CHAP. I.

Verse 5. ALL the Souls that came out of the loins of Iacob into Egypt with him, were but seventy Souls; of which little Flock God made such an increase, as the Egypti∣ans grew afraid of it; God so providing to fulfil his Promise touching their inerease, Gen. 22. 17. So assuredly true are all other of Gods Promises, and therefore think of what you will, your Faith and Comfort shall not fail you. That sweet Promise, That at what time soever a sinner repents of his sin, God in mercy will forgive him; it shall never fail. God may as soon cease to be God, as cease to be true in any thing that he hath spo∣ken. So both for this Life and that to come we have Gods Word; and no more than he fail'd Abraham in multiplying of his Seed, will he fail us in any Promise. Only we must tarry Gods time, and hasty minds must learn humble patience.

Page  80Verse 7. The rising of Houses and Families is from the Lord, who blesseth where he pleaseth with increase of Children, and maketh a name spread; as likewise drieth up and cutteth off, as he pleaseth, others. Which ought to make us cease from envy where we see increase, and stay rash judgement where we see decrease; for it is the Lords work. But then whereas it may be collected from the former verse, that this wonder∣ful increase was not till after Iosephs death, it will afford us this observation, that what was here figured in Ioseph was fulfilled in Christ. For before Christ died few believed in him, but after his Death and Resurrection the true Israelites increased and multiplied exceedingly throughout the whole World.

Verse 9. Gods Favour bestowed in Mercy where he liketh is still an eye-sore to evil men, matter enough for them to grate their teeth at, and to cause them to enter into Plots and Conspiracies against them. The Eye of Envy looks ever upwards, who is above, who riseth, who prospereth, and is as much greived at the good of another as at the harm of its self.

Verse 10. Although this Counsel favoured wholly of bloud, yet it is covered with the vizard and die of Wisdome. So still is the Devil like himself, and ever in his co∣lours; the Proud man is Neat, the Covetous man Provident, the Drunkard a good Fellow, and here the bloody minded Egyptians are politick and wise.

Verse 12. As God afflicted them with another mind then the Egyptians (God to exercise them, the Egyptians to suppress them) so causes he the event to differ. Who would not have thought with these Egyptians, that so extream misery should not have made the Israelites unfit both for generation and resistance. Moderate exercise strengthens, extreame destroyes Nature: That God which many times works by con∣trary means, caused them to grow with depression, with persecution to multiply; how can Gods Church but fare well, since the very malice of their Enemies benefits them? Oh the soveraign Goodness of our God, that turns all our Poysons into Cordials: Gods Vine bears the better for the pruning hook.

Verse 16. The stronger the Isarelites grew, the more impotent grew the malice of their Persecutors: And since their own labour strengthens them, now tyranny will try what can be done by the violence of others; since the present strength cannot be subdued, the hopes of succession must be prevented. Women must be suborn'd to be Murtherers, and those whose Office is to help the birth must destroy it. 'Tis true, there was lesse suspition of cruelty in that Sex, but yet more opportunity of doing mischiefs. The Male-Children must be born and die at once; What can be more inno∣cent than a Child, that hath not lived so much as to cry, or to see light? It is fault enough to be the Son of an Israelite: the Daughters may live for bondage, for lust, a condition so much, at the least, worse than death, as their Sex was weaker. O mar∣vellous cruelty, that a man should kill a man for his Sexes sake: Whosoever hath loosed the raines unto cruelty is easily carried into incredible extremi∣ties.

Verse 17. The fear of God teacheth the Midwives to disobey an unjust Command; they well knew how no excuse it is for evil, I was bidden: God said to their hearts, Thou shalt not kill; this Voice was louder than Pharaohs! I commend their obedi∣ence in disobeying; I dare not commend their excuse; there was as much weakness in their Answer, as strength in their Practice; as they feared God in not killing, so they feared Pharaoh in dissembling: Oft-times those that make conscience of greater sins are overtaken with lesse. It is well and rare if we can come forth of a dangerous Action without any Foil; and if we have escaped the storme that some after-drops wet us not.

Verse 19. It is dangerous to conclude an Action to be good, either because he that did it had a good purpose in doing it, or because some good effects proceed∣ed from it. The Midwives Lye here in the behalf of the Israelites Children, was a Lye and a Sin, however God out of his own Goodness found something in their piety to reward. I should not venture to say as he said, nor yet venture to say that he said well, when Moses said, Forgive this sin, or blot me out of thy Book;Page  [unnumbered]Page  81 nor when St. Paul said, I could wish that my self were separated from Christ for my Brethren. I would not, I could not without sin, be content that my name should be blotted out of the Book of Life, or that I should be separated from Christ, though all the World besides were to be blotted out and separated if I stayed in.

Verse 21. Who would not have expected that the Midwives should be murthered for not murthering? Pharaoh could not be so simple to think these Women trusty, yet his indignation had no power to reach to their punishment. God prospered the Mid∣wives, who can harm them? Even the not doing of evil is rewarded with good. And why did they prosper? Because they feared God; not for their dissimulation, but their pitty. So did God regard their mercy, that he regarded not their infirmity. How fondly do men lay the thank upon the sin, which is due to the vertue: True Wisdome reaches to distinguish Gods Actions, and to ascribe them to the right Causes; pardon belongs to the lye of the Midwives, and remuneration to their goodness, prosperity to their fear of God.

Verse 22. That which the Midwives will not, the Multitude shall do; it were strange if wicked Rulers should not find some or other Instruments of violence: All the peo∣ple must drown what the Women saved. Cruelty did but smoak before, now it flamed out, secret practising hath made it shameless, that now it dare proclaim tyranny. It is a miserable State where every man is made an Executioner; there can be no greater Argument of an ill Cause than a bloudy Persecution, whereas Truth upholds her self by Mildness, and is promoted by Patience: This is their Act, what was their Issue? The People must drown their Males, themselves are drown'd; they died by the same means by which they caused the poor Israelitish Infants to die. God would have us read our sins in our judgements, that we might both repent of our sins and give Glory to his Justice.

CHAP. II.

Verse. 2. NO doubt when Iochebed the Mother of Moses saw a Man-child born of her, and him beautiful and comely, she fell into extream passion to think that the Executioners hand should succeed the Midwives. All the time of her con∣ception she could not but fear a Son, now she sees him, and thinks of his Birth and Death at once, her second pangs and throws are more greivous than her first. The pains of travel in others are somewhat mitigated with hope, and countervail'd with joy that a Man-child is born; in her they are doubled with fear; the remedy of others is her complaint: Still she looks when some fierce Egyptian would come in and snatch her new born Infant out of her bosome, whose comeliness had now also added to her affliction: And therefore when she can no longer hide him in her Womb, she hides him in her House, afraid lest every of his cryings should guide the Executioners to his Cradle. And if thus careful are earthly Parents of their Children, how transcendent think you is the care that God (our heavenly Father) takes of all those that are his?

Verse 3. What did the Father all the while, that the Scripture still mentioneth the Mother, saying, she did thus and thus? Truly, likely it was he was amazed, and stood as a man at his wits end, not seeing what to doe; The Woman, enabled by God, was the better Man at this time. Thus sometimes in the weaker vessel Gods strength is more seen, and he doth enable them now and then for that purpose. The knowledge of this should yield them a fit regard, and Men may not ever disdain to follow them, by whom they see God sometimes doth work. Remember Pilates Wives advice; Have not thou to do with that just Man.

Page  82Verse 4. No tyranny can forbid her to love him whom she is forbiddento keep, her Daughters Eyes must supply the place of her Armes. And if the weak affection of a Mother were thus effectually careful, what shall we think of him, whose Love, whose Compassion is (as himself) infinite? His Eye, his Hand, cannot but be with us, even when we forsake our selves: Moses had never a stronger protection about him, no not when all his Israelites were pitch'd about his Tent in the Wilderness, than now, when he lay sprawling upon the waves: No water, no Egyptian can hurt him. Nei∣ther Friend nor Mother dare own him, and now God challenges his custody. When we seem most neglected and forlorne in our selves, then is God most present, most vigi∣lant.

Verse 5. From hence we may learn first, that there is no Rock more sure, nor Re∣fuge more comfortable (when mans power fails) than Gods gracious Providence. Secondly, how able God is to dispose of mens courses, otherwise than at the begin∣ning they intended. For this Lady purposed only to walk and wash her, but God had a work of Mercy to doe by her. Thirdly, where are they that talk of Fortune? What more casual in mans eye than this Ladies walking that way; yet you see it was no For∣tune; but disposed wholly by the Providence of God, for the life of the Child, the joy of his Parents, and the deliverance of the Israelites. Lastly, we see plainly how mans counsel cannot hinder that which God hath determined shall come to passe. Moses must live and become a Deliverer unto Israel, do Pharaoh what he can: And though many poor Infants were cast away to prevent his fear, yet that very Infant, which must effect what he so much fear'd, is preserved alive in despight of him; yea nourished up by his own Daughter in his own bosome. The like to this we have in the New Testa∣ment, the parallel Example of Herod and those Infants; where our Saviour is the An∣ti-type of Moses, and was preserved in the common slaughter of Infants to deliver his People from an eternal slavery, as Moses was preserved to deliver the Israelites from a temporal.

Verse 9. Moses his Sister finding the Princess compassionate, offers to procure a Nurse, and fetches the Mother; and who can be so fit a Nurse as a Mother. She now with glad hands receives her Child both with authority and reward She would have given all her estate for the life of her Son; and now she hath a reward to nurse him. The exchange of the name of a Mother for the name of a Nurse hath gained her both her Son and his education, and with both a recompence. Religion doth not call us to a weak simplicity, but allows us as much of the Serpent as the Dove; lawful Policies have from God both liberty in the use, and blessing in the success.

Verse 11. Moses went forth and look'd on the burthens of Israel. What needed Moses to have afflicted himself with the afflictions of others? Himself was at ease and pleasure in the Court of Pharaoh. A good heart cannot endure to be happy alone, and must needs, unbidden, share with others in miseries. He is no true Moses that is not moved with the calamities of Gods Church. To see an Egyptian smite an Hebrew, it smote him, and moved him to smite. He hath no Israelitish bloud in him, that can endure to see an Israelite stricken either with hand or tongue.

Verse 13. Here Magistrates may learn constancy and continuance in their care for their People. For it is not enough one day to come and see how all goes, as when they first enter upon their Office; but even the second day they should do the same, and so day by day, as occasion serveth, during the time of their charge.

Verse 14. The man that complains here was he that offered the injury; none so ready to except and exclaim as the Wrong-doer, the Patient replies not: And now the first Adversary is forgot, and he that would have made them Friends is the only Enemy; as it often happens, to the parter of a Fray, the Reconciler hath the most blows. A clear Glasse for all eyes to see the reward many times given to peaceable men, when they endeavour to unite their jarring Brethren. But this must be no discouragement to Moses; for God will reward him, although his Brother thought that friendly office not worth thanks. Nay this very upbraiding Israelite shall save Moses his life. For if this mans tongue had not cast him in the teeth with bloud, he had been surprized by Page  83Pharaoh, ere he could have known the fact was known: Now he grows jea∣lous, flies and escapes; no Friend is so commodious in some cases as an Adver∣sary.

Verse 15. God hath alwayes one place of refuge or other for his Servants to fly unto. If Iudea be dangerous for the Child Iesus, in Egypt he shall find safety; and again, if Egypt threaten death to Moses, Midian shall preserve him, and improve him likewise. For God by forty years exile fitted Moses for further light and advance∣ment. Much he had learnt in Egypt, but more in Midian. There is no doubt but he had good School-masters in Pharaohs Court, but his own affliction was his best. Mo∣ses had never been so illuminate a Doctor, nor so excellent a Ruler afterwards, if he had not been first humbled here.

Verse 17. Moses when he may not in Egypt, he will be doing Justice in Midian. In Egypt he delivers the oppressed Israelite, in Midian the wrong'd Daughters of Iethro. A good Man will be doing good wheresoever he is; his Trade is a compound of Charity and Justice. But who would have thought in this present condition as Moses was, so cast down with his own complaints, that he would have had any feeling of others; yet how hot is he upon Justice? No adversity can make a good Man neg∣lect good Duties; he sees in the oppression of the Shepherds the image of that other he left behind him in Egypt: The Maids (Daughters of so great a Peer) draw water for their Flocks, the inhumane Shepherds drive them away; rudeness hath not respect either to Sex or condition. If we lived not under Laws this were our case; Might would be the measure of Justice; we should not so much as injoy our own water.

Verse 22. It seems by this Text that Moses his affection was not so tyed to Midian that he could forget Egypt. He was a Stranger in Midian: What was he else in Egypt? Surely either Egypt was not his Home, or a miserable one; and yet in refe∣rence to it he cals his Son Gershom, a Stranger there. Much better were it to be a Stranger there than a Dweller in Egypt. How hardly can we forget the place of our abode or education, although never so homely. And if he thought of his Egyptian Home, where was nothing but bondage and tyranny, how should we think of that Home of ours above, where is nothing but rest and blessedness.

Verse 23. This is a Comfort to the Godly, as likewise it should be a Warning to all Oppressors of Gods Children; they shall die and be packing, and shall not continue to deal cruelly with Gods Inheritance. The rod of the ungodly lighteth upon the Faithful, but the Lord hath said, it shall not rest and dwell upon them. But however it was but just with God to let them sigh by reason of their bondage. Such sobs of sorrow were but due to them that rejected and would not see what God offered them of ease. A singular Warning to beware the rejection of Gods Mercy when it is offered; for such a refusal hath ever a sure punishment attending upon it. Forty years agoe God offered them deliverance by Moses, which when they refused they were plagued with forty years more of slavery. But yet at length, when they sighed, God heard that very sorrowful breathing. Sweet Father, so it is ever with thee just to correct, but gracious to give over; not ever offended, but in due time intreated, pitti∣ful, loving, and of endless mercy.

CHAP. III.

Verse 1. THat great men may not be ashamed of honest Vocations, the greatest that ever were have been content to take up with mean Trades. The same Moses that in the former Chapter was a Courtier, is in this verse a Shepherd. The contempt of honest Callings in those which are well born, argues Pride without Wit. How constantly did Moses stick to his Hook, and yet a man of great Spirit, of excel∣lent Learning, of curious Education, and if God had not called him off, he had so end∣ed his dayes. In the mean time, how had he learn'd to subdue all ambitious desires, and to rest content with his obscurity! so he might have the freedome of his thoughts, and full opportunity of holy Meditations, he willingly leaves the World to others, and envies not his proudest Acquaintance of the Court of Pharaoh. He that hath true worth in himself, and familiarity with God, finds more pleasure in the Desarts of Mi∣dian, than others can do in the Palaces of Kings.

Verse 2. This manner of appearing may occasion us to remember how God useth to apply himself to the purpose and intent of his appearing. Isai. 6. 1. He is said to appear like a Judge, because as then the judgement of Ifrael drew near. At the Bap∣tisme of Christ it pleased the Holy Ghost to appear like a Dove, because that form might shew the innocency and mild nature of our Saviour: And now here like a Bush burning, but not consumed, that it might declare the present state of his People in E∣gypt, and the condition of his Church unto the Worlds end.

Verse 5. In this appearance God meant to call Moses to come, yet when he is come inhibits him (Come not hither.) We must come to God, but we must not come too near him. When we mediate of the great Mysteries of his Word, we come to him; we come too near him, when we search into his Counsels. The Sun and the Fire say of themselves, come not too near; how much more the Light which none can attain unto. We have all our limits set us, and very good reason for it: For the Waves of the Sea had not more need of bounds than mans presumption. Moses must not come close to the Bush at all; and where he may stand he may not stand with his shooes on. This Command was significant. What are the shooes but worldly and carnal affections? If these be not cast off when we come to the holy Place, we make our selves unholy: How much lesse should we dare to come with resolutions of sin: This is not only to come with shooes on, but with shooes bemired with wicked filthiness; the touch whereof prophanes the Pavement of God, and makes our presence odious.

Verse 6. God could not describe himself by a more sweet Name than this; I am the God of thy Father, and of Abraham, &c. yet Moses hides his face for fear: If he had said, I am the Glorious God that made Heaven and Earth, that dwels in Light in∣accessible, whom Angels cannot behold; here had been just cause of terror. But why was Moses so frighted with a familiar compellation. God is no lesse awful to his own in his very Mercies; Great is thy Mercies that thou maist be fear'd. For to them no lesse Majesty shines in the Favours of God than in his Judgements and Justice. The wicked heart never fears God but thundring or raining fire from Heaven, but the good can dread him in his very sun-shine; his loving Deliverances and Blessings affect them with awfulness. Moses was the true Son of Iacob, who when he saw nothing but vi∣sions of Love and Mercy, could say, How dreadful is this place?

Verse 7. If we would have our greif seen and helped, we must endeavour to become Gods People. For then sighing and groaning in our several afflictions, as these did, we may be sure in due time to find our comfort as they found. We may hence also learn, that affliction doth not shew that the party is disliked of God, (as the Devil often suggests to men and women in trouble) for God calleth these Israelites his People, which yet were plunged in the depth of misery and affliction.

Verse 11. This should teach every one of us humility, and to say with Moses, Who am I, Lord, that thou should'st thus and thus think of me chuse me, and take me to that Page  85 place that I have no strength to manage, and which thousands of my Brethren are fit∣ter for than I am. This also may put us in mind of the weighty calling of Ministers. For is it such a matter to strive with Pharaoh for Bodies and temporal servi∣tude, and is it nothing to fight with the Devil for Souls and freedome from eternal slavery.

Verse 14. See a sweet comfort in all our fears, even his Name, I AM. Noting, that as he hath been to penitent sinners, so ever he will be without any change. If I call upon him, and depend upon him, I AM is his Name, and I may not doubt of him, he is no Changeling, but the same for ever.

Verse 16. When any new thing is to be published that concerneth any change in Church or Common-wealth, we must acquaint the Magistrates, Rulers and Gover∣nours with it, to approve our Commission and matter unto them, with all Modesty, Humility, Fear and Care of Order and Unity, and then with their consents and assi∣stance unto the People and Multitude. This is a right course, and this shall have a Blessing from the Author of it, as here it had, Then shall they obey thy voice, verse 18.

Verse 18. See again, and still most carefully note it, how God regardeth Govern∣ment. For now Pharaoh must be used as was fit for his place (he being the King of that Land in which they were) wicked Pharaoh, I say, must not be disorderly dealt with by such as live under his Government, although Strangers and not his natural Subjects, how much then by natural Subjects? But he must be gone unto with all duty, and acquainted with their desire with all reverence, that neither themselves may be judged factious, neither others by their examples moved to any disorder. And there∣fore they must acquaint him with the Author of their desires, not their own heads lu∣sting after liberty or novelty, but the Lord God.

Verse 21. All hearts are in the hands of God, even as the Rivers of Water, and that he turneth them hither and thither at his pleasure. He can make them love, hate they never so much. Yea, he can make them so love, that fruits from thence shall flow to his People of their love. Be they Jewels of Silver or Rayment, they shall grant it, and send it, give it, or lend it, with so willing a mind as the party taking needeth to wish.

CHAP. IV.

Verse 3. THe heart of man is like the Rod of Moses, as long as he held it in his hand it remained a Rod, but when he threw it to the ground it turn'd instantly into a Serpent, nay a Dragon the Prince of Serpents (as Philo the Iew saith:) so the heart of man, as long as there is fast hold of it; as long as Man is the Possessor, God the Guardian, it continues still an heart, but if our boistrous unruly sins once throw it to the earth, it changeth instantly to be a Serpent. From whence all carnal and earth∣ly-minded men may learn, whose Consciences at the reading hereof tell them, that their hearts are turn'd into Serpents and Vipers by their sins, and are now crawling on the earth in their lustful designes, to stretch forth a hand of sorrow, a hand of true re∣pentance to take them up again, in what shape soever they appear. For he that was exalted on the Crosse, as the Serpent in the Wildernesse, shall turn those Serpents into Hearts again, their Gall and Poison into Innocence, their Sting of Death into Issues of Immortal Life.

Verse 4. Sin is a Serpent, and hath a deadly sting in the tayl of it, even the sting of Death; For the sting of death is sin, saith St. Paul: Now as a man would fly from a Serpent, so let him fly from sin. But if thou hast taken this Serpent into thy hand, rest not till like Moses Serpent it be turned into a Rod again to scourge thy Soul, till a true sense of thy sins, and of Gods Wrath due unto thee for the same, bring thee to a Page  86 serious repentance and contrition, to a spiritual loathing and abhorrency of those sins; that so thou maist never cast thine eye back upon them, but with a new and a particular detestation, thou maist never enter into meditation of those sinful passages of thy for∣mer life, but with shame and horror of soul, and that every solemn review of those dayes of darkness and unregeneration may make the wounds of our remorse to bleed afresh.

Verse 7. When Moses pluck'd his hand out of his bosome it was leprous, and again when he pluck'd it out it was white; to shew that the actions of our hands receive their denomination from the bosome, the heart; according to that saying of the Fa∣ther, Tantum habent virtutis aut vitii actiones quantum habent voluntatis.

Verse 12. He that is singled out to any service of his God, for the advantage of his Israel, must not give back or waver, but go boldly on. If a willing obedience se∣cond his Command, God promiseth to assist, I will be with thy mouth, and teach thee what thou shalt say, was Gods Promise here to Moses; and it was his Sons to the Apostles, Mat. 10. 19. Take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak. As if he had said, be not anxious about matter or manner of your Apology for your selves; ye shall be supplied from on High, both with Invention and Elocution; you shall have your help from Heaven: For it is not you that speak, saith our Saviour in the next verse, but the Spirit of your Father that speaketh in you; who borroweth your mouth for the present to speak by. It is he that forms your speeches for you, dictates them to you, filleth you with matter, and furnisheth you with words. Fear not therefore your rudeness to reply; there is no mouth into which God cannot put words: And how oft doth he chuse the Weak and Unlearned to confound the Wise and Mighty, as he did Ba∣laams Asse to confute his Master.

Verse 20. Husbands see from hence the heart of a good man to have his Wife and Children with him: Wives and Children see their duty to be followers willingly of their Husbands or Fathers calling even into any Country. And when I look at Mo∣ses his Rod, methinks I see little David marching chearfully with his Staffe and Scrip against huge Goliah. Good Lord, what Weapons were those against him then in mans eyes? Or this Staffe now in Moses hand against Pharaoh? But God is the same both here and then and for ever, strong in weakness, and able to match a Kings Scepter with a Stick, or a Staffe, or a Stone, or a word in the hand or mouth of one sent and appointed by him.

Verse 22. Gods Church is to him as a Man-child to the Father, yea as the First-born, which commonly is loved most tenderly, and in greatest honour. Now think with your selves how you could endure to stand and look upon an abuse offered to your First-born, and then think of Gods Love to his Church, whose affection as much excelleth yours as God excelleth man. Now as tender Fathers for the good of their Children suffer them to lie in prison, and to be school'd many wayes by want and af∣fliction, and yet in the midst of all have an eye to them, a love to them, and a settled purpose to help them, when a love may be known a love, and a good a good. So our God knows his times and turns, and our wants perfectly, fitting the one to the other most mercifully, that both our corruption and his goodness may best appear to the greatest benefit unto us. He may see us humbled, and school'd, and tamed, but undone and cast away for ever, he cannot endure it, he will not suffer it.

Verse 24. I do not so much marvel, that Iethro gave Moses his Daughter, (for he saw him valiant, wise, learned, nobly bred) as that Moses would take her; a Stran∣ger both in bloud and Religion. The choice had like to have cost him dear in this verse: His Wife stood in his way for Circumcision, God stands in his way for Revenge. Though he was now upon Gods Message, yet might he not be forborn in this neglect. No circumstance, either of the dearness of the Sollicitor, or of our own engagement, can bear out a sin with God. Those which are unequally yoaked may not ever look to draw one way: True Love to the Person cannot long agree with dislike of the Re∣ligion. He had need to be more than a Man that hath a Zipporah lying in his bosome, Page  87 and can have true zeal in his heart. Learn further from hence all unquiet Women, what your ignorance and your obstinacy bringeth your Husbands unto, though they be, as Moses, holy and vertuous; they cannot serve God aright for you, they cannot do what God requireth, but you break their hearts, you cool their zeal, you turn them out of the way, and in the end you bring them to a fearful danger of Gods destroying them.

Verse 26. That which Zipporah should have esteemed as a signal Mercy to her Child, she interprets as a Judgement, and that very Covenant of God (of which Circumcision was the seal) which she should have received with the greatest return of thanks, was entertained with disobedience, both toward her Husband and her God. Thus ignorant and unthankful people mis-interpret and repine at the Dispensations of Gods Providence, and that which God designes for a Mercy and a Blessing to them, they take it as a Judgement and a Curse. It is good for me that I was afflicted, faith David; Yet how many are there in the World, that think otherwise, and would chuse rather to be out of the Covenant than be circumcised, to perish hereafter, than be afflicted here.

CHAP. V.

Verse 1. PHaraoh raged before, much more now, that he received a Message of dis∣mission; the Monitions of God make ill men worse; the Waves do not beat nor roar any where so much as at the Bank, which restraines them; Corruption when 'tis checked grows mad with rage; as the vapour in a Cloud would not make that fearful report if it met not with opposition. A good heart yeilds at the stillest Voice of God, but the most gracious Motions of God harden the wicked: Many would not be so desperately setled in their sins if the World had not controul'd them. How mild a Message was this to Pharaoh, and yet how galling? God commands him that which he feared. He took pleasure in the present servitude of Israel, God cals for a release: If the Suit had been for mitigation of labour, for preservation of their Children, it might have carried some hope, and have found some favour: But now God requires that which he knows will as much discontent Pharaoh, as Pharaohs cru∣elty could discontent the Israelites. How contrary are Gods Precepts to mans mind? And indeed as they love to crosse him in their practise, so he loves to crosse them in his Commands before, and their Punishments after.

Verse 4. Moses talks of Sacrifice, Pharaoh talks of Work. Any thing seems due Work to a carnal mind saving Gods Service; nothing superfluous but religious Du∣ties. Christ tels us, there is but one thing necessary, Nature tels us, there is nothing but that needless: Moses speaks of Devotion, Pharaoh of Idleness. It hath been an old use, as to cast fair colours upon our own vitious actions, so to cast evil aspersions upon the good actions of others. The same Devil that spoke in Pharaoh speaks still in our Scoffers, and cals Religion Hypocrisie, conscionable Care Singularity. Every Vice hath a title, and every Vertue a disgrace.

Verse 8. Wicked men have no eyes often to see the true causes of a thing, but most apt and ready to devise a false. Let a man or woman be grieved extraordinarily with the burthen of their sins, and with groans and sighs travail under the bitterness of it: What say the Wicked? Oh it is Melancholy, and the body must be purged. Festus ima∣gineth Paul mad, when he speaketh the words of Truth and Soberness, Act. 26. 24. And that much learning made him mad, when Learning is Wisdome, and maketh wise. Yea, Heli himself mistaketh Anna, a vertuous Woman, and deemeth her to be drunk, when ravished in her holy feeling she was crying to God in fervent Prayer, 1 Sam. 2.

Page  88Verse 11. The nearer that God draweth to his Church and Children to do them good, the more the Devil rageth in and by his Members against them. Remember that example in Mar. 9. 26. How the foul Spirit, being commanded to depart, rent and tare the party more and worse than ever before. We cannot leave any sin wherein we have continued, but by and by we shall be discouraged, sometimes with threats, some∣times with shew of perils and losses that may ensue. But stand, and shrink not, and say in your heart, now, now, is my God at hand, for now I see and feel the Enemy mad∣est to oppress me if he could.

Verse 13. Note here how the Law works without the Gospel, even roughly and sharply, and rigorously. For do this, do this, and finish, finish the work, is still the voice, whereby sin and the Devil rageth as here Pharaoh doth. For sin, &c. Rom. 7. 8, 9, then crieth the true Israelite. O wretched man that I am, who shall deliver me from the body of this death, verse 24. Blessed therefore be the Lord for his sweet Gospel, which helpeth all this rigour, and giveth us comfort and deliverance in his Son.

Verse 16. While possible tasks were imposed there was some comfort; their dili∣gence might save their backs from stripes: but to require tasks not feazible is tyranni∣cal, and doth only pick a quarrel to punish; they could neither make straw nor find, yet they must have it. Do what may be, is tolerable, but do what cannot be, is cruel. Those that are above others in place must measure their commands not by their own wils, but by the strength of their inferiors. The task is not done, the Task-masters are beaten, the punishment lies where the charge is, they must exact it of the people, Pharaoh of them. It is the misery of those that are trusted with Authority, that their inferiors faults are beaten upon their backs.

Verse 21. See the condition and lot of faithful Ministers in this wretched world. First the King, and now their Brethren accuse them for doing their duty. While all is well, good is the Minister; but when the crosse cometh, he and his doctrine away with that, and away with him; as Ier. 44. 16, &c. now mark their reason: For then had we plenty, &c. this is the stay of the multitude, and this is the line they measure all things by, their prosperity in worldly matters, and immunity from trouble and afflicti∣on any wayes.

CHAP. VI.

Verse 5. MIserable man remembreth and heareth his Friends when they are in pro∣sperity, but if adversity come, neither hearing nor seeing them, but a proud, scornful and bitter forgetting. The Lord is not so; but when we are at the worst, then he remembreth us, then he heareth our groans, and sighs, and pittying helpeth, to our unspeakable comfort.

Verse 7. The end of all deliverance, and of all Benefits received from God, is, that we should be his People, and that he might rule in us, and over us. Wherefore see how careful we should be alwayes to answer this our calling, and never to be found unmind∣ful of such favours. For if this plainer manifestation of his Goodness to the Iews, were a just cause to stir them up to thankfulness, how much more should his mani∣festation of himself to us in his own Son, move us to an eternal care to please him? And then more particularly, that he should accept me for one of his people. O what can I say for such a Love, but beseech him ever to make me thank∣full.

Verse 8. As long as our hearts hold this perswasion of God, that he is the Lord, so long we must rest assured, that he can perform his Promise, in mercy made to us, be the difficulties never so many. What then is thy Case? Are thy sins numerous and great? Remember he is the Lord, and play not Cains part, to say, they cannot be forgiven: Are thine Enemies bitterly bent against thee, he is the Lord, and therefore can stop and Page  89 stay them at his pleasure. Are their infirmities many, he can heal them, he is the Lord. Are thy Children untoward and unkind, he can change them, he is the Lord. Lastly, whatever greives thee remember this, that God is the Lord, and shall ever be the Lord, and shall ever be thy Lord to care for thy woes and relieve them: Only believe.

Verse 9. It is often a penalty laid upon the contemners of Gods Grace, that clea∣ving altogether to the external favours of this life, they tast not comfort in any affli∣ction; whereas the Godly the more they are pressed down by God, the more vehe∣mently they sigh unto God, and look to his Promises with Patience and Hope. This also may teach Gods Ministers not to be cast down and discouraged if their words be not hearkened unto and regarded, since so worthy a man as Moses found this measure. The World will be the World, crooked and perverse, froward and unkind, though we break our hearts for their good.

Verse 10. Before Moses was bid to go to the People, and now to Pharaoh; so is there never any time for men of place and publick function to be idle. Now they must defend the oppressed and wrong'd, now they must comfort, now they must chide. See here likewise the bottomless Mercies of the Lord, who though he might justly have cast off this People, that would not hearken to his Words and Messages, yet he doth not, but still continueth to have mercy on them, according to that of Psalm 103. 13.

Verse 20. It is a wonder that Amram the Father of Moses would think of the Marriage-bed in so troublesome a time, when he knew he should beget Children either to slavery or slaughter: Yet even now in the heat of this bondage he marries Iochebed: The drowning of his Sons was not so great an evil as his own burning, the thraldome of his Daughters not so great an evil as the subjection unto sinful desires. He there∣fore uses Gods remedy for his sin, and refers the sequel of his danger to God. How necessary is this imitation for those that have not the power of containing. Per∣haps we would have thought it better to live childless; but Amram and Iochebed durst not incurre the danger of a sin to avoid the danger of a mis∣cheif.

Verse 30. Behold, I am of uncircumcised lips. None in all Egypt was comparably fit for this Message. Which of the Israelites had been brought up a Courtier, a Schollar, Learned, Wise, Valiant, Experienc'd. The more fit any man is for what∣soever Vocation, the lesse he thinks himself; forwardness argues insufficiency. Once before Moses had taken upon him, and laid about him, hoping then they would have known, that by his hand God had meant to deliver Israel; but now when it comes to the point he cries, I am of uncircumcised lips. Gods best Servants are not ever in an equal disposition to good Duties. It is our frailty, that those Services which we are forward to aloof off, we shrink at neer at hand. How many of us can bid defiance to Death, and suggest answers to absent temptations, which when they come to us we fly off, and change our note, and instead of action pretend excuses.

CHAP. VII.

Verse 1. GOD hath made one man able to do the Offices of God to another, in pro∣curing his Regeneration here, and advancing his Salvation hereafter. Neither hath God determined that power of assisting others in the character of the Priesthood only, but he hath also made the Prince and the secular Magistrate a God, that is able to do the Offices and the Works of God, not only to the people, but to the Priest himself to sustain him, yea, and to countenance, and favour, and protect him too in the execution and exercise of his Priestly Office. As we see in the first plantation of Page  90 those two great Cedars, the Secular and Ecclesiastical Power (which that they might alwayes agree as Brethren, God planted at first in those two Brethren, Moses and Aaron) there, though Moses were the Temporal, and Aaron the Spiritual Magistrate, yet God sayes here to Moses, I have made thee a God to Pharaoh (and not only to Pharaoh) but Aaron thy Brother shall be thy Prophet; for as he sayes, Exod 4. Thou shalt be to him instead of God. So useful, so necessary is man to man, as that the Priest, who is of God, incorporated in God, subsist also by Man.

Verse 3. Concerning this hardning of Pharaoh, some understand it by permission, i. e. God suffered him to be hardened, as we say in the Lords Prayer, Lead us not into temptation, i. e. suffer us not to be lead. Greg. Moral. 31. cap. 12. saith, Non du∣ritiem contulit, sed exigentibus ejus meritis nulla infu sa timoris sensibilitate mollivit; he did not impose hardness, but his merits so deserving, he softned him not by any infu∣sed sense of fear. This should ever work in us care and zeal to crave at Gods hands fleshy hearts, which may tremble at his Judgements and tast his Mercy, saying with Samuel, Speak on Lord, thy Servant heareth; and with David, O my God, I am content to do it, yea thy Law is within my heart.

Verse 10. Pharaoh was now from a staffe of protection and sustentation to Gods People, turn'd to a Serpent that stung them to death; God shews himself in this real Emblem doing that suddenly before him, which Sathan had wrought in him by leisure. And now when he crawles and hisses threatning peril to Israel, he shews him how in an instant he can turn him into a senseless stick, and make him, if not useful, yet fear∣less. The same God which wrought this, gave Sathan leave to imitate it in the next verse. The first Plague that God meant to inflict upon Pharaoh was delusion. God can be content the Devil should win himself credit, where he means to judge, and holds the honour of a Miracle well lost, to harden an Enemy.

Verse 12. Here we may see the end of Falsehood and Error at the last, Truth shall devour it in Gods good time, for great is truth and prevaileth. Truth may be oppres∣sed for a time, God so pleasing, either to punish or try his People, but finally suppress'd it shall not be; God being stronger than all his Enemies, Moses than all Enchanters, shall disperse all dusky Clouds, bringing his glorious Truth out to bear sway again at his good pleasure.

Verse 17. This Plague God brought upon them, for the Children which were drown'd, and the River thus turned into bloud complained to God for that slaughter. We may further note an encrease of terror in this Miracle above the former of the Serpents, to signifie, that where milder means will not serve, God both can and will add sharper and heavier. He encreaseth his crosses from Goods to Body, from Body to Mind, from our Selves to our Children, and still maketh us abound with more want in greater and sharper measure, that we may repent and return, if not, in the end he can destroy us with misery that never shall have an end.

Verse 20. First, God begins his Judgements with Waters. As the River Nilus was to Egypt, instead of Heaven, to moisten and fatten the Earth, so their confidence was more in it than in Heaven. Men are sure to be punish'd most and soonest in that which they make a corrival with God. This change also of the Waters into bloud was an image of their future destruction. They were afterward overwhelmed in the Red Sea, and now before-hand they see the River red with bloud.

CHAP. VIII.

Verse 3. VVHat an Army is here against such a Prince. God could have made use of Men or Angels. But here he will confound the pride of such a conceited King by an Host of Frogs, rather than by either of the other. The Lord by contemptible and base things will cast down our high looks if we swell against him: and of this he would have all high minds at this day to make use unto humility before they find it too late.

Verse 7. Gods Adversaries seek often to impugne the Truth by the self same means whereby he doth teach it. As if Scripture be alledged, Sathan will do the like, Mat. 4. If the true Prophets use a Sign, then will Zedekiah make him hornes too, and say, When went the Spirit from me to thee, 1 Kings 22. 11. all which God doth suffer to draw us to true and sound knowledge, without which we cannot stand, but shall be shaken to and fro with doubts and fears most unfit for Believers, Col. 1. 23.

Verse 8. Let this Comfort Gods Ministers in the midst of all contempts, that God is able to force the wicked to the acknowledgement of him and them. In their extre∣mities they shall acknowledge our Callings, justifie our Love, and wish our Prayers. Thus many (who at other times regard not Ministers) either going to Sea, or to Bat∣tel, or being fick or vexed at home, will send and seek for the Prayers of Gods Mini∣sters. And what is this but a sign of Gods omnipotent hand over all Pharaohs what∣soever, and that he can revenge our contempts, and give our truth and careful walking in our places a due regard and reverence when he will with them and in them. But here it may be demanded, Why did Pharaoh call now for Moses and Aaron rather than in the former Plague? Why, because this Plague touched him nearer than the former. When the Rivers were Bloud he might have Wine to drink, and so not feel the smart of that Plague. Whence we see, that howbeit other mens harmes should affect us, yet unless the Lord touch our selves we are dull and dead without sense. Which certainly makes God reach us a blow many times, when otherwise he would spare us; did we make but use of other mens miseries.

Verse 10. Wicked men do not only deferre their Duties from day to day, but put over others also that offer good things unto them. As for instance; if a Preacher tender his service this Sunday, he is told, the next will be farre more fit, and if he come the next Sunday, then is either the Master from home, the Gentlewoman sick, the Wea∣ther too hot or cold, or some such thing, that be Moses never so ready, yet Pharaoh is not ready, but to morrow, to morrow is still the Song, till the Lord strike, and all mor∣rows end in their eternal torment.

Verse 14. The Lord could have taken the Frogs quite away; but this was done to shew the truth of the Miracle, that they were Frogs indeed, and no Inchantments, thereby to meet with the unbelief of the King and his Courtiers. And thus by one means or other the Lord will evermore deliver his Truth from false surmises, his faith∣ful Ministers from false imputations, and write the wickedness of carnal men upon their faces to their own confusion.

Verse 15. See the corruption of our Nature if God work not: No sooner is the Rod off, but wretched man fals to his old sins again. When we are sick or distressed any way, we pretend Repentance, we pray, we cry, we vow. But forasmuch as all riseth from Fear and not from Love, it vanisheth as soon as the Fear is past, and the Devil re∣turns with seven worse than himself, making our end more odious than ever our be∣ginning was.

Verse 17. It had been as easie for the Lord to have turned the dust into Lions and Bears, and Wolves, but that rather he chose to confound pride by weakness, and a re∣belling humour by so base a Creature. Then secondly let us consider, that if God can Page  92 make so vile a Creature too strong for a Kingdome, what resistance can I a single man make against Gods wrath, if I pull it upon me by my sins. His wrath can arme all the Creatures in Heaven and Earth against me, and yet the least of them is far above my power, as you see here.

Verse 18. The Devil is powerful when God will suffer him, but when God will restrain him what can he do? Add this to the story of Iob, to the story of the Heard of Swine in the Gospel, and from such places let us take comfort against our spiritual Enemy; for we see his weakness, and the brideling hand of God at all times upon him.

Verse 19. The wicked, who for a time make shew as if God were on their side, in Gods good time shall be forced to acknowledge the contrary, to his Glory, and the great Comfort of his Church and Children. For what did these Magicians in effect say, but that this which was now done passeth our Skill, and albeit the Creature be vile and base, yet is the Power of God such over us and our Art, that we cannot do the like, but give him the Victory, and acknowledge our selves sinful, weak, and wicked men.

Verse 23. Whensoever we are free from any calamity which happeneth to others, it is not by our own Policy, but by that gracious separation which the Lord makes. How may we run into particulars. Others sickly, we healthy; others in prison, we at liberty; others in blindness, we in light; others slandered, we not touch'd; others cross'd in their Children and Friends, we comforted. O blessed God, what a separation is this? How ought we to be thankful to thee for it.

Verse 28. Worldly minded men will be content to tolerate Religion, so it might still be joyned with their profit: But if it be contrary to that, O how bitter then, how hard to endure it? For these Iews wholly to depart from Egypt was not for Pharaohs profit, for from their labours he had great gain, and therefore by no means may they go out of his Land to sacrifice to their God, but in the Land he is content to endure it, so he may be freed from those Plagues that were upon him; Or if needs must be that they must go out of the Land, yet not far in any case.

CHAP. IX.

Verse 14. GOD punisheth sinners first with one Rod, then with another, and if these single chastisements will not serve, then will he go to many Plagues, heaping Wrath upon Wrath, and Plague upon Plague, yea he will lay even all his Plagues upon us at once, as he here speaks, to our utter confusion, as also it is, Deut. 28. 15. Secondly, God cals them here his Plagues, so that neither fortune nor chance ruleth Rods and Crosses laid upon us, but these still are Gods, laid on and taken off at his pleasure.

Ib. Upon the heart, that is, inwardly and deeply: to smite us in armes, hands, legs, is greivous unto us, but when sorrow is laid upon the heart, it sting∣eth indeed and most bitterly, as Prov. 17. 22. & 15. 13. Now the best way to prevent this doleful sorrow of heart, laid on by an angry God, is to take our sins to heart betimes.

Verse 23. Whether we be hindered or furthered by weather, let us cast up our eyes to Heaven, for it is the Lord still that ruleth these things, and by his Will they come and go. Nature is his Servant, and the Devil his Rod, neither of them working but as he appoints.

Verse 24. Fire was mingled with Hail, to teach, that Gods Judgements shall not be single, but even one upon the neck of another, until we be either humbled or de∣stroyed. Who would think it possible, that any Soul should be secure in the midst Page  93 of such variety of Judgements. To what a height of obduration will sin lead a man, and of all sins incredulity. Amongst all these Stormes Pharaoh sleepeth till the voice of Gods mighty Thunders and Hail mixed with Fire rouz'd him up a little.

Verse 28. Pharaoh here as one betwixt sleeping and waking starts up a little, and sayes, God is righteous, and I am wicked; Moses pray for us; and presently layes down his head again. God hath no sooner done thundering than he hath done fear∣ing. All this while you never find him careful to prevent any one evil, but desirous still to shift it off when he seeks it, never holds constant to any good motion, never prayes for himself, but carelesly wils Moses and Aaron to pray for him, never yields God his whole Demands, but higleth and dodgeth like some hard Chapman that would get a release with the cheapest. Wheresoever meer Nature is, she is still in∣constant in all her purposes, sensible of present evil, and improvident of future good.

CHAP. X.

Verse. 2. AS this teacheth us the end of Gods Works and Wonders, so the Duty and Office of all Christian Parents and Governours, even to teach their Children, and charge carefully and zealously by them and in them to know the Lord, as also Deut. 6. 6. thus is God himself the Author of that catechising and in∣structing of Youth which is so much neglected in our daies.

Verse 3. The drift of all Crosses and Afflictions in this life is to bring down the swelling pride of our sinful hearts, that yeilding God what is due to him, we again may from him reap mercy and forgiveness to our endless comfort. Never forget this saying to King Iosiah, 2 Chron. 34. 27. Because thine heart was tender, &c.

Verse 7. So old is the Accusation, which to this day remains among wicked per∣sons, ascribing unto Religion and the Professors thereof whatsoever evil happeneth among men, be it Death, Sickness, Wars, Famine. Thus Ahab tels Elias, that it was he that troubled Israel, by whom indeed all Israel had a Blessing if they had known it. But to prove the contrary, read Gen. 18. 32. Houses and whole King∣domes have been saved but for one righteous man dwelling therein, as Ioseph, Daniel, and the like.

Verse 8, & 9. Observe Sathans Malice here against Gods Church and Service, if they cannot wholly destroy it, hurt it and hinder it, then in part, as farre as they can, they will do it. Secondly, By the answer of Moses note on the other side, that we must not yield an inch to these plots and fetches of the wicked, but zealously must stand to the full observance of all Gods Will, according to his Commandement, and not ac∣cording to the fancies either of others or of our selves. Where the Lord dispenseth not, we must not dispense, where all are bound to depart out of Egypt, we must not capitulate for some to go and some to stay. Families should think upon this, where the Husband goes to Church but not the Wife, the Father but not the Son, the Servant but not the Master. Moses would not do thus here, but knowing all to be bound, requireth all.

Verse 23. This was most wonderful: The houses of the Egpptians and Israelites joyning as it should seem one close to another, as ours in these dayes do. For else why was that sign given to the destroying Angel, Exod. 12. 23. If all the Israelites had dwelt by themselves, and had not been mingled with the Egyptians? How able then is our God may we think, who can thus make a separation betwixt his Children and the wicked, when he executed wrath, though they be in one Field, in one House, in one Bed together, yet he can chuse the one and refuse the other. Fear we not then in the time of Plague, or War, or other publick Calamity, left we should perish with the Page  94 wicked hand over head, but remember this place; and say in your heart with comfort, O Lord I know thou canst make a separation in this calamity, as thou didst in that cala∣mity betwixt the Israelites and Egyptians, therefore I beseech thee save me from this Sword of thine, and let the light of thy Mercy shine about my dwelling, as thy cheerful light did about the Israelites.

CHAP. XI.

Verse 1. THis ever was and ever will be Gods course, first by gentle means to en∣treat, then in the end by Power and Judgement to compel, when the for∣mer course will not serve. In the old World, when the People would not be reformed, the Lord said, His Spirit should no longer strive with man, meaning in lenity and gen∣tleness, as until then it had done, but now he would bring upon them one Plague more, as here upon Egypt, and this was the Floud, Gen. 6. 17. When Sodom and Gomorah would not be warned by any wayes of Mercy used by a gracious God unto them ma∣ny years, then that one Plague more of Fire and Brimstone came from Heaven. Thus also the Lord deals with us: First he entreats us by his Word the mildest way that can be: Then if this will not serve, the Lord comes nearer and layeth upon us his easier crosses, and then greater. Our Friends grow unkind, our Servants unfaithful, our Children undutiful, our Estate wastes, and our Health is chang'd to Sickness. And if all these work not upon us, then the Lord goes to his Quiver, and takes out a strong Arrow to shoot at us, as the sweating Sickness, the devouring Plague, which shall sweep the Land clean from such rebelling Spirits.

Verse 3. As the wicked stand in awe of God often, and outwardly profess affection to him, yet do not subject themselves to his Will; so are his Servants honoured also of men with an inward conceit of them that they are honest men, when yet their Doctrine will not be yielded unto. Thus doth God inwardly imprint their own damnation in their hearts.

Verse 5. No Honours or Riches, no Friends or Strength, no Pomp or Port in this World may defend from God, but he will smite all Degrees, and therefore let all Degrees profit by it.

CHAP. XII.

Verse 4. CHrist is not divided into divers Houses and Families, Kingdoms and Coun∣tries, but he doth unite and gather divers Houses and Nations to make one Church, even as here many did eat one Lamb. We may not divide the Lamb, but we must gather our selves to the Lamb; and that is the true Church where People are so gathered.

Verse 6. This keeping of it from the tenth to the fourteenth day, served to prepare their hearts to the right eating of it, being a remembrance before their eyes those four dayes before; and also to prefigure unto us with what meditation and preparation we ought to come to the eating of the true Pass-over in the blessed Sacrament, whereof this same was but a shadow. Secondly, the fourteenrh day this Lamb was offered, be∣cause then the Moon being at full, and rising in her full light when the Sun was set, thereby might be shadowed, that the Church, usually signified by the Moon, riseth with light in great fulness after the setting of the Sun, the Death of Christ.

Verse 7. This shews the effect and vertue of Christ his bloud, the true Paschal Lamb, ever to save from the destroying Angel as many as shall be sprinkled with it, that is, should make particular application of it to themselves. For it is not the bloud without Page  95 sprinkling will help: Christ died for all sufficiently, but not effectually, because all take not hold of, and apply Christs death to their souls.

Verse 32. Pharaoh desires to be blessed of those men, who but even now were odi∣ous in his eyes. The same God can also pull down the hearts of the proudest, and make them as glad of a Ministers Prayers, as they have maliciously opposed themselves against him.

Verse 34. Egypt was never so stubborn in denying passage to Israel, as now impor∣tunate to entreat it. Pharaoh did not more force them to stay before, then now to depart, whom lately they would not permit now they hire to go. The Israelites are equally glad of this hast. Who would not be ready to go, yea to fly out of the house of bondage. They have what they wished, there was no staying for a second invita∣tion. The losse of an opportunity is many times irrecoverable. The love of their liberty made the burthen of their Dough light: Who knew whether the variable mind of Pharaoh might return to a denial, and after all his stubbornness repent of his obe∣dience. It is foolish to hazard, where there is certainty of good offers, and uncertainty of continuance.

Verse 36. The Egyptians rich Jewels of Silver and Gold were not too dear for the Israelites whom they hated; how much rather had they need to send them away weal∣thy, then to have them stay to be their Executors. Their love to themselves obtain'd the inriching of their Enemies; and now they are glad to pay them well for their old work, and their present journey. Gods People had stayed like Slaves, they go away like Conquerors with the spoil of those that hated them, arm'd for security, and weal∣thy for maintenance.

Verse 37. A most wonderful encrease from seventy Souls, which were all that came into Egypt, and most effectually it shews us how able the Lord is to encrease his Church, notwithstanding all the malice of Man and Devil whatsoever.

Verse 38. These followed the prosperity hoped for in the Israelites, who they saw were not touched with the Plagues of Egypt, and rightly set forth what after fell out, and ever will, that Christ shall be followed of many for the Loaves, and his Gospel em∣braced for the prosperity and peace that often he vouchsafeth unto it.

Verse 41. This may comfort us in our spiritual fears and conflicts, that certainly the Lord will never fail in any Promise, but even dayes and hours of comfort fit for his Children, as they are known to him, so are they observed of him most graciously and most precisely. Why then, must I needs tie the Lord to my time, to my will, or else I shall speak or think amiss, that the Lord hath forgotten and forsaken me, and all that the Devil, my sworn Enemy, suggesteth is true?

CHAP. XIII.

Verse 4. THe Month Abib in the Text is the same with our April; when the day lengthning, and the Sun ascending, each things begins to revive: To shew that by the true Pass-over Christ Jesus not only is our time and all other things sancti∣fied, but also that we should, in fresh remembrance of that benefit of our Redemption, all our dayes and years be thankful to our gracious Redeemer, and acknowledge, that by his Death true Life and reviving is sprung up unto mankind.

Verse 8. Children are to be carefully catechized and informed, that they may know the mind of the Lord betimes. For Parents are not only to nourish their Children, but to nurture and instruct them; this latter is as necessary as the former: They that nou∣rish their Children only, what do they more than brute Beasts? Let Parents therefore labour to mend that by Education that they have marr'd by Propagation, else they are Parricides, and not Parents.

Page  96Verse 17. This is a singular testimony of Gods fatherly care over our infirmities, in not suffering us to be further tryed than in him and through him, we shall be able to endure, and at last to overcome also, 1 Cor. 10. 12. let a troubled Soul ever think upon this. Your weakness is known unto God, what you can bear, and what you cannot, what will lead you to the Land of Promise, and what will make you turn back to Egypt. Secondly, in that the Lord would not suffer them to passe by the Phi∣listims, least they should start back, and so sin greivously against him: What if in like sort he prevent my sinning, and your sinning against him, by taking away from us such things as he in his Wisdome knows would be the occasions of evil to us if we had them, as Riches, Friends, Power, Health of Body, Peace of mind, and the like. But could not God have stayed them from returning, although they had gone the nea∣rer way? Cyril in Exodus answereth, God doth not work all things as he can, but sometimes doth avoid evils after the manner of men, therein teaching us to do the like, namely, by using meanes even then when most plainly we have God our helper.

Verse 18. This may teach us wariness and circumspection in our Vocati∣ons, ever reckoning of the Enemy in this our holy March towards the Land of Promise.

Verse 21. Consider in the Cloud how it not only directed the way, but was spread, as the Psalmist saith, for a Covering, namely, against the heat of the Sun, comfortably cooling and refreshing them. Remember also how the afflictions of this World are in the Gospel noted by the heat of the Sun, and be you assured, that ever against these heats the Lord in his good time will send you defence and comfort, as 2 Cor. 1. 3. the last words put us in mind, that in travelling towards the spiritual Canaan we must not rest, but labour forward continually. The Children of this World are often look∣ing back toward Egypt, and often pitch down their Tents so in this Wilderness, that they are loth ever to take them up and to remove. But the Sons of God say within themselves, We have here no abiding City, and fixing both eye and heart on their hea∣venly house, they journey on still both day and night in true piety and obedience till they come thither.

Verse 22. Let this ever assure your fainting hearts, that Gods Providence cooling and comforting, shining and lighting, guiding and directing his little Flock, shall never be taken away from any member of it, but ever be present with us both by day and night, to the eternal praise of his Goodness, and unspeakable comfort of our souls. And further you may observe from hence the admirable Wisdom of Gods Providence, that sits and sorts out his Mercies for his Children, and makes every Favour and Bles∣sing proper for every necessity. He that afterwards led the Wise-men by a Star, led Israel here by a Cloud: That was an higher Object, therefore he gives them an higher and more heavenly Conduct; this was more earthy, therefore he contents himself with a lower representation of his presence: A Pillar of Cloud and Fire; a Pillar for firmness, of Cloud and Fire for visibility and use. The greater light extinguisheth the lesse, therefore in the Day he shews them not Fire, but a Cloud: in the Night no∣thing is seen without light, therefore he shews them not the Cloud, but Fire: The Cloud shelters them from heat by Day, the Fire digests the rawness of the Night. The same God is both a Cloud and a Fire to his Children, ever putting him∣self into those Formes of gracious Respects that may best fit their neces∣sities.

CHAP. XIV.

Verse 2. VVE must not fear in every adversity before we see the end, but reason thus with our selves. Lo here I am distressed on every side, as the Israelites were at the red Sea, and it is the Providence of God, that I should be thus, as it was his will that they should pitch in that place. But do I know the Lords meaning, and what he will do? And therefore I will patiently wait his blessed Will, not mur∣muring as the Israelites did, but comfortably assuring my self, that one way or other the Lord will give Issue to his Glory and my Good; and deliver me also as he did these Israelites.

Verse 3. When the destruction of the wicked is at hand, the Lord offereth them some bait or other to put them on. So was Ahab drawn to his end with a desire to recover Ramoth Gilead which once was his, the bait allured him, the wrath of God slew him, 1 King. 22. So were Senacherib and the Assyrians, baited with former success, with their multitude and the smalness of Hezekia's number: But how gloriously did the Lord deliver his, and destroy them that boasted.

Verse 5. How quickly the wicked repent them of their good, but seldome or ne∣ver of their evil, for to let them go was good, and yet they repented, but to pursue af∣ter them was evil, and yet they repented not. Many such there be in these dayes, who grieve at an hour spent in the Church, but never of dayes and years spent in sin. Se∣condly, observe that when we are once delivered out of spiritual Egypt, then doth the Devil muster up his Chariots and Horse-men. He cannot abide to loose his Servants, so his we were, and he hath lost us, and his we must be again, if by all his strength he can possibly gain us. A Land that floweth with Milk and Honey may not be inherited with∣out resistance. Out of Egypt we may be delivered, but from following persecutions we shall not be quite freed. Think of that Devil in the Gospel, who when he must needs depart and loose his possession, did rend and tear the poor party most miserably, Mar. 9. 26.

Verse 13. In all spiritual Conflicts say thus with your self: O my soul fear not, though Sathan thrust sore at thee, and seek thy destruction, but look unto him that is mightier than all Hell, believe his Promises, believe his Word, and the Egyptians whom thou hast seen to day thou shalt never see again, that is, those frights and those fears, Enemies to thy peace, thou shalt never be troubled with them any more, but God shall so drown them in the red Sea of Christs bloud, that they shall never hurt thee. The Lord shall fight for thee, O my Soul, therefore stand still and wait upon him.

Verse 14. A Silence before, a not praying, hath not alwayes a fault in it, because we are often ignorant of our own necessities, and ignorant of the dangers that hang over us; but a silence after a benefit evidently received, a dumb ingratitude is inexcu∣sable. Thus when Moses sayes here to his People, The Lord shall fight for you, &c. Moses means you shall not need to speak, the Lord will do it for his own glory, you may be silent. There it was a future thing; but the Lord hath fought many battels for us; he hath fought for our Church against Schisms and Heresie, for our Land a∣gainst Invasion, for every soul against Presumption, or else against Desperation; Do∣minus pugnavit & nos filemus.

Verse 15. See the force of Prayer, though it be but in groans of your heart, it even crieth in Gods ears it pierceth the Heavens, and pulleth down comfort, See likewise the duty of all faithful Servants of God to go forward, as here is said to the Israelites, notwithstanding Seas before us, Hils about us, and whatsoever it may be that is against us, leaving all to the Lord, who knoweth his own purpose, and will manifest the same in his good time. Forward, forward, saith God here, Speak to the Children of Israel that they go forward, But why did Moses cry thus in his heart to God when it was Page  98 revealed to him, what should be the end of the Egyptians? Because neither Pro∣mises nor Revelations hinder Gods Children from using ordinary means, but do rather stirre them up more and more to beg and crave the performance and effect of them.

Verse 22. If you look at the Waters on either side you may see the condition of Gods Children in this World, beset on the right side with a Floud of Prosperity, and beset on the left side with a floud of Adversity: And yet through a true Faith walking through both, and hurt by neither, they arrive on the other side safely, when by either of these many others are destroyed: pray then for this Faith.

CHAP. XV.

Verse 1. TIs a good form of giving thanks, when every particular person out of his own feeling sayes, I, I, good Lord, do yield unto thy Majesty my bounden thanks, for my self and for my Brethren, for my self, and for thy whole Church, and so every one feeling, and every one thanking, the Lord is praised of all, as his Mer∣cy and goodness reach to all. Thus David, Psal. 118. 28. I, I again in my own person, and with my own heart, and with my own tongue. So here, I will sing, when they were many thousands.

Verse 5. They sank as a stone, that is, without all recovery and help. For a stone swimmeth not out, being cast in, but goeth to the bottom, and there abideth. Fearful and very fearful was their destruction, to the terror of all those that shall persecute the Church of God and his People,

Verse 6. Not our Vertue, not our Merits, not our Armies or men of Might. Gods Servants do never rob him and cloath themselves, but with Moses here they give all to God, where indeed it is due, and say with David, Not unto us, O Lord, not unto us, but to thy Name give the praise.

Verse 7. In that they are said to have risen against God, when they rose but against his People, observe the Union between God and his Church, even such, as who so toucheth the one toucheth the other. For he that toucheth you, toucheth the apple of mine eye, Zach. 2. 8. And Saul, Saul, why persecutest thou me; me in my members, and by my members.

Verse 9. The same ambition and covetousness that made Pharaoh wear out so ma∣ny Judgements will not leave him till it hath wrought out his full destruction. All Gods Vengeances have their end, the final perdition of his Enemies; which they can∣not rest till they have attained. Pharaoh therefore and his Egyptians will needs go fetch their Bane instead of their Victory: They bragg'd of their Conquest before∣hand, and gave Israel either for Spoil or Bondage. But the Sea will shew them, that it regards the Rod of Moses, not the Scepter of Pharaoh; and therefore in the next verse, as glad to have got the Enemies of God at such an advantage, shuts her mouth upon them. Extraordinary favours to wicked men are the fore-runners to their ruine.

Verse 19. As the Act of the Egyptians for drowning the Israelitish Children was cruel, Chap. 1. so is their own issue and punishment but just here. The People must drown their Males there, themselves are drown'd here; they died by the same means, by which they caused the poor Israelitish Infants to die: That Law of Retaliation which God will not allow to us, because we are fellow-creatures, he justly practiseth on us. God would have us read our sins in our judgements, that we might both repent of our sins, and give Glory to his Justice.

Verse 20. In common Duties due to God none must sit out. The deliverance con∣cern'd both Sexes, and therefore both Sexes were to thank God for it, Man and Wife Page  99 must joyn and agree together, to honour him that saveth them. Ioseph will go up to Ierusalem according to the Law, and Mary his Wife will go with him. No division, no difference betwixt them in Gods matters. If the one owe a Duty, the other thinks she doth so too, and with one heart, according to one rule, they both worship God, and so come home.

Verse 24. A fitter course it had been for a People so taught with passed Favours, to have assured themselves of future helps in Gods good time, and with Patience and Faith to have expected the same. Remember, said our Saviour, how many baskets full of broken meat were taken up, and never to fear any want where such a powerful God is. To remember what God hath done for me, and to make it an argument both of my Prayer and Hope with David, Psal. 4. 1. and with Iob, chap. 13. 15.

Verse 25. Such vertue was in the Wood, given to it by God: first, that he might ma∣nifest by this means his Love and Goodness to us much more, when he maketh all his Creatures serve to our Health and Good, and so to stir us up to true thankfulness unto him for it. Secondly, that he might teach us thus not to abuse those his Creatures, which with so excellent Vertues and Qualities are created for us to do us good. Thirdly, that we might learn by this means not to contemn second causes and means, by abusing, through presumption, the holy Doctrine of Gods Providence. For When God himself is pleased to use these Instruments, who are we that we should reject them.

Verse 27. Thus cometh Comfort after Sorrow, and Plenty after Scarcity: And surely the Tryals of the Church, or of any particular Member therein, shall have a joyful end, and though they be never so many, yet the Lord delivereth out of them all; who would not trust then in such a God, and tarry his time that never faileth.

CHAP. XVI.

Verse 1. THe time is named, the fifteenth day, to let us know, that their ingratitude was so much the more detestable, by how much the remembrance of so great and wonderful a deliverance from their Enemies was more fresh in memory be∣ing so late. Therefore let us think in the morning of our safety by Gods Mercy all the night, and at night of our safety all the day, which unlesse I be thankful for, I must needs be a great Offender, seeing it is not possible to plead forgetfulness in such fresh and new things.

Verse 3. The Gospel is welcome to many at the first, and they greatly rejoyce in it, but when either trouble groweth for it, or they are restrained by it from their accu∣stomed sins of Swearing, Drunkenness, Sensuality, Covetousness, and such like, then they wish they had never been troubled with such preaching, and all Gods Mercy is returned to him with great unthankfulness, as here it was of these murmuring Israe∣lites. And thus likewise in Matches and Marriages, O what impiety is in many, many times cursing the parties, and almost cursing God that gave them such a Match, when yet at the beginning all was well, and every body pleased. Secondly, this murmuring of the Israelites may shew us what is the course of too many in the world, even to prefer the Flesh-pots of Egypt before the Land of Canaan, and bellies full of Bread before a blessed Deliverance out of cruel bondage, that is, Earth before Heaven, and the Joyes of this World before those of the next. Such were those in Ier. 44. 16, 17, 18. who measured Religion by plenty and scarcity, judging that best which brought most profit, and that worst wherein there was any want.

Verse 4. God is not tied to ordinary Means, nor our maintenance to the Fruits of the Earth. The Ravens shall both find Meat and bring Meat to Eliah if God com∣mand, and a little Oil shall continue running till many Vessels are full, if he so please. Iacob was provided for in that extream Famine, Gen. 47. 11. and Gold was brought Page  100 to Mary and Ioseph from far when they little thought on it, Mat. 2. 11. Lift up your thoughts therefore above the course of Nature when you think upon God, and although you have neither Bread nor Money, nor the whole Land any Corn, yet past Hope take hold on Hope, and leave God to himself.

Verse 8. Murmuring against Gods Ministers is murmuring against God: They have not cast thee away but me away, 1 Sam. 8. 7. And he that despiseth you despiseth me, said Christ, Luke 10. 16.

Verse 16. As God doth something for his part towards our maintenance, so likewise must we do something on our parts. He will give Manna, but we must go out and gather it. He will provide Meat, and Money, and Cloth, and whatever is good for us, but we must labour in some honest Vocation, and so come by these things. Corn he will give to the Husband-man, but conditionally, that he plow and sow. Idleness he will not endure.

Verse 18. God doth here restrain the covetous, who are never satisfied, and withall comfort his own Children, who have not such heaps. For what hath the greatest Raker that lives among us but a subsistance, and hath not the poorest man as much? God will make my little stretch out to an Omer, that is, to enough, and his much shall be no more doe what he can.

Verse 21. We must take time while time serves. We have a Morning, and we have an Evening; our able Youth and good Health is our Morning, our Age and sick estate is our Evening. Spend not the first vainly, and you shall not want in the last. Work in the Morning, and we shall eat the fruit of our labours when the Even∣ing of Age and Sickness comes. Gods Blessings are not at our election, to have them when we will, but when we seek and he bids, then we shall find. His Manna is ready if we come in time, but if we linger till we list, he hath his Sun to melt it away, and it is gone.

Verse 24. It corrupted not. No more shall any Goods you get and gather with the Will, and good liking, and Commandement of God, that is, truly, and lawfully, and with a good Conscience, but the Lord shall bless that basket and that store to you whilst you live, and to yours when you are gone.

CHAP. XVII.

Verse 2. LEt us in all our wants set our Faces the right way, and look to Heaven not to Earth, to God not to Man. And let us not follow these Israelites, who when they wanted Water did not cry unto God, but fly upon Moses with an unfitting speech, as though Moses were God to create Fountains and Springs. Thus did Rachel come upon her Husband, Gen. 30. 1. and so alwayes doth corrupt man, possessed with impatiency, take a wrong course, leave God and run to man, and speak according to his rage, without due consideration of mans ability and power. Only therefore to God we must go in our wants. For there is the Treasury and bottomless Store∣house of all Comforts. Ask there, seek there, knock there, and you have a Promise, Mat. 7. 7. but run to the Creature and you have none.

Verse 4. Rely not upon the multitude, nor hunt after the peoples applause. Do not the Scriptures shew us how reverently the Pharisees sent unto Iohn, Mat. 11. 18. and yet after affirm'd him to have a Devil, whereupon said our Saviour, he was, &c. Ioh. 5. 35. thus all credit is but for a season with worldly men, & with the common People. To day a man, to morrow a beast; to day none better, to morrow none worse; to day a God, to morrow a Devil. Christ and his Apostles found this measure, as well as Moses in the Text, ready to be stoned by those that even now, when the Sea was divided, honoured him as a God. You can never give any people so many causes to stick unto, as he did give this people to cleave unto him, and yet they failed.

Page  101Verse 6. No evil in man can drive God from his Promise. And therefore when the Devil shall suggest, that thou art not worthy of Mercy, that thou art so great a sinner God cannot spare thee, therefore trouble him not, hope not in him, for there is no Mer∣cy for such a one; answer, that thou dost not rely upon thine own merit, that thou dost confess all that he saith of thy unworthiness to be most true, but tell him withall, that thou dost look at Gods Promise and consider his Truth, and that thou dost find here and every where, that no evil in man can make him evil by breaking his Promise, and that therefore thou maist not despair.

Verse 8. As the Israelites could not travel to the earthly Canaan, but they must fight with Amaleck in the way, no more can we travel to our heavenly Canaan with∣out fighting with Amaleck, the World, the Flesh, and the Devil are fierce Amale∣kites, and they must be fought with and overcome, as Amaleck was, or else we shall never see Canaan. Poverty, Sickness, Crosses by Children, Slanders, with infinite more, are Amalekites, and they stop you in your way to Canaan, so that without buckling with them you shall not passe.

Verse 9. We may observe in this the antiquity of Musters and a warrant for them: All did not go here, but some, and those chosen out by a Muster, and view taken by Ioshua: We may take notice likewise how full of honour and credit it ever was in these cases to be chosen; which if so, then certainly men should not run away and hide themselves as soon as they hear of a Muster towards, as heretofore they did.

Verse 11. If we receive not what we pray for at first asking, we raint and cease praying streight, not remembring how often we use a Medicine for the body before we can be whole. Let us therefore amend this fault in our Prayer hereafter, and never forget the force of true and godly Prayer. While Moses held up his hands, that is, continued praying, so long the Israelites, whom he prayed for, prevailed, but when he gave over the Enemy prevailed. Thus will it be in your case, and my case, and all o∣thers that be troubled.

Verse 12. This heaviness of Moses hands may teach us the weakness of all flesh in Christian exercises. We cannot hold out and continue as we ought, hut heaviness and dulness will steal upon us, and seek to cool us and hinder us. The help that Aaron and Hur performed unto him, tels us the benefit of Christian Company in such holy exer∣cises, and the needful duty of praying for him that prayeth for us, that God would be with his Spirit, that is, strengthen him, and quicken him, and aid him, so to pray and con∣tinue his Prayers, as the end may be to his Glory and our Comfort.

Verse 14, & 15. All this hath use to tell us how careful we must be in keeping a Register in our hearts of Gods Mercies and Favours towards us in our selves, in our Friends, in our Country, in our Magistrates, and Ministers, or any way. Examples in this kind are numerous, as of Deborah, Iudith, Hester, Anna, Mary, and that cleans'd Leper that return'd to give thanks, the Israelites when they pass'd over the red Sea, all these built Altars in their hearts for Gods Favours, by being truly and fer∣vently thankful.

CHAP. XVIII.

Verse 9. THe hearty joy that was in Iethro when he heard what God had done for Israel, shews us the right affection of a Child of God when God is mer∣ciful to his Church, or to any Member thereof. He envieth not, he grudgeth not, much lesse speaketh ill, but with a very loving joy he is glad, and blesseth the name of the Lord for it.

Verse 10. After our deliverance from any affliction or danger, there remains no∣thing on our part but to blesse God for that Deliverance. Thus when the Israelites were safe on the shore, and saw their dead Enemies come floating after them upon the Page  102 billows, they did not cry more loud before than now they sung. Not their Faith but their Sense teacheth them now to magnifie that God after their deliverance, whom they hardly trusted for their deliverance; and thus Iethro here blesseth God for the delive∣rance of his People. Even Nature taught the very Gentiles what both they and Gods own People ought to return for Mercies. And indeed a whole Christians life is divi∣ded into praying and praifing; if we begin with Petitions, we commonly conclude with Thanksgivings. Thus by an holy craft we insinuate into Gods Favour, driving a trade betwixt Earth and Heaven, receiving and returning, importing one Commodi∣ty, that of Mercies, and transporting another, that of Thansgiving.

Verse 19. In this excellent man Moses Iethro his inferior by far finds a just fault: which tels us, that no man is perfect in all things, but may receive counsel even from a meaner person. And let Moses Modesty in yeilding make our spirits humble in like occasions, where God dwelleth it will be so, and Pride is a sure sign of an ill Heart. The Head scorns not the Foot, and the very Foot is careful for the Head.

Verse 22. When the Lord said to Rulers, Ye are Gods; he means not; that they should be like the Epicures idle God, which sate in his Throne, and let all inferior mat∣ters alone, as too base for his eyes. Nay rather the Lord would have Judges like him∣self, who doth not only weigh Mountains and Hils in his Ballance, but the very dust of the Earth, and sands of the Sea; and therefore he setteth down Judgement for small matters in this verse. And as he saith in Deuteronomy, Vengeance is mine; so in the Proverbs he descendeth lower, and layeth claim to the Ballance, and telleth us, that all the weights of the bag are the work of the Lord: And who are weaker and lower than the Fatherless, the Widdow, and the Poor; and yet all Judges have the Lords Letters commendatory in their behalf, the tenor whereof is this, Do right to the Poor and Fatherless.

CHAP. XIX.

Verse. 7. GOD might have imposed upon them a Law per-force; They were his Creatures; and he could require nothing but Justice. It had been but equal, that they should be compelled to obey their Maker: Yet that God which loves to do all things sweetly, gives the Law of Justice in Mercy, and will not imperiously command but craves our assent for that, which it were rebellion not to do. How gen∣tle should be the proceeding of fellow-creatures, who have an equality of being with an inequality of condition, when their infinite Master requests where he might constrain! God will make no Covenant with the unwilling, how much lesse the Cove∣nant of Grace, which stands all upon Love. If we stay till God offer violence to our will, or to us against our will, we shall die Strangers from him. The Church is the Spouse of Christ, he will enjoy her Love by a willing Contract, not by a Ra∣vishment; the obstinate have nothing to do with God, the title of all Converts is a willing people.

Verse 9. This shews how careful great Ones should be to grace and countenance the Ministers of the Word before the People, to the end their words may have more weight with their Hearers, and their service and pains do more good. But now it is farre otherwise with too many. For great men must shew their greatness in disgra∣cing the Lords Prophets, and meaner men shew their malice in spreading false rumors of them.

Verse 10. Those Garments must be washed which should never wax old, that now they might begin their age in purity, as those which were in more danger of being foul than bare. The danger was neither in their Garments nor their Skin; yet they must be wash'd, that they might learn by their clothes with what Souls to appear before their God. For little would neatness of Vestures avail them with a filthy Soul. The Page  103 God of Spirits looks to the inner man, and challenges the purity of that part which resembles himself; Cleanse your hands you sinners, and purge your hearts ye double minded.

Verse 14. We are all by our corruption most unfit profitably to hear the Word of God, unless we be sanctified and prepared thereunto by the Spirit of God. And there∣fore we ought to make ready for so holy a work by all due care before-hand, and to purge our hearts from all cares, troubles and impediments whatsoever. The Word of God is not to be handled with unclean hands, neither will enter into unclean hearers.

Verse 16. A good way to make a profitable hearer is, first to shake him and throw him down in himself. For then assuredly the Word entreth more powerfully, and he hath a more excellent touch, then without such humbling he would have had: Re∣member how St. Paul was thrown down, Acts 9. 4. Surely such rushings and sha∣kings, and spiritual frightings in Conscience hath the Lord his gracious meaning in, to beat us down in our selves, that we may more carefully hearken unto him. In sickness, in prison, in poverty, in trouble, men have other ears than they have in prosperity.

Verse 21. Curiosity in matters forbidden is odious unto God, and therefore ver. 12. there were bounds put to the Mount, to shew, that God would have every man con∣tent with that which it pleaseth him to vouchsafe him of revelation and knowledge. The Lord hath revealed his Will in his Word, and beyond those limits we must not go, having no ear to hear where he hath not a mouth to speak. Secondly, we learn here how profitable the presence of a Magistrate is, to make people keep order. For surely men are marvellous apt to transgress, and therefore again and again they must be ad∣monished by Moses. Give Laws never so good, and let there not be a Governour to see the execution of them, and 'tis too clear what little good such Laws do.

CHAP. XX.

Verse 6. THere is no judgement that God executes but Mercy is mingled with it: go over any that were executed since the beginning of the World, still there was Mercy in it: but there is Mercy often manifested where there is no Judgement in it. Here is the difference, Judgement is never entire but there is some Mercy in it; Mercy is alwayes entire, and there is no mixture of Judge∣ment at all in it. See the effects in regard of extent, God saith, he will punish to the third and fourth Generation, the Fathers upon the Children; that is a long time, but it is nothing to his Mercy, I will shew Mercy, sayes God here, to thousands of Generati∣ons. A thousand Generations is longer than the World shall last. For there were but forty two Generations from the Creation to Christ: A hundred Generations is like to be longer than the World shall last, yet God will be merciful to thousands of Generations, if it last so long, or if not, he will be so for ever. A large Periphrasis to set forth the Mercy of God.

Ver. 18. Here you may learn the difference between the Law and the Gospel. The Law fearing and frighting, shaking and shivering the heart of man, beateth down his pride, and makes him cry with the Prodigal Son, I am not worthy, I am not worthy, O Father, to be called thy Son, Luke 15. 19. Yea it makes him stand afar off with the poor Pub∣lican, and smite his breast in true feeling of his sin, and to beseech God for Mercy to a Sinner: But now the Gospel cheereth and comforteth, helpeth and healeth, and sweet∣ly allureth to come in all joyful assurance of Mercy, by him who hath fulfill'd the Law for us, and taken away the curse of it, Heb. 12. 18, &c.

Verse 20. There is a fear acceptable to God, and yet hath in it a trembling, an hor∣ror, a consternation, an astonishment, an apprehension of Gods dereliction for a time. The Law here was given in thundring and lightning, and the people were afraid. How Page  104 proceeds Moses with them? Fear not, saith he, for God is come to prove you, that his fear might be before your eyes. Here is a fear not, that is, fear not with despair, nor with diffidence, but yet therefore that you may fear the Law: For in this place the ve∣ry Law its self which is given to direct them is called fear; as in another place God himself is call'd Fear, Gen. 31. (as he is in other places called Love too) Iacob swore by the fear of his Father Isaac, i. e. by him whom his Father Isaac fear'd.

Verse 24. God who was never visible to mortal eye, was pleas'd to make himself presential by substitution of his Name, that is, in certain places he hath appointed that his Name shall be called upon; and by promising and imparting such Blessings, which he hath made consequent to the invocation of his Name, hath made such places to be a certain determination of some special manner of his presence. For Gods Name is not a distinct thing from himself; not an Idea, and it cannot be put into a place in lite∣ral signification; the expression is to be resolved into some other sense: Gods Name is that whereby he is known, by which he is invocated, that which is the immediate publication of his Essence: And because God is essentially present in all places, when he makes himself present in one place more than another, it cannot be understood to any other purpose, but that in such places he gives special Blessings and Graces; or that in those places he appoints his Name, that is, himself specially to be invo∣cated.

CHAP. XXI.

Verse 6. THe boaring of his ear was a sign of obedience, and figuratively admonish∣ed that Servants must not be deaf, but quick, and ready, and willing, to hear what is commanded them. And spiritually, that if we be the Lords Servants, he boreth by his holy Grace our Ear, that is, he maketh us have Ears to hear his holy Word, not to cast it behind our Backs, and stop our Eares against it; but with Care, and Zeal, and Love we hearken to it as Men and Women whose Eares he hath opened and bored.

Verse 14. Although the worst men will make use of Gods Altar for their advan∣tage, and many will cling fast to it in their extremity, who in their welfare regarded it not; yet the Altar of God must be no Sanctuary for presumptuous Murtherers. And indeed what have bloody hands to do with the holy innocent Altar of God: Miserable Murtherers, what help can ye expect from that sacred Pile: Those Horns that were sprinkled by the bloud of Beasts abhorre to be touch'd by the bloud of Men: Gods Altar is for the expiation of sin by bloud, not for the protection of the sin of bloud. And this was Ioabs Case, 1 Kings 2. who fled to the Horns of the Altar, and told Benaiah that he would die there, but young Solomon was so well acquainted with this Law of God, that he sticks not at the killing of Ioab even there. For he knew Ioabs Murthers had not been more presumptuous then guiltful; and therefore he sends Benaiah to take away the Offender both from God and Men, from the Altar and the World.

Verse 15. God doth not say, he that killeth Father or Mother shall be killed for it, but he that smiteth, so that not so much as a blow is to be given to Parents upon pain of death, no not with the tongue may we smite them: so great is the honour of Parents before God, and so sharp a Judge is God against all abusers of them.

Verse 17. He that curseth Father or Mother shall surely die, saith Moses here; and he that is but stubborn towards them shall die, saith the same Prophet, Deut. 21. 18. The dutiful love of Children to Parents is so rooted in Nature, that De∣mosthenes saith, That it is against the impressions, and against the Law of Nature, for any Child ever to love that man that hath done execution upon his Father, though by way of Justice. And this natural Obligation is not condition'd with the limitations of a Page  105 good or a bad Father, Natura te non bono patri sed patri conciliavit, saith that little great Philosopher Epictetus, Nature hath not bound thee to thy Father, as he is a good Father, but meerly as he is a Father.

Verse 24. The Light of Reason and Nature given us of God teacheth, that what measure we mete, it is just we should receive even the like again. Neither did Christ repeal this, Mat. 5. but only condemn'd the abuse of this Law, according to private affections, and for the nourishing of private revenge by private.

CHAP. XXII.

Verse 9. THe Cause shall be brought before the Iudges, saith our English Translati∣on, but in the Hebrew it is, before the Gods. For Magistrates in the Scri∣pture are call'd Gods. First, by Analogie, saith Theodoret, as resembling God by ha∣ving the power of Life and Death. Secondly, by Participation, saith Saint Austin: for as Stars participate their light from the Sun, so do Rulers their Authority from the Supream Majesty. Thirdly, by Deputation from God, whose Vicegerent they are, and to whom they must be accountable for their evil administration. Magistrates then, be∣ing in the place of God, and entrusted with his Power, must have a care that they re∣present not God to the World as a corrupt, crooked, and unrighteous Judge. As they are invested with his Name, let them indeavour to express his Nature, to be both just and merciful.

Verse 11. In all Oaths God is the chief Witness, as in all Judicatures he is the chief Judge: and therefore it is call'd here, the Oath of the Lord: first because God is call'd in as the chief Witness and Avenger. Have a care therefore what thou swearest: for thou art in the presence of thy Creator, who can strike thee both dumb and dead. He that made thy Mouth made it for his Glory; and if thou turnest that Glory into a Lie, know that God will be sure to avenge his own Oath, and his own Glory. Secondly, it is called the Oath of God in this Text, because it is taken in his presence. For God is Present and President by a particular Providence, as Lord Paramount, and chief Ma∣gistrate, higher than the Highest. And therefore the Aethiopian Judges do ever leave the chief Seat of Judicature empty; as being Gods Place, where he stand∣eth or sitteth himself to behold the Actions and Affections of the Court, and to passe a Censure as well upon the Judge as the Prisoner or Witness.

Verse 16. Every Marriage before it be knit should be contracted, as it is here, and in Deut. 22. 28. which stay between the Contract and the Marriage was the time of longing for their Affection to settle in; because the deferring of what we love doth kindle the desire; which if it came easily and speedily unto us, we set lesse by it. Therefore we read, that Ioseph and Mary were contracted before married. In the Contract Christ was conceived, in the Marriage born, that he might honour both Estates.

Verse 29. Thou shalt offer to me, saith God, the first of thy ripe fruits and of thy liquors, as our Translation hath it. The word in the original is Lacrimarum, and of thy tears. The first tears must be offered to God for sin. The second and third may be to Nature and Civility, and such secular Offices. But (it is St. Chrysostomes Exclamation) will any wash in foul Water for sore Eyes? Will any man embalm the Carcass of the World, which he treads under foot, with those tears which should embalm his Soul? Did Ioseph of Arimathea bestow any of the Perfumes (though he brought a super∣fluous quantity for one body) upon the body of either of the Theives.

CHAP. XXIII.

Verse 1. IF to give the hearing be in some sort to put to the hand, surely to have itch∣ing ears, to hear evil Reports of our Christian Brethren with delight and contentment, to believe them is to put to the hand much more. Yet what so common in our Mouths, as I am not the Author, I am not the first Raiser, I heard it, I have my Author. God that made this Law against receiving, knoweth that hearing goeth before receiving, and if not receive, then not hear, not believe, not report to others.

Verse 2. If this may not be done in civil Matters, much lesse may it be done in Re∣ligion and matters of Faith. The words are plain, Thou shalt not follow a multitude to do evil, therefore a multitude may erre and do evil; Neither decline after many to overthrow truth, therefore a multitude may overthrow truth. And how then can it be a Rule to guide my Conscience by, either in Civil or Ecclesiastical matters.

Verse 4. Gods Actions are general and particular, general to all men, particular to his Friends: So must ours be. As therefore by his general Action he suffereth the Sun to shine upon the bad as well as good, so must we extend our Love, which is the com∣mon Bond of Mankind, as well to our Enemies as to our Friends, by which common Love all hurting of the Bodies or Goods of our Enemies is forbid. Again, as God hath his special Action to his Friends and his Church, namely, sanctification; so must Friendship, which is our special Action, reach its self to such only as are of the Houshold of Faith. For although we must love with that general Love all Mankind, Turks, Pagans, yet to such may we not be Friends and Familiars, but must beware of inward and usual conversation, with them that hate God and all his Graces. This di∣stinction tels you the meaning of Mat. 5. 44. Love your enemies.

Verse 5. Estne Deo cura de bobus, is the Apostles Question, Hath God care of Oxen, other mens Oxen? how much more of his own Sheep. And therefore if thou see one of his Sheep, one of thy fellow Christians strayed into sins of infirmity, joyn him with thine own Soul in thy Prayers to God. Relieve him, if what he needs be spiritual, with thy Prayers for him, and relieve him, if his wants be of another kind, according to his Prayers to thee. Why should not he that is made of the same bloud, and redeem'd with the same bloud as thou art, why should not he prevail with thee so far as to the obtaining of an Almes, when some fellow-servant of thine hath had that interest in God, as by his intercession and Prayers to advance thy Salvation? wilt not thou save the life of another man that prayes to thee, when perchance thy Soul hath been saved by another man that prayed for thee.

Verse 6. In the third verse God commanded, That the poor man should not be spared for pitty. Here now he enjoyneth, That a poor man should not be wrong'd in respect of his poverty: such equal steps would God have Judgement to walk in.

Verse 11. Blessed is the man that provideth for the poor, the Lord shall deliver him in all his trouble, Psalm 41. 1. This is proved in the Widdow of Zarepta, who fed the Prophet, and never suffered in the midst of that Famine, 1 Kings 17. When I was hungry you fed me, saith Christ, Mat. 25. 35. Me, I say, in the poor with you, to whom what you did you did it to me, and so I take it, and will blesse you for it both here and hereafter.

Verse 19. You must not seeth the kid, &c. to shew, that we must not use that to the destruction of any Creature, which was intended for his preservation.

CHAP. XXIV.

Verse 3. IT is better not to promise than not to keep promise, the people of the Iews were signified by the Locusts, which suddenly leap up, and forthwith fall down to the earth again. They did as it were leap up, when in words they promised to do all things which the Lord had said, but they fell to the earth again, when in their deeds they denied the same. Let us therefore alwayes weigh our weakness, and accord∣ingly frame our promises: for as we see in this people, we may purpose well that which we cannot so well perform.

Verse 12. It is not many weeks since Israel came out of Egypt, in which space God had cherished their Faith by several Wonders; yet now he thinks it time to give them Statutes from Heaven as well as Bread. The Manna and Water from the Rock (which was Christ in the Gospel) were given before the Law; the Sacraments of Grace be∣fore the legal Covenant. The Grace of God preventeth our obedience; therefore should we keep the Law of God, because we have a Saviour. O the Mercy of God, which before we see what we are bound to do, shews us our remedy if we do it not: How can our Faith disanul the Law, when it was before it? It may help to fulfil that which shall be, it cannot frustrate that which was not. The Letter which God had written in our fleshly Tables, were now (as some that were carved in some Barks) almost grown out; he saw it time to write them in dead Tables, whose hardness should not be capable of alteration: He knew that the stone would be more faithful than our hearts.

Verse 14. Ministers, whether Civil or Ecclesiastical, are not to leave their charge without Deputies. When Moses here ascended he left Aaron and Hur with the people, that whosoever had any matter might come to them: So watchful and faith∣ful was Moses in his place, that without just cause he is not absent, and then he leaveth able Deputies.

Verse 16. Moses ascending was not admitted to God till after six dayes, to teach all men patiently and reverently to tarry Gods leisure and gracious pleasure for any matter of his Will to be revealed to them, not curiously searching, but humbly waiting for the thing we seek, being fit for us. At the end of six dayes God called to Moses. So will the Lord have a comfortable time for all those that wait for him, they shall see and hear at last what he will say unto them. But then they must come to God in the Cloud, that is, in the humanity of Christ, whereof this Cloud was a Figure. For with∣out him there is no access to God, and by him we come and that boldly.

Verse 17. God appears here like a consuming Fire in the eyes of the Children of Israel, but to them whom he drew to him he appeared as a pleasant Saphire, verse 10. Just so to carnal men, and to such as are his, called by his holy Spirit, there is a great dif∣ference of him, the one seeing with fear and trembling, the other seeing feeling and tasting Joy and Comfort.

Verse 18. Moses was with God forty dayes and nights without any repast. That God that sent the Quails to the Host of Israel, and Manna from Heaven, could have fed him with dainties if he had so pleas'd. But there is no life to the life of Faith; Man lives not by bread only: The Vision of God did not only satiate but feast him. What a blessed satiety shall there be when we shall see him as he is, and he shall be all in all to us: Since this very frail Mortality of Moses was sustained and comforted but with representations of his presence. Here again, I see Moses the Receiver of the Law, Elias the Restorer of the Law, Christ the Fulfiller of the Law, all fasting forty dayes. Abstinence prepares best for good Duties. Full bellies are fitter for rest. Hence solemn Prayer takes ever fasting to attend it, and so much the rather speeds in Heaven, when it is so accompanied. Its good so to diet the body that the soul may be fatned.

CHAP. XXV.

Verse 2. THis Offering sheweth, first, that it is the duty of Gods Servants to bestow part of such things as God blesseth them withall towards the maintenance of Gods Spiritual Temple erected with Us, and among Us, by the Preaching of his Word, the Administration of his Sacraments, and all other Offices of the Ministry, to the Salvation of our Souls. Secondly, That our Goods are not ours to waste at our Wills, but God looketh to be honoured with them, employed to good purposes. Lastly, in seeking this Offering, to erect an External Worship: we see that God will be wor∣shipped outwardly also with our Bodies, as inwardly with our Spirits, for they are both the Lords.

Verse 3. In the variety and several kindes of what was offered, you have shadowed out unto you the difference of Spiritual Gifts and Graces given by God to Men, for the building up of his Spiritual Temple or Sanctuary in your hearts, and such as God hath given, such must they offer, and such shall be accepted of God; to teach us to de∣spise in no man, what God himself accepteth, and despiseth not. In Mans Body the soveraignty is in the Head, the Eyes and Ears, and yet cannot the Eye say to the Foot, I have no need of thee, 1 Cor. 12. 21. the greater may not despise the less, nor the less murmur against the greater.

Verse 7. They offered their Ear-Rings and Jewels, which were Ornaments unto them, teaching us in this, that nothing ought to be so dear unto us which we cannot find in our hearts to bestow willingly to the Service and Honour of God; these things that served for superfluity before, now serve for Gods Tabernacle. Even so should our Bodies that have been Wanton and Sinful, serving Sin, serve the Lord in his Holy Fear; and such humane Learning as hath served Error, may be applyed to Religion, and Gods service.

Verse 9. In the Service and Worship of God our Devices and Inventions must have no place, but carefully and precisely we must ever serve him according to his own pat∣tern and Prescription left us in his Holy Word, as Deut. 4. 12. & Numb. 15. 38. and the Apostle, Col. 2. 23. delivered nothing but what he received.

Verse 10. The wood whereof the Ark was made was Shittim-wood, a durable and lasting Wood, not subject to Worms and Corruption as other Wood is; so represent∣ing the humanity of Christ, whose Body in the Grave felt no Corruption, as other Mens flesh and bodies, neither was subject to sin.

Verse 20. The Cherubim was a name of Love and Favour, and therefore his Wings were stretched over the Mercy-seat, to shew us we should be ready to cover the infir∣mities, especially of the Church, and Church-men; and Constantine professed, that should he see a Bishop committing Adultery, he would rather cover it with his own Cloak, then any should be offended.

Verse 21. The Mercy-seat was appointed to be a Covering for the Ark, where the Law of Moses lay, and this Mercy-seat was a figure of Christ, who hideth and covereth us from the wrath of God, and from the accusation of the Law: for without Christ shall no flesh be justified. Our first Parents having sinn'd, covered themselves with Fig-leaves: and many Christians think to cover themselves with the Fig-leaves of their own Merits; but Christ only is the cover of the Ark when the Law accuseth, to whom whosoever doth fly, and in whom whosoever doth trust, being justified by Faith, they have peace with God through him, Rom. 5. 1. and the Mercy-seat was placed above the Altar, to shew that Gods Mercy is over all his Works.

Verse 22. The two Cherubims represented the Two Testaments, and from between these two Cherubims God spake, so doth Christ still by the two Testaments, the Old and the New, the Law and the Gospel, the Prophets and Apostles, and so will he speak Page  109 still to the end. Otherwise we must not now expect: Revelations and Dreams, Visions, and Miracles are ceased; and if they will not hear Moses and the Prophets, Neither will they believe, though one should rise from the dead and come unto them.

Verse 38. This is a great comfort to Ministers, and to all the faithful people of God, that although my Gifts are not such as to set me high in the Tabernacle, yet am I not therefore utterly unprofitable, or unfit, or rejected of God, but I may be among the meanest vessels of the Sanctuary, and of the Church: if I may be but as the snuffers or snuff-dishes, as a Door-keeper, as a Besom, as an Ash-pan, even this shall please me, and herein will I rejoyce, thanking my God that he hath looked upon me in that mea∣sure; the body hath divers members, and all good, and made by God; the Church hath divers degrees of Believers, and all beloved of God; so if you be one in any place, blessed be God for it, your joy shall be Eternal also and Incomprehensible.

Verse 40. From hence you may see the Assistance and the Power that Example hath in Instruction. This was Christs Method in the Gospel, Quid ab initio, how was it from the beginning, do as hath been done before. So here it was Gods Method to Moses for the Tabernacle, look that thou make every thing after the pattern that was shewed thee in the Mount; and the same was Gods Method for the Creation its self; for though there were no World that was Elder Brother to this World before, yet God in his own Mind and Purpose had produc'd and lodg'd certain Idea's and forms, and patterns of every piece of this World, and made them according to those precon∣ceived Forms and Idea's. Lastly, this was Gods way likewise through the whole Scrip∣ture: for there are no Books in the World that do so abound with this Comparative and Exemplary way of Teaching, as the Scriptures do; no Books in which that word of Reference to other things, that sicut is so often repeated; do this and do that sicut so as you see such and such things in Nature do; and sicut so as you find such and such Men in the Stories of Gods Book to have done.

CHAP. XXVI.

Verse 31. OUr Corruption is the only way to our Incorruption, and our Mortality to our Glory: our Flesh being that Vail that keeps us from entring in∣to the Holiest of Holies. To this purpose (as a Type of this) in the Tabernacle which Moses made, there was a Vail hang'd up between the Holy Place, and the Holiest of Holies; this Vail was made up of four substances, blew Silk, and Purple, and Scarlet, and fine Linnen; which saith St. Ieremy, did represent the four Elements of which our Flesh consists; such a Vail was afterwards in the Temple at Ierusalem; which at the Death of our Saviour was rent from the top to the bottom, so that the People might then, and not till then have beheld the Sanctum Sanctorum: so when our Flesh, this Vail that keeps us from beholding the Invisibility of the Blessed Trinity, shall be rent and torn in pieces by Death, we then shall behold the glory of that Trinity, and never till then.

Verse 37. As in the outward Vail of the Tabernacle there were Sockets of Brass, (as you read in this Verse) and in the inward of Silver; so God doth adorn for the most part that which is within. A Man may seem to be as hard as brass, with the outward custom of Sin, yet he may sound with the Confession of Sin like Silver within: and therefore we must have a care how we pass our Censures upon our Brethren; and that we be not like those wild-fire Tongues that do Condemn when they consider the out∣ward Fact, and no more, not the Circumstances of the Fact which may lesson it; not the Intention, which might be well propounded, though a Fault in the Action it self; nor the Cause, nor the Evil Company, nor that it was done after a vehement. Tentati∣on, or done by reason of some Violence offered, or such a Circumstance as doth excuse a Tanto though not a Toto.

CHAP. XXVII.

Verse 3. AS here were divers Instruments belonging to the Altar and the Taberna∣cle, and all for Use and Employment: so doth the Church of Christ con∣sist of divers Members, and those Members are endowed with several gifts and graces, but all for the Edification of the Church. For wherefore hath this Christian quickness of Wit, that depth of Judgement, this heat of Zeal, that power of Elocution, this man Skil, that Experience, this Authority, that Strength, but that all should be laid together for the raising of the common stock, and put forth for publick advantage. As there∣fore no true Christian is his own man; so he freely laies out himself according to the measure of his several Gifts and Graces, for the universal benefit of all his fellow-mem∣bers. How rich therefore is every Christian Soul that is not only furnished with its own Graces, but hath a special Interest in all the excellent Gifts of all the most eminent Servants of God through the whole World. Surely that Man cannot be poor while there is any special Wealth in the Church of God upon Earth.

Verse 7. The Staves on which the Ark was to be carried, were to be ever ready in the Rings of the Ark upon all occasions of remove. We have here no continuing Ci∣ty, saith the Apostle; we have no place of Residence, no fixt Habitation in this Life: and therefore we must be ever prepared to take up these Tabernacles of our Bodies, and be gone. We have but a short time to live, and even that short time is uncertain, and never continues in one stay, but flies away like a shadow, and is cut down as a flower, He then that would dye well, must alwayes look for Death, every day knocking at the gates of the Grave, and then the gates of the Grave shall never prevail upon him to do him mischief. This also will help to confine our hopes, and cut short our designs, and fit our endeavours to the small portion of our shorter Life. And as we must not trouble our Enquiry, so neither must we Intricate our Labour with what we shall never Enjoy; we must not dispose of Ten Years to come when we are not Lords of to mor∣row, nor discompose our present duty by long and future designs; such which by cast∣ing our Labours to Events at distance, make us less to remember our Death standing at the door. But rather let us make use of this instant; for this instant will never re∣turn again; and yet it may be this instant will secure the fortune of a whole Eter∣nity.

Verse 20. When God received lights into his Tabernacle, he received none of Tal∣low, the Ox hath Horns; he received none of Wax, the Bee hath a Sting; but he re∣ceived only lamps of Oyl. And though from many Fruits and Berries they pressed Oyl; yet God admitted no Oyl into the service of the Church, but only of the Olive, the Olive the Emblem of Peace.

CHAP. XXVIII.

Verse 3. THis shews that Mechanical Arts and Trades are not found out by Men without the direction of Gods Spirit. Many men do condemn Gold-smiths, Jewellers, or Lace-Weavers, Perfumers, and such like, as though they served only for Vanity and Excess, when indeed they be the works of God, I mean their several Skils and Fruits of his Spirit, as here we see. If any man abuse them, it is the fault of man, not of the skil: and what may not be abused?

Verse 15. Matter not clothed in handsomness of words is but dusted Treasure, and like some Gardens where there is fatnessof Earth, no Flower. The Brest-plate of Judgement which Aaron wore was made with Imbroidered Works: and in the Ephod Page  111 there were as well diversities of colours, as of Riches, Blew Silk, and Purple, and Scarlet, and fine Linnen. That then of Epiphanius is worthy both to be remembred and imi∣tated, whose works were read of the simple for the words, of the Learned for the matter.

Verse 21. This may remember a good Minister how dear unto him his Flock and People should be, even graven as it were in his breast, and eve• in his mind to profit them by all the means he may that they may be saved. It notes also the love of Christ to his Church, and every member of it; who beareth us not only in his Arms as a Nurse, or on his Shoulder as a strong Man, but upon his Heart, and in his Heart as a most kind God, Isai. 49. Can a mother forget, &c.

CHAP. XXIX.

Verse 6. IT was not without some mystery that in the Robes of Aaron there was a Crown set upon the Mitre, moralizing a possible conjunction at least of Mi∣nister and Magistrate in one person. The Crown and the Mitre were together then, but yet the Crown was upon the Mitre; there is a power above the Priest, the Regal power, not above the function of the Priest, but above the person of the Priest.

Verse 12. This shadowed that the Preaching of the Gospel concerning the Blood and Passion of Christ should be publish'd and sounded through the four corners of the World, even over the whole Earth: and the rest of the Blood thou shalt pour at the foot of the Altar, noting how the Blood of Christ, though in its self sufficient for all, yet becometh not helpful to all, but is unprofitably poured out for many, as this here was at the foot of the Altar, through their own unbelief, treading under feet that most precious Blood.

Verse 13. That so men might learn to give unto God their best service and Duty most thankfully, ever confessing that all fatness, that is, all Comfort, Prosperity, and Joy cometh from him as from the Fountain, and is due to him as his own from all men. But now the very worst is thought good enough for God, our worst Corn, our worst Calf, our worst Lamb, and too often neither good nor bad; is this to burn the Fat upon the Altar of the Lord.

Verse 20. By the Ear was noted obedience: to signifie that the Priests from whom others should draw Example, should themselves be obedient to Gods Word in all things, and first hear, then speak. Obedience was ever acceptable to God, Psal. 40. 6. next the Thumb is touched with Blood, to teach that we must not only be Hearers, but Doers of the Word, joyning Works to Faith, and a Holy Life to a sound Belief. And the right Thumb, not the left, to signifie that our Works must be right, commanded by God, not invented by us. To the like end was the right Toe sprinkled with Blood, that they might so remember to walk worthy their vocation; and usually by the Foot in Scripture is both Action and Affection noted. My feet had almost slipt, said David, meaning both Action and Affection.

Verse 29. The same garments continued, although the Priest by Mortality changed, and so was signified that our High Priest, not meer Man, but God and Man is one, and his Righteousness our blessed garment remaineth to Father, Son, and Sons Son to the Worlds end in them that fear him, and by a true Faith believe in him.

CHAP. XXX.

Verse 1. THe Altar of Incense was of Wood covered with Gold, figuring so Christ in both his Natures, the Wood his Humanity, the Gold his Divinity; the Deity yielding Glory and Majesty to his Manhood, as the Gold adorn'd and beau∣tified the Shittim Wood.

Verse 2. The square form of this Altar represents the firm stability of Christ, who cannot be overthrown. The Crown about it the regal Dignity of Christ, and of all those that are ingrafted to him. For we are Kings and Priesis in him and by him.

Verse 7. The sweet Incense notes all Duties and services which the People of God do to him by his appointment, and that they smell sweet before him as the Incense, and are accepted of him: But particularly the Prayers of the faithful, for so David, Psal. 14. 2. expounded it. The burning of this Incense upon the Altar, which was a figure of Christ, shadowed out that in Christ and for Christ only our Prayers are in force with God, and therefore by him they ought to be offered unto God.

Verse 9. Prayers either made to others, then to God in the name of Christ, or for unlawful things, are strange Incense, and therefore not to be offered unto God. No Saint nor Creature was shadowed by the Altar of Incense but Christ, and therefore let them take heed that will pray to others, and make others present their desires to God.

Verse 12. To number People in a Land is lawful, and if you think of David, why he was plagued for so doing, surely it was not for that he numbred the People, but be∣cause he did it in a pride and confidence in mans strength. But here neither Pride, nor Wealth, nor other such e•ds were respected, but obedience was aimed at, and that they should profess themselves thus Gods People, and themselves his Tributaries, and so be ever strongly comforted in his protection.

Verse 15. This was a personal Tribute imposed to testifie obedience to God, and therefore equally was paid, to signifie, that God is no respecter of persons, but the poor are as dear to him (doing his Will) as the rich, we are all the Lords, the price of our redemption is one, the precious bloud of that immaculate Lamb Jesus Christ.

Verse 16. In worldly matters the rich may go before us, but in matters belonging unto God, his Worship and Service, we ought to be as forward as the rich. For you see here, that the maintenance of the Ministery was not posted over to Princes and great men only, but even private men also must joyn in this work. For if he be born to inherit Heaven, he must think himself born to maintain the means that lead us unto Heaven. Our Sheep and Cattel we provide for, because they labour for us and feed us, what hearts then should we have to see them comfortably maintain'd that labour for us in a far higher sort, and feed us with a much better food.

Verse 21. We must not meddle with holy things with unwashen hands, that is, with prophane Hearts, Tongues and minds, as they do that read the Scriptures, not to guide their lives, but to maintain table Discourses, drawing the Scriptures to their Judgements, and not framing their Judgements according to the Scriptures. These washings again in the Law had a further reach, being used in Faith even to the inward washing of the Spirit, whereof they were true Sacraments to the Believers So David, Wash me, O Lord, and I shall be clean, that is, inwardly, inwardly, O Lord, by thy bles∣sed Spirit from my sins.

Verse 23. This holy and most excellent Oil was a figure of the Holy Ghost, with∣out whom nothing is pure, nothing sweet. All things were annointed therewith, Preist, Ark, Table, Candlestick, to teach, that all the exercises of Religion are utterly un∣profitable without the inward working of the Holy Ghost in our hearts.

CHAP. XXXI.

Verse 3. BY this is manifest, that the skill of any Handi-craft is not in the power of men, but comes by the Highest. And by this we are taught to use all those Gifts well, whereby we are enabled to discharge our particular Callings; that they may serve for the Glory of God, and the good of his Church: and those that in their Cal∣lings use fraud and deceit, or else live inordinately; do most unthankfully abuse the Gifts of God, and dishonour the Spirit of God the Author of their Gifts.

Verse 6. God here joyneth Aholiab with Bezaliel in the work of the Tabernacle, that by this means it might be the more compleat. If there should be any fault in Be∣zaliels work Aholiab might mend it, and if there should chance to be any error in Aholiabs performance Bezaliel might correct it; that so by the care and circumspe∣ction of these two able Workmen nothing might be omitted. And as it was thus un∣der the Law, so was it under the Gospel; the Work of Christs Church, as well as Moses Tabernacle, must be performed by pairs. Therefore Christ sent out his Apostles to preach the Gospel by couples, two and two together. Two are better than one, saith Solomon. For first, if they fall, the one will lift up the other, that which is stron∣ger shoreth up the weaker. One man may be an Angel to another, in regard of com∣fort and assistance, nay a God to another, as Moses was to Aaron. Secondly, if two lie together then they have heat, heat of Zeal and good Affection. When Silas came Paul burnt in spirit, Acts 18. warm he was before, but now all of a light fire as it were. The Enemy is readiest to assault when none is by to assist, and much of our strength is lost in the losse of a faithful Friend.

CHAP. XXXII.

Verse 1. O The ingratitude of that giddy multitude, a man would have thought they would have wept out theit eyes, and sighed their hearts in sunder for such a man as Moses, such an Instrument of God and Good to them, such a Deli∣verer, so famous a Governour, so dear to God, so familiar with God, and so graced and honoured by God: And yet how contemptuously they speak of him, when they say, this Moses, this Moses. And therefore by this example let all wise Ministers never rely upon the multitude but upon the Author of their Calling, joy in their obedience to him, rest upon his gracious acceptance, and leave the world to be a World full of unthankfulness to all degrees of well Deservers.

Verse 3. Aaron demanded their golden Ear-rings, thinking they would not have given them. For in the East Countries such Ear-rings were Ornaments, and the plea∣sures of Women. But he was deceived; so pleasing to our corruption is Idolatry and Superstition, that we spare no cost to set that forward. And indeed their Idol was their Jewel.

Verse 6. Those Sacrifices were such as God had appointed, but now diverted from their use, and therefore nothing lesse than pleasing unto God. Which shews, that al∣though we use the same words in our Prayers, and do the same things that the Scrip∣ture appointeth, if they differ from right, as these Sacrifices did here, we pull down Gods Wrath upon us instead of his Blessing.

Verse 7. The Lord cals them Moses People, whereas they were the Lords People, and by his mighty Arm delivered, not by Moses his strength. Thus doth the Lord ascribe to his Ministers what his Power worketh by them, that so they may be encoura∣ged in their pains, and the People know to love them, hearing God himself say, that they be their People.

Page  114Verse 8. Note the word, and also the manner, if the Lord keep us not in his true obedience, and send us good Guides. To fall away from God is fear∣ful, but quickly to be turned aside is an amplification of the fault, and maketh it greater.

Verse 10. This shews the incomprehensible loving kindness of God towards such as truly fear and serve him, making them in his Goodness so powerful with him, that they are to him (as it were) bands to tie him, and avail against him, that he cannot exe∣cute his anger against Offendors, unless they will suffer him, and as it were, stand out of the way. Thus in Gen. 18. 19. when Sodom was to be destroyed, said God, for so many, and so many, I will not do it. Thus also Ezek. 22. 30. I sought for a man, &c. as if God had said, might I have found but one to stand in the gap against my wrath, even for that one I would have shewn Mercy. Let this therefore comfort you, that if for other mens sins a true Moses be such a stop to God, that he will not punish them, think then, what force have your own sighs and groans for your own sins before him? Can he strike you holding up your hands for Mercy, and looking upon him with warry eyes, humbled in the dust before him, and for his dearest Sons sake, in whom he is well pleas'd, begging pardon.

Verse 11. Who knows what Judgements godly Governors turn away by their earnest Prayers to God for their People. Which should work in us all Love, and Obedience, and Duty to them, and make us day and night pray for the continuance of them.

Verse 21. In matters concerning Gods Glory we must rebuke our nearest Allies, no place for Affection. The Lord hath placed the Commandements in the Decalogue, and the Petitions in the Lords Prayer, which concern his Honour, before those which concern our selves, to teach us, that we ought to prefer his Glory before all worldly things, yea even life it self if it come in question, Mar. 10. 37. Thus did Moses also, ver. 32. prefer Gods Glory, which would appear in saving of his People, before his own salvation, which is far more than this temporal life.

Verse 31. Moses doubleth in this Chapter the foulness of their fault, calling it a great Sin, and a greivous sin; so teaching us not to extenuate faults before God if you sue for Mercy, but to set them out in their true colours, that Mercy may the more appear.

Verse 34. Magistrates and Ministers may not desist from their Duties for the Peo∣ples frowardness, but indevouring to the uttermost to reform them, they must go on though they perish, and even in their so perishing they shall be a sweet Savour to the Lord.

Verse 35. Very greivous is the sin of Idolatry, that not for Moses his so earnest Prayer may be freed wholly from all further punishment, though in part the Lord yieldeth as he did, ver. 14.

CHAP. XXXIII.

Verse 8. A Sound and upright heart with God will ever in the end procure honour, however for a time contempt may be shewed, for God will honour them that honour him, it is his Word, and it shall never fail. Would God then, men would be moved to seek honour this way by the Favour of God and not of men. For God can make men rise up to you, that have formerly little regarded you, as here he did to Moses, the People now (that he was in favour with God) reverenc'd him, whom before they spake very lightly of, saying, This Moses, we know not what is become of him.

Verse 13. Moses desires of God, that he would shew him his Wayes, his Dealings, his Proceedings with Men, that which he cals after his Glory, how he glorifies himself Page  115 upon Man; God promiseth in the next verse, that he will shew him all his Goodness: God hath no way towards Man but Goodness, God glorifies himself in nothing upon Man but in his own Goodness. And therefore when God comes to the performance of this Promise in the next Chapter, he shews him his Way, and his Glory, and his Good∣ness, in shewing him that he is a merciful God, a gracious God, a long suffering God: And (as the Hebrew Doctors note) there are thirteen Attributes specified in that place, and of all these thirteen there is but one that tastes of Judgement (that he will punish the sins of the Fathers upon the Children) all the other twelve are meerly Mercy. Such a proportion hath his Mercy above his Justice.

Verse 18. When God had promised Moses, in this Chapter, to send an Angel to shew the People their way, Moses said to God, See, thou sayest lead this people forth, but thou hast not shewed me whom thou wilt send with me. God had told him of an Angel, but that satisfied not Moses, he must have something shew'd to him, he must see his Guide, and therefore, said Moses, wilt thou be pleas'd to shew me thy Glory? Shall we see any thing? Now they did see that Pillar in which God was, and that Presence that Pillar shewed the way. To us the Church is that Pillar, in that God shews us our way. For strength it is a Pillar, and a Pillar for firmness and fixation. But yet the Church is neither an equal Pillar, alwayes fire, but sometimes Cloud too: The Church is more or lesse visible, sometimes glorious, sometimes eclips'd; neither is it so fix'd a Pillar as that it may not admit changes in some places; fix'd indeed in respect of Fundamentals, but yet a moveable Pillar for things indifferent and arbi∣trary.

CHAP. XXXIV.

Verse 1. GOds Ministers by preaching and crying unto men, may, as it were, hew their stony hearts, that is, prepare them for writing, but only the Lord must write in them by the finger of his blessed Spirit, and no man can make any thing enter without him, Paul may plant, &c. but God giveth the encrease. Secondly, as God did not write before the stones were hewed, so no more assure your self will he ever in your heart set any good if you contemn the outward hewing and preparing of you by the Word in the Ministery of his Servants. Thirdly, by the former Tables broken, and these new made, some have thought to be figured the abrogation of the Law, and esta∣blishing of the Gospel, our old corruption, which must be broken, and our new Rege∣neration, which must come in place.

Verse 8. The greater manifestation of God and his Truth is vouchsafed unto us, the more ought we to humble our selves and be thankful, worshiping that God which so mercifully dealeth with us. Again, when God gives signes of his presence let us make hast to him, and not suffer him to passe away while we are hindred with this and that. God gives signes of his Presence in the Word preach'd, in the Sacrament, in my heart by good Motions: O let him not passe away; but make hast, as Moses here did, bow down and worship,

Verse 9. God in the former verse had promised to be gracious, and in this Moses fals to prayer: to shew us, that the Promises of God kindle Prayer. Wherefore use (when you are dull to pray) to meditate upon the Promises of God, general, par∣ticular, so many, so sweet, so full of power to enflame a heart half dead, and when you feel the fire kindle, then pray; it will flame out at last.

Verse 13 It is you in the singular; to signifie, that publick things were to be done by publick persons, the Altars here were to be pull'd down by Moses. But for private matters private men may do them, as Iacob purg'd his own House of his Wives Idols. Private men to meddle with publick matters is dangerous. Paul came to Athens and found an Altar, yet he threw it not down. Therefore beware of false Spirits, that will Page  116 rashly write of Reformation without tarrying for the Magistrate. So every man may be a Magistrate, and the sweet society of man with man turn'd to bloud and slaughter. Some yet are too mild, and they tell us Idolatry must be first taken out of the heart by true teaching. 'Tis true, teaching must go before, but what then? is therefore the Magistrates work excluded? No: For are not the sins also of the second Table to be taken out of the heart by teaching? and yet I hope the Magistrate may concurre with teaching, and punish Theives and Murtherers. Much more then in the first Table touch∣ing Gods Honour and Service.

Verse 29. Modest men are not carried away with knowledge of their own gifts, but are, as it were, ignorant of them. In matters of Almes the Lord saith, Let not your right hand know what your left hand doth.

Verse 30. To note first, that Ministers Faces, that is, their outward actions and words, which appear to men, should glister and shine, So let your light shine, that men may see your goodworks. Secondly, to shadow, that the Law which Moses now re∣presented is only bright and shining in the Face, a meer outward Justification before men, whereas the Righteousness of Christ is all glorious within and without. Third∣ly, to teach, that the Law lightneth the Conscience, which is as the Face of the inward man, making it see and know sin, but it lightneth not the Mind by Faith to save from sin, Christ only doth this by his Spirit: Therefore saith the next verse, the people fear'd and durst not approach: The Law ever striking a terror into the hearts of them that behold their sins in it and by it. Such a Fear there is in Guiltiness, such Confidence in Innocency. When the Soul is once clear'd from sin it shall run to that Glory with Joy, the least glimpse whereof now appales it, and sends it away in ter∣rour.

Verse 35. Nihil in lege gloriosum, habet Moses praeter solam faciem. His hands were leprous by putting them into his bosome, his feet also had no glory, he being bid to put off his shooes, and so by that Ceremony was to deliver the Spouse unto ano∣ther. But in the Gospel he appeared in the Mount with Christ, totus glorificatus, this sheweth the preheminence of the Gospel before the Law. The Latine reads, & facies ejus erat cornuta, but this is for the mistake of our Hebrew word Keren, an Horn, for Karan, to shine, Tostatus sayes the meaning of the Latine is, emittebat radios sicut cornua. This also shews the righteousness of the Law, only a shining of the Face, that is, of the external Works before men. The Vail over Moses signifies the blind∣ness of the Iewes, that when Moses is read they understand not the end of the Law.

CHAP. XXXV.

Verse 1. IF God had not been Friends with Israel he had not renewed his Law. As the Israelites were wilfully blind if they did not see Gods anger in the Tables broken: So could they not but hold it a good sign of Grace, that God gave them his Testimonies. There was nothing wherein Israel out-stripped the rest of the World more than in this Priviledge, the pledge of his Covenant the Law written with Gods own hand. Oh what a Favour then is it where God bestows his Gospel upon any Nation. That was but a killing Letter, this is the Power of God to Salva∣tion. Never is God throughly displeased with any People where that continues. For like as those which purposed love, when they fall off, call for their tokens back again; so when God begins once perfectly to mislike, the first thing he withdraws is his Go∣spel.

Verse 21. It is a very great blessing to have an importunate Conscience to stirre us up in all good Duties. Such a Conscience regards not what pleaseth us, but what is good for us, that it looketh too, and that it perswadeth too, and that it urgeth. This blessing Page  117 had these willing Israelites in the Text, who gave freely to the building of the Taber∣nacle. Observe here, their Heart, that is, their Conscience stirr'd them up: ye have Bracelets, ye have Rings, offer them, sayes Conscience, to further this pious Work in hand: their Spirit made them willing; their faithful Friend in their bosome Con∣science overcame them with Arguments and strong perswasions. This then must needs be a great Blessing, to have such a faithful Conscience; it will make a man part with all his Lusts, Pride, Self-love, Covetousness, carnal Delights, for Gods Glory, and our own true Good.

Verse 22. When God was once reconciled to his People in the Wilderness, after their sin in setting up the golden Calf, in the thirty second Chapter of this Book, to testi∣fie their great joy and thankfulness, they brought stuffe more than enough to the building of the Tabernacle. Even the Women brought their Bracelets, and Ear-rings, and Tablets; glad they had any thing of price to dedicate to God, and to seal up their thankfulness for this re-admittance into his Love and Favour. The new Converts, Acts 19. lost fifty thousand pieces of Silver in the burning of their Books to gain Christ; all their curious Arts and Authors were not to be valued with one verse of the Gospel. Matthew at his Conversion made a Feast like a King for Christ: Saint Lukes Centuri∣on, when once he became a Proselyte, built a Synagogue; thinking it a happy purchase to gain eternal Habitations by a temporal Mansion.

Verse 30. Bezalel being well descended of the honourable Tribe of Iudah, and Aholiab not so well, but from a meaner Tribe, the Tribe of Dan, it affords us this ob∣servation, that God bestowes not his Gifts ever according to Birth, but maketh them in Vertue equal, whom earthly respect and humane descent have made very unequal. Neither doth he yield them praise for Birth, but for Gifts and Graces of his Spirit in themselves, and for a singular ability to teach others.

CHAP. XXXVI.

Verse 2. THough these two learned Artizans were inspired by God, whose Spirit was their Master, yet they were called by Moses. Ministers must have an outward as well as an inward Call, and must be sent by man before they pre∣sume to preach the Word of God. No man might come uncalled to the King of Persia upon pain of death. What then shall we think of such as come without a Call to the King of Heaven. Christ would not let the Devil preach him, Mark 1. Quia extra vocationem, (as one well noteth) because he had no calling to such an Office. Ministers are Embassadors, and it is Treason to enter upon an Embassie before com∣manded by our Prince. And therefore to be a mans own ordainer (as Basils word is) to clap down into Moses Chair upon a vain Enthusiasme, is prophane presumption, and uot to undertake our Office but invade it; being so esteem'd by God, as may appear by that fearful Irony to the false Prophets, I sent them not, yet they run; run, knowing nor why nor whither; like Ahimaaz in Samuel; and at length, like him, they can tell no tidings.

Verse 6. What large Endowments were bestowed upon the Church by our devout and liberal Predecessors; insomuch that Laws were fain to restrain the bounty of those Contributions: But now the Church may cry with the Prophet, my leanness, my lean∣ness. What a shame this is amongst Christians, that Sacriledge should croud in with Religion: Why should our better knowledge find us lesse conscionable. O injurious Zeal of those men, that think the Church cannot be holy enough unlesse she beg. It was said of old, that Religion bred Wealth, and the Daughter eat up the Mother. I know-not, if the Daughter devour'd the Mother, I am sure the men of these times would devour both Daughter and Mother. When Moses built the Tabernacle, we read here, he was fain to with-hold the People from giving, they were so forward; but Page  118 now would God we could stay their hands from robbing the Tabernacle. There are many who call for a learned Ministery in every Parish, yet still keep to them∣selves that which should maintain this Learning and this Minister. A strange per∣verseness to desire no Benefice may be without cure, and yet to require a cure without a Benefice.

Verse 7. In the building of this Sanctuary the stuffe the People brought was suffi∣cient, nay too much, saith the Text: Men may do and over-do, if they rely upon their Works, and think to merit Heaven by their Actions. Master, said they in St. Iohn, chap. 6 28. what shall we do that we may work the works of God? We would still be working, weaving a Web of our own Righteousness; spinning a Thread of our own to climb up to Heaven by; that we might say, I will have Heaven as mine own purchase: but let us take heed of that; and learn to be in duty in respect of performance, and yet out of duty in respect of dependance; let us do all Righteousness, but rest in none, re∣ly upon none but only the Righteousness of Christ.

CHAP. XXXVII.

Verse 1. THe Ark was a Chest or Cabinet, wherein the Tables of the Law, the Co∣venant betwixt God and his People was kept; and just so big every way this Ark as was the Mercy-seat, verse 6. to shew, that Gods Covenant is answera∣ble to his Mercy, and his Mercy to his Covenant. Get therefore into Covenant with thy God, and endeavour to keep that Covenant, and then thou mayst rest sure of his Mercy, and his Gaace, but neither of these belong to those that are without the Cove∣nant: For as the Mercy-seat was no larger than the Ark, so neither is the Grace of God than the Covenant. And as the Ark and Mercy-seat were never asunder, so God is near to all that call upon him in Truth.

Verse 6. This Merey-seat in the Hebrew signifies a covering, or coffering up of our sins; the appeasing of an angry God by Christ, who is our Propitiation or Mercy-seat, according to Rom. 3. 25. We are justified by Iesus Christ, whom God hath set forth to be a propitiation for our sins, through faith in his bloud; that is, to cover and coffer up our sins, in allusion to this Text and the ninth verse; where the Ark covering the two Tables within it, and the Mercy-seat covering the Ark, and the Cherubims cover∣ing the Mercy-seat and one another, shewed Christ covering the Curses of the Law; in whom is the ground of all Mercy.

Verse 8. These Cherubims here were to represent the holy Angels attending upon God, waiting his Commands, and looking intentively into the Mystery of Christ, especi∣ally that part of the Mystery which concerns our Redemption; as the Cherubims did here into the Mercy-seat. And they are said to be made out of the matter of the Propitia∣tory, to shew, that the very Angels have their establishment in and by Christ: So that if they need Mercy how much more do we? If their faces are continually bent upon a Saviour, how can we look off? 'Tis true, the Angels were not redeemed by Christ; but yet they are under Christ as a head of Government, of Influence, of Confirmation, though not of Redemption.

Verse 9. This represents the consent of the Old and New Testament, in both which there is but one Truth, and one Doctrine; the Old having his face towards the New, and the New also looking towards the Old. For what is the Old Testament but the New obscure? And what is the New Testament but the Old made plain? And both the Old and New look upon Christ, who is the true Mercy-seat, the Seat of Mer∣cy; they being saved in the Old Testament by believing Christ should come, and we being saved in the New by believing he is come.

CHAP. XXXVIII.

Verse 1. VVHile the Church of God was in a journeying condition, a small Altar and a slender Sacrifice were sufficient; but in Solomons time the Altar was four times as big as this here, and the Sacrifice was multiplied. God looks upon the condition of his Servants, and will be content with what they are able to perform. When the Church is in persecution, a Grot or Cave of the Earth may passe with God for a Temple, and a Turfe of the same Earth for an Altar, and Gods Presence in such holes shall be as eminent, as in the Temple of Ierusalem, when that Temple was in its greatest Glory. But when God shall please to restore his Church to Peace and Plenty, then God doth expect that our returns of Duty should be answerable to such Bles∣sings; that as our Peace and Prosperity is more than it was, so should our service and Worship of God exceed in a due proportion.

Verse 8. A good Prince doth the Office which Moses his Glasses did at the brasen Sea in the Temple. For he shews others their spots, and in a pious and unspotted life of his own shews his Subjects their deficiencies. And to make an higher use of Mo∣ses his Glasse than to see a King in; the whole Creation is that Glasse, wherein we may see the King of Kings, even our God himself. Scarce can you imagine a vainer thing (except you will except the vain lookers on in that Action) than the Looking-glasses of Women, and yet Moses brought those Looking-glasses to a religious use, to shew them that came in the spots of dirt, which they had taken by the way, that they might wash themselves clean before they passed any further. There is not so poor a Creature but may be thy Glasse to see thy God in. The greatest flat Glasse that can be made, cannot represent any thing greater than it is. If every Gnat that flies were an Arch∣angel, all that could but tell me, that there is a God, and the poorest Worm that creeps tels me that. If I should ask the Basilisk, how camest thou by those killing Eyes, he would tell me, thy God made me so; and if I should ask the slow worm, how camest thou to be without Eyes? he would tell me, thy God made me so. The Cedar is no better a Glasse to see God in than the Hysop on the Wall. All things that are, are equally removed from being nothing, and whatsoever hath any being is by that very Being a Glasse, in which we see God, who is the Root and the Fountain of all Being.

Verse 22. The work of the Tabernacle was perform'd, not according to the Will and pleasure of Man, but God; not as Bezaliel and Aholiab thought fit, though they were knowing Men, and great Artizans, nor yet as Moses would have it, but sayes the Text, as the Lord commanded Moses. In matters of concernment about Gods Ser∣vice and Worship, who so fit to command and prescribe as God. Men are but Men, and therefore may erre. The holy Patriarchs in the Old Testament were holy Men, yet they strayed into some sinful Actions; the holy Fathers in the Primitive Church were holy Men, yet they strayed into some erroneous Opinions: and therefore neither the one nor the other can be an infallible Warrant for us. If God command Moses, Moses may command us. Neither Temple, nor Sacrifice, nor Priest are of our own contriving, any invention of Man, but prescribed and found∣ed by God himself.

CHAP. XXXIX.

Verse 10. IN all which rowes we may observe these seven things. First, the shining of the stones, pointing to the Purity of Christ and his Church. Secondly, their price of great value and worth, signifying, at what price Christ valued his Church at. Thirdly, their place or situation; they are set in the Pectoral, and Aaron must carry them on his Heart, signifying, that Christ hath as much care of his Church, as if it were inclosed in his Heart; lets out his Bloud to make room in his Heart for them. Fourthly, their number twelve, implying, that with Christ is plentiful Redemption. Fifthly, their order, they stood in a comely Quadrangle: Christ hath stablished a come∣ly Order in his Church, and we must keep our ranks. Sixthly, the Figure being four∣square, signifying, the stability and firmness of the Church: Satan and all Deceivers shall not pick one stone out of Christs Pectoral. Lastly, the quantity; as all the Names of Israel were gathered into a narrow compass; so Christ shall gather toge∣ther into one all the dispersed Sons of God, and present them before God, as the most beautiful and pretious parts of the World.

Verse 23. The care that was here taken to preserve the Ephod that it should not rent, serves to teach us our Duty, and that we are to use all circumspection and dili∣gence to keep Schisms and Divisions out of the Church. For to break the Unity of the Church, is to divide, to cut asunder the very Veins and Sinews of the mystical Body of Christ. And therefore Saint Paul doth conjure his Corinthians, 1 Cor. 1. 10. by the Name of the Lord Jesus Christ, that they speak one and the samething, and that they be perfectly joyn'd together, in one mind and in one judgement. I or Schisms do disjoynt Men, they shake them out of their Senses, and fright them out of their Wits. Beware therefore, sayes the same Apostle, of the Concision, Phil. 3. 2. that is, of those that make Divisions, and cut the Church into little pieces, and sucking Con∣gregations. Christs Coat was seamless, and his Dove but one. And upon this ac∣count the Primitive Christians were famous for their unity: As the Curtains of the Tabernacle were joyn'd together by Loops, so were they by Love; and as the stones of the Temple they were so close cemented together, that they seem'd to be all but one stone, to have all but one mind and one soul.

Verse 26. It is the Duty of Ministers to live their own Sermons, to be fruitful as well as painful Preachers, and to teach as well by their Life as Doctrine. Not like him, of whom it was said, that when he was out of the Pulpit, it was pitty he should ever go into it, and when he was in the Pulpit, it was pitty he should ever come out of it. Every good Ministers six dayes should be a Commentary on the seventh, and his own life in the week dayes should be the use of that Doctrine he delivers upon the Lords day. For which reason it was, that the Predicants of old were call'd Operari•, quia opere magis quam ore praedicarent, because they should preach no lesse by their Acti∣ons than their Sermons, and send forth a savour unto life, as well by their Lives as their Doctrines. And this is to have the Priests Garment fring'd about with a Bell and a Pomegranate: to shew they must be neither dumb Dogs, nor stinking Weeds; but lead the People as well with the sweet scent and savour of their Actions, as the sound of their Words.

CHAP. XL.

Verse 13. MOses that is appointed here to annoint and consecrate others was ne∣ver annointed and consecrated himself; that so we might learn not to value external Sacraments or Signs by the Dignity of the Minister, but by the Ordi∣nance of God. Again, that the invisible Grace is of force without the visible sign when God will have it so, as in Moses here: but then withal we must know, that this was an extraordinary Command of God to Moses, who was then Gods Vicegerent, or Vicar-general, and therefore what he did God did. And certainly God, who is the Author of all order, may prescribe the form and manner of it.

Verse 16. Observe how often from this to the two and thirtieth verse is repeated as the Lord commanded Moses, and see how sweet commanded Obedience is. Were it as acceptable to God to be served with inventions, never would these repetitions be made. Beware therefore of these wayes: and in very reason conclude, that if you expect from your Servant your Commands to be fulfill'd according to your will, much more may God expect the same obedience from you.

Verse 32. Those that dispense Gods Ordinances, that wait upon his Altar, must come with clean hands and a pure heart. Holiness becomes every man well, but best of all publick persons; and that not only for example of good, but liberty of control∣ling ill. The Snuffers of the Sanctuary made to purge others must be of pure Gold themselves, and the Priest that is to purifie and cleanse the Congregation, must be first washed himself. But now suppose the Priest be unclean, be vicious (and who can say he is not so?) must •he People notwithstanding seek the Law at his mouth, follow his Doctrine? Yes certainly. For what if the Sacrificer be unclean, is the Offering so? Scripture is Scripture though the Devil speak it.

Verse 34. That thus he might grace that outward place now appointed for holy Assemblies to serve him, and so to the Worlds end teach how great account all People ought to make of their Churches and Church-meetings.

Verse 36. The Children of Israels Journey to Canaan was thorow the Wilderness of Arabia: Their Guides were a Pillar of Cloud by day, and a Pillar of Fire by night. The manner of their Journey was this: When the Pillar moved they moved, when the Pillar stood still they stood still. By all which a further matter, namely, the regi∣ment of Christ over his Church is signified. Every one of us is as Passengers and Tra∣vellers to an heavenly Canaan, and in this Journey we are to passe through the desart Wilderness of this World. Our Guide is Christ himself, figured by the Pillar of Fire and Cloud, because by his Word and Spirit he sheweth us how far we may go in every Action, and where we must stand, and he goes before us as our Guide to life ever∣lasting.