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

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

p. 104The Third Remark is, When Impartial Juſtice is executed upon Sinners (gentle or ſimple) to the Extirpation of Sin out of Church and State, then the fierce anger of the Lord is turned away from that People. God is a God of ſuch pure Eyes, as he cannot look upon Sin, but he muſt loath it; He cannot behold it, but he muſt puniſh it, Hab. 1.13. and to do Juſtice and Judgment (without partiality) is more acceptable to the Lord than Sacrifice, Prov. 21.3. Eſpecially upon Delinquent Princes, who Sin with a thouſand Hands, as they are publick looking-glaſſes for People to dreſs themſelves by. Regis ad exemplum totus componitur Orbis.

The Fourth Remark from ver. 6. Prince Zimri had ſurely hatch'd his Heart over with the higheſt Impudence of Hell, who was ſo brazen-Browed, as not to be Content (with the common People) to commit Fornication without the Camp or Tents of Iſrael, but he [Bo va Jak…èb el Achau eth hammidianith, Hebr.] brought his Whore Chozbi into the Camp among his Brethren, not only to incite them to the like luſtful Laſciviouſneſs, but alſo daringly to outface God himſelf (who walk'd in the midſt of the Camp, Deut. 23.14.) with his notorious Fornication, void of all ſhame to be ſeen in the Act both by God and Men.

The Fifth Remark is, Zimri's wicked Act is aggravated alſo with other notorious Circumſtances, that he a Prince (who ſhould have ſhewn a better Pattern to the People) dared to commit this lewd filthineſs among his People, while they were bewailing the ſad Judgment of the Peſtilence now raging among them, ver. 6. ſo that his ſinning with ſuch an high Hand, ſhewed his Contempt, not only of Moſes and the Congregation, but of God himſelf and his Judgments, and ſo of all Religion, yea and with a profligate purpoſe (as ſome ſay) to ſtir up the People to an open Rebellion.

The Sixth Remark is, The extraordinary Motion that came upon Phinehas, to perform that Heroick Act of executing Juſtice, upon thoſe filthy Sinners in the ſight of Moſes, and of the Congregation (weeping for the Sin and Puniſhment, in the matter of Baal peor, ver. 3.) they were taken as the Adultereſs, Joh. 8.4. foreign, in ipſo furandi Actu, in the very Act of Theft. This Fact of Phinehas, ver. 1. who was but a Prieſt's Son, and no ordinary Magiſtrate, and not proceeding judicially with thoſe Malefactors, but thruſting a Prince of Iſrael, and a Princeſs of Midian through their Bodies with his Javelin ſo ſuddenly, giving them no Time for Repentance, may ſeem blame-worthy in the Eyes of Men, but this was done by no private Authority of Phinehas, but either by the appointment of Moſes, ver. 5. in whoſe ſight the Sin was committed, ver. 6. or by an extraordinary Motion of the Holy Spirit, as Ehud's Caſe was in the ſlaying of Eglon, and therefore not to be made any Rule of Practice, &c.

The Seventh Remark is, That this famous Fact of Phinehas his Juſtice (in ſlaying thoſe two infamous Sinners, even in the midſt of the flagrancy of both their Luſts) might not be misjudged by any Man afterwards; therefore God himſelf both juſtifieth, and rewardeth it here, ver. 11, 12, 13. as an Holy Work done by the Motion of his Holy Spirit, and for a farther Divine Teſtimony of the Vindication of Phinehas's Fact, God withdrew his deſtroying Plague upon it from the People, ver. 8.

The Eighth Remark is, Twenty and four thouſand died notwithſtanding, before the Plague was ſtayed, namely all the Men that had followed Baal-peor in thoſe two Siſter Sins, ver. 9. compared with, Deut. 4.3. and whereas the Apoſtle mentioneth but three thouſand deſtroyed, 1 Cor. 10.8. this is thus reconciled. The Apoſtle ſpeaks only of the three and twenty thouſand People, that did fall by a Divine Hand in p. 105the Plague, the other thouſand of Princes were hang'd by Humane Hands, ver. 4, 5. the latter for giving an evil Example, and the former for taking it: 'Tis a Poor Plea for People to excuſe their Sins, by alledging the example of their Superiours. If they dare Sin together on Earth, they ſhall alſo burn together in Hell.

Thus are we brought to the ſecond General Part, namely, the removing of this ſtumbling-block or Impediment, partly by the hanging up of the guilty Princes by the Hands of Men, and partly by the cutting off of the guilty People in the Plague by the hand of God, but more eſpecially, by this Heroick Act of Phinehas in executing Impartial Juſtice upon a Prince of Iſrael, and a Princeſs of Midian, which affords theſe Remarks.

The Firſt is, God himſelf puts this peculiar Honour of ſtaying the Plague (when he was about to deſtroy the whole Camp) upon this Fact of Phinehas, ſaying [He hath turned my Wrath away] ver. 10, 11. becauſe He was acted with the ſame Zeal for God's Glory and Iſrael's good, as God himſelf is acted with for them, and feared not to looſe his Life in God's Cauſe, by putting to Death a Prince and a Princeſs in the very flagrancy of their Luſt at one blow. There is ſuch an Accent and ſuch an Emphaſis put by the Lord upon this Act, (as the Jewiſh Rabbies obſerve) that here they begin the forty firſt Section or Lecture of the Law, or (as Vatablus ſaith) the ſeventh Section of the Book, which they call Phinehas: Moreover it teacheth us, That Zeal of Juſtice in the Cauſe of God, is an hopeful means to remove God's Wrath from, and to procure his Mercy to Man, Pſal. 106.30. Thus David alſo made an Atonement by doing Juſtice on Saul's Houſe, 2 Sam. 21.3, &c.

The Second Remark is, As Phinehas was the wiſe Man that pacified the Wrath of the King of Kings, Prov. 16.14. So God rewarded him [Eth berithi ſhalom] with the Covenant of Peace, ver. 12, 13. Thus God gave to Levi his Covenant of Life and Peace for the fear wherewith he feared me, &c. Mal. 2.5. Exod. 32.26, 27, 28. Deut. 33.8, 9, 10, 11. The Prieſthood (wherewith God rewarded Phinehas) was God's Covenant of Peace, for two Reaſons ſo called, 1. Becauſe the Prieſts (if clean) ſeemed more than the People in the Peace, Familiarity and friendſhip of God, oft diſcourſing with him, &c. ſo call'd God's Neighbours, Levit. 10.3. 2. Becauſe the Prieſthood rightly adminiſtred by Prayers and Sacrifices, was a Cauſe of continuing Amity betwixt God and the People, therefore for Phinehas's Holy Hatred againſt Sin, and his inflamed Love to God and Godlineſs, an Everlaſting Prieſthood was ſettled upon him, namely till Christ's coming, to whom that legal Prieſthood was to give Place, Heb. 7.11. &c.

The Third Remark is, Phinehas by Vertue of this Promiſe of the Prieſthood, lived himſelf to a great old Age, even (as ſome ſay) to three hundred Years, as appeareth by Judg. 20.28. where He then is found alive for his Zeal at this Time: He lived ſo long, that ſome of the Hebrew Rabbies are of Opinion, He died not at all, but is ſtill alive, whom they ſuppoſe to be the Elias that is to come before the coming of Christ, but this Notion is Confuted by others of their Rabbies, and by the mention of his Seed ſucceeding him in Sacred Scripture. However, though few after the Flood did near attain to any ſuch Age, yet muſt Phinehas be very old in that Time of Iſrael's warring with Benjamin, who then ſtood before the Ark, and probably was as zealous in that Caſe, as he was here in this of a not much differing Nature about Uncleanneſs.

The Fourth Remark is, Phinehas's Prieſthood is call'd Everlasting, not in his Perſon, but in his Posterity, whoſe Sons were ſucceſſively High Prieſts till the Captivity of Babylon, 1 Chron. 6.4, to 16. and at the return out of Captivity, Ezra, the great Prieſt and Scribe, was of his Line, Ezra 7.1, to 6. and ſo it continued in that Line until, or very near the approach of our Evangelical High Prieſt (as Chriſt is called, Heb. 5.6.) who was of the Order of Melchizedeck: So this Word [Everlasting] doth not denote a Duration of time without end, or a perpetuity without Interruption; for as both the Law and its Prieſthood expired, when Chriſt (who was prefigured by them, and the end of them) was exhibited: So that long continuance of Time, (imported in the Word, Everlaſting) forementioned, both in his Perſon (who lived long) and in his Poſterity (who ſucceded long) wanted not its Interruption, for the Covenant was Conditional, wherein ſome of Phinehas's Sons failing, the Prieſthood paſſed over from Eleazar's Line to that of Ithamar's in Eli his Grand-child, though it be not expreſs'd how Eli came to the Prieſthood, but from Him it deſcended to Abiathar, 1 Sam. 14.3. and 22.20. and 1 King. 2.26. yet ſeems it to be by God's appointment, 1 Sam. 2.30. Exod. 28.43. and 29.9. and both Eleazar and Ithamar, as they both had the Promiſe, ſo they both executed the Office of the Prieſthood, Numb. 3.4. 1 Chron. 23.2. and likewiſe their Sons after them in David's Time, ver. 3. till Abiathar of Ithamar's Line, who for the Sin of Eli, and of his Sons (beſide the eighty five Prieſts of Ithamar's Poſterity p. 106ſlain by Saul, 1 Sam. 22.18.) and for his ſiding with Adonijah, was according to God's Prediction, caſt out of the High-Prieſt's Office, and Zadok (of Eleazar's deſcent) was put in his Place by Solomon, 1 King. 2.27. and in David's Time, but one half of the Line of Ithamar were found to that of Eleazar, 1 Chron. 24.4. Thus this Promiſe of a perpetual Prieſthood to Phinehas here abode in that Family ſeven Generations, 1 Chron. 6.4, 5, 6. and there it failed till the ſeventh Generation after: Thoſe ſix (Amaziah, Ahitub, Zadok, Ahimaaz, Azariah, and Johanan mentioned there) 1 Chron. 6.7, 8, 9, 10. brings in Azariah executing that Office, but the forenamed ſix are left out in the Genealogy, Ezra 7.3, 4. becauſe the Prieſthood failed in them, but by the force of this Covenant, it brake out again, and recovered it ſelf from Ithamar's Line (Phinehas's Poſterity repenting) and the Prieſthood returning to thoſe Penitents, it remained (ſome ſay) to Herod's, Time: This Promiſe, and that in Jer. 33.17, 18, 21, 22. were accompliſh'd in Christ, Heb. 3.1. and 5.1, to 5. and 8.1, 2, 3, &c. and Luk. 1.32, 33. who was the end of the Law, Rom. 10.4.

The Fifth Remark is, The Matter of Zimri and Cozbi, contains in it a Myſtery: For 1. Zimri, Hebrew, ſignifies Cutting off, as a ſuperfluous Branch is cut off from the Vine, as he was from the Vine of Iſrael. And 2. Cozbi, Hebrew ſignifies a Lye, her Father Zur being a King of Midian, Numb. 25.15. and 31.8. and Balaam a Figure of Antichrist, all which join together to ſeduce the Christian Church, to their Abominations of Fornication and Idolatry by the Doctrine of Balaam, Rev. 2.14. As the Wiſdom of God (in Christ) ſends forth her Maidens to invite to the Goſpel-feaſt, Prov. 9.1, to 5. ſo the fooliſh Woman (the Whore of Babylon) enticeth many, yea ſtrong ones out of the way to her ſtolen Waters, ver. 13, 18. and Prov. 7.26. 2 Pet. 2.1. Rev. 16.13, 14. and 17.1, 5. though ſhe pretends to be the Daughter of Zur or Rock, Chriſt, yet is ſhe departed from the Faith of Abraham their Father.

The Sixth Remark is, That which ſhuts up Chap. 25. in ver. 17, 18. namely, God's charge to Iſrael, that they execute his Vengeance upon the Midianites, which was done by Moſes before his Death, Numb. 31.2, &c. Jehovah ſaid [Tſaror] diſtreſs, that is, War againſt them, ver. 17. firſt God puniſheth his own People for their Sins, and now Decrees Vengeance againſt their Enemies. Thus the Lord ſaith to the Nations (that were his Church's Adverſaries,) Lo I begin to bring evil upon the City called by my Name, and ſhould ye be utterly unpuniſhed, ye ſhall not be unpuniſhed, Jer. 25.29. Iſrael ſhall ruine thoſe that would ruine them.

The Seventh Remark is. This Vengeance is not doomed alſo againſt the Moabites (though they were faulty in corrupting the Iſraelites, ver. 2.) For 1. Moab was now ſpared for Lot's ſake, Deut. 2.9. as was alſo Ammon, ver. 19. 2. Becauſe Christ was to come of Ruth the Moabiteſs. 3. Yet their Doom was only delayed, for it was again declared, Deut. 23.3, 4. and at laſt executed by David, 2 Sam. 8.2. 4. The Midianites were more Malicious and Miſchievous than the Moabites, 1. In detaining of Balaam, when Balak had diſmiſs'd him in high diſpleaſure, Numb. 31.8. for tho' Balaam gave that Peſtilent Counſel to Balak, Rev. 2.14. yea, and the Daughters of Moab did proſtitute themſelves, Numb. 25.1, 2. yet Balak at firſt did not much regard that Counſel, but turned Balaam off with ſhame, Numb. 24.11, 25. but the Midianites retained him, and amongſt them He was ſlain, Numb. 31.8. But 2. Cozbi a King's Daughter of Midian) was Meretrix meretriciſſima, the Grand Whore that was the principal Inſtrument of Evil unto Iſrael, as God ſheweth, ver. 18. and no doubt, but other Midianitiſh Women, were as malignantly wicked as ſhe, taking her a Princeſs for their wicked Pattern. Therefore the Midianites were firſt in the Puniſhment.

The Eighth Remark is, God writes the Sin upon the Puniſhment, in his giving them Vexing for Vexing by the Law of Retaliation: The Amity pretended by Enemies is oft-times but Counterfeit Courteſie, and Cut-throat Kindneſs, thoſe Adverſaries of Iſrael vexed them more by their Wiles than by their Wars, the Devil himſelf will be content to Compound, when and where He cannot Conquer, and too oft his Compounding is the moſt effectual means of his Conquering; all this feigned friendſhip of Moab and Midian was but a diabolical Plot to deſtroy Iſrael, which they bid fair for in the matter of Baal-peor, ver. 18. Midian for diſtreſſing Iſrael, was diſtreſſed yea and deſtroyed by Iſrael, Numb. 31.2, &c. which is call'd the Vengeance of Jehovah, ver. 3. for wrong done to his Church is done to Himſelf, and Moab though now ſpared, becauſe no better for being ſpared at this Time, was after both diſtreſſed and deſtroyed alſo, 2 Sam. 8. and Jer. 48, &c. N. B. The Vengeance or Doom that was decreed againſt the Midianites was not executed, till we come to Numb. 31.1, 2, &c. before which

The Firſt Remark is, The laſt numbring of the Iſraelites, who were to poſſeſs the p. 107Land of Promiſe, Numb. 26. in which Muſter, the Tribe of Simeon was diminiſhed thirty ſeven thouſand, for whereas it the firſt Muſter they were fifty nine thouſand, and three hundred Men of War, Numb. 1.22, 23. there remained only at the next Muſter, Numb. 26.1, 14. but twenty two thouſand and two hundred Men: Becauſe Zimri, being a Prince of that Tribe, and bringing that Harlot Chozbi unto his Brethren, Numb. 25.6, 15. 'tis probable, that many of the Simeonites took part with him, and periſhed in the Plague aforementioned, and Moſes, Bleſſing all the other Tribes before his Death, maketh no expreſs mention of the Simeonites, in Deut. 33. N. B. Thoſe Sinners were cut ſhort by the Plague and Death, who thought to excuſe their Sins by the Example of their Superiours, &c.

The ſecond Remark is; The Law of God for the Female Sex to inherit in the failure of Males, Numb. 27. from v. 1, to the 12th. Tho' the Tribe of Manaſſeh (quite contrary to the Tribe of Simeon, ſo notoriouſly diminiſhed) was increaſed ſince the firſt Muſter, Numb. 2.21. above twenty thouſand Men of War, Numb. 26.34. (ſuch a fruitful Vine was Joſeph, according to Jacob's Prophecy, Gen. 49.22.) none of all the other Tribes had half ſo much increaſe; yet Zelophehad of that Tribe, left no Sons, but all Daughters, Numb. 26.33. This occaſioned the Queſtion concerning the Right of Succeſſion, Whether, where Male-Iſſue is failing, the Female may be her Father's Heir, or be put off with a Portion only? Zelophehad's Daughters (in this caſe) do ſue for their Father's Inheritance, who died in his own ſin, not drawing others into it, as Korah, &c. did. ver. 3. but by a natural and ordinary death, the common wage of all Mortals, Rom. 6.23. ſo made no forfeiture as other Rebels (hang'd up in Gibbets in Terrorem) did; neither modeſty, ſhame or ſorrow made them ſilent, but they plead for their part in Canaan (a Land not yet conquered) which was a proof of their Faith, and could not but encourage others, ver. 4. Oh that we may do ſo for our part in Heaven, whereof Canaan was a Type. The Lord approves of their Suit, and ſettles a Divine Law for it, ver. 7, 11. diametrically appoſite to the Salick Law of the French; Souls have no Sexes; beſides, male and female, both be one in Chriſt, Gal. 3.28, 29.

The third Remark is; Joſhua's Inauguration into Moſes's place, Numb. 27. from ver. 12, to the end. God granted Moſes to ſee Canaan before his death, but not to enter it (which he earneſtly deſired, but it could not be, Deut. 3.23, 26.) becauſe of his pang of Paſſion, in ſmiting the Rock twice, to which he ſhould but have ſpoke once, Numb. 20.8, 11, 12, 24. for this Rebellion Moſes muſt die ſhort of Canaan here, ver. 13.14. but before his death he prays that God would give Iſrael a good Governour to ſucceed him, ver. 15, 16, 17. God appoints and qualifies Joſhua, who is ordained by Moſes, &c. ver. 18, 19, 20, 21, 22, 23.

The fourth Remark is; The Inſtitution of Ceremonial Laws for ſeveral Sacrifices upon their Sabbaths and Solemn Feaſts, as Paſſover, Pentecoſt or Firſt-fruits, and on the Feaſt of Trumpets, of Atonement, and of Tabernacles, Numb. 28, and 29. wherein Iſrael is enjoyned to Sacrifice both daily, weekly, monthly and yearly, Numb. 28. per totum, that they might be ever in Communion with God, and in Conformity to God, by this continued Intercourſe in ſo many Addreſſes to the Throne of Grace; yet muſt they offer nothing but what was of God's own providing, Gen. 22.8. God calls it [my Offering, and my Bread] Numb. 28.2. and David ſaith to God, [Of thine own have we given thee] 1 Chron. 29.14. foreign, ſaid the good Emperour, which ſignifies the ſame with David's ſaying.

The fifth Remark is; In the ſeven days of the Feaſt of Tabernacles, the firſt of thoſe ſeven, they muſt offer thirteen Bullocks (whereas at other Feaſts they offered but two) becauſe the Solemnity was greater, for now they ſaw the bleſſing of God in a rich Harveſt, Deut. 16.13, 14, 15. Numb. 29.15. yet upon all the following days of the ſeven, one Bullock is abated, as on the ſecond day twelve, ver. 17. on the third day eleven, ver. 20. and ſo forward, till on the laſt day of the ſeven they offered but ſeven Bullocks, ver. 32. whereby God taught them their duty, to grow in Grace, and increaſe in Sanctification, that their ſins thereby decreaſing, the number of their Sacrifices (whereby Atonement was made for their ſins) ſhould alſo decreaſe daily. The ſtrong holds of Satan in us, ſhould (by the ſanctifying Spirit of God) be demoliſhed and diſmantled daily, as moſt of our old Inland Caſtles are; or it might ſignifie the diminiſhing, or wearing away of Legal Offerings.

The ſixth Remark is; The Law of Vows and voluntary Oaths, or Religious Promiſes, Numb. 30. per totum, which holds out,

1. That God is the proper Object of a Vow, ver. 2. Pſal. 76.11. 'Tis Sacriledge, yea Idolatry, to Vow to Saints or Angels.

2. None ought to bind his Soul with this Bond, but ſuch as are, (1.) Free, or with p. 108the conſent of their Governours. (2.) Such as have knowledge and judgment to diſcern of a Vow or Oath, Eccleſ. 5.3, 5. (3.) Such as are conſcientious, as Jacob, Hannah, &c. not ſuch Votaries as Herod, Matth. 14.7. as thoſe Aſſaſſinates, Act. 23.14. and as thoſe Idolaters, Jer. 44.27, &c.

3. The things to be Vowed muſt be ſuch as are, (1.) Lawful and warrantable by the Word; for a vowing to do evil is utterly abominable, as Deut. 23.18. Act. 23.14. (2.) As are poſſible, either by the help of Nature, or of Grace promiſed, which excludes Vows of Virginity, for all cannot contain, nor receive that ſaying, Matth. 19.11, 12. ſuch Vows of Continency have bred all manner of Incontinency in Abbies and Monaſteries.

4. To afflict our Souls, ver. 13. by abſtinence, faſting, &c. to curb carnal concupiſcence, &c. may be Vowed as the Rechabites, Jer. 35.8, 9, 10. Levit. 16.29. Such Vows are as Exorciſms to charm both Satan and a ſinful heart. In a word, any part of God's Worſhip, or what is a furtherance of his Worſhip, Men may lawfully make Vows of, &c.

Now come we to Numb. 31. wherein the Vengeance of Jehovah was executed upon the Midianites for vexing Iſrael with Wiles.

The firſt Remark is; The Reaſons, why not on the Moabites too, are mentioned in Numb. 25.17. and the diſcourſe upon it, to which may be added, that the latter had not yet filled up the meaſure of their Iniquity, nor was their end yet fully come.

The ſecond Remark is; 12000 Men God commands to Arm themſelves for executing this vengeance for the wrong done to God by Idolatry, and to Iſrael by Adultery. War is not unlawful in it ſelf, for God commands it here, tho' Lactantius (whoſe name ſignifies a Milky Man) doth abſolutely condemn it. The Righteous Judge will not fail to avenge the unrighteous Vexations of his People, if they commit themſelves to him in well-doing, 1 Pet. 4.19. This God can do either by few, or by many, 1 Sam. 14.6. 'Twas but a ſmall Army, but they were Deo-Armati, with whom there is no Reſtraint, ver. 5.

The third Remark; Tho' Joſhua be not here mentioned as their General, but Phinehas only, ver. 6. yet may it well be ſuppoſed, he was their Captain; becauſe (1.) He had given a proof of his Proweſs, Valour and Victory in his discomfiture of Amalek, Exod. 17.8, 12, &c. (2.) None fitter for it, for he was newly created General in Moſes's ſtead, Numb. 27.12. and the exerciſe of his Generalſhip in this Expedition, muſt be a confirmation of his new Authority. (3.) Nor was it the Cuſtom of that Time for any of the Prieſtly Order to fight, much leſs to lead on the People to fighting-work. (4.) Had not Joſhua gone as General with this twelve thouſand Men, then muſt he be one to meet them upon their Return from Victory; but none are named to meet the Conquerours, ſave Moſes and Eleazar, ver. 13. (5.) Phinehas went only in the capacity of an Encourager in the War, not only as having (in his Zeal) ſlain Chozbi a Princeſs of Midian, but moſtly, as having the Ark of God with him (as appeareth by Numb. 14.44.) they uſually carried it to the War, Joſh. 6.8. 1 Sam. 4.5. and 2 Sam. 11.11. and he had the Silver Trumpets, Numb. 10.9. 2 Chron. 13.12. Thus they had both God's command, and the ſigns of his aiding preſence herein.

The fourth Remark is; This Expedition (being thus ſanctified and ſecured) could not but be ſucceſsful, tho' managed but by an hand-full of Men, compared with the whole Camp, that conſiſted of ſix hundred thouſand Men of War, yet thoſe twelve thouſand conquered that numerous Nation of the Midianites (that were governed by five Kings;) they murdered all the Males (whom they took Captive, yet many eſcaped, which recruited afterward both their number and ſtrength in Gideon's day, Judg. 6, and 7 chap.) They killed all their Kings, ver. 7, 8. amongſt whom Zur (the Father of Chozbi, that noble Harlot, Numb. 25.15.) was one. Dignitas in indigno eſt ornamentum in luto; as a Jewel in a Swine's ſnout: Sedes prima, & vita ima, Honour is but gilded Rubbiſh, eminent Infamy, and noble Diſhonour: The nobleſt Blood on Earth is tainted with the higheſt Treaſon againſt the great King of Heaven, if unſanctified lives be led by them, tho' they ſtrut about the Streets in Ruffling Grandeur, they are but Silken Duſt, and may be but Golden Damnation.

The fifth Remark is; Not only thoſe Political prophane Princes, but alſo that grand falſe Prophet Balaam fell in this War, ver. 8. for this was ordered by Go'ds over-ruling Providences that (whether he ſtill lingred among his Friends the Midianites, or he was now returned from Meſopotamia, upon his hearing that the Plague was faln upon Iſrael, or that Iſrael waged War againſt Midian, to curſe their Army, and ſo to put them in a capacity of being conquered, that he might have his Wages home with him from the Midianites, as is aboveſaid;) He, who was the principal Author of all the Notorious Miſchief to Iſrael, might periſh by the Sword of Iſrael, among the periſhing p. 109Midianites (who, as ſome ſay, ſinned that unpardonable ſin againſt the Holy Ghoſt, becauſe ſo much Light in God's Myſteries was given to him, as above). Thus as Shimei ſought his Servants, and loſt his life; ſo Balaam did by ſeeking his Wages, &c. He, who had ſaid, God ſees no ſin in Jacob, now ſaith, They have ſinned, and now may be curſed and conquered; yet God bafflies him herein, and diſappoints his own deſire of dying the death of the righteous, he dying among the wicked; as Ezek. 32.27, 28. Oh that God would cauſe the falſe Prophets, and the Ʋnclean Spirit (for whom they act, and by whom they are acted) to paſs out of our Land, according to his Promiſe. Zech. 13.2.

The Sixth Remark is, The great Spoil and Prey (both of things Animate and Inanimate) which thoſe Conquering Iſraelites (the twelve thouſand Souldiers) obtained from the whole Nation of the Conquer'd Midianites, v. 9, 10, 11. as appeareth more largely by the diſtribution thereof, v. 32, 33, 34, 35. wherein one half of the Prey was given to the twelve thouſand Souldiers who had hazarded their lives in the War, and the other half to the vaſt body of Iſrael, that ſtaid ſtill in the Camp, v. 25, 26, 27. So that tho' the two parts of the Prey were made equal, yet the two Parties betwixt whom they were divided, were very unequal; for the twelve thouſand Warriours had one half of the whole Prey, whereas the other half was divided among almoſt ſix hundred thouſand that warred not in this Expedition. David did indeed decree another Order of Diviſion concerning the Spoils of War [as his part is that goeth down to the Battel, ſo ſhall his part be that ſtays with the ſtuff, they ſhall part alike] 1 Sam. 30.24, 25. where that Caſe was differing from this, for there

Firſt, David's Men did go forth with minds prepared to fight, but being wearied with their March, ſat down to refreſh themſelves, that after a little reſt they might alſo fall on upon the Enemy.

Secondly, Their ſtaying with the Carriages ſo nigh the Enemy, did expoſe them to the peril of their lives as well as if they had fought; yea ſometimes ſuch are in greater danger than they that manage the Battel, where the Enemy is more Covetous than Valorous, and wheels about to plunder the Carriages, &c.

The Seventh Remark is, Iſrael's Army did alſo burn down all the Cities of Midian, and all their Caſtles, v. 10. which the Chaldee expoundeth their Temples, being places of their Idolatrous Worſhip, and Houſes of Heatheniſh Adoration, &c.

Two Reaſons may be rendred why thoſe were thus deſtroyed.

The Firſt is, Leſt they ſhould make uſe of thoſe places again at another time for their Superſtitious ſervices; for this Cauſe our Henry the Eighth demoliſhed ſo many Monaſteries, ſaying, [Corvorum Nidos eſſe penitùs diruendos, ne iterùm Corvi ad Cohabitandum convolent] thoſe Crow-Neſts were utterly to be deſtroyed, leſt the Crows ſhould rally again, and flye together to a farther employing them for their foul work.

The Second Reaſon is rather, Leſt Sloth or Avarice ſhould have drawn any of the Iſraelites to rooſt themſelves in any of thoſe Crow-Neſts, and thereby neglect to paſs over into the Land of Promiſe, therefore their Cities, Caſtles, and Temples were all deſtroyed.

The Eighth Remark is, The Expiation of the Conquerours from their Ceremonial pollution contracted by blood-ſhed, from v. 13, to 25. As Melchiſedeoh met Abraham returning from the ſlaughter of the Kings, Gen. 14. ſo Moſes meets thoſe Children of Abraham returning from the ſlaughter of theſe Kings of Midian, to Congratulate their return with Victorious Revenge, and to receive a Rich Preſent for the Camp (that went not out) from the hands of thoſe Conquerors, v. 12, 13. yet this ſtop'd not Moſes's mouth (as Bribes do too many Judges, Hoſ. 4.18, &c.) for he was wroth with the Captains for ſaving the Women alive, ſaying that theſe were the tempting tools by Balaam's Counſel unto Iſrael, v. 14, 15, 16. Tho' Moſes was the meekeſt Man upon Earth in his own Matters, yet was he bleſſedly blown up with zeal (notwithſtanding his tranſport of joy for the Victory) in the matters of his God, the Lord of Hoſts to whom belonged the Victory Pſal. 98.1. he was a Lamb in his own Cauſe, but a Lion in God's: Holy Zeal is the Cream of all the Affections; from hence he paſſed the Sentence, ſaying [Have ye ſaved thoſe alive by whom ye ſo lately ſinned, and ſo lately ſuffered? let all thoſe Women who have known Man be killed, v. 17.

This was the firſt part of the Expiation, which ſeemeth to have Cruelty in it, that all thoſe Captive Women (who had known Man) ſhould be ſlain after quarter was given them; but 'tis probable the Souldiers had ſpared thoſe Women, not taking notice either of God's Command for ſparing the Women, &c. Deut. 20 13. or they had no p. 110notice that this War was God's Vengeance upon the Women for their being ſo miſchievous to the Camp of Iſrael. Beſide, Women and Children being unable for War, are not feared to fight the Conquerours, and therefore are uſually ſpared. But Moſes in this caſe might have a Warrant from God to give out this Command juſtly, ſince all theſe by their ſin are liable to God's juſtice at all times, and are to give up their lives by what kind of death the Lord pleaſeth; God is the Lord both of life and death, and can do nothing unjuſtly, being juſtice it ſelf, and their little ones muſt be ſlain as a puniſhment to their Parents for their heinous wickedneſs, and leſt they ſhould live to revenge their Parents ſlaughter; but they reſerved the Virgins, whoſe Virginity might be known,

(1.) By inſpection of Matrons on the Tokens, Deut. 22.15, 17, &c.

(2.) By their Age, non apta Viro. uncapable to receive Man.

(3.) By the Revelation of God.

(4.) A probable Conjecture and no moral certainty was requiſite, yet this is one of Solomon's Secrets, Prov. 30.19. Thoſe Virgins were reſerved either for Wives if Converted, or for Servants, or for Slaves to be ſold, &c.

The Ninth Remark is, The ſecond part of the Expiation, which is purely legal, as the former was ſeemingly cruel; here Perſons and things were purified by Ceremony only, and herein appeared more Mercy than Cruelty, from v. 19, to 26. War tho' lawful, and taken up upon God's Command (as this was) yet v. 19. ſhews from God it hath a polluting property, at leaſt a Ceremonial uncleanneſs contracted by him that killeth, as well as by him that toucheth the Party killed, Numb. 19.14. which ſhould teach all Men not to have feet ſwift to ſhed blood, Rom. 3.15. and things taken Captive, as well as Perſons muſt be purified, v. 20, &c. Beſide the common Ordinance of Purifying by the water of purification, Numb. 19.9.12, 15, 19. Eleazdr here declares from God a particular law of purifying by fire thoſe Veſſels which the Midianites had employed for abominable uſes. But this Law had this exception, that ſuch Veſſels as would abide the fire, muſt be purified by paſſing through the fire; ſuch were made of hard Metalls, yet ſuch Veſſels as could not abide the fire, ſufficient it was for their purification to be rinſed with water, v. 23, 24. here is mercy, and no cruelty.

N. B. Thus God hath his Veſſels of Honour, ſome of Wood or weak Grace, others of Gold, or ſtrong grace; theſe latter may be exerciſed with Fiery Tryals and reſiſtings unto blood, the ſtronger that Faith is, the ſtronger may be its exerciſe; for which end that great gift of God is given to Men, Phil. 1.29. but thoſe former weaker and wooden Veſſels ſhall have lower and leſſer Afflictions, not above their ability to abide, 1 Cor. 10.13. Our Gracious God always ſuits the burthen to the back, and the ſtroke to the ſtrength. As thoſe aforeſaid Veſſels were legally purified from their Ceremonial uncleanneſs, to ſhew that all Creatures are ſanctified to us by Word and Prayer, 1 Tim. 4.4, 5. So the Veſſels of Mercy in God's Houſe, 2 Tim. 2.20, 21. are purified from their Corruption by afflictions, which is called a paſſing through fire and water, Pſal. 66.10, 12. Ezek. 22.19, 22. a trying them as Silver is tryed, Zech. 13.9. and Mal. 3.3. and Iſa. 43.2.

The Tenth Remark is, The gratulatory Oblation levied out of the aforeſaid diſtribution of the Spoils (both that of the Conquerours and that of the Congregation that went not out to war) this was twofold;

Firſt, Commanded of God for maintaining the Sacred Miniſtry, the Prieſts to whom were given one part of five hundred, but the Levites (becauſe many) had one part of fifty; this proportion was paid by both the aforeſaid Parties as an homage and acknowledgment that the Victory was of God, and to ſhew their thankfulneſs for his Salvation, from v. 28, to 48.

The Second Oblation was ſpontaneous, voluntary, or a free-will offering for that wonderful work of God, wherein a whole Nation was cut off without the loſs of one Man out of twelve thouſand, from v. 49, to the end; whereas commonly the Sword devoureth one as well as another, 2 Sam. 11.25. 'Tis uſually ſaid, that is a ſtrange Battel where none eſcapeth, but 'tis more ſtrange on that ſide where no man periſheth, when many, yea myriads are ſlain on the adverſe party; as here a whole Populous Nation on the one ſide, being againſt twelve thouſand Men on the other; How precious in God's eyes is the death of his Saints, Pſal. 116.15. by this bloodleſs Victory God encouraged Iſrael to Conquer the Canaanites.

The next Hiſtorical paſſage after the Conqueſt of Midian, is the aſſignment of the Conquered Countries of the Amorites on this ſide Jordan, to the Reubenites, the Gadites, and the half Tribe of Manaſſeh, whereof we have an account in Numb. Chap. 32. v. 1, 2, 3, 4, 5, &c. upon which I make theſe following Remarks,

p. 111The Firſt is, Reuben being Jacob's firſt born of Leah, Gen. 29.32. and Gad, the firſt born of Zilpah, Gen. 30.10, 11. to whom are added ſome of the Sons of Manaſſeh (the Eldeſt Son of Joſeph, the Eldeſt Son of Jacob by Rachel) v. 39, &c. do joyn in a Petition unto Moſes for their portion of the firſt-born, and to have the firſt poſſeſſion out of the Conquer'd Countries of Sihon and Og, whereof we have the Narrative in Numb. 21. And the Sons of Gad are named before the Sons of Reuben, both v. 2. and in v. 6, 25, 29, 31, 33. becauſe probably they were the firſt Authors of this Project, and the foremoſt in the Petition: There is no mention of the half Tribe of Manaſſeh here among the Petitioners, that follows v. 33, 39.

The Second Remark is, Moſes ſharply …proveth the Petitioners, who was much moved at the firſt againſt their motion, v. 6, &c. as if it had been both unſavoury, and unſeaſonable.

Firſt, Ʋnſavoury, becauſe it ſavoured of too much love to themſelves, and too little love to their Brethren; and

Secondly, Ʋnſeaſonable, becauſe it diſovered ſome diſtruſt in God, who had lately commanded the Diviſion of the Conquer'd Lands by lot, Numb. 26.55. which they now would prevent, and Moſes might well look upon it as an evil preſident, not only to diſcourage their Brethren in going forward to Conquer Canaan, but alſo when ſome part of Canaan was after Conquer'd, ſome other Tribes might crave that part for their Inheritance, and ſo bring upon the Camp of Iſrael a great confuſion; beſide, 'tis not at all improbable, that theſe two Tribes were too much engaged in their affections to that portion of Land, as Lot's mind was too much ſet upon the Plains of Sodom, Gen. 13.10. for as he was ſoon after carried away Captive by the four Kings, Gen. 14. ſo thoſe here are noted to be the firſt that were carried away Captive out of this very Land, who were the firſt of all the Tribes that had this Land aſſigned them for their Inheritance, 1 Chron. 5.25. 2 King. 15.29. Strong affections cauſe ſtrong afflictions, if we love over-much, we ſhall be ſure to grieve over-much: When God ſees us ſet upon it, to have this or that, have it we may, but with an after-reckoning that may diſſweeten it with a witneſs.

The Third Remark is, The Apology which the two Tribes made to pacifie Moſes's indignation, and to procure his grant of their Petition, beſide their former Arguments drawn from the copiouſneſs of their Cattel, and the commodiouſneſs of that Countrey being ſo fat and fit for feeding them; They offer Moſes new Conditions, v. 16, 17, &c. that they deſigned only to build Sheep-folds, &c. ſo leave their Wives, Children, and Cattel behind them, but as for themſelves, they were ready to march in the fore-front of the Army of Iſrael in Conquering Canaan; and they being freed from that great cumbrance (which the other Tribes could not leave behind them) might the more freely venture their lives in the Wars of Canaan; this might be their intent at the firſt, tho' Moſes miſtook them 'till he underſtood better.

N.B. Groſs miſtakes and thence great differences may fall out betwixt deareſt Friends, as betwixt Cyril, and Theodoret, who Excommunicated each other for Hereſie, poſteà comperti idem ſentire; ſo betwixt Reuben, and Judah, Gen. 37.22, 27, 29, &c. tho' they both aimed at the ſame thing, &c.

The Fourth Remark is, The Ratification of Moſes's grant (after his miſtakes were removed) unto die Petition of the two Tribes upon the performance of their Conditions propoſed by them, v. 20, 21, 22. being better informed that their ſuit was neither unſavoury, nor unſeaſonable, nor yet unreaſonable as he at firſt judged it, ſaying, v. 6. Shall all go to War, and ye ſit here? But with this caution, that if they fail'd in their Conditions, their ſin would find them out, v. 23. that is, it would (in the guilt of it) haunt them at their heels like an evil Ghoſt, and overtake them in the puniſhment, as it did, Gen. 44.34. and after, Iſa. 59.12. Hereupon the two Tribes unanimouſly renew their Promiſe and Covenant, ſhewing thereby their Faith in God, and love to their Brethren, they were reſolved to be in the fore-front of the Battel with their lives in their hands againſt ſo many and mighty Enemies of Canaan, leaving their weak Families behind them to the Lord's protection. N.B. Thus the matter was adjuſted betwixt them and Moſes, yet was it not accompliſhed under Moſes's Miniſtry (figuring that the Law ſhould make nothing perfect, but the bringing in of a better hope, Heb. 7.19.) it was fulfilled under Joſhua, who dealt favourably with thoſe two Tribes, and did not take all their able Warriours (according to the ſtrict letter of their Covenant, v. 21.) but only forty thouſand of them, Joſh. 4.12, 13. which was not half of their military number, as appeareth by their laſt muſter, Numb. 26.2, 7, 18, 34. the over-plus of the forty thouſand ſtaid behind to guard their weak Families.

p. 112The Fifth Remark concerns the half Tribe of Manaſſeh, whereof no mention is made untill v. 33. where they are named, either

Firſt, Becauſe they joyned themſelves to the Petitioners, looking upon the Land of Og, and Sihon, to be too large for the two Tribes only; or

Secondly, Becauſe thoſe Sons of Manaſſeh ſhewed much faith and fortitude in conquering Gilead, v. 39. and 'tis ſaid of Machir the Son of Manaſſeh [that he was a man of war, therefore he had Gilead and Baſhan,] Joſh. 17.1.

Thirdly, Becauſe this half Tribe abounded with Cattel as did the other two Tribes. This half Tribe had alſo their Inheritance given them upon the like condition with the former two Tribes, Joſh. 4.12. And the Inheritances of all the three was not only Moſes's Donation, but it had alſo the Lord's approbation, as 'tis ſaid [the Lord hath given it you] Deut. 3.18.

The Sixth Remark is, [Muſakkoth Shem] Hebr. The changing of the names of thoſe Cities which the two Tribes and half conquered, v. 38. for thoſe Amorites on this ſide Jordan (to fill up their Iniquity, Gen. 15.16.) called their Cities by the Names of the Idols which they Worſhipped, ſuch as Nebo, Iſa. 46.1. Baal, Judg. 6.31. which the Lord would not have to be mentioned by his People, Exod. 23.13. Pſal. 16.4. therefore their names were changed.

Beſide, 'tis common for Conquerors to change the name of Conquered Cities and Countries, to commend their Conqueſts, and their own Names and Fames to Poſterity: But Jerom's ſaying [abſit abore Chriſtiano, ut ſonet Jupiter Omnipotens, Mehercule, &c. Magis portenta quam Numina.] is grounded upon the firſt Reaſon; Heatheniſh Gods (no nor Popiſh Idols) ſhould not be mentioned ſo honourably by the mouths of Chriſtians; yet thoſe old Idolatrous names were revived, and retained, eſpecially when Iſrael did degenerate, Judg. 13.17. Iſa. 15.2. Ezek. 25.9. and ſo it is with us, &c.

The Thirty Third Chapter (being the next) of Numbers affords ſome few Remarks.

The Firſt is, Here begins the 43d Lecture of the Law (call'd the Journeys) which were 42 in number, from Egypt to Jordan, figuring the Churches unſettled eſtate under Moſes's Law, that brings not to reſt, Deut. 12.9. as the Goſpel of the Meſſias doth, Heb. 4, 3. Iſa. 33.20. Heb. 12.27, 28. as Moſes reckons up 42 removings from Egypt to Canaan, ſo Matthew reckons up 42 Generations from Abraham to Chriſt (Mat. 1.) by whom we have entrance into Heaven. All thoſe manifold Stations (wherein Iſrael met with manifold Exerciſes, as Hunger, Thirſt, Fiery Serpents, Plague, &c. ſhew us, that through manifold Tribulations we muſt enter into the Kingdom of God, Act. 14.22. 2 Tim. 3.12. N.B. The Jews do miſerably comfort themſelves, that theſe 42 Journeys are ſo diſtinctly deſcribed by Moſes to make out the hope of their Redemption (by the Meſſiah yet to come) after their long wandrings, and that they ſhall then return into their Promiſed Land; 'twere well they would more mind what their own Rabbi Moſes Hadarſchan moſt truly ſaith, the true Redeemer was born, before He was born that reduced Iſrael into this laſt Captivity: The laſt of thoſe Manſions was Abel-Shittim, v. 49. ſo called from their woeful bewailing the ſad plague, Numb. 25.6.

The Second Remark is, The Command of God for Iſrael's deſtroying all the Idols, and the Idolaters alſo out of the Land of Promiſe, from v. 51, to the end. And this Command is back'd with a grievous Commination, If you dare be ſparers of any of them, know, that thoſe ſpared will not ſpare you, no not your tendereſt parts, your eyes, to which they will be pricks, v. 55. and they will gore your ſides alſo with the ſharpeſt Weapons, without either meaſure or mercy. The troubles which thoſe ſpared Jebuſites brought upon Iſrael, are ſet forth in the Book of the Judges in the Hiſtory of Jabin, Siſera, and others; N.B. No leſs pernicious are thoſe ſpared Jeſuites to thoſe Chriſtian States that harbour them: An Interpreter ſaith here, Shall we ſuffer thoſe Vipers to lodge in our boſoms, 'till they eat out our bowels. This extirpating Command of rooting out thoſe curſed Jebuſites is oft repeated by God, Exod. 23.33. Deut. 7.1, 2, 5. and again, Deut. 12.2, 3. no leſs will be the preſerved Jeſuites but pricking Briars, and grieving thorns, Ezek. 28.24. to the Souls and Bodies of the Church of God, as Pſalm 106.34, 35, 36.

Nor ought it to be objected, Why did not God command Iſrael to endeavour the Converſion of thoſe Gentiles, rather than their confuſion and utter extirpation.

Anſwer. Becauſe (1.) The time of perſuading Japhet to come over to the Tents of Shem, (Gen. 9.27.) that is, of propagating the true Worſhip of God in the way of the Goſpel, was not now come.

p. 113(2.) Becauſe theſe Canaanites were the curſed Offspring of Cham, and therefore to be cut off, leſt Iſrael ſhould be harmed by any ſinful Society with ſuch notorious Sinners; their Land did ſpue them out, and God (who is the true proprietary of all Lands) gave it to Iſrael, which was divided by Lot to all the Tribes Numb. Chap. 34. and a portion for the Levites, and Cities of Refuge, Chap. 35. and the inconveniency of alienating the Inheritances of Daughters was remedied by their Marrying in their own Tribe; hence the Daughters of Zelophehad Married their Uncle's Sons, leſt their Inheritance ſhould be removed from their Tribe, Chap. 36. All which Divine Commands muſt certainly corroborate Iſrael's confidence of a Conqueſt of Canaan, ſeeing all theſe Orders were given, as if Iſrael had been now in preſent poſſeſſion of the Land already, &c.

Now come we to the laſt Book of Moſes (call'd Deuteronomy in Greek, ſignifying the Second Edition of the Law) and unto the laſt two Months of Moſes's Life, and the two laſt Months of Iſrael's forty years wandring in the Wilderneſs. This Book doth plainly appear to be a Rehearſal and Explanation of thoſe Laws (God gave Iſrael) mentioned in the three former Books, Exodus, Leviticus, and Numbers; as likewiſe it is a repetition of the principal matters that had befaln them in their forty years travel from Egypt to this laſt Station, and Recorded in the three Books of Moſes aforeſaid. There be but few Hiſtories falling forth in this Record of only the two laſt Months, and therefore the fewer Remarks muſt be made upon it, ſo far as it affords new Hiſtories.

The Firſt Remark is, to ſhew the Reaſons why Moſes in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded.

The Firſt Reaſon was, Becauſe all that old Generation of Iſrael (who received the Law at Mount Sinai) were now dead in the Wilderneſs, Deut. 1.35, 39. and among the Aaron their High-Prieſt was now dead alſo, Numb. 20.25. Therefore Moſes Rehearſeth here the principal Laws (given to their Fathers) unto this new Generation (that were either not yet born at that time, or were then ſo young as to be uncapable of underſtanding the Law at Sinai) to whom Moſes addeth a large Explication of the Law not before delivered, which may be Remarked upon afterwards.

The Second Reaſon is, That Moſes having conducted this new Generation to the very confines of Canaan for the ſpace of forty years in a long Pilgrimage through the Wilderneſs, he might prepare them for their poſſeſſion of the Promiſed Land; therefore he publickly preacheth theſe two laſt Months to them, and preſſeth them to obedience, &c. leſt their ſins ſhould cut them off in Canaan, as their Father's ſins had cut themſelves off in the Wilderneſs: And

The Third Reaſon is, That Moſes might renew the Covenant betwixt the Lord and this new Generation, requiring a ſolemn promiſe from them for the performance of it. Thus all this was done, Deut. 29. and thus Moſes ſpent the two laſt Months of his Life (would to God we could learn to do ſo) when he knew by Divine Revelation, that he muſt live no longer

The Second Remark is, After Moſes had made a Rehearſal of God's Ineſtimable benefits to them on the one ſide▪ and of their Ingratitude, Murmurings, and Rebellions on the other ſide, in the four firſt Chapters of this Book, he out of a Paſtoral Prudence and Providence lays the Law again before them, Chap. 5. and expounds the firſt Command of the Decalogue, Chap. 6, to the 11. in which, and the 12th. Chap. is the 2d Command explained, by aboliſhing falſe Worſhip; then the 3d Command is opened in the abuſe of God's name by Falſe Prophets, Chap. 13. and how holy Communion muſt be, being taught by clean Meats, &c. ch. 14. The 4th Command is explained by the Rites of the Sabbath Year, the Solemn Feaſts, &c. Chap. 15, 16. The 5th Command of Obedience to Governours Civil and Eccleſiaſtical, but not to hearken unto Falſe Prophets, Chap. 17.18. The 6th Command concerning Murder, Wars, &c. Chap. 19, and 20, 21. The 7th Command touching Adultery, Rape, Inceſt, &c. Chap. 22. The 8th Command concerning Uſury, and Payment of Vows, Pledges, or Man-Stealers, Wages, Weights, &c. Chap. 23, 24, 25.

The Third Remark is, Moſes addeth ſome more Ordinances which he had not mentioned before in the three former Books, as the Homage unto God, to be paid when they came to Canaan, Chap. 26. and the writing of the Law upon ſtones, Chap. 27. and the many bleſſings promiſed to the obedient, and many curſes threatned to the diſobedient, Chap. 28. and the renewing of the Covenant, Chap. 29. together with a promiſe of mercy to Penitent Sinners believing in Chriſt, Chap. 30. then follows an Hiſtory 'till Moſes's death.

p. 114N. B. To All which is added, that Moſes Rehearſing the Ten Commandments in Deut. 5. propoſeth a Reaſon for the Sabbath's Ordaining, differing from that in Exod. 20. There it was becauſe God reſted on the Seventh Day, implying the Sabbath's morality, and perpetuity: But here it is, becauſe of Iſrael's Deliverance out of Egypt, and ſo it reſpecteth the Jewiſh Sabbath moſt properly, &c.

Now come we to the laſt Hiſtory concerning Moſes, to wit, the laſt Facts of his Life, a little before his Death: After which followeth, the famous Relation both of his Death, and of his Burial, &c. Of the firſt of thoſe famous Facts, that Moſes did laſt before his Death, an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof:

The Firſt is, the Reſignation of his Grand Government of Iſrael unto Joſhua his Succeſſor, in which reſigning Act, Moſes declareth the grounds of laying down that great Burden to be Juſt and Honeſt. 1. Becauſe of his old Age. And 2. Becauſe it was the declined Will of God, that it ſhould be done: And withal He encourageth his Succeſſor both to Poſſeſs, and to divide the Land of Promiſe, having the Preſence of God with him in that double Work, from ver. 1, to 9 and ver. 23.

The Second Record is, His Deuteronomy, which was written by himſelf, this he commanded to be ſolemnly Read (relating by whom, to whom, where, when, why and how oft) and to be laid up and preſerved in the Ark, from ver. 9, to ver. 14. and ver. 25, 26, 27.

The Third Record is, his Prophetical Song, wherein He foretelleth Iſrael's falling away from God, and God's anger againſt them for ſo doing: Moſes commandeth this Song to be written, to be learnt and Sung by all the People, as a ſtanding Teſtimony againſt their Apoſtaſy, from ver. 14, to 30. Now follow the Remarks upon this Chap. 31.

The Firſt is, Such an Accent and Emphaſis is put upon this Hiſtoircal Paſſage, that, as the renewing of the Covenant between God and Iſrael, was made by the Rabbins, Deut. 29. the one and fiftieth Section or Lecture of the Law, ſo here they begin the two and fiftieth Section, wherein Moſes ſetteth forth the State of Iſrael before his Death, and Vatablus makes this Story in Chap. 31. the Ninth Diviſion of the Book, rendring Vaialek, ambidavit, Moſes walk'd from his Houſe to his Pulpit, &c.

The Second Remark is, Moſes's Age, ver. 2. an hundred and twenty, which is divided in Scripture into three equal Forties, Moſes lived in Pharaoh's Court forty Years, Act. 7.20, 23. and his ſecond forty was in Baniſhment in the Land of Midian, Act. 7.29, 30. Exod. 7.7. and his laſt forty was his Conduct of Iſrael through their wandrings in the Wilderneſs: This ſame Term of an hundred and twenty Years, was Noah preaching to the old World, and building his Ark, Gen. 6 3, 14. 1 Pet. 3.19, 20. the Doctrin he taught them was [aut poenitendum, aut pereundum] either repent in that time, or periſh for ever. As to the complaint Moſes makes of his inability here, to bear any longer ſo great a Burden, may be wondred at on this account, becauſe his hundred and twenty Years had not made him unable, for when he died [His ſight was not dim, nor his natural Force abated] Deut. 34.7. but it was upon another account, that diſenabled him, namely, He knew, though He was now neither Sick, nor Weak, yet muſt he ſhortly dye, ver. 14. and not lead Iſrael over Jordan, which was a Work reſerved for Joſhua, ver. 3. a younger Man, ſo more fit than old Moſes; therefore Moſes himſelf did deſire a writ of eaſe from his Office, Numb. 27.17. knowing the Mind of God herein, Numb. 20.12. Deut. 3.25, 26.

The Third Remark is, Joſhua (who is called Jeſus, Heb. 4.8.) was a clear Type and Figure of our Lord Jeſus, who after the ending of the Law of Moſes, doth by Grace and Truth bring us into God's Eternal reſt, Joh. 1.17. Rom. 10.4. As Moſes could not bring Iſrael to Canaan, becauſe of their unbelief, Heb. 3. laſt ver. but Joſhua brought them thither: So Moſes's Law cannot bring us to Heaven, becauſe of the Infirmity of our Fleſh, Rom. 8.3. but the Goſpel of our dear Jeſus doth it for us: And whereas Moſes joineth Jehovah and Joſhua together, ver. 3. that Iſrael might the better give him their Confidence and Obedience, rather as a ſecond to God, than as a Succeſſor to himſelf: So the ſecond Perſon in the Trinity, Jeſus Chriſt, is our Almighty Saviour to the utmoſt, Heb. 7.25.

The Fourth Remark is, the Encouragement Moſes gives to Iſrael, to counter-comfort them againſt their ſad loſs of ſo great and ſo good a Governour they had enjoy'd for forty Years. The People are comforted, not only with a Promiſe of Joſhua's Succeſſion in the Government, but more eſpecially of the Lord's Preſence with them, who would not fail them, nor forſake them, but would as ſurely give them a Conqueſt over p. 115the Canaanites on the other ſide Jordan, as he had already done over the Amorites on this ſide the River, their former Victories were as Pledges of Future and Greater; therefore He bids them▪ foreign, 1 Cor. 16.13. Quit your ſelves like men, ver. 3.4, 5, 6. and the ſame encouragement Moſes gave to Joſhua in particular, ver. 7, 8.

The Fifth Remark is, This Law or Deuteronomy Moſes orders to be read every ſeventh Year, ver. 10. which was the Year of releaſe from Debts, Deut. 15.1, 2, &c. for then the People were moſtly free from the Cares and Incumbrances of the World, and therefore might the better apply themſelves to hear the Law of God: As that Year of Releaſe was a Figure of our Year of Grace, and the releaſe from our Debts of Sin by our Redeemer: So ſeeing we are delivered, we ſhould therefore ſerve God the more, Luke 1.74, 75. And being bought with a Price, therefore Glorifi God, l Cor. 6.20. This Book when now read, Moſes commands it to be laid up in the ſide of the Ark, ver. 26. and not within the Ark, becauſe 1. After the Ark was once ſhut, 'tis probable it was never opened, but this Book was fetch'd out of the Temple, 2 King. 22.8. and 2 Chron. 34.14, 15. And 2. Becauſe in the Ark were laid up the Tables of Stone only, 1 King. 8 9. This was laid up as a Teſtimony againſt Iſrael's falling away from God which Moſes foretelleth here, ver. 16, 17, 18, 26, 27.

The Sixth Remark is, The Song (call'd the Song of Moſes) delivered in Words at large, Chap. 32. and but here deſcribed by Circumſtances, as 1. The Principal Author of compoſing this Song to be Sung, was Jehovah himſelf, while Moſes and Joſhua were both preſent, ver. 14 15, 19. 2. The Inſtrument, Scribe, or Writer of the Song was Moſes, ver. 22. And 3. The Subject matter of the Song is, Moſes's foretelling Iſrael's falling away, and the Calamity that would come upon them for their Apoſtaſy, ver. 16, 17, 18, 29. This Song was put into Metre, to be learnt and ſung of all ſorts, ſizes and ſexes, that it might be more eaſily learnt, and kept in Memory with Delight, Metra, parant animos, priſtina commemorant, Metre refreſhes the Memory, and makes it to retain Songs long in it. And before the Knowledge of Letters and Writing (which was long before Printing) it was the Cuſtom of the Ancients to ſing their Laws, leſt they ſhould forget them: In order hereunto 'tis ſaid here, ver. 19. that Parents ſhould put this Song into the Mouths of their Children, that out of their own Mouths God might judge them afterwards, &c. Remarks upon Deut. 32. follow.

The Firſt is, The Recording of this Song at large in this whole Chapter, which ſo diſtinctly foretelleth Iſrael's Sins of Ingratitude to God (notwithſtanding all his matchleſs Mercies to them) and his Judgments of Sword, Famine, Peſtilence, and Captivity for their notorious Impieties: All this is left upon Record againſt them, that they might have no cauſe to complain in after times, that they were neither admoniſh'd of their Iniquity, nor premoniſh'd of their Puniſhments before hand: This in general was ſo remarkable a Paſſage of Providence, that the Rabbins begin here their three and fiftieth Section or Lecture of the Law, and which Vatablus, and more Modern Authors make the tenth Section: Moreover, the Hebrews affirm, that this famous Song contains in it a Compendium of the whole Law of God, becauſe it maketh mention of God's magnificency, of the Creation of the World, of one God to be worſhipped, of the Generation of the Flood, of the Diviſion of Tongues, and Nations, of God's kindneſs to Iſrael in the Deſart, and of the laſt Reſurrection.

The Second Remark is▪ Moſes in this Song, having call'd Heaven and Earth in as Witneſſes, ver. 1. and wiſhing that his Doctrine might bring forth as much Fruit in Iſrael as the Rain and Dew d…h …n the Earth, ver. 2. and commending God to the People for his Magnificency, Perfection, &c. ver. 3, 4. &c. Then gives an elegant Narrative of God's Kindneſſes to them, both paſt in his free Choice of them from all other Nations, ver. 8, 9. and preſent, in his preſerving them in the Wilderneſs, ſet forth by both the ſimilitude of the Apple of his Eye, ver 10. and of the Eagle to her Young, ver. 11, 12. yea and prophetically of God's future kindneſſes to them in bringing them into the Land that flowed with Milk and Honey, &c. ver. 13, 14.

The Third Remark is. The ſecond part of his Narrative, conſiſts of Iſrael's abuſing all thoſe kindneſſes of God to them intimated, ver. 5, 6. but more fully related both in the Cauſes of their Ingratitude, namely their fulneſs and fatneſs, ver. 15. which made them forſake God their Father, falling to Idolatry, and following Idols, ver. 16, 17, 18. whereby the Lord was provoked to Anger againſt them, ver. 19.

The Fourth Remark is, The Divine Commination againſt Iſrael for this Ingratitude, wherein is contained many Aggravations, as 1. God's hiding his Face, ver. 20. 2. His retaliating them like for like, ver. 21. 3. His caſting Fire, and his Arrows on them, p. 116ver. 22, 23. with a multitude of Miſchiefs, ver. 24, 25, 26. inſomuch that both God and Man might laugh them to ſcorn, ver. 27, to 39.

The Fifth Remark is, The Divine Conſolation, wherewith He cloſes this Oration, not loving to ſet (like the Sun ſometimes) in that dark Cloud of Divine Commination: Hereupon Moſes here comes to Comfort Iſrael with a double Cordial. The Firſt is, God's Promiſe of the Reſtitution of Iſrael, ver. 36, 43. And the Second is, his Promiſe of the Rejection of all their Adverſaries, againſt whom He denounceth Corporal and Eternal Puniſhments, ver. 40, to 44. whereby He ſhewed God's Mercy in Chriſt toward them in the end.

The Sixth Remark is, The Concluſion of this Chap. 32. in which after Moſes had moved the People to a diligent Conſideration and Application of the Matter of this Song, ver. 46, 47. then God commands him to take a view of the Land of Promiſe from the Top of Mount Nebo, the next Mountain ver. 48, 49. and then to give up the Ghoſt there, ver. 50, 51, 52. wherein Moſes faithfully Commemorates his own Sin, as a Vindication of God's Juſtice againſt him, and for a warning to all People not to diſobey God by his Example; however he gives this Account of himſelf, that (according to the Apoſtle's Phraſe) He died in the Faith, ſeeing the Promiſe afar off and ſaluted it, Heb. 11.13.

Now come we to Chapter the thirty third of Deuteronomy, which is Moſes's laſt Prophetical Prayer, and his Patriarchal Benediction, relating to the twelve Tribes of Iſrael, a little time before his Death.

This conſiſts of three Parts, 1. The Prologue. 2. The Prediction it ſelf in twelve Particulars. And 3. The Epilogue or Concluſion of the whole.

In the firſt Part, the Prologue, Moſes maketh Arguments for Captivating the Peoples Attention and Good Will: His firſt Argument is drawn from the Perſon of God, who had conferr'd ſo many and ſo great Divine Favours upon them, ver. 2, 3. His ſecond Argument from the Perſon of Moſes Himſelf, in his twofold Office; 1. Prophetical, in giving them the Law, ver. 4. 2. Regal, as he was King, &c. ſo might command their Audience.

The Remarks upon this firſt Part, the Prologue, are

Firſt, Here beginneth the fifty fourth and laſt Section or Lecture of the Law, call'd in Hebrew [Haberahah] Haec benedictio, this is the Bleſſing, beginning here. And much to be marked, becauſe the Words of dying Men are living Oracles, moſt pious and ponderous, but moſt of all of this dying Man of God, Moſes.

The Second Remark is, From the Perſon of God (call'd here a Lover of the People) who beſtowed three ſpecial favours upon them. The 1. Was in giving them his Law. 2. In providing for them the Brazen Serpent to heal them, when ſtung of the fiery Serpents: Thus the fiery Law is a Schoolmaſter to bring us unto Chriſt, figured by the Serpent ſet up while they compaſſed Mount-Seir, Edom's Land, Deut. 2.4, 5. Numb. 21.4, 9. And 3. In preparing them for their Poſſeſſion of the Land of Promiſe, by the Explication of the Law which Moſes made to them at this Paran named here, and Deut. 1.1. and Hab. 3.3. This teacheth us, that after we be brought to Chriſt by Faith, He informs us in his Law by his Spirit, and ſo prepares us for our entring into his Eternal Reſt.

The Third Remark from the Perſon of Moſes, is, Though Kingly Government (as it is deſcribed, 1 Sam. 8.9.) was not ſet up in Iſrael, yet Moſes is call'd King here, ver. 5. as he was the Supream Magiſtrate and Chief Governour of Iſrael, their Lawgiver, and ſuch an Heroick King, as reigned over the People by Vertue and Juſtice, not by Force and Violence: Not Imperiouſly ſaying, this I can do by my abſolute Power, but this is fit for me to do, as a Magiſtrate fearing God, &c. He had the Heads of the People, and the Tribes joyn'd with him here, as King, Lords and Commons: 'Tis the beſt of Governments doubtleſs, where the Beam is kept right and eaven betwixt Soveraignty and Subjection, without Tilting the Balance either way.

The Second Part is, the Prediction, relating to the twelve Tribes, and beginning with Reuben, ver. 6.

The Firſt Remark concerning Reuben, is, Moſes prays for him, that though he had finn'd with his Father's Concubine, Gen. 35.22. for which he loſt his Birth-right, Gen. 49.4. and though the Princes of this Tribe rebelled with Korah, Numb. 16.1, &c. yet that Mercy might be ſhewed him in Chriſt, ſo as to live to Life Eternal, and not die the ſecond Death (according to the Chaldee Paraphraſt) or at leaſt to live before the Lord in this World, that he might not be extinguiſhed among the Tribes: By Vertue of this Prayer, Reuben remained a number to go on Armed before their Brethren againſt the curſed Canaanites, Joſh. 4.12.

p. 117The 2d. Remark reſpects Judah, v. 7. who was the 4th Brother, yet is bleſt in the 2d. place for the honour of the Kingdom which was to be in this Tribe by David, &c. and out of which the Meſſiah was to ſpring: Moſes prays that God would hear the Prayers of Judah, when he fought the Lord's Battels, preſſing the Lord that he would turn his promiſes into performances, as was oft done in David's and his Succeſſor's days; and Moſes prays that Judah's hands may be ſufficient for him, and that God would be an help to him, to ſhew that Man's ſufficiency is of God.

The 3d Remark concerns Simeon, whoſe Name is not mentioned in this Patriarchal Benediction, becauſe, 1ſt. He loſt his Honour by his Cruelty upon Shechem, Gen. 49.5, 7, &c. 2dly. By the Corporal and Spiritual Fornication of his Poſterity in Zimri, &c. Numb. 25. Therefore was this Tribe leſſened from 59 Thouſand at the firſt Muſter, Numb. 1. to 22 Thouſand at the laſt Muſter, Numb. 26.14. But the Rabbins (not willing to have Simeon altogether omitted) do join him with Judah here in the Bleſſing, becauſe he went forth with that Tribe to fight againſt the Canaaites, Judg. 1.3. and becauſe Simeon's Inheritance lay in the midſt of the Inheritance of Judah, Joſh. 19.1. 1 Chron. 4.42. So their Expeditions were in common joined together: Yet the Greeks in many Copies join Simeon with Reuben in the former Bleſſing thus; [Let Reuben live and not die, and let Simeon be many in number.] But this Addition is exploded by the Fathers. Some join Simeon's with Levi's Bleſſing, becauſe both of them were ſcatter'd in Iſrael, Gen. 49.5, 7.

The 4th. Remark reſpects Levi, who had been a Copartner with Simeon, both in the Cruelty and in the Curſe afore-named; yet this Tribe did retrieve it ſelf from both, by their Zeal againſt Idolatry, Exod. 32.26, 27, &c. (which Simeon's Tribe did not) ſo comes to be bleſt by Moſes here with a Sacerdotal Dignity, ver. 8, 9, 10, 11. to whom the Ʋrim and Thummim (Sincerity of Life, and Soundneſs of Doctrine) is here promiſed, and which the Levitical Prieſthood kept till the Captivity, but then loſt them Ezr. 2.63. and never recovered them, becauſe the Meſſiah (our High-Prieſt after the Order of Melchiſedech) was to reſtore them by the Light and Truth of the Goſpel. Till then the Tribe of Levi prayed for, and preached to the People. And becauſe Miniſters ſhall be ſure to have many Enemies for ſo doing, therefore muſt the People pray for them; and if Man will not Right them (Light being offenſive to ſore Eyes, &c.) God himſelf will by striking through the Loins of thoſe that injure them, v. 11. as Korah, Dathan and Abiram were done to: Levi had no Portion but the Lord, who therefore was their Avenger.

The 5th. Remark is the Publick Exerciſe of Religion promiſed to Benjamin, ver. 12. who had been his old Father's Darling, Gen. 42.4. and now muſt become a Darling to God himſelf: Benjamin muſt live by Levi, becauſe the Temple (wherein the Levites miniſtred) ſtood upon Mount Moriah in the Tribe of Benjamin, being the Northern Part of Jeruſalem, though the Southern Part (wherein Mount Sion ſtood) belonged to Judah's Tribe. The Valley of Millo betwixt thoſe two Hills (Mount Sion and Moriah) being filled up and made plain by Solomon whereby thoſe two Hills might ſeem to be but one, and the greater communicating its Name to the leſſer; hereupon God is ſaid Synechdochically to dwell upon Mount Sion. Thus Benjamin did dwell betwixt the two Shoulders of the Lord, (thoſe two Holy Hills) from both ſides of the Temple, as the Head on the Body.

The 6th. Remark is, the Bleſſing of Joſeph in both his Sons, Ephraim and Manaſſeh, wherein is promiſed, 1. A Confluence of all Creature-comforts from Earth and Heaven, ver. 13, 14, 15, 16. and, 2. A moſt potent Kingdom, ver. 17. Moſes prays here, that the Sun with its warmth, and the Moon with its moiſture, may make Joſeph's Land fruitful; and that the Meſſiah (who appeared to him in the Buſh, Exod. 3.2.) might both preſerve Joſhuah (of Joſeph's Tribe) in his Wars (as the Buſh in the Flame) and bleſs him with a Conqueſt over Canaan, as with the Horn of an Ʋnicorn, &c.

The 7th. and 8th. Remarks relate to Zabulon and Iſſachar (both Sons of Leah) whom Moſes joins together in one Bleſſing, ver. 18, 19. to whom he promiſeth vaſt Treaſures by Sea-Traffick: Zabulon was foretold to dwell by the Sea Shore, Gen. 49.13. Iſſachar had alſo ſome Cities by the Sea ſide (though they moſtly delighted in a quiet Country Life, of feeding Sheep, and tilling the Ground) from whence they ſucked in prodigious Profits: Both thoſe Tribes ſhall not forget to return their Praiſes to God, from whom they received all thoſe Profits. [They ſhall call the People to the Mount of God.]

The 9th. Remark reſpecteth Gad, to whom is promiſed, 1. moſt renowned Victories, ver. 20. and, 2. a moſt Reverend Prophet to Spring out of that Tribe; to wit, p. 118Elijah the Thisbite, ver. 21. who executed the Lord's Vengeance upon Baal's Prieſts, 1 Kings 18. as likewiſe of a moſt reſolute Prince, (namely, Jehu of this Tribe) who furiouſly poured forth God's Fury upon the Idolatrous Houſe of Ahab, &c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this ſide Jordan, where their Law-giver Moſes had his Lot to die and be buried in, yet were they as couragious as any to conquer Canaan for their Brethren, Numb. 32.23, 29, 33. 1. Chro. 12.8. and 5.18▪ to 22.

The 10th. Remark relateth to Dan, to whom Military Proweſs is promiſed, ver. 22. who is by Jacob called a Serpent, Gen. 49.17. for his ſubtil and ſecret ſurprizing of his Adverſaries. But here by Moſes he is likened to a Lion that lurketh in Baſhan (the Place where Lions were bred) and ſuddenly jumped upon their Prey that paſſed by: So Dan jumped ſuddenly on Laiſh, Joſh. 18.

The 11th. Remark concerneth Naphthali to whom is promiſed all ſorts of Proſperity, even to full ſatisfaction, ver. 23. For they laying upon the Sea, and trading with Tyre, Sidon▪ &c. could not well want the moſt contentful Proviſions both for quantity and quality, more eſpecially coming with the Favour of God to them. There the light of God's Favour in Chriſt appeared, Matth. 4.13.16.

The 12th. and laſt Remark upon the Tribes, is on Aſſer, or Aſhur, ver. 24, 25. to whom is promiſed a plentiful Portion, both above Ground for Fruits, and under Ground for Metals, together with Multitudes of Children. This Tribe had now 53 Thouſand and four hundred Men of War, Numb. 26.47. and is farther promiſed, That while their Days laſted, their Strength ſhould laſt alſo. As Moſes was luſty in his old Age, Deut. 34.7.

The third Part of Deut. 33. is the Epilogue, or Concluſion, wherein Moſes gives (1ſt.) a graphical Character of the high Praiſes of the moſt high God, both in his own Nature and Majeſty, ver. 26, 27. and in his tranſcendent loving kindneſs to his People Iſrael, ver. 28. and (2dly) ſhuts up all with a moſt elegant Epiphonema, which is Euchariſtical, ver. 29.

Remarks hereon are, (1ſt) This Concluſion concerneth all the Tribes of Iſrael in general, unanimouſly celebrating the Glory of God, in his goodneſs to his Church in the Wilderneſs, they all partaking thereof to their everlaſting Happineſs. Jeſhurun the Chaldee explains it Iſrael, and the Greek tranſlates it Beloved: Or it comes of Jaſhar, Hebr. Righteous; for they were beloved of God. and righteous in his Eyes. Yet ſoon they loſt their Uprightneſs, and kicked againſt God, like a Shar, Hebr. Bullock, or young Mule, qui matrem ſuis regratulatur calcibus, that kicks his Dam after he hath ſuck'd her Dugs, Deut. 32.15.

The (2d) Remark is, God was an All-ſufficient Succour to Iſrael, while they retained their Uprightneſs. [God riding upon the Heavens] ver. 26. was an evidence of Triumph, 2 Sam. 22.11. Hab. 3.8. Revel. 6.2. and 19.11, 16. having all the Celeſtial Creatures for his Cavalry, or Horſemen, and all the Terreſtrial for his Infantry, or Footmen: What Foe can ſtand before him and his? &c.

The third Remark is, the Safety of the Church under ſuch a Protector, the Ancient of Days is their Refuge, ver. 27. Their Protection is both above and below them, a Child of God cannot fall ſo far as to fall below the everlasting Arms of God, Cant. 2.6. much leſs can all his Children: Chriſt destroyeth the Devil that hath the Power of Death, Heb. 2.14. and with him all their Enemies are deſtroyed.

The fourth Remark is, God's Church is a People ſeparated from the World that lays in Wickedneſs, 1 Joh. 5.19. They dwell alone, ver. 28. Numb. 23.9. they mingle not with the Heathen, nor meddle with their Worſhip or Manners, Eſth. 3.8. being a peculiar Treaſure to God, Exod. 19.5. Tit. 2.14. having a better Fountain to feed on, than the broken Ciſterns of the World: No Foe ſhall Uſurp their place.

The fifth and laſt Remark from the Epiphonema is, God's People are the World's Paragons, None-ſuch, ver. 29. ſuch as the World is not worthy of, Heb. 11.38. in their having Oſſenſive, as well as Defenſive Armour, whereby they pull down the strong holds of Satan, 2 Cor. 10.4, 5. As 'tis God's Glory to tread upon the high Places of the Earth, Amos 4.13. Mic. 1.3. So he imparts this Glory to his People, Deut. 32.13. and here ver. 29. inſomuch that their Foes ſhall feign themſelves Friends, as the Gibeonites did, Joſh. 9.4. Pſal. 18.44▪ and 66.3.

Moſes's Death is deſcribed in Deut. 34. wherein we have, 1. the Antecedents; 2. the Concomitants; and, 3. the Conſequents of his Death. 1ſt, The Antecedents of it are his aſcending the Mount Nebo, and his viewing the Land of Canaan round about from the top thereof, ver. 1, 2, 3, 4.

p. 1192dly. The Concomitants, are, the Cauſe why (at God's Command) the Place where, the Manner how, and the Time when, in what Year of his Age he dyed, v. 5, 7, &c.

3dly. The Conſequents are, 1. His Burial, by God himſelf in an unknown Place, v. 6. 2. The Publick Lamentation made for him, v. 8. 3. His Succeſſor, v. 9. 4. The Funeral Song in his Praiſe after his Death and Burial, v. 10.11, 12.

Remarks firſt from the Antecedents. The 1ſt is, Moſes obeys aſſoon as God commands (call'd he is therefore by way of Eminency, the Servant of the Lord, v. 5.) the command of God was (that He ſhould go up to Mount Nebo and die) Deut. 32.49. aſſoon as he had given his Patriarchal Bleſſing to the 12 Tribes of Iſrael, Deut. 33. per totum. Then went he up to Die, Deut. 34.1. and he went up with as good a will to die, as ever he did to dine: It was a brave Speech of a modern Martyr in the Marian Days (having the Spirit of Glory resting upon him, 1 Pet. 4.14.) that it was but winking with his Eye one little at the Stake, and he ſhould be in Heaven immediately.

The 2d Remark is, The ſtrange Proſpect God gave to Moſes of the whole Land of Canaan, from Dan to Beerſheba, 1 Sam. 3.20. and Judg. 20.1. upon the top of Mount Nebo, Piſgah being the Top of Nebo, whereon Moſes ſtood for a fairer Proſpect: Yet this could not be done in an ordinary way, Moſes could never have taken ſo large a Proſpect (from North to South, and from Eaſt to Weſt, or mid land Sea) at one view, had he not been help'd by an extraordinary Power, therefore 'tis ſaid [I have cauſed thee to ſee it] v. 4. the ſight God gave to Abraham of this Land was an ordinary ſight, Gen. 12.7, 8, 9. and 13.17. but this was without Travelling from his Place. Thus John from an high Mountain was ſhewed the Holy Jeruſalem, Rev. 21.10. and Ezekiel likewiſe before him, Ezek. 40.2. Moſes here ſaw alſo with the Eye of his Spirit the Myſtery of Canaan, as Immanuel's Land, Iſa. 8.8. pointing at all Bleſſings by Chriſt, &c. and Satan was God's Ape, in ſhewing Chriſt the Kingdoms of the World from the Top of an high Hill, Mat. 4.8, 9.

The Remarks from the Concomitants, Secondly, are 1ſt. From the Cauſe why Moſes died; The Cauſe was either General, from that Original Edict upon Adam's firſt Sin, which brought Death upon all Mankind, Gen. 3.19. Rom. 5.12, 13, 14. Heb. 9.27. or from a particular Precept of God to Moſes, oft repeated Numb. 27.12. Deut. 31.16. and 32.49. and again here, v. 5. calls Moſes firſt, the Servant of the Lord, becauſe he was willing to die at his Lord's command, though he had ſhewn before ſome Reluctancy, Deut. 3.23, 26. and now he went to ſerve his Lord perfectly without Sin in Heaven.

The 2d Remark is, From the Manner, How; (the Place where, being ſpoke to before) 'twas gnal pi Jehovah, Heb. at the Mouth of the Lord: As if the Lord had taken away his Soul with a Kiſs, like the loving Mother, that firſt kiſſeth the Child, and then layeth it down with all tenderneſs to ſleep: Thus the Lord had bid Moſes to lay down and ſleep, Heb. Deut. 31.16. that is, to die, for Death is call'd a laying down to ſleep, Job 14.12. Act. 7.60. 1 Theſſ. 4.13. thus the Righteous reſt in their Graves as in their Beds, till the Morning of the Reſurrection, Iſa. 57.2. Accordingly Moſes (like a dutiful Child, and an obedient Servant) willingly went to Bed when his Father and Maſter bid him do ſo: The Rabbins (in Maimonides) reckon up 903. kinds of Death, whereof this dying at the Mouth of the Lord (they ſay) is the eaſieſt of all.

The 3d Remark is, From the Time when he died, which was at 120 Years, and which agreed with the term of Noah's Preaching to the old World, and preparing of the Ark, Gen. 6.3. tho' ſo old, his eye-ſight fail'd him not as Iſaac's did, Gen. 27.1. nor his Viſage was wrinkled, but his Face (as Charkuni ſaith) ſtill ſhone with that Glory put upon him in the Mount, Exod. 34.30. He loſt no Teeth, nor was his Vigour, Humidum radicacle dry'd up with old Age, His eating Manna might be ſome Reaſon: Whereby is ſignified the Law living ſtrong in Man's Conſcience all his days, till God take it away by Grace to Chriſt, it hath Dominion, Rom. 7.1, 3, 5.

The Remarks from the Conſequents, are 1ſt. We muſt ſuppoſe that from the fifth verſe to the end of this Chapter, not Moſes, but Ezra or rather Joſhua, muſt be the Writer by the appointment of God: This in General: Particularly, the firſt Conſequent of Moſes's Death was his extraordinary Burial.

The 2d Remark is, Moſes was buried, ver. 6. by Jehovah or Michael (to wit, Chriſt who is one with the Father) Jude ver. 9. ſignifying that none but Chriſt ſhould aboliſh the Law and Ordinances given by Moſes, Rom. 8.3. Gal. 3.13, 14. Col. 2.14.16, 17. Heb. 9.9, 10, 11. &c. and 10.1.9. Chriſt might in this make uſe of Angels Miniſtry (of whom he is the Head) but of no humane Act or Aid: This was a peculiar Honour to Moſes (above all Mankind) whom the Lord loved both while he lived and when he died, condeſcending ſo far as to become his Sexton to bury him: As he had received his Soul with a Kiſs of Love, ſo now himſelf digs a Grave for his Body (as it were) p. 120with his own Hands, wherein Moſes ſleeps as on a Bed of Down, Iſa. 57.2. Oh precious Duſt, without which Chriſt accounts not himſelf perfect, Eph. 1.23. Joh. 17.24.

The 3d Remark is, God buried Moſes in an unknown Place, v. 6. unknown to Men, and to the Devil himſelf, therefore did he contend with Michael about it, Jude v. 9. Reaſ. 1. That the Devil might not ſet up himſelf in the Hearts of the Living, by cauſing them to worſhip the R…licks of the Dead: But 'tis anſwer'd, tho' the Jews were very prone and propenſe to Superſtition and Idolatry, yet this kind of worſhipping the Relicks of the Head (call'd foreign.) was not known in that day as it is now practiſed in Popert: Rea. the 2d. There was a Tradition among the Ancients about Moſes,'s foreign or Aſſumption, and the Pagans by a depraved Imitation of this ſuppoſed Aſſumption of Moſes, ſeem to ground their Conceit, that Romulus and their other great Lawgivers, we… rapt up to Heaven at their Deaths, whom they worſhipp'd as Gods, and had the Devil known Moſes's Aſſumption, he would have made Iſrael to worſhip him as a God. N B. The Story of Moſes's appearing with Elias (who was Aſſumed, &c.) at Chriſt's Transfiguration, ſeems to favour this Ancient Conceit of Moſes's Aſſumption: About which Point, the hot Diſpute might be 'twixc Michael and Satan. But the 3d and chief Reaſon, is a Myſtery, that the Law (whereof Moſes was the Miniſter) being once Dead and Abrogated by Chriſt, ſhould never more be ſought after, nor its legal Rudiments, both being abrogated by the Grace and Goſpel of Chriſt, both out of the Conſcience, and out of the Church: The aboliſhing of Sacrifices▪ &c. was foretold by Daniel, Chap. 9.24, 25, 26 27▪ and confirmed by the Apoſtle, Gal. 4.9, 10, 11. and 5.4. and till the Jews return and ſeek the Lord their God, and [the Son of] David their King, Hoſ. 3.4, 5. their State lies buried; they that are for the ſeventh Day-Sabbath, &c ſurely do not be…ieve that Moſes is buried by the Meſſiah, they would ſend us back to Moſes's School &c.

The 4th Kemark, Moſes died in the Mount, Deut. 32.50 but was buried in the Valley here. N.B. Let Man riſe never ſo high to the higheſt Pinnacle of worldly Honour, while he lives, yet muſt He be laid low enough in the Valley of the Grave, Pſal. 49.13. when he dies: 'Twas the Valley of Moab's Land▪ which was a large ſp…ce of ground, ſo that Moſes's Grave could not be found, when God left no Signs of it on purpoſe to conceal it. N B But why had Moſes Poſſeſſion of the Land of Moab by his Burial, when God ſaid He would give to Iſrael none of that Land? Deut. 2.9. Anſwer, This is to be underſtood of that Land, whereof Moab was in peaceable Poſſeſſion at that time, but there was another part of their Land taken from them by the Amorites, Numb 21.26. which though in the Hands of other Lords, was yet call'd the Land of Moab (the old Name) and in which put was Mount Nebo, where Moſes died, &c. N. B. But why muſt Moſes be buried over againſt Beth-peor, the Place of that abominable Idol, Baal's Temple? Numb. 23.28. and 25.3. where Balaam expected God to meet him for curſing Iſrael but in vain, yet where he laid that ſad ſtumbling block before Iſrael, that God might be made their Enemy, had not Moſes ſtood in the Gap by his Interceſſion for them, Pſal. 106.23. Iſrael is told here of the Place of Moſes's Burial [over againſt Bethpeor] to mind them of their Sin, and of his Mediation, &c.

The ſecond Conſequent of Moſes's Death, was the Lamentation made for Him, ver. 8. which laſted thirty days, as for Aaron, Numb. 20.28. and for Miriam alſo as Joſephus ſaith, it was their manner to make thirty days the meaſure of publick Mourning for principal Rulers, whereas ſeven days Mourning was ſufficient for Perſons of a private Figure, thus Joſeph did for Jacob, Gen. 50.3. ſeventy days by the Egyptians, and but ſeven days by Joſeph, ver. 10, 'tis the Lot of many or God's Servants, to have more Honour after their Death than in their Life.

The third Conſequent was the Nomination of his Succeſſor, namely Joſhua, ver. 9. which demonſtrateth the care and kindneſs of God to his Church, in not leaving her without a Governour: Sic uno avulſo non deficit alter aureus: The great Tree of Providence, as one Branch is broken off, ſo another riſeth up in the Room: Joſhuah was full of the Spirit of Wiſdom, fitted for the Succeſſion, wherein he was a figure of our bleſſed Jeſus. who was filled with the Holy Spirit, when he entred his Miniſtry, Iſa. 11.2. Luk. 4.1. God bade Moſes [Lay thy Hands on Joſhua] Numb. 27.18.23. (with 8.10.) by which he received a greater meaſure of the Spirit: Herein Joſhuab the Son of Nun, ſhadowed out our Jeſus the Son of God to whom Moſes gave …eſtimony, Job. 5.46. Act. 26.22, 23. and talked with him about his Deceaſe in his Transfiguration▪ Luk. 9 30, 31.

The fourth Conſequent is the magnifying of Moſes's Office and adminiſtration, as in a Funeral Song, ver. 10, 11.12. a noneſuch for Birth, Life, Death, and Burial.

The Firſt Remark upon this laſt Conſequent is, Moſes is magnified for his Familiar Communion with God, ſo as to know him Face to Face▪ ver. 10. Jehovah ſpake to him, as a Man ſpeaketh with his Friend, Exod. 32.11. perhaps in humane ſhape (beſides out of the Cloudy Pillar) as He did hold a long Conference with Abraham his Friend, Gen. 18. and thus God ſpake to Moſes, Mouth to Mouth, Numb. 12.8. Humanitus dictum, which manner of Communication magnifies Moſes above all the Prophets.

The Second Remark is, Moſes's five Books are compleated by theſe Clauſes writ by Joſhua, or Eleazar, &c. Divinely inſpired: That the Pentateuch (being the firſt Original of all writings) might be worthily celebrated over all the World, being confirmed by God himſelf, Numb. 12.7, 8. approved and expounded by all the Prophets after Moſe, yea by Chriſt himſelf and his Apoſtles, ſo that they who hear not Moſes, will not be perſwaded though one roſe from the Dead, Luk. 16.31. Hence Theodoret doth well call Moſes, foreign, The Fountain and Ocean of Divinity, out of whoſe Works all the Prophets and Apoſtles have watered their ſeveral Gardens.

The Third Remark is, Moſes is made a none-ſuch for his mighty Miracles (as well as for his Familiarity with God in his Miniſtry) ver. 11, 12. wherein God magnifies his own Majeſty, Moſes being but God's Miniſter and Inſtrument ſo dignified here. N.B. This Praiſe of Moſes, may not prejudice the Praiſe Chriſt gives of John Baptiſt [none greater born of Women] Mat. 11.11. Though he wrought no Miracles as Moſes did; Yet exceeded he all in Dignity and Doctrine. As thoſe Elements that are neareſt Heaven, be the pureſt, ſo the nearer Chriſt, the more excellent; He was the immediate forerunner of Chriſt, He began Goſpel Baptiſm, and baptized our Lord himſelf, &c. But unto us God hath raiſed up a Prophet like unto Moſes as he promiſed, Deut. 18.18. Act. 3.21. even our bleſſed Meſſias the Son of God, a Man approved of God by many Miracles, &c. Act. 2.22. Heb. 2.4. by whom God reconciled the World to himſelf, 2 Cor. 5.19. whom though God buried not, as he did Moſes, yet he raiſed him from the Dead, Pſal. 16.10. Act. 2.24. and 13.37. that he ſaw no Corruption: Of Him Moſes wrote, Joh. 5.45, 47, and to him all the Prophets give their Teſtimony, Act. 10.40, 43. and 13.39. He is the true God and Eternal Life, 1 Joh. 5.20. Here ends the Pentateuch, which contains the Hiſtory of 2553. Years from the Creation of the World; and which is all (as Sciccard ſaith) that was Tranſlated by the Septuagint of the Hebrew Bible into Greek by Ptolomy's order.

SOLI DEO GLORIA.