believed that they now entred Canaan, and when they had deſtroyed their Cities, returned again into the Wilderneſs to take that tedious Journey, which was ſo irkſom to them after, Numb. 21.4. Therefore this is ſpoke by way of Anticipation; they now conquered the Canaanites Army, which came out againſt them, and devoted the Spoils that they took, but the payment of their Promiſe (in utterly deſtroying their Cities) was not till long after, that they came into their hands, as Judg. 1.17. for Arad and its King remained until Joſhua's Conqueſts, Joſh. 12.14. However, Moſes's Conqueſt of thoſe Canaanites here gave ſome glimpſe of God's performing his Promiſe that he would give Iſrael the Land of Promiſe: Therefore they call'd the place of their Victory Hormah, that is, Devotement, by which name they ſet up a Memorial, both of God's Mercy to them in their Victory, and of their own Duty in keeping their Vow afterward.

The third Remark is, A new Impatiency and Murmuring of the People, for their turning clean back again in compaſſing the Land of Edom, when they were denied a paſſage through it, Numb. 20.18, 21. Deut. 2.5. which was the nigheſt way. This they took heinouſly at the hands both of God and Moſes, murmuring againſt both, their Souls being grieved, that they being now ſo near to enter into the Land, muſt be turned backward to fetch a new Compaſs again. This new Murmuring diſpleaſed the Lord, ver. 4, 5, 6. therefore ſent he fiery Serpents among them, becauſe they alſo in a fume ſcorned Manna, with a ſcornful word, Hakilokel, by doubling the letters they more vehemently vilified that Food of Angels, as if it had been foreign quaſi foreign, fitter to be caſt to Dogs than to Men. Hakelokel, the 72 Rabbi Interpreters (who beſt underſtood the ſenſe of the word) read it in Greek by [foreign] Inanem, vacuum; a vain, abject, empty thing, leaving their ſtomachs empty by its levity, tho' they cramb'd themſelves with never ſo much of it; looking upon it as of ſo light a digeſtion, that they felt it not in their hot ſtomachs, in compariſon of other meats. Thus they deſpiſed this Manna (as if God were not wiſe enough for them) which was rained down from Heaven, Pſal. 78.23, 24. and was alſo a Spiritual (as well as Corporal) Food to them, a figure of that Heavenly and Hidden Manna, wherewith Chriſt feeds his People unto Eternal Life, Rev. 2.17. Joh. 6.48.49, 50, 51. So the contempt of this was the contempt of Chriſt and his Grace. Thus Belly-Gods loath and leave the Goſpel to their own perdition, Phil. 3.18, 19. This great ſin had a great puniſhment, and ſuch a kind of Plague as was peculiar to thoſe Murmurers againſt the Meſſiah (their God and Guide, as it is interpreted, 1 Cor. 10.9.) as well as againſt Moſes: Nor do we read that any ſuch puniſhment befel any other prevaricatours in any Age or Place. The Soul of thoſe Sinners loathed (not only their Food God gave them) but alſo their Way that p. 68God led them, both for the longſomeneſs and loneſomeneſs of it, and more eſpecially for it's crookedneſs (as if God made them tread a Maze, leading them in and out, and ſome time round about) and for the many wants and woful troubles that they found therein: N.B. Whereas this way into the Land of Promiſe, was a figure of the Way to the Kingdom of Heaven, through the Wilderneſs of this preſent evil World, Gal. 1.6. (call'd the Wilderneſs of Peoples, Ezek. 20.35.) Into which Kingdom we cannot enter but through much Tribulation, Act. 14.22. We muſt ſuffer much Perſecution, 2 Tim. 3.12. becauſe the Gate is ſtrait, and the way that leads into it is narrow, Mat, 7.13, 14. and we are to go through Fire and Water, Pſal. 66.12. Therefore need we have more Faith and Patience againſt humane frailty than thoſe Sinners had, leſt we know not the ways of the Lord with them, Pſal. 95.10. ſo err in our Hearts, and tempt Chriſt in the Wilderneſs, as they did, and thereby come to be deſtroyed of Serpents, 1 Cor. 10.9.

The Fourth Remark is, Iſrael's twiſted Sin (a Complication both of loathing the way God led them, and of Manna wherewith God fed them) brings fiery Serpents to twiſt about the Bodies of thoſe Murmurers, and dangerouſly to ſting them, &c. ver. 6. Their new Murmuring brought this new Malady, never heard of either before, or after; Hanechaſhim Haſeraphim, fiery Serpents, not only ſo called becauſe they were of a fiery colour, but becauſe ſuch as were ſtung by them, burned with extream Heat and Thirſt. They are now moſt juſtly puniſh'd with burning Serpents, who had ſo much imitated the Virulency of Serpents; their Tongues (in their Murmurings) had been full of deadly Poiſon, and ſet on Fire from Hell, and now are they parched and ſcorched with venemous Heat and Torments, ſuch as were the likeſt Hell of any other. As thoſe ungrateful Iſraelites had cauſeleſly cryed out of Thirſt; ſo now God gave them cauſe enough to cry, for ſeeing ſuch as were ſtung were tormented with moſt vehement Thirſt, and could not be ſatisfied, though they drank never ſo largely, but were preſently as thirſty as before; nor could either Nature or the Art of Man cure the bitings of thoſe Serpents, which were ſlying as well as fiery Serpents (as ſome ſuppoſe from Iſa. 14.29. and 30.6.) and which made many of the People of Iſrael to dye: N.B. As God's Judgments are inevitable (we cannot either avert or avoid them) ſo they are incurable by Man, and unbearable alſo, no Man can abide them: Though the Wilderneſs abounded with Serpents, Deut. 8.15. yet hitherto God kept them up from hurting Iſrael, till now their Sin ſet them looſe, as God ſaith [I will command the Serpent, and he ſhall bite them] Amos 9.3.

The Fifth Remark is, the Marvelous Remedy to this matchleſs Malady, which was removed by manifold Means: As 1. By the Penitency of the People, ver. 7. The Afflictions, which God inflicteth upon his People, are a bleſſed Means (when ſanctified by his Grace) to bring them to a ſenſe and ſight of their Sins, and by an humble acknowledgment of them▪ to ſeek unto God for redreſſing the evil of Puniſhment, which the evil of Sin brings upon them: When God ſlew them, then they ſought him, &c. Pſal. 78.34. And in their Affliction they will ſeek me early, Hoſ. 5.14, &c. Thus even Heart-hardened Pharaoh was forced to confeſs his Sin (when he lay upon the Rack of the Plagues) and to ſeek Help of God, Exod. 9.27, 28. The 2 d. Means was by the Prayer of Moſes their Miniſter, whom they deſired to pray for them. And this their deſire was rightly placed, for their is no hope of the removal of Puniſhment, until there firſt be a real Repentance for, and a cordial Confeſſion of Sin, without which Divine Plagues are not only continued, but increaſed, Levit. 26.21, 23, 24, 28. [Moſes then prayed for the People] ver. 7. His meekneſs wrought an unmindfulneſs of all their Injuries done to him, and made him ready not only to pardon them, but alſo to pray for them: Thus Samuel did in the like Caſe, when Iſrael rejected him for their Governour, who was ſo prevalent with God, as to open and ſhut Heaven with his Prayers; and therefore they might well enough have been ſatisfied with his Government, without having a King like other Nations, &c. Yet when the People were duely, truely, and throughly humbled for their Sin (by that terrible Tempeſt of Thunder and Rain) and deſired the Prayers of him whom they had rejected, He anſwered [Far be it from me, that I ſhould Sin againſt the Lord in ceaſing to pray for you, &c.] 1 Sam. 12.17, 18, 19, 23. And 'tis probable, that good Samuel did pray down the Storm into a Calm, as a faithful Prophet. N.B. Howbeit God did not preſently at Moſes's Prayer take away the Serpents, yet graciouſly granted a Remedy to ſuch as were bitten, &c. This brings us to the 3 d. Means which was by their looking up to the brazen Serpent, that God ordained to be erected, ver. 8, 9. This is alſo call'd [Sharaph] a burning Serpent, though but the ſimilitude of one, ver. 8. and made of Braſs, ver. 9. like one of thoſe fiery Serpents, which a Serpent made of Braſs might fitly reſemble, as fiery when furbiſhed: But how unlikely was p. 69this means to be a Remedy unto their Malady; for Phyſicians ſay, that Braſs is naturally noxious to thoſe that are ſtung with Serpents, and for ſuch to look upon Red hot glowing Braſs, it is Mortal, and ipſo facto deſtructive: Hence the Hebrew Doctors ſay. Here was miraculum in miraculo, and God cuting by contraries, as by bitter Wood he made ſweet Waters, Exod. 15.25. and as by Salt (which commonly cauſeth Barrenneſs) He healed a barren Land, 2 King. 2.21. a Miracle it was, that this Image of the Serpents that kill'd, could cure any. And certainly ſuch marvelous Cures were not wrought by any Vertue, that was naturally ſeated in this Brazen Serpent, but they were done by a Power inſerted in it by the Inſtitution and Ordination of God: It was ſet (gnal Nes) upon a Pole as a Sign, Enſign or Banner (as the Hebrew Word [Nes] ſignifies) that the People which were afar off might preſently behold it (when placed upon a Pole or Pertch) every Man from his place, which (as our Lord expounds it) was a Type and Figure to them of Chriſt to be Crucified and lifted up upon the Croſs, Joh. 3.14. and 8.28. and 12.32. and Chriſt Crucified is (as a noble and notable Sign) held up for our Salvation in his Ordinances, Gal. 3.1. He being lifted up as an Enſign of the People, whereunto the Nations ſhould ſeek, Iſa. 11.10 And as the Serpent lifted up, was a Figure of Chriſt, ſo Iſrael's looking upon it was likewiſe a Figure of our Faith, for [Whoſoever believeth on him ſhall not periſh, but have Everlaſting▪ Life] Joh. 3.15, 16. Thus are we bid [To look to our Maker, &c. Iſa. 17.7. And look unto me all the ends of the Earth and be ſaved] Iſa. 45.22. From this Third ſo eminent a Remedy, ſundry Obſervations may be raiſed both from the Type and the Antitype, Chriſt's Congruity with the Brazen Serpent: As likewiſe from the bitten People's looking at it, and our believing in the Meſſiah.

1. As to the former, Obſerve, 1. That though the Brazen Serpent had the Form and Figure of the Stinging Serpents, yet not their Venom or Poiſon: So Chriſt was made after the ſimilitude of ſinful Fleſh, yet was he altogether without the Venom of Sin, 2 Cor. 5.21. Heb. 4.15, &c. 2. As this Serpent was a Brazen, not a Golden Serpent: So Chriſt coming in the form of a Servant, had no glittering glorious Beauty or Comelineſs to be deſired, Iſa. 52.14. and 53.3, 4. 3. As Braſs is ſtrong and durable, therefore Job ſaith in his ſufferings [My Fleſh hath not the ſtrength of Braſs] Job 6.12. and the Decrees of God, for their being firm and unalterable, are call'd Mountains of Braſs, Zech. 6.1. So it ſignified the Strength of Chriſt, who is call'd the ſtronger Man, Luk. 11.21, 22. too ſtrong for the ſtrong Devil, being ſtrengthened by the Hypoſtatical Union of his Godhead with his Manhood, to endure and overcome all Evils and Devils more than ever any mere Man could do: Thus Chriſt ſhewed himſelf to the Prophet [A Man, whoſe appearance was like the appearance of Braſs] Ezek. 40.3. to wit, bright and durable, importing the Purity and Eternity of Chriſt, who here appeared as the chief Architect of the Church; and therefore might well be brought in with an Ecce [Behold there was a Man, &c.] who had appeared after a more dreadful manner in the firſt Viſion, Ezek. 1. 4. As this Brazen Serpent was a ſtanding and laſting Remedy, therefore they left it not lifted up in that place, when they removed thence, but carried it along with them through the Wilderneſs, even into Canaan, where it continued till Hezekiah's Time, 2 King. 18.4. So Chriſt is an Everlaſting (which is more than a laſting) Remedy to thoſe that are ſtung with that old Serpent (the Devil) who hath many Stings, which he ſhooteth out as Darts, and ſuch as are call'd fiery Darts, Eph. 6.16. Chriſt is a remedy againſt thoſe Stings in all Generations: [If any Man Sin, we have an Advocate, &c.] 1 Joh. 2.2. He ſaves us, &c.