Exposition of Ezekiel 20-29, Exposition · Chapter 20 (2 of 4)

Exposition of Ezekiel 20-29 · Exposition · Chapter 20 (2 of 4)

p. 36Obſ. 4 The conſideration of God being our God, ſhould take us off from all former ingagements, ſinfull conformities, and falſe confidences, and cauſe us to cleave to the Lord, to conform unto, and confide in him: The Jews here were ingaged to Egyptian Gods, conformed to them, and confided too much in them. But caſt them away, defile not your ſelves with them, I am the Lord your God, you muſt ingage, conform your ſelves to mee, and confide in mee; I am your God able to counſell, help, deliver you, ſo are not, ſo cannot the Idols of Egypt. I am an holy God, they are abominations; I am for you Iſraelites, they are for Egyptians. God becomming our God, is a great condeſcenſion, a favour beyond comprehenſion, and ſhould knock us off from all falſe waies, and cauſe us to conform to him, Exod. 23.24, 25. Lev. 11.43, 44, 45. chap. 18.2, 3, 4. ch. 19.2, 3, 4. Numb. 15.38, 39, 40, 41. in all theſe places God uſes this argument why they ſhould conform to him; and bee holy becauſe hee is the Lord their God, and an holy God; hee made them his Temple, to dwell in and among, and his Temple muſt not bee defiled, admit of any thing unſuitable to his minde; therefore hee tells them, Deut. 7.6. that hee hath choſen them to bee a ſpecial people unto himſelf, ſpecial in their holineſſe, ſpecial in their love, ſpecial in their obedience, and ſpecial in their confidence, in, and reliance upon him.

p. 37Verſ. 8 But they rebelled againſt mee, and would not hearken unto mee: they did not every man caſt away the abominations of their eies: neither did they forſake the Idols of Egypt: then I ſaid, I will pour out my fury upon them, to accompliſh my anger againſt them in the midſt of the land of Egypt.

In this verſe you have two things to be conſidered.

1 Their wickedneſſe, which is ſet out,

1 In general, they rebelled, they hearkned not.

2 In particular, they did not caſt away the abominations of their eies, they did not forſake the Idols of Egypt.

2 Gods purpoſe hereupon, which was ſeverely to puniſh them, then I ſaid I will pour out my fury, &c. which is illuſtrated from the circumſtance of the place where he would do it, in the midſt of the land of Egypt. There is little in this verſe, which hath not been opened and ſpoken of formerly; the word rebelled, wee had chap. 17.15.2, 3.

And would not hearken unto me.

The Hebrew is, And have not deſired to hearken to me, foreignthey had no deſire that way, but the contrary, Non velle, here is Nolle, their not willing, was nilling; and Zachary calls it,foreign refuſing, ch. 7.11. they had not an heart inclinable to hearken unto God.Non cuplerunt audire ad me. Montan. foreign.

Th…n I ſaid, I will pour out my fury upon them.

The Hebrew is, And I ſaid to pour out, that is, I purpoſed, ſeeing they dealt thus by mee, to make them examples of my fury, and to deſtroy them. Of pouring out fury, and accompliſhing anger, was ſpoken ch. 6.12.7.8.9.8.14.19.

In the midſt of the land of Egypt.

Wee find not in Moſes any thing recorded of this nature, but here the Prophet delivered what God commanded him, verſ. 5. ſay unto them, thus ſaith the Lord, hee had it not by tradition, that God bid them caſt away the abomination of their eyes, and not defile themſelves with the Idols of Egypt that they rebelled and would not do ſo, that God purpoſed their deſtruction in Egypt, theſe things he had not by tradition, but by Divine inſpiration. They were ſo corrupted with the Idolatry of Egypt, and averſe from hearkening to the Admonitions, Counſells, and Exhortations of God, that hee thought in his heart to deſtroy them in p. 38the midſt of Egypt, many of their children were drowned, and the oppreſſions they indured were very great, and long, which Lavater ſaith, was for their Egyptian Idolatry, Pſalm 105.25. Hee turned their heart to hate his People, to deal ſubtlely with his people.

Obſ. 1 Thoſe the Lord hath beſtowed great mercies upon, and profeſſed much kindneſſe unto, they, even they are ingrateful when hee calls for reformation at their hands: This people the Lord choſe, made himſelf known to, promiſed to bring out of Egypt into a land hee had looked out for them, even a land flowing with milk and honey, the glory, ornament, deſire of all lands, and now calling upon them to purge themſelves from their abominations and Idolatries, and to conform to him who profeſſed himſelf to be their God, what do they? rebel againſt him, but they rebelled, here was ingratitude, and ingratitude at a height; God bid them caſt away abominations, and they caſt away his Counſels; hee bids them eye him, his beauty and glory, and they eye the form, beauty, and glory of their Idols; hee bids them be holy, and they defile themſelves with idols, he bids them cleave to him the God of Iſrael, and they cleave to the Idols of Egypt; hee bids them forſake all their evill waies, and they forſake him. This people were very ingrateful, what ever mercies they had from God, hee ſeldome had any teſtimony of true thankfulneſſe from them, Neh. 9. ſee what a multitude of mercies, great, ſeaſonable, wonderful, God beſtowed upon them calling by his Prophets, for turning to him, and did they turn, reform, and teſtify a thankful frame of Heart, to bee in them? no, they were diſobedient, rebelled againſt him, caſt his Law behind their backs, and ſlew his Prophets, verſ. 26. God did choice things for this People all along, but they forgate him, and provoked him: the 106. Pſal. is a Pſalm of Gods mercies, and their ingratitudes, hee tells them they had a multitude of mercies, but they provoked him at the Sea, even the red Sea, verſ. 7. but they luſted exceedingly in the wilderneſſe, v. 14. but they murmured in their Tents, v. 25. but they mingled among the Heathen, v. 35. Here be four Buts, teſtifying their ingratitude.

God hath done great things for us, beſtowed Iſraelitiſh p. 39mercies upon us, hee hath made himſelf known amongſt us, brought us out of Egyptian bondage, owned us for his people above any people, and profeſſed himſelf to bee our God, and hereupon called upon us to caſt away our abominations, to reform and become a holy people, conformable to his minde; but may not the Lord come in with a reproaching▪ But, and ſay, But yee rebel. Your abominations are not caſt away, you do defile your ſelves with the Idols of England, and notwithſtanding all the mercies wee have had, God may come in with many Buts, and ſay, but you provoke mee by your oppreſſions, diviſions, and bitterneſſe; but you luſt exceedingly after a King, and to bee like other Nations, but you murmure againſt me, my ſervants, and diſpenſations; but you mingle with the Cuſtomes, corruptions, and faſhions of the times; but you forſake my truths, and runne into dangerous and damnable opinions.

Obſ. 2 Such is the corruption of mens natures, that frequently, the more mercies and means they have, the worſe they grow. This People had variety of mercies, and every mercy ſhould have led them to repentance, according to that in Rom. 2.4. eſpecially ſuch mercies as they had; but above all, Gods ſpeaking to them ſhould have done it: how hee ſpake to them in Egypt wee finde not, no Prophets are mentioned to have been there before Moſes. Whither hee ſpake himſelf unto them, or by Angels, or by Joſeph, or ſome others, he did ſpeak, but they rebelled and hearkned not, their corrupt hearts and natures degenerated more and more. The Jews who had the pleaſant land, the Prophets, Temple, Oracles, and Ordinances of God, grew worſe than any of the Nations, ſee Jer. 2.10, 11. Ezek. 16.47. 2 Chron. 36.15, 16. It is obſervable, that men living in the Chriſtian world, and where beſides a multitude of other mercies, they have the Goſpel to do them good, to draw them to God, to direct and inable them to work righteouſneſſe, and go beyond Heathens in all things, yet in many things they fall ſhort of them, ſome of them, and diverſe in many things are worſe than the worſt of them. If mercies and means prove not the ſavour of life, they ripen and perfect mens corruptions, and become the ſavour of death: was there heard of amongſt the p. 40Heathens, ſuch a wretch as Judas was, who betrayed ſuch a Maſter as hee did? Chorazin, Bethſaida, and Capernaum, were the more unhappy, and expoſed to the deeper condemnation, becauſe they had more mercy and means.

Obſ. 3 Not doing what God commands, is not hearkening, and not hearkening, is rebellion. They rebelled and would not hearken unto mee, they did not caſt away the abominations of their eyes, nor forſake the Idols of Egypt. They rebelled, becauſe they hearkened not, they hearkened not, becauſe they did not; its like they heard God commanding, but hearing, and not doing, they did not hearken. Doing, is knowing of God, Jer. 22.16. and doing is hearkening to God, Deut. 34.9. but not doing, is not hearkening, and not hearkening is rebellion; hence not doing is called rebelling againſt the command of the Lord, Deut. 1.26. going backward, Jer. 7.24. rejecting of the words and Law of God, chap. 6.19. hardening of the neck, Neh. 9.16. Our fathers dealt proudly, hardened their necks, and hearkened not to thy Commandements, its pride and hardneſſe of heart, not to hearken unto God and his commands.

Obſ. 4 Mens not hearkening unto God, puts him upon thoughts and purpoſes of puniſhing them, and that ſeverely: Then I ſaid I will pour out my fury upon them, and accompliſh conſummate, perfect mine anger againſt them. Then, when they would not do as I bid them, I had thoughts and reſolutions to deſtroy them. When the glorious, great, and onelyonly wiſe God, ſhall ſpeak to the creature, to do that which tends to its great good, and ſhall not bee heard but diſobeyed and ſlighed, this provokes God, and procreates thoughts of deſtruction, when they hearkned not, but ſinn'd ſo in the buſineſs of the calfe, it was in the heart of God utterly to deſtroy them, Exod. 32.10. Let me alone, that my wrath may wax hot againſt them, and that I may conſume them and not onelyonly them, but their name from under heaven, Deu. 9.14. had not Moſes poured water upon this fire and quenched it, hee had done it, they had no longer been a people, nor had any memorial left of them; of this ſpeaks David; Pſal. 106.23▪ he ſaid that he would deſtroy them, had not Moſes his choſen ſtood before him in the breach to turn away his wrath, leaſt hee ſhould deſtroy p. 41them. This is ſpoken of God after the manner of men; when they are offended, they purpoſe and reſolve to deſtroy thoſe have provoked them, but ſome friend interpoſes, prevails with them, and prevents them, as Abigail did David; ſo Moſes here prevented the Lord by his prayers, and intreaties, from deſtroying this people; Mens perverſe dealings with God, do put him upon intentions of their ruine, Deut. 32.16. I ſaid I would ſcatter them into Corners, and would make the remembrance of them to ceaſe from among men.

Verſ. 9 But I wrought for my name ſake, that it ſhould not bee polluted before the Heathen, among whom they were, in whoſe ſight I made my ſelf known unto them, in bringing them forth out of the land of Egypt.

In this verſe are ſet down Gods laſt kindneſſes to this people being in Egypt, and they are two.

1 His ſparing of them for his names ſake.

2 His bringing them out of that condition.

Touching the firſt, in the latter part of the former verſ. God had ſaid he would pour out his fury upon them, and accompliſh his anger againſt them in the midſt of Egypt; but foreſeeing and conſidering what would bee the event thereof, if hee ſhould do ſo, viz. that his name would ſuffer and be polluted, here he provides for the honour of his own name, and ſpares them.

But I wrought.

The Hebrew is, I did or have done, not what I purpoſed,foreign feci but what was moſt convenient for mee to do, what was for the honour of my name: when I ſaw that like to ſuffer,Fr. mais j' eu eſgard a mon nom. I did that which prevented it, I took care of my name, had reſpect unto it.

For my name ſake.

Name, in the Scripture, as it referres to God, is ſometimes put for God himſelf, as Pſalm 33.21. and Nehem. 1.11. who deſire to fear thy name, that is, God himſelf, hee is the object of fear, Iſa. 8.13. ſometimes its put for Gods Titles, Pſal. 83.18. Exod. 3.13, 14, 15. ſometimes for the Attributes of God, as Exo. 33.19 compared with cha. 34. ver. 6, 7. ſometimes for the glory, eſteem, and renown of God, Pſalm 8.9. and Pſalm 76.1. here its put for Gods attributes and honour. Three of his p. 42attributes had been queſtioned, if hee ſhould have deſtroyed this people in Egypt.

1 His Faithfulneſſe, for God had promiſed and ſworn to bring them out of Egypt, as it is verſ. 6. and Gen. 15.14. ch. 48.4. and had hee not done it, Egyptians and others, would have charged God with breach of promiſe, with unfaithfulneſſe.

2 His power and almightineſſe, for they would have ſaid he was not able to bring them from under the Egyptian gods and Pharaoh, that their power was beyond the power of the Jews God.

3 His mercy, that hee had a people profeſſed him to bee their God, but hee was ſo mercileſſe, that he deſtroyed and cut them all off; a thing that the Heathen Gods never did to any which worſhipped them.

Now had the caſe been thus, how had Gods honour been laid in the duſt, his glory ſtained, and renown eclipſed.

That it ſhould not be polluted.

foreign a foreignThe word to Pollute in Hebrew ſignifies Originally to grieve, to cut, and metonimically to pollute, to violate, prophane, Dolere ſecare perforare & cum dicitur de rebus ſacris violare, polluere, prophanare.which are grievous and cutting. When Gods name is polluted, wee are not to conceive any actual defilement to adhere to it, for Gods name can no more bee defiled than the beams of the Sun. Its ſaid to bee polluted.

1 When its not hallowed, that is, not acknowledged, not eſteemed to bee holy, honourable, excellent; as the Sabbath, when it was not ſanctified, it was polluted; ſo here, when the glory due to Gods name is not acknowledged, its a polluting of his name.

2 When its ſleighted, and not uſed reverently, Gods Name is great, glorious, excellent, holy, and dreadful, and ought to bee reverenced, Pſal. 111.9.

3 When Occaſion is given to the wicked to ſpeak evil of God and his waies, as 2 Sam. 12.14. David by his ſinnes gave great occaſion to the enemies of the Lord to blaſpheme, So Ezek. 36.21. the Jews by their ſinful carriage, cauſed the name of God to bee prophaned among the heathen.

Had the Lord then deſtroyed this people in Egypt, according as he purpoſed, the Egyptians and other Nations would have p. 43ſlighted him, ſpoken evil of his doings, blaſphemed his name, and wounded his honour. Therefore though this people deſerved to dye in the way of juſtice, yet God ſpared them in the way of mercy, for the honour of his name.

Quae. Seeing God purpoſed to deſtroy them, and did it not, is not his will alterable and inefficacious?

Anſ. The Counſels, Purpoſes, Decrees of God are unalterable, and do take place, Pſal. 33.11. Iſa. 14.27. ch. 43.13. ch. 46.10. Mal. 3.6. Heb. 6.17. for that ſaid and done here, its more humano, God ſaw cauſe ſufficient to move him to their deſtruction, but ſeeing what evil was like to come on't, he would not deſtroy them; had the Lord decreed it before the world, it muſt have taken place, no change or alteration could have been.

Before the Heathen.

The Hebrew is, in the eies of the Heathen, God would not have them to ſee or behold any thing which might occaſion them to diſhonour him, hee would not ſlay his people in their ſight; but made himſelf known by his word and mighty works unto the Jews in the ſight of the Heathen, ſo that hereby he was known unto both.

Obſ. 1 The Lord ſpares and ſaves ſinners deſerving death, even for his name ſake: but I wrought for my name ſake: thou for thy Rebellion, Idolatry, and other ſinnes, didſt deſerve to dye, and I could almoſt have cut thee off, but for my mercy and name ſake, I ſpared and ſaved thee, Jſa. 48.8, 9. I knew that thou wouldeſt deal very treacherouſly, and waſt called a tranſgreſſour from the womb; that is, worthy ſo to bee called, ſeeing as ſoon as ever thou cameſt out of the womb of Egypt, in which thou waſt ſhut up as a child in the womb, thou felleſt to Idolatry, here was enough to have cauſed God to ſtifle this childe: but what follows, For my name ſake will I deferre mine anger, and for my praiſe will I refrain for thee, that I cut thee not off. Nothing in this metaphorical childe, this Jewiſh people, moved him to ſhew mercy, but his own Name, his own Praiſe, prevailed with him to preſerve them from deſtruction. Gods honour and glory are ſtrong arguments to move him to ſhew mercy to his people. This the ſervants of God have known, and made uſe of in their ſtreights, p. 44when Jeruſalem was in a manner laid deſolate, and the jealouſy of God burnt like fire, what argument did the Church uſe then to move God to ſhew mercy? but his name and glory of it, Pſalm 79.9. Help us O God of our ſalvation, for the glory of thy name, and deliver us and purge away our ſins for thy Names ſake. The Church was low, weak, beſet with enemies and ſinnes at once, and now it would have help, deliverance, pardon, and upon the account of Gods name, for thy name ſake help us, for thy name ſake deliver us, for thy name ſake purge away our ſinnes. What hurt would it be to Gods name if hee did it not? it would not bee glorious, but diſhonoured, for in the next verſe its ſaid, Wherefore ſhould the Heathen ſay, where is their God? they truſted in their God, and hee is a non-helping God, a Non-delivering God, a Non-pardoning God. This was the argument Joſhuah uſed when Iſrael fell before their enemies, Lord what wilt thou do unto thy great name; Gods name was pretious to Joſhuah, but more pretious to God himſelf, Joſh. 7.9. and he did great things for his name ſake. When the people forgat the multitude of great mercies they had in Egypt, and provoked him at the Sea, even at the red Sea, and deſerved to bee drowned in it, and that their bloud ſhould have skarletted the waters thereof, what ſaith the Text, Pſal. 106.8. Nevertheleſſe, he ſaved them for his name ſake. When nothing induced him to do it,Vide Muſcul. in locum. the honour of his Name did, that hee might appear faithful, merciful, powerful: God did not ſave them for their prayers, for their faith, for their fathers ſakes, for their righteouſneſſe, or for their enemies ſakes, being very malicious and wicked, but for his own Name ſake: God doth more upon that account alone than upon the account of all the reſt. You may hear the Lord ſpeak graciouſly to this purpoſe, Iſa. 4.3.25. I, even I am hee that blotteth out thy tranſgreſſions for mine own ſake, here is I twice, one I referring to them, its I that blot out their tranſgreſſions, and none beſides; the other referres to God, I blot them out for mine own ſake, not your ſakes; God doth all freely.

Obſ. 2 God's ſparing of his people, and preventing the reproaches, blaſphemies, and miſchiefes would come by his deſtroying of them, is an honouring and ſanctifying of his name: I wrought ſatih God that my name might not bee polluted before the p. 45Heathen, that is, that it might bee honoured and ſanctified in their ſight. God doth often ſpare his people being ripe for deſtruction, that the enemy might not blaſpheme and prophane his name, and when hee doth ſo, hee honours his name, Deut. 32.26, 27. God ſaith there, hee would ſcatter and deſtroy his people, but why did hee it not? hee feared the wrath of the enemy, leaſt their adverſaries ſhould behave themſelves ſtrangely, and leaſt they ſhould ſay, our hand is high, and the Lord hath not done all this: God foreſaw what they would ſay, and do, if he ſhould have uſed them as inſtruments to puniſh his children, they would have been very outragious, bloudy, and cruel, and when they had vented all their malice againſt them, and done whatever they would, they would have denyed Gods hand to have been therein, and arrogated all to themſelves, which had been a great diſhonour to God, hee therefore prevents their blaſpheming by ſparing of his people, and ſo provides for the honour of his Name: Moſes once and twice put God upon it, to take heed hee cauſed not the Egyptians to ſpeak evil of him, and his waies, when hee was upon the deſigne of deſtroying his people for their ſinnes, Exod. 32.10, 11, 12. Numb. 14.12, 13, 14, 15, 16. God deals with his people ſometimes, not after the ordinary rule and courſe of his proceedings, but in a prerogative way, hee ſpares them though their ſinnes be great, becauſe their enemies would bee proud, arrogant, bloudy, and blaſphemous; and hath hee not ſpared England upon this account?

Obſ. 3 That notwithſtanding the ſins of Gods people, hee ſhews them kindneſs openly, and in the face of their enemies; though the Jews had rebelled againſt God, and the Egyptians would have rejoyced in their ruine, yet, in their ſight God made himſelf known unto them, in bringing them forth out of the land of Egypt. God would have the Egyptians ſee, that hee could bee kinde to his people, though they were diſobedient unto him; that hee would not break with them, though they broke with him.

When the Jews were in Babylon under great diſpleaſure of God for their ſinnes, yet God did ſhew them ſuch favour, and do ſuch things for them, that their enemies were convinced, p. 46and ſaid, The Lord hath done great things for them, Pſal. 126.2. he made known his ſalvation, and openly ſhewed his ſalvation in the ſight of the Heathen, Pſalm 98.2. this the Lord doth, as to magnifye his own name, to rejoyce the hearts of his people, and to gain upon them, ſo to vex and conſume the wicked, Pſalm 112.10. the wicked ſhall ſee it, and bee grieved, hee ſhall gnaſh with his teeth and melt away: hath not this been Gods method with us? notwithſtanding our ſins, and ill deſerts, hath he not openly made known himſelf to us? ſhewed us kindneſſe in the ſight of our enemies? have they not ſeen it, grieved, guaſhed their teeth, and melted away? they have ſeen Gods kindneſſes to us, and we have ſeen Gods vengeance on them.

Verſ. 10 Wherefore I cauſed them to go forth out of the land of Egypt, and brought them into the Wilderneſs.

11 And I gave them my Statutes, and ſhewed them my Judgements, which if a man do, he ſhall live in them.

Having ſeen and heard of Gods dealings with them, and theirs with him in Egypt: Now wee are led to conſider their mutual dealings each with other in the Wilderneſſe, which reacheth to the 27. verſ.

Where he ſhews in general,

1 What Benefits he had beſtowed upon them.

2 What their ſinful deportment was towards him.

3 How worthy they were to periſh; if the Lord had not ſhewed them mercy for his name ſake.

In theſe two verſes you have.

1 Their Eduction out of Egypt.

2 Their introduction into the wilderneſſe.

foreign3 The Donation or promulgation of the law.

I cauſed them to go forth.

Eduxi eos in Hiphil feci exire. Vulgar ejeci.The Vulgar is, I caſt them forth, or drove them forth, which ſhews their backwardneſſe to leave that land where they were born, had habitations, and other accommodations. Its like many of them, neither thought of the promiſe made to their fathers, nor of the promiſed land, but thought Egypt a good land, yea, a Land flowing with milk and honey, as they called it, Numb. 16.13. onelyonly they were troubled at the hard labour the Egyptians held them to; but the word p. 47here imports not any violence, but a powerful bringing of them forth: we will inquire

1 How the Lord brought them forth.

2 When.

1 How! It was not in an ordinary way, but in a way full of extraordinaries. To do it, the Lord came down from heaven, Exod. 3.8. that was in the viſion of the burning buſh, hee prepared Moſes, Aaron, and the people, by ſigns and miracles to leave Egypt, and becauſe all the power, and wiſdomes that Pharaoh and Egypt had, was imployed to retaine the Jews there, they being utterly averſe from their departure, the Lord ſent ſtrange and dreadful plagues, one after another, till their ſpirits were brought off, to let them go, Ex. 12.30, 31, 32, 33. Pharaoh was reſolved not to let them go, (hee had ſo much profit by their ſervice) unleſſe it were by a ſtrong hand, Exod. 3.19. and God was reſolved to bring them out, and therefore he did ariſe, put forth his power, and by ſtrength of hand brought them out, Exo. 13.3. by an high hand, ch. 14.8. by mighty power, and a ſtretched out arm, Deut. 9.29. You have it fully ſet down in Deut. 4.34.foreign God took them from the midſt of another Nation, by temptations, by ſignes, & by wonders, and by war, and by a mighty hand, and by a ſtretched out arm, and by great terrors. There was great ſtrife between God and Pharaoh, who ſhould have this people, as there was between Michael and the Devil about the body of Moſes. Pharaoh pulled hard to hold them in Egypt, but God out-pulled Pharaoh, and pulled them out of Egypt, and ſo cauſed them to go forth.

2 When. You have the time punctually ſet down in Exo. 12.40, 41. where its ſaid, at the end of the 430. years, River in Exod.even the ſelf ſame day they went out: not that they were 430. years in Egypt, for they were there but two hundred & ten, or two hundred and fifteen, as Chronologies inform upon good account.

The 430. years are to begin from the time of the promiſe made to Abraham, which Stephen tells us, Act. 7.2. was before hee dwelt in Charran, even while hee was in Vr, and but ſeventy years old, from which time, to the going out of Egypt, were four hundred and thirty years: two hundred and fiftteen, or two hundred and twenty whereof, were run out before p. 48Jacob went down into Egypt from the promiſe made to Abraham to Iſaack's birth, were thirty years, ſome make it but twenty five (they then reckon from his time of departing out of Haran) for hee was an hundred years old when Iſaack was born, Gen. 21.5. and from thence to the birth of Jacob were ſixty years, Gen. 25.26. and from thence to Jacobs going into Egypt, one hundred and thirty years, Gen. 47.9. which ſummed up, make 220. at leaſt 215. and ſo the reſt of the 430. they were in Egypt, and at the juſt time they were accompliſhed, the Lord brought them out, to ſhew his faithfulneſſe, as it appears, Deut. 7.8.

And brought them into the wilderneſſe.

foreign Per antiphraſin ſic dictum quaſi locus a ſermone remotus.There is mention made of one Wilderneſſe before they paſſed through the Red Sea, Exod. 14.11. and of other wilderneſſes after they had paſſed the ſame, as the wilderneſſe of Sin, Exod. 16.1. the wilderneſſe of Paran, Numb. 13.3. which doubtleſſe was but one, though diverſly called from the ſeveral parts it bordered upon. A wilderneſſe is a deſolate, ſolitary place, where is no way, where are no comforts, but where are many dangers, Deut. 8.15. it was a great and terrible wilderneſſe, wherein were fiery Serpents and Scorpions, drought and no water, it had many wild beaſts in it, and therefore was called the howling wilderneſſe, Deut. 32.10. Jeremy tells you, chap. 2.6. this wilderneſſe was a land of deſerts, and of Pits, but not pits would hold any water, for hee addes it was a land of drought, and of the ſhadow of death, a land that no man paſſed through, and where no man dwelt, while they were in this wilderneſſe, they were in danger of death, or in ſuch ſtreights, as that they deſired death. The Wilderneſs here meant was the wilderneſe of Sin, which was not far from Sinai, where the law was given, of which the next verſe ſpeaks. Into the wilderneſs God did bring them to try them, to humble them, and do them good at their latter end, Deut. 8.16.

Obſ. 1 That God for the honour of his name, ſhews mercy after mercy to his people, deſerving no mercy, yea, deſerving deſtruction: In the former verſe, to prevent the diſhonour of his name hee ſpared them, made himſelf known to them, and here hee goes on, adding mercy to mercy; wherefore I cauſed them to go forth.

p. 49Obſ. 2 No length of time, no depth of miſery, no power, or policy of adverſaries whatſoever, can hinder God from delivering his people when his time is come. The Jews had been long in Egypt, ſuffered very hard things for the ſpace of one hundred and ſixteen years, or one hundred twenty one, from the time of Joſephs death, till their departure out of Egypt that houſe of bondage, which was thereabout; they were under heavy preſſures, and great tyranny, Pharaoh that great Dragon, uſed all his cunning and power to keep them longer in that condition, but notwithſtanding all theſe, the Lord cauſed them to go forth, his time was come. The like did God for this People when they had been in Babylon ſeventy years, were as dry bones and out of hope, Ezek. 37.11. hee opened their graves, and cauſed them to come up out of them, and come to the land of Iſrael, verſ. 12. There is no thing too hard for the Lord to do, hee can and will remove all obſtructions, break through all difficulties, and ſhake the foundations of heaven, earth, and hell, to bring to paſs his good pleaſure in the time thereof. The ſtate of the Jews in Egypt repreſents mens condition under ſin and Satan; that in Babylon the condition of Gods Servants under Antichriſt. Now let men bee never ſo long in bondage to either or both of them, ſuffer never ſuch hard things, let Satan that red Dragon, and Antichriſt, that man of ſin, improve all their craft, skill, and power, to hold men in darkneſſe and waies of falſe worſhip, yet when the Lords day is come, hee will cauſe them to come out of Egyptian bondage, and Babylonian darkneſſe, hee will fetch them off from all ſinfull practiſes, all invented waies of worſhip, and bring them into his marvellous and glorious light.

Obſ. 3 When God doth ſhew his people ſpecial mercy, in freeing them from old and ſpecial miſeries, hee doth not wholly exempt them from new miſeries: though hee cauſed them to go forth of Egypt, yet hee brought them into a Wilderneſs, where they met with hunger, thirſt, danger, and death; they were freed from Egyptian miſeries, not from wilderneſs miſeries. They thought if once they were freed from their making brick, gathering ſtraw, and rigid Task-maſters, they ſhould bee happy, p. 50but they met with new-hardſhips, new-miſeries, they did ride upon the back of mercy, out of old miſeries into new, out of an houſe of bondage into a wilderneſſe; an howling wilderneſſe, a wilderneſſe that made them howle many a time. Its Gods method oft, to mingle water with our wine, miſeries with our mercies, croſſes with our comforts, to lead us out of great ſtreights in much mercy, and to lead us into others for tryal. David was delivered oft out of ſtreights, but ſhortly after hee was freed from one, he was brought into another, and that by the ſame hand; which made him ſay, thou haſt ſhewed mee great and ſoar troubles, Pſal. 71.20. ſometimes hee was on the mount of mercies, and ſometimes in the valley of miſeries: yea, in the valley of the ſhadow of death; take it in a ſpiritual ſenſe, when men are converted, do they not meet with hard things, are they not brought out of Egypt into a wilderneſſe, where are dangers, fiery Serpents, Scorpions, &c.

Verſ. 11 And I gave them my ſtatutes, and ſhewed them my judgements.

This people being brought out of Egypt, and freed from great bondage, being in a wilderneſſe might now phanſy a total liberty to themſelves, and exemption from all obedience; to prevent this, ſome fifty daies after their comming out, the Lord at Mount Sinai gives them out his Law, by which they might be ordered and regulated.

Of ſtatutes and judgements, hath been ſpoken formerly; by them, both Morals and Ceremonials are comprehended.

Shewed them.

foreignThe Hebrew is, I made them to know: that is, I cauſed them to bee written in the Tables of ſtone, and proclaimed amongſt them, yea, I cauſed them to bee opened and expounded unto them. The Lord made known his mind unto them, though not ſo efficaciouſly as in theſe daies.

Which if a man do he ſhall live in them.

In eis, or propter ea.The doing here is mans keeping, obſerving, and obeying theſe Statutes and judgements; and if ſo, hee ſhould not bee puniſhed as tranſgreſſors are, but live a long and proſperous life, and not onelyonly ſo, but an happy and eternal life p. 51for if the keeping Gods Statutes and Commands,Hebrei de vita eterna intelligunt q.d. qui ad impleverit haec precepta credens in Chriſtum ventutum, vivet vi…a aeterna. Varabl. Hoc modo etiam Chaldaeus paraphraſtos. id. ſhould reach but unto a temporal proſperous life, what benefit had the Jews thereby above the Gentiles, who by their juſtice, Civility, and Moral vertues obtained great proſperity and length of daies. The Lord Chriſt clears it up unto us, that by life promiſed upon keeping the Law, is meant eternal life, Luke 10.25. ſaith a Lawyer to Chriſt, Maſter, what ſhall I do to inherit eternal life? Chriſt ſaith, What is written in the Law? how readeſt thou? hee tells him, verſ. 27. what hee found there, and Chriſt upon it, tells him, verſ. 28. that if he did ſo, hee ſhould live, that is, live eternally. There was a righteouſneſſe of the Law, which if men came unto, the Law conferred life upon them, Gal. 3.12. Rom. 10.5. Lev. 18.5. there was life in them, life by them, and life from them, but becauſe no man could attain unto the righteouſneſſe of the Law through the weakneſſe of the fleſh, Rom. 8.3. Therefore the Law was ſo farre from conferring eternal life upon man, that it excludes him from that life, Rom. 3.20. and takes away the life hee hath, Rom. 7.10. the Commandement which was ordained to life hee found to bee unto death; that which in it ſelf held out life, accidentally and eventially, proved death unto him.

Paul ſeems to deny any power to be in the Law of giving life, Gal. 3.21. if there had been a Law given which could have given life, verily righteouſneſs ſhould have been by the Law. The impotency is not Originally and intrinſecally in the Law, for that is perfect, and able to give life to a… to all that keep it, Mat. 19.17. Chriſt makes the keeping the Commandements the entrance into life, the fault is in us, not in the Law, which is Holy, juſt, and good; if we could keep the Law, it could give us life.

Obſ. 1 When God brings his people into ſtreights, he will not leave them deſtitute, he will ſhew them ſome mercy in ſuch a condition. He brought them into the wilderneſſe, and what then? hee gave them his Statutes, and ſhewed them his judgements. When they were in the wilderneſſe, they had the Cloud, the Pillar of fire, the Manna, the Tabernacle, the water out of the rock, many great mercies did God beſtow on them whilſt they were in the Wilderneſſe: Jacob by the hand of God was p. 52brought into ſtreights, hee muſt leave his fathers houſe to ſecure his life, Gen. 27.42, 43. lye in the open field all night, where the earth was his bed, and the ſtones his bolſters, where the wild beaſts might have found and devoured him; but in this condition the Lord appeared to him, and told him, what hee would give and do for him: it was a good night to Jacob, hee met with ſweeter, greater mercies, when hee lay without doors, than ever he did by lying in his fathers houſe. God brought Jeruſalem into a ſtreight by Senacherib, and did hee leave it ſo, and let him ſack and ſpoil it? No, hee prepared an Angel that was both foreign and foreign a ſaviour to the Jews, and a deſtroyer to the Aſſyrians: Chriſt by the Spirit was led into the wilderneſſe where the tempter ſet upon him very fiercely, and ceaſed not for forty daies together to ſhoot his fiery darts againſt him, but did not the Lord mind him in that condition? yes, he ſent Angels unto him, Mat. 4.11. Behold Angels came and miniſtred unto him.

Obſ. 2 God is the Law-giver to his people. I gave them my Statutes, and ſhewed them my judgements. God gave them Laws to govern, and direct them, both in their worſhiping of him, and carriage one towards another. It was no ſmall mercy that God gave them Statutes and Judgements; for no Nation had the like mercy. Deut. 4.8. What Nation is there ſo great, that hath Statutes and Judgements ſo righteous, as all this Law which I ſet before you this day? ſaid Moſes to them. Other Nations had their Statutes and Judgements, but either they were not righteous, or at beſt not ſo righteous as theirs were; if ſome were righteous others were not; Here all were righteous, Pſ. 119.128. They are called judgements of righteouſneſſe, Pſal. 119.7. and Commands, that are righteouſneſs, v. 172. They are the judgements, and commands of the righteous God, they are full of righteouſneſſe, and make men righteous. If the Law of the twelve Tables among the Romans did exceed all the libraries of Philoſophers in weight and worth, as Tully ſaid, what then did the Statutes and Judgements God gave to this people? they exceeded all the Laws that ever were or ſhall be; this made David to value them above thouſands of Gold and Silver, p. 53Pſal. 119.72. and to pray unto the Lord to open his eyes, that hee might ſee the myſteries and depths were in them; verſ. 18. and 129. and that he would incline his heart to keep them, verſ. 36. God gave them theſe Laws to ſhew that hee would bee their governour, that they ought to obey him; Iſa. 33.22. The Lord is our Law-giver.

Obſ. 3. The great bounty and wiſdome of God in making promiſe of an happy life here, and eternal life hereafter, to the keepers of the Law, to thoſe ſhould obſerve his Statutes and Judgements.

1 His great bounty: for ſuppoſe a man could perfectly in all things keep the Law, and that perpetually, he deſerves nothing thereby, being Gods creature, its his duty to do what hee appoints and commands, mans works do not excell, nor carry that intrinſecal worth before God as to merit at his hands; the life therefore attainable hereby is ratione pacti & promiſſi, not from the nature of mans obedience but of Gods promiſe; and ſo is from his bounty and goodwill; For God to promiſe life to mans obedience was great mercy, tranſcending what ever poſſibly, or imaginably could bee therein, whereas hee might have commanded all man could do without any promiſe of life at all; neither let any ſay, this Promiſe was to no purpoſe, becauſe man was not able to keep the Law. The fault thereof was not in God, nor in the Law, but in man himſelf, who had diſabled himſelf; and here appears,

Secondly, the Great wiſdome of God, that made this promiſe of life to the keepers of the Law, that ſo hee might draw out their indeavours to the utmoſt, and that ſeeing when they were at the height they fell ſhort of that perfection the Law required, they might look for life upon another account, viz. the righteouſneſſe of faith, Deut. 30.12, 13, 14, 15. with Rom. 9.30, 31, 32. and ch. 10.5, 6, 7, 8. Therefore the Law finding us uncapable of life through our ſin, directed us unto Chriſt, where wee might have it through his grace, Gal. 3.24. the Law was our Schoolmaſter unto Chriſt, that we might be juſtifyed by faith.

Verſ, 12 Moreover alſo I gave them my Sabbaths to bee a ſign between me and them, that they might know that I am p. 54the Lord which ſanctify them.

Here is another mercy which the Lord beſtowed upon this people, namely his Sabbaths, which were

1 To be a ſign between him and them.

2 To Evidence that the Lord was hee which ſanctified them.

My Sabbaths.

To ſtatus upon the ſecond of Geneſi, ſaith Quod Deus non dederit preceptum illud de obſervatione Sabbati in principio, ſed per Moſen datum eſſe. And …eylin in his Hiſtory of the Sabbath ſaith, no Patriarks before Moſes time did ever obſerve the Sabbath, and he alledges Juſtin Martyr, Ireneus, and Tertul. for it. He alſo cites Muſculus and Hoſpinian, ſaying, it cannot be proved that the Sabbath was kept by any of the fathers before the Law. Vide Ameſ. Medul. Theol. l. 2. c. 15. Nam. 9.10. Vide Rivetum in decalog.The word Sabbath ſignifies Reſt, and ſuch Reſt as work hath gone before: from foreign to ceaſe, to bee quiet, and give over working; it imports not a ſitting ſtill, or doing nothing, but a reſting from what formerly was a doing. Some by Sabbaths here underſtand, not onelyonly the Sabbath of daies, but the Sabbaticall years alſo, the ſeventh, and fiftyeth years, which were years of reſt: But its more genuine to take Sabbaths here, for Sabbatical daies. One of which came every week, and thoſe Sabbaths were the ſignes between God and them. It may bee inquired whether they had the Sabbath before they came out of Egypt, becauſe its ſaid, that God brought them out thence into the wilderneſſe, and gave them his Sabbaths: and there bee ſome of Note, who hold that the Sabbath was not given at firſt, but in Moſes daies.

To this inquiry, the Anſwer is; that they had the Sabbath before that time of Moſes giving the Law at Mount Sinai, as appears Exod. 16.23, 25, 26. On the Sabbath day there was no manna to bee found or gathered, and Gen. 2.3. God bleſſed the ſeventh day and ſanctified it, ſurely this bleſſing and ſanctifying of it was for mans uſe, God needed no day: therfore in that place, Exod. 16.29. hee ſaith, The Lord hath given you the Sabbath, alluding to the firſt inſtitution: and the word Remember, which beginnes the Fourth Commandement, imports that the day was given before, though much forgotten and neglected. And what if there bee no particular teſtimony, which mentions the patriarchs keeping of it before the Law? it doth not follow therefore, it was not kept.

There is no mention of keeping it in Joſhuah, in Judges, in Samuel, is it therefore a warrantable, or good argument, to conclude that it was not kept? yea, if it were granted p. 55that they did not keep it? doth this prove, that they were not required to keep it? For Juſtin Martyr, Ireneus, Doceant in preteritum juſtos ſabbatizaſſe aut circumcidiſſe & ſic amicos Dei effectos eſſe. Tertul. adverſus Iudaeos.and Tertullian: their ſcope is to ſhew, that none of the fathers of thoſe times were juſtified, or obtained ſalvation by keeping of the Sabbath.

If the Sabbaths were given before, how are they ſaid to be given when they were in the wilderneſs? this is anſwered in the next words.

To be a ſign between me and them.

The firſt giving of the Sabbath was to bee a memoriall of the Creation▪ Gen. 2.3. and therefore was obſerved by the Primitive Fathers, whom the Creation of the World did moſt nearly concern, and was in uſe before Moſes daies, who was above two thouſand years after: But when God gave it out again by Moſes, it was upon another account, viz. to bee a ſign between him and his people the Jews, whom he brought out of Egypt, and that upon the Sabbath day, as Junius obſerves.

A ſign] The Sabbath was a ſigne of the true Sabbath, wherein we ſhall reſt from the labour of this world, So Jerome, a ſign of love and reconciliation, ſo Vatablus; a ſigne of Holineſſe, that by the time dedicated to God, we might know our ſelves dedicated to God, So Cajetane; a ſign of difference between the Jews and all other People, who were prophane, and derided the Jews for looſing the ſeventh part of their time, So Toſtat. and Sanctius. They were diſtinguiſhed from other Nations by Circumciſion, and by meats; but theſe were not ſo viſible, obſervable in the eye of the world as their Sabbaths. A ſign that God had taken this people to himſelf, ſeparated them from Egyptians, and others, and would have them in a ſpecial manner remember their Egyptian deliverance, on that day, as formerly the Creation.

It was a ſign between God and them, they glorified him, owning him for their God, and he ſanctified them, owning them for his people: So that here was a ſecond edition, and as it were a new inſtitution of the Sabbath. Becauſe hee brought them out of Egypt with a mighty hand, therefore hee commanded them to keep the Sabbath, Deut. 5.15.

p. 56I am the Lord which ſanctify them.

Sanctifying as it referres to God, notes ſometimes preparation to ſome ſpecial ſervice, as Jer. 51.27, 28. Prepare the Nations againſt them, the Hebrew is, Sanctify the nations againſt her; that is, Babylon; preparing of the Nations to the deſtruction of Babylon, is ſanctifying of them; ſometimes it notes ſeparation to an holy uſe, as Joel 1.14. Sanctify yee a fast, that is, ſeparate a time from common imployments to Religious; So Chriſt is ſaid to bee ſanctifyed, John. 10.36. Sometimes it notes making holy, Levit. 21.23. I the Lord do ſanctify them, that is, make them holy, ſo John 17.17. Rom. 15.16. we are here to take it in the two laſt ſenſes.

I have given them my holy-daies; times ſeparated from all Common uſe, and worldly imployments; times for drawing near to, and worſhipping of mee; times wherein they ought to bee holy, and to minde holy things; and ſo know that it is I which ſeparate them from others, and do make them holy, a peculiar People unto my ſelf.

Quest. Whether was not the Sabbath a mutable Ceremony, ſeeing he calls it a ſign here?

Anſw. That proves it not to bee ſo, for Gen. 9.12. the Rain-bow is called a Token or ſign between God and man, and that was no mutable Ceremony, but continues to the end of the World. Beſides, its not a ſign or type of future Grace, ſomething to come, but a ſigne of their deliverance out of Egypt, or of the Creation, which were things paſt, or a ſigne of Gods ſanctifying them at the preſent, when they met before him on thoſe daies. And further, ſigne here, by ſome is put, for argumentum or documentum, its a note of your diſtinction from others, of your being my people, and of my ſanctifying of you.

Obſ. 1 When God is in a way of mercy with a people, hee hath his moreovers: Moreover I gave unto them my Sabbaths, Neh. 9. hee reckons up many mercies, and verſ. 22. hee ſaith, Moreover thou gaveſt them kingdomes and nations, ſo in Iſa. 30. hee tells them of what mercies they ſhall have, and verſ. 26. Moreover the light of the Moon ſhall be as the p. 57light, &c. God doth alwaies perform his promiſes, ſhewing his faithfulneſſe, and many times hee gives more than he promiſes, good meaſure, preſſed down, and running over, to ſhew his bountifulneſs.

Obſ. 2 That of holy times, and daies, God is the Author: I gave them my Sabbaths: God bleſſed and ſanctified the ſeventh day, and gave it unto the Jews, Gen. 2.3. it is his prerogative to make perſons, things, or times, holy: it is not in the power of man or any ſort of men, to make days holy. It was no ſmall ſin, in our fore-fathers, that took upon them to make Lent and other times holy, and ſome daies more holy than the Lords day it ſelf. The Jewes had no holy daies, but at the Lords appointment.

Obſ. 3 The Lord gave forth and appointed holy and reſting daies, upon weighty and conſiderable grounds, alwaies after ſome great mercy, ſome ſpecial thing or other which hee had done; As here, when hee had brought them out of Egypt, drowned Pharaoh and his Hoſt in the deeps, then hee gave them out the Sabbath again. At firſt it was inſtituted after that great and glorious work of the Creation; God would have great works and mercies to bee kept in memory; So the day wee keep was appointed in memorial of that great work, mans redemption, by the death and reſurrection of Jeſus Chriſt, and therefore is honoured with the Title of Lords Day, Rev. 1.10.

Obſ. 4 The Sabbath is a day of ſpecial concernment to God and his people: I gave them my Sabbaths to bee a ſigne between mee and them. As the Rain-bow is a ſign of ſpecial concernment between God and the world, ſo is the Sabbath. Its an argument and evidence that God looks upon them as his People, where his Sabbath is, and that they acknowledge God their God, who keep his Sabbaths; By it God keeps alive the memory of his glorious, great, and gratious works, and by it the people are brought to glorify and magnify his name for thoſe works, by it hee diſtinguiſheth his people from the Prophane, and by it they diſtinguiſh him from the Idol gods; in it the Lord ſanctifies his People, and they in it do worſhip him, its the day wherein they meet, viſit, and make each other cheerful and glorious, let us p. 58have more honourable thoughts of the Sabbath, and not think it concernes not us; if wee bee his people, its ſtill a ſigne between him and them.

If wee have no Sabbath, or no day anſwerable to it, wee come ſhort of the Jews, who had it given unto them as a great mercy. I gave unto them my Sabbaths, my holy reſting daies.

Obſ. 5 Sanctification is the work of the Lord, and ſpecially of the Lord, when people meet on his day. Hee gave them his Sabbaths, and they were called holy Convocations, becauſe on them the people met, Levit. 23.3. and why did hee give them thoſe daies? that they might know that hee was the Lord which ſanctified them. There is none which can ſanctify perſons by way of ſeparation or inherent holineſſe, but the Lord. Hee aſſumes this power and priviledge to himſelf, Levit. 20.8. Ezek. 37.28. and his ſanctifying is chiefly when People meet on his day. Then the Law was read and opened unto them, Act. 15.21. Neh. 8.8. then did God appear amongſt them, and work by the means hee appointed for their ſanctification. Pſal. 89.7. God is greatly to bee feared in the Aſſembly of Saints, there hee convinces them of their ſinfulneſſe, and ſinful practiſes, there hee beats down their ſtrong holds, and captivates their thoughts, to the obedience of his will; what was it made David openly to proclaim it, that a day in Gods Court was better than a thouſand; one Sabbath day wherein hee had communion with God, and found him ſanctifying his head and heart, was more eſteemed of him than a thouſand other daies: for the Lord ſaith hee is a ſunne and a ſhield, hee inlightens mee, hee ſtrengthens mee, and ſo ſeparates my darkneſſe and weakneſſe from mee, and makes mee more holy: Let us therefore look unto God alone for ſanctification, and wait upon him on his daies in the ſolemn aſſemblies, and hee will ſanctify us, thoſe are daies of his ſpecial preſence, power, and bleſſing.

Obſ. 6 Gods people ſhould obſerve and take notice what God doth in them, on Sabbaths, when they appear before him: they had the Sabbaths given them, that they might know the Lord did ſanctify them, that they might have experience in p. 59themſelves, of the powerfull operations of God in them: God obſerved what they did that day, and they were to obſerve what hee did that day; They read the Law and the Prophets, and expounded them, Act. 13.15. Neh. 8.8. they Prayed, Act. 16.13. they diſcourſed, reaſoned, and perſwaded men out of the Scriptures, Act. 18.4. they offered Sacrifices, Numb. 28.2.10. they did ſing, Pſalm 92. the Title. Theſe things they did, and God obſerved their ſpirits in the doing of them; hee obſerved how they ſanctifyed the day and himſelf, in the duties of the day; and they were to obſerve what hee did in the Aſſemblies, and in their boſomes. This David did Pſal. 96.6. ſtrength and beauty are in his Sanctuary, ſaith he, and Pſalm 63.2. hee confeſſes hee had ſeen Gods Power and glory there; the ſtrength and beauty in one place, is the ſame with Power in the other; its a glorious beautiful work, when God ſanctifies a ſinner, its a work of Power and ſtrength, when hee breaks the ſnares of our luſts, the chains of unbeleef, and inlarges our hearts, quickens, comforts, ſtrengthens and inlightens us. Its a common ſin, and ſickneſſe amongſt Chriſtians, that they heed not what the Lord does in his Ordinances for them, and in them: they cannot ſay from experience, wee know it is the Lord that ſanctifies us, moſt can ſay this from the Tongue, few from the heart; 'twas not without cauſe, that Solomon ſaid, Keep thy foot when thou goeſt to the houſe of God, and bee more near to hear, than to offer the ſacrifice of Fools, Eccl. 5.1. ſome thinke hee alludes to Exod. 3.5.30.19. and Joſh. 5. laſt. Where is mention of putting off their ſhooes, and waſhing their feet, becauſe they were to approach unto the holy God, and ſurely wee had need look to our feet; that is, our affection (foot is put for feet, the ſingular for the plural) for we approach near to God when we go to his houſe; wee go to be ſanctified, and therefore ſhould take heed we defile not our ſelves.

Verſ. 13. But the houſe of Iſrael rebelled againſt mee in the wilderneſſe: they walked not in my ſtatutes, and they deſpiſed my judgements, which if a man do, hee ſhall even live in them, and my Sabbaths, they greatly polluted: then I ſaid, I would pour out my fury upon them in the wilderneſs p. 60to conſume them.

Having repreſented unto them, the mercies he conferred on them in the wilderneſſe, here hee declares what their carriage was towards him therein, and what his purpoſe was towards them.

1 Their carriage towards him is laid down.

1 In General, the houſe of Iſrael rebelled againſt me.

2 In Special, and that in three particulars.

1 They walked not in my ſtatutes.

2 They deſpiſed my judgements.

3 They polluted my Sabbaths, and that greatly.

Now all theſe are aggravated.

1 From the place where they were done, in the wilderneſſe, where they had ſpecial need of Gods protection and proviſion, where they had and ſaw his miracles daily.

2 From the nature of the ſtatutes and judgements given, which were ſuch as if done, kept, they might have lived.

2 The Lords purpoſe towards them, was to pour out his fury upon them, and conſume them, and that in the wilderneſs.

Little ſhall I ſpeak of this Verſ. becauſe in the 8. and 11. verſes you have already had moſt things in it.

The houſe of Iſrael rebelled againſt me.

Of their rebellion in the wilderneſs, you may read, Deut: 1.26.43. Exod. 17.7. with Numb. 20.24.27. ch. 14. Deut. 9.22.foreign

Reprobavit ex odio, abjecit, contempſit, ſignificat faſtidio quodam rem aliquam aut perſonam ranquam vilem & contemptam rejicere. The word foreignThey deſpiſed my judgements.

The Hebrew word for deſpiſe notes rejecting, hating, villifying, they looked upon them as contemptible things, and threw them away, they did not onelyonly refuſe to walk in his Law, Pſal. 78.10. but they deſpiſed his judgements, and abhorred his Statutes, Levit. 26.43. it was ſuch deſpiſing as had an abhorrency accompanying it.

My Sabbaths they greatly polluted.

Of their Polluting his Sabbaths, you may read Exod. 16.27. they went to gather Manna on the Sabbath day, one gathered ſticks,ſignifies cum ſputo quaſi rejicere. Numb. 15.32. they carried burdens, and did ſervile work, Jer. 17.22, 23. whereas they ſhould have highly priſed the Sabbaths, reſting from doing their own waies, finding p. 61their own pleaſure, ſpeaking their own words, and wholly have been taken up in the worſhip of God, and the duties peculiar to the day,

Obſ. 1 Such is the corruption of mans nature, that nothing will keep it within its bounds, but it breaks out againſt God, neglects, and abuſes the Ordinances and means hee hath appointed for mans ſalvation; But the houſe of Iſrael rebelled againſt me, they walked not in my ſtatutes, they deſpiſed my Judgements, and they greatly polluted my Sabbaths. Theſe God gave them for their good, life, ſalvation, but they ſleighted, perverted, polluted them. God had done great things for them, hee provided for them in the wilderneſſe, manna, water, ſhooes, cloaths, all in a miraculous way, ſo that they could not ſubſiſt without him, yet they rebell againſt him, deſpiſe him, Numb. 11.20. Caſt off his ſtatutes and judgements, and prophane his Sabbaths to his face.

Thus they dealt with the Lord when hee brought them out of Babylon, Nehem. 13.15, 16. they greatly polluted the Sabbaths of the Lord, whereupon ſaith Nehemiah, verſ. 18. did not your Fathers thus, and ſo bring evil upon us, and will you bring more wrath upon Iſrael by prophaning the Sabbaths? Neither the mercies their fathers had, when they were brought out of Egypt, nor the mercies themſelves had, when they were brought out of Babylon, kept in their Corruptions, but they roſe to a great height, and brake out ſo farre as to ſet at nought all his counſels, Prov. 1.25. to reject the word of the Lord, Jer. 8.9. to mock and miſuſe his meſſengers and Prophets, 2 Chron. 36.16. to ſpeak ſtoutly againſt God, Mal. 3.13. yea, ſo ſtrong grew their corruptions, that their ſouls abhorred God, Zech. 11.8. Is it not thus in our daies? neither miraculous mercies, nor wonderful judgements, do keep men within bounds, or chain up their corruptions, but they break out, greatly polluting the Lords day, deſpiſing all or ſome Ordinances? do they not ſet at nought and reject the whole Counſel of God, the very Scriptures? do they not mock, and miſuſe the meſſengers and Miniſters of God? do they not blaſpheme, curſe and glory in it? do they not ſpeak ſtoutly againſt Chriſt and God? Do not ſome turn Jews, and others Atheiſts, p. 62denying Chriſt, God? Surely iniquity abounds, and is within little of its perfection, the harveſt is near, ſinners are almoſt full ripe for judgement, and ere long God will ſay, thruſt in the ſickle.

Obſ. 2. When men do neglect, deſpiſe, and abuſe the ordinances of God, and means of grace, they provoke God even to their deſtruction: They neglected to walk in Gods ſtatutes, they deſpiſed his judgements, they polluted his Sabbaths, and what then? Then I ſaid, I would pour out my fury upon them, to conſume them; Men think that neglecting and ſlighting of Ordinances, prophaneing of the Lords day, and holy things, is no ſuch great evil, if it bee an evil at all; but there is hardly any thing kindles the wrath of God hotter than the caſting off, deſpiſing and abuſing the Ordinances and mediums appointed of God, for his worſhip, our good, comfort, and ſalvation. Their ſins here of this nature, put God into fury, which is more than anger or wrath, upon pouring out of fury, and ſuch pouring out as to conſume them, Heb. 10.25, 26, 27. hee tells you of ſome that did forſake the aſſemblies, caſt off the Ordinances of God, which was a wilful and provoking ſin, excluding mercy, and haſtening judgement, and fierce indignation which ſhould deſtroy; When God in his infinite wiſdome and mercy hath condeſcended to mans weakneſſe, given him Ordinances and mediums wherein hee will bee worſhipped, and through which hee will do good to the creature, and now the fooliſh creature to neglect, deſpiſe, or prophane them, this pierces Gods heart, and transformes his patience into fury, and puts him into waies of deſtruction. Thoſe deſpiſed Moſes Law were to dye without mercy, and what will be their portion who deſpiſe Chriſt, the Goſpel, and Ordinances thereof? ſee Heb. 12.25. Act. 2.23. every ſoul that will not hear Chriſt ſhall bee deſtroyed, that is, whoſoever ſhall not hearken to Chriſts voice in the Goſpel, ſubmit to the Ordinances appointed by him therein, and worſhip the Father, the way hee hath preſcribed, hee ſhall bee deſtroyed. The Corinthians abuſed and prophaned the Supper of the Lord, and were they not ſmitten and deſtroyed for that ſinne? 1 Cor. 1….30. Moſes had the ſword drawn upon him by the p. 63Lord himſelf, becauſe he neglected the Circumciſion of his Son, Exod. 4.24.

Verſ. 14 But I wrought for my name ſake, that it ſhould not be polluted before the Heathen, in whoſe ſight I brought them out.

Whileſt they were in the wilderneſſe, and Moſes in the Mount, they made a Calfe, and fell to Idolatry, which exaſperated the Lord, ſo, that hee thought to deſtroy them, and had not Moſes interpoſed and preſſed God with the honour of his name, hee had done it, Exod. 32.12. Wherefore ſhould the Egyptians ſpeak and ſay, for miſchief did hee bring them out, to ſlay them in the Mountaines, and to conſume them from the face of the earth? turn from thy fierce wrath, and repent of this evill againſt thy people. God did ſo, and wrought for his name ſake. Of theſe words was ſpoken in the ninth verſ.

Verſ. 15 Yet alſo I lifted up my hand unto them in the wilderneſſe, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands.

16 Becauſe they deſpiſed my Judgements, and walked not in my Statutes, but polluted my Sabbaths; for their heart went after their Idols.

17 Nevertheleſſe mine eye ſpared them from deſtroying them, neither did I make an end of them in the Wilderneſſe.

In the 15. verſe you have mention of Gods ſwearing, that hee would not bring them into Canaan; in the 16. the reaſon thereof.

In the 17. his indulgence and pity towards them.

I lifted up my hand unto them, &c.

This was, when upon the ill report the Spies had brought upon the land of Canaan, the Iſraelites murmured againſt Moſes and Aaron, as you may ſee Numb. 14.28, 29, 30. and ch. 26.65.

But here a difficulty ariſeth in the 6. verſ. of this Chapter, its ſaid that God had lift up his hand, and ſo ſworn to bring them not onelyonly out of Egppt, but into the land of Canaan, and here its ſaid, hee had lift up his hand to the contrary, that p. 64he would not bring them into the land hee had given them; ſo that it ſeems here is one oath againſt another; and in Numb. 14.34. God acknowledges his breach of Promiſe, for hee ſaith, yee ſhall know my breach of promiſe. I have promiſed and ſworn to bring you into the land of Canaan, but you have ſo ſinned againſt, and provoked mee, that I will not do it, yea, have ſworn you ſhall not enter into my reſt, Pſalm 95.11.

This difficulty is removed, by conſidering, that God did not make promiſe, or ſwear to thoſe individual men that were kept out of Canaan, that they ſhould bee brought into it, if it had been ſo, God had forgot and forſworn himſelf: but his Promiſe and Oath was, that the ſeed of Abraham, Iſaak, and Jacob ſhould bee brought into it, Gen. 12.7. ch. 13.15. ch. 15.18. ch. 26.4. ch. 50.24. Deut. 34.4. and their ſeed was brought into the Promiſed Land, Joſh. 1.2. ch. 4.1. ch. 14.1.24.13. and ſo Gods Promiſe and Oath was kept. Thoſe hee ſwore againſt, were thoſe that murmured againſt him, even all from twenty years old and upwards, except Caleb and Joſhua, whoſe carkaſſes fell in the wilderneſſe, as you may ſee Joſh. 5.6.

As for that Numb. 14.34. Gods breach of Promiſe, the Original is,foreign Fruſtrationem meam. Monta. foreign is franget, irritum facere, retracta…e. Vatablus hath it, mendacium meum, i. e. an ſermo meus mendax ſit. Diſcetis quid ſit in me eſſe contumacem. Toſt. foreign Eth Tenuathi. My fruſtration, you looked certainly to have entred into Canaan, but for your murmuring and unbeleef, I have fruſtrated your expectations: or thus, you think my oath cannot bee true, becauſe of a former Oath, and that the words I have uttered will prove falſe, a lye, but you ſhall know whether my words and Oath be falſe or no. Junius and Piſc. read it, abruptionem meam, and make the ſenſe this, you have broken off from me, and you ſhall know what it is to have me break off from you, I will plague you for your murmuring, ingratitude, unfaithfulneſſe, and unbeleef, ſo that you ſhall never come into the land of Promiſe. The Septuagint hath it, you ſhall know the wrath of mine anger.

Flowing with Milk and Honey, which is the glory of all lands.

Of theſe words hath been ſpoken largely in the 6. verſe, they are repeated here, to ſhew the ingratitude of this people, p. 65that were not affected with this land, which was a ſecond Paradiſe, but deſpiſed it, and raiſed an ill report upon it: as alſo to ſhew what they loſt in being kept out of it; And their folly in preferring Egypt before it.

There is nothing needful to open in the other two verſes, becauſe occaſion hath been given formerly in this chapter, and others to open them.

Obſ. 1 Mens ſinnes diſappoint them of choice mercies, yea, mercies Promiſed, expected, and near at hand: God had promiſed them Canaan, they were near unto it, Numb. 13. expected to go in and poſſeſſe it, but God would not bring them into the Land, becauſe they deſpiſed his judgements, walked not in his Statutes, but polluted his Sabbaths.

In Heb. 3.19. its ſaid, they could not enter in, becauſe of unbeleef; and Pſal. 106.24. they deſpiſed the pleaſant land, they beleeved not his word. It was their ſinnes kept them from ſo great, ſo near, ſo longed for a mercy. Such is the malignity of ſinne, that it drives mercys back, when they are at the door, and blocks up the paſſage, that none for the future may iſſue forth towards us, Iſa. 59.1, 2. Behold, the Lords hand is not ſhortened that it cannot ſave, neither is his ear heavy that it cannot hear, God can hear and help, but your iniquities have ſeparated, between you and your God, and your ſinnes have hid his face from you, that hee will not hear: Your ſinnes ſtand like a braſs wall, a mighty mountain between him and you, they have crampt his will, ſo that though hee can, yet hee will neither hear your prayers, nor help your perſons. Its ſinne that keeps mercy from us, Jer. 5.25. Your iniquities have turned away theſe things, what things? the former and latter rain, the Harveſt and Fruits of the Earth; they were comming to you, but your ſinnes turned them back again, and bid them bee gone, away rain, away Harveſt, away fruites of the earth, and ſo the next words import, your ſinnes have with-holden good things from you, they have forbidden good from you, ſo Montanus and the vulgar, read the words,Prohibuer…nt bonum a vobis. our ſinnes do forbid, and with-hold good from us, ſee it Matth. 6.15. if you forgive not men their treſpaſſes, neither will your father forgie your treſpaſſes.

p. 66Joh. 8.19. If yee had known mee, ye ſhould have known my Father alſo, Iſa. 48.18. O that thou hadst hearkened to my Commandements, then had thy peace been as a river, and thy righteouſneſs as the waters of the Sea, thy ſeed alſo had been as the ſand, &c. ſee Luk. 14.16, 17, 18, 19, 20. Luk. 13.34. John 5.40. Pſal. 81.13, 14. it was their ſinnes which fruſtrated them of mercies, if the word profit not us, its ſin that hinders the profit, Heb. 4.2. Jam. 1.21, 1 Pet. 2.1, 2.

Obſ. 2 When the heart is carried out after unlawful things, then the waies and Ordinances of God are neglected, ſleighted, and prophaned. This riſes from the words of the 16. verſe, they deſpiſed Gods judgements, walked not in his ſtatutes, they polluted his Sabbaths, and why did they ſo? for their hearts went after their idols. Theſe had ſtollen away their hearts from God, theſe had their thoughts, deſires, affections, and the things of God were of little account with them; his ſtatutes, judgements, Sabbaths, were laid aſide, and onelyonly what their hearts were carried forth unto, that they magnified, Ezek. 6.9. they had whoriſh hearts, and whoriſh eies, which went after their Idols, and made them depart from God, that is, from his judgements, ſtatutes, Sabbaths, Ordinances. Idols had their eyes and hearts, and as to God and the things of God, they were eyeleſſe and heartleſſe. When Solomons heart was carried out to women and Idols, then hee did evil in the ſight of the Lord; 1 King 11.4, 5, 6, 7, 8. then the Lords Ordinances were deſpiſed, and his Sabbaths polluted. If once the heart goe out to unlawful things, its drawn off from lawful, ſo much as it adheres to evil, ſo much its divided from God and good, Ezek. 33.31. their hea…t goeth after their Covetouſneſs. So much as it went after riches, ſo much it was diſtanced from God, and walking in his waies. David hereupon adviſed men not to ſet their hearts upon riches, Pſal. 62.10. they will then bee their Idols, and make them forget God, and his waies, and do thoſe things will prophane his Ordinances: look well to your hearts, and let not them carry you away, Job 15.12.

Obſ. 3 When ſinners provoke God into waies of deſtruction, hee doth not utterly deſtroy them, but ſhews ſome pitty and mercy: Nevertheleſs mine eye ſpared them from deſtroying. p. 67God did deſtroy many of them in the Wilderneſſe, three thouſand upon their making the Calf, Exod. 32.28. twenty four thouſand upon their committing whoredome with the Daughters of Moab, Numb. 25.9. much People by fiery Serpents upon their murmuring, Numb. 21.6. Corah, Dathan, and Abiram were ſwallowed up of the Earth, and all theirs, and the two hundred and fifty men that offered incenſe, were conſumed by fire, Numb. 16.32, 33, 35. fourteen thouſand ſeven hundred were deſtroyed by the plague, verſ. 49. and many by the Amorites in S…ir, Deut. 1.44. now notwithſtanding ſo many were deſtroyed, yet all were not, he did not make an end of them in the Wilderneſſe, hee did not conſummate and perfect his wrath upon them, his eye ſ…ared them; hee was moved to mercy, and had compaſſion on them.

Though men have ſinned much, and God have let out much wrath, yet nevertheleſſe hee hath an eye to ſpare, and an heart to pitty. If hee ſhould puniſh, deſtroy none, hee would bee thought to bee like unto ſinners, Pſalm 50.21. if hee ſhould deſtroy all, hee would bee thought to bee cruel; to ſhew therefore that hee is a juſt God, hee cuts off ſome, and to ſhew he is a mercifull God, he ſpares ſome.

In the late powder blow, ſome were deſtroyed,It was the 4th of Jan. 1649. about eight a clock at night. ſome were ſpared, yea, wonderfully ſpared and preſerved.

Verſ. 18. But I ſaid unto their children in the wilderneſſe, walk yee not in the ſtatutes of your fathers, neither obſerve their Judgements, nor defile your ſelves with their Idols.

Verſ. 19 I am the Lord your God, walk in my ſtatutes and keep my judgements and do them.

In the 18. verſ. God dehorts them from following their fathers waies.

In the 19. hee exhorts them to follow his waies, and ſhews them the reaſon why they ſhould do ſo, becauſe he is their God.

Where the Lord ſpake thus unto them in the Wilderneſs, is not recorded by Moſes, but that hee did ſpeak what is in the 18. verſ. Our Prophet aſſures us, who ſpake as he was moved p. 68by the Spirit, you have that is aequivalent thereunto, Deut. 5.32. You ſhall obſerve to do as the Lord your God hath commanded you: you ſhall not turn aſide to the right hand or to the left, not to your Fathers on the right hand, nor to the Heathen on the left.

The 19. verſ. you have Levit. 18.4, 5. I am the Lord your God, ye ſhall therefore keep my Statutes and my Judgements. Nothing in theſe verſes requires explication. Take theſe obſervations.

Obſ. 1 Children are prone to follow the corrupt decrees, counſels, and examples of their parents. I ſaid walk not in the ſtatutes of your fathers. That is, in what they decree, appoint; obſerve not their judgements, that is, their Counſels and adviſements; nor defile your ſelves with their Idols, that is, follow not their examples. They were addicted much to what their ſinful Fathers ſaid, or did. Of the Kings of Iſrael its ſaid, they did evil as their Fathers had done, 2 King. 15.9. ch. 23.32. ch. 24.9. and Jer. 44.17. the Children would ſacrifice to, and defile themſelves with Idols, as their Fathers had done. Fathers, Laws, Cuſtomes, Traditions, Examples, perſwaſions, counſels, are loadſtones, and draw them ſtrongly to that is evill.

Obſ. 2 Poſterity are not tyed to the ſtatutes and Judgements of their Fathers or fore-fathers. I ſaid walk not in the ſtatutes of your fathers, neither obſerve their Judgements, &c. Though there bee a ſtrong tye between Parents and Children, and they bound by the Command of God to obey their Parents, yet when they ſhal command or counſel them any thing unlawful, contrary to the ſtatutes and judgements of God, they are not to hearken, not to obſerve or obey them. Here is Divine authority for it, I ſaid.

If it bee Gods Command that lead Children to obey Parents, and People to obey Magiſtrates in Lawful things, then Gods prohibition muſt keep them from obeying in unlawful things: When Maſters or Parents are ſo wicked, as to put their Servants or Children upon lying or ſwearing, to put off their commodities, they ſhould remember what God hath ſaid, Walk not in their ſtatutes. &c.

This holds eſpecially in matters of Faith and worſhip, mens p. 69ſtatutes and judgements muſt not come in there: what is not Divine, is no matter for my faith, nor rule for my worſhip; Mens chaffe and bran muſt not come among Gods wheat; their weeds and nettles muſt not come amongſt his flowers; It is not Popes decrees, Canons of counſels, judgements of Fathers, Votes of Synods, Cuſtomes of Churches, Religion of Aunceſtors, that muſt tye my Conſcience, or guide my practice in the worſhip of God. He hath ſaid it, who is above them all, Walk not in their ſtatutes, neither obſerve their Judgements, and defile not your ſelves with their Idols. Men have their Statutes, their judgements, their inventions and additions to points of Faith, and matters of worſhip, which are no other than Idols, and will defile.

Obſ. 3 That wee are onelyonly to walk in Gods ſtatutes, and to keep his Judgements; Not mens ſtatutes, or judgements, I am the Lord your God, I have authority over you, I am in Covenant with you, I have given you ſtatutes and judgements which are right, Pſalm 19.8. true and good, Neh. 9.13. therefore walk in my ſtatutes, keep my Judgements: when the Iſraelites walked in other ſtatutes, the ſtatutes of the Heathen, or the ſtatutes that themſelves made, the Lord was wroth with them; and afflicted them for it, 2 King. 17.8, 19, 20. and commanded them to obſerve his ſtatutes and Ordinances, and to do them for evermore, verſ. 37. Joſh. 24.14, 15.

Verſ. 20. And hallow my Sabbaths, and they ſhall be a ſigne between me and you, that you may know that I am the Lord your God.

In this 20. verſe, the Lord proceeds in his exhortation of the Children of thoſe rebellious Iſraelites in the wilderneſſ…, and exhorts them to hallow his Sabbaths, which their Fathers had polluted.

Hallow my Sabbaths.

Not make holy, but keep holy, the Hebrew word is the ſame with that, Exod. 20.8. The hallowing or ſanctifying of the Sabbath here, conſiſteth in two things.

p. 701 In reſting from labour and work;

Servile work, Levit. 23.7, 8. that is, ſuch work as men may lawfully do on other daies; works, for gain and profit might not bee done on Sabbath days: they were to reſt from their own works, words, and pleaſures, Iſa. 58.13. ſee Exod. 20.10. Nehem. 13.15. Jer. 17.22. Exod. 16.29. cha. 31.14.

2 In doing thoſe things which God required on that day, as meditation on the works of Creation, for which it was firſt inſtituted, Gen. 2.23. remembrance of their ſervitude in Egypt, and deliverance thence, Deut. 5.15. meeting in ſolemn aſſemblies, Levit. 23.3. in which the word was to be read, opened, and reverently heard, Luk. 4.16. Act. 15.31. Ec. 5.1. prayer to be made, Acts 16.13. God to be praiſed, Pſalm 92. Sacrifices to be offered, Numb. 28.2, 10. and they were to exerciſe works of mercy on that day, Mat. 12.10, 11, 12. John 5.9. and all theſe duties they were to do with delight, Iſa. 58.13.

They ſhall be a ſign between me and you.

Of theſe words you heard in the 12. verſ. beſides what was ſaid there, the Sabbath was a ſign of the Covenant, God made with them to bee their God, and to own them for his people; for it follows,

That you may know I am the Lord your God.

The Sabbath day was the time wherein God and this people met, God made himſelf known unto them then, by ſanctifying of them, verſ. 12. for whom hee is a God unto, hee bleſſes and ſanctifies, and ſpecially on his Sabbaths, then hee heard their Prayers, accepted their offerings, and let out his loving kindneſſe unto them.

Obſ. 1 Having and hallowing Gods Sabbaths, is a ſign and manifeſtation that God is the God of that people. The Jews had the Lords Sabbaths, and hee bad them hallow them, that ſo being hallowed, they might ſignify and certify to them, that God was their God. As Circumciſion and p. 71the Paſſeover were ſignes that the Jews were in Covenant with God; ſo likewiſe was the Sabbath, Exod. 31.13. and becauſe it was a ſign of the Covenant between them and God, verſ. 16. God tells them, they muſt obſerve it for a perpetual Covenant, and hence it was, that when they violated the Sabbath, God accounted it the violation of the Covenant between them.

Verſ. 21 Notwithſtanding the Children rebelled againſt me: they walked not in my ſtatutes, neither kept my Judgements to do them, which if a man do, he ſhall even live in them; they polluted my Sabbaths: Then I ſaid I would pour out my fury upon them, to accompliſh mine anger againſt them in the wilderneſſe.