1. THIS Psalm consists of a Question , an Answer thereto , and an Aplication . The first our Prophet makes in his own Name ; in the next , he , by a Prosopopoeia , personates God , or rather God inspired him to reply in his own words , and so also in the Aplication .

The Question proceeds from a Mind , which had as it were a Prospect , a far off , of the beauty of Holiness ; and as one sick of Love , breaks forth , Lord , Who shall enjoy this ?

The Answer prescribes the Means of attaining . And lastly , the Aplication further obligeth the inamoured Soul to a diligent persevering pursuit after it's desired , according to the Rule of the Answer [ He doing these things , shall never be moved : ] as if he should say , I see the Object set before thee , is pleasant in thy Eyes , but the Way is strait and thorny , and therefore lest thou shouldst faint by the way , I tell thee , it is as lasting as beautiful , Be faithful to the End , and thou shalt receive an Immortal Crown of Glory .

2. Hence first , we observe the Wisdom of the Teacher , who perceiving that Human Nature is in its purest naturals so slothful to Good , and its affections so bent to things beneath , as it cannot be perswaded to set forth , in a fervent , constant pursuit of Good and Beautiful , except it first perceive that there is a Way of attaining it , and the Attainment a full Recompense for all its painful Labour , and perhaps Tears ; therefore our Prophet ( whom God had chosen to be a Leader , an Instuctor , and Example to Men ) in these few words expresseth both and in others more at large ; for verily , this is the burthen of most of his Spiritual Songs .

3. Secondy , We assume , that forasmuch as here he first holds forth that Principle which inflames the Soul with the desire of Happiness , and proceeds by chalking out the Way , until he arrive at the far End ( the City that cannot be moved : ) therefore the intermediate means by which it must be journied on , from that to this , must be of high and heavenly extract . I say , if the terminus a quo , be Lovely , and the terminus ad quem , unutterable Glory , it necessarily implies , that the Posts and Marks by which , the Course is directed , should be such Vertues as Heaven , not Earth , the will of God , and not of Man , set forth ; even such as bruise and break , cleanse and purifie , heal and make the Sons of God perfect , and the hand of our Lord in them all .

4. Now therefore , if according to the usual reading , some Expressions sound flat , in respect of the great End promised , and are in the Letter no more than Natural Man sees in his onw Glass , and may go far in the Practise , and yet never attain the promised Immobility , we may suspect that either we fall short in interpreting the Letter ( which is pure and perfect in it self , as Silver tried in the fire ) or , that under a vail , or figurative speech , it reserves Hidden Treasures , such as Zabulon , Deut. 33.19 . at his going forth , and Issachar resting in his Tent , shall suck out of the Seas , and are yet ( God so willing ) hid under the Sand. And tho I fear that Zebulon shall not set Sail in this our Day , or Lot , but the Blessing is reserved for future Times ; yet it being manifest this Spirit hath a Centurie , since began to move in the Lamp , and still rides on prosperously , yet it is to be hoped , that this Treatise may find candor , if it do sometimes depart from the usual Reading ; for it pretends not that it doth attain the very mind , and sence of the inspired Writer : But believing David was eminent amongst them who prophesied of the Grace which was to come to the Gospel-Truth , and enquired diligently after the Salvation through the sufferings of Christ ; and that what was revealed to him , was as the Apostle testifies , 1 Pet. 2.10 , 12. not for himself , but that he might minister to them to come after , the things of the Gospel , sent from Heaven by the Holy Ghost , it only aims to make words , then delivered in a Mystery , or Shadow of good things to come , to speak in Gospel-Language , and to answer in Harmony to the more plain Doctrines of the Apostles , supposing that both minding the same thing , both must mutually be the best Interpreters of each other .

5. Now though the Answer is the great Oportet , in respect of the Rule of pious walking with God , yet it behoves we first enquire into the Intent of the Question ( because the understanding thereof , makes much for receiving of the Answer ) which consists of two parts , and both of Mystery ; The first representing the Beauty of Communion with God , under the outward Vail of the Tabernacle , which , by an Allegory , answers to the Substance of that which ought to be the care and study of Christian Believers . And the Second refers to the Mountain of God , which cannot be confined to the bare Letter , nor yet , tho there is something of Allegory in it , doth it , in express particulars represent Gospel-Ordinances , as Tabernacle-Worship did , but rather some first and great Fundamentals of Religion , of both which we shall speak : And first of the Tabernacle , because first in the Question .

6. The Tabernacle was the first Institution , given by God in Ceremonial-Worship ; for until Moses , there was no imposed Precepts , requiring a particular High Priest , or Place of Worship , or Altar , or Things appertaining to such Ordinances , as stood in , touch not , taste not , handle not , nor any outward Sign , save Circumcision , which was given to Abraham , rather as a Badge of a Propriety in God Almighty , ( El Shaddy ) than a Rule of Worship , for it was but once celebrated upon a Man , and that before he had done good or evil . And , until then , there was no appearance of a select or peculiar Church , and for a long time after ( about 300 years ) it continued in one Family , and was not compleatly set forth before Moses received the Pattern in the Mount . For , tho from the beginning Sacrifices were used , ( as appears from Cain's and Abel's , also from Noah's , Abraham's , and first Patriarchs , amongst whom , Melchisedeck , Priest of the Most High , was , and doubtless had both People and Sacrifice ) yet we neither find Command or Rule from God , how they were to be celebrated ; as if in that Infant-Age of the World God was pleased with an Infant-Worship , voluntary , as he vouchsafed to inspire the natural Mind and Conscience in its first simplicity , and not yet perverted in its own vain Imaginations ; for tho they multiplied before the Flood , yet were by it then lopped : And now therefore sprouting forth again , & the whole World lanching deep into all sorts of Idolatries , so that in Moses's days there was scarce a Knee left which had not bowed to Baal , God saw fit to put a yoak upon Nature , grown head-strong and rebellious ; and therefore dividing the Nations , he took Jacob for his Lot , and Israel for his Inheritance , giving them a most righteous , but rigid Rule of Obedience , to the end it might break the proud Arm of Nature , and bring all Flesh under Condemnation .

7. And upon this account God gave to Moses Tabernacle-Worship , consisting in Moral Laws , and Ceremonial Types : The first given at Mount Horeb , in great Majesty and terror , so difficult to fulfill , and so imperious in exacting performance , as at the first Synod of David's rebuilded-Tabernacle , it was decreed , a Yoak neither they nor their Fore-fathers were able to bear . And verily , if God had not vouchsafed a secret Support under it , it had been insupportable to all ; which branched forth into sundry particulars : First , The Promise to Abraham ; In thy Seed shall all Nations be blessed : Another to themselves by the hand of Moses ; A Prophet shall the Lord your God raise up , &c. Deut. 28.15 . 2dly , A gift by Faith , to lay hold of these Promises in such power , as to make things not seen as if possessed , and of things not obtained as if they were . And a third Branch was the Ceremonial part , which under a shadow held forth those good things to come , which the Promises assured should surely come .

8. Now this is the Tabernacle to which our Prophet refers , and is to be considered in a twofold respect : First , According to its literal Excellency , ( and Effects ) which verily was so glorious , as it stood in need of a Vail , and yet was that Glory to be abolished . 2dly , As it is the delapidated Tabernacle of David , rebuilt in three days by his Son . Now in the first acceptation , it was a transitory place of sojournment , in the legal or typical Land of Rest , impowered to hide and shelter the Man-slayer in it self ( as a City of Refuge ) from the Avenger , until the death of the High-Priest ( according to the order of Melchisedeck ) had expiated the Trespass ; and in the mean while could not cancel , or of it self give Bail for the least Sin , or seizure of the least parcel of the true Rest of God ; that is , Christ alone could take away the Sin , and the Promises could only give assurance that he would come ; and the Tabernacle could only give a hiding-place and refuge to the guilty Soul , into which Satan the Avenger durst not enter , until Christ came , and by satisfying for the Debt , discharged the Bail , and disanulled the Avenger's Commission .

9. And that the Tabernacle was in Scripture-Language such a place of pilgrimage and shelter , sundry passages confirm : for first in our Text it is called Ohel , most properly a Tent or Booth , which is a temporary place of Abode , never constant in one station , used as a Shelter by Pilgrims , and such as have no continuing City to dwell in , nor possessions of their own , but are at the courtesy of others . Hence David , tho a potent King , and Lord of many strong Cities , confesseth himself , Psal. 39.12 . A Stranger with thee , a sojourner as all my Fathers were . Which is not literal , but a concession that he and all his Predecessors , under Tabernacle-Ordinances , were as Pilgrims , and had no right to the everlasting City of the latter times . And to this the adjoined , Who shall dwell ? consents ; for the Hebrew word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall dwell in sojournment ? Also the word signifies to fear , and may as well from Lexicon-Authority be read , Who shall fear in thy Tabernacle ? and in my ear it sounds best in a complicated sence , Who shall in fear sojourn in thy Tabernacle ? namely , shall there find refuge from the assaults of Satan , Sin , and Guilt , until the rigor of the Law , and the storms of a guilty Mind be overblown , and He come who hath healing in his Wings .

10. Also the Tabernacle is called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Succah , a covering or hiding ; and our Prophet , Psal. 27.5 . For in the evil ( or afflicting ) day he will hide me in his [ Succah ] Tabernacle ; in the hiddenness of his [ Oholo ] Tent he will hide me ; in the Rock he will lift me up , and exalt my Head above mine Enemies . Now that Rock was Christ , and the sum is , He will hide me under Tabernacle-Ordinances from confusion , until Christ shall come , and raise me up in the new Birth , and set me above my Sins and Guilt . Again , Psal. 61.3 . Because thou wert a Refuge to me , a Tower of Strength from mine Enemies , The English , for ever , the Hebrew will bear both , but rather as we read , than to imply an external sojournment in a temporary place . I will sojourn in thy Oholo of * Hiddenness , I will trust or take refuge in the hiding of thy Wings . Which again confirms what was said . And by the Wings he alludes unto the Cherubims , sometimes called the covering Cherub , because they covered the Mercy-seat and Ark , in which the two Tables lay , which bring all Flesh under condemnation . Again , Isa. 4.6 . And there shall be a Tabernacle [ Succah ] for a shadaw by day from drought , and a Refuge and Hiding from storm and rain .

11. Now therefore the Tabernacle was a pure and holy Worship , given by God ( as the Apostle saith ) by the disposition of Angels , but rigid and insupportable to the purest walkers under it , to the end it might bring the glory of the Arm of Flesh , and all Creature-confidence under condemnation , under the Sun of our Righteousness with healing in his Wings ; yet made supportable by the Promise , and faithful obedience to the Ceremonial Service , representing under a shadow the manner of that Salvation which the Messiah should work in the appointed season , yet not able to expiate one Sin , or to give the full answer of a good Conscience , but only to reprieve and bail Offenders , until Christ arose from the Dead , ascended on high , and led Captivity captive , which was one great Sacrifice for all . And to this David seems to allude , Psal. 32.1 . Blessed is he whose Prevarications are born , and his Sins covered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Blessed to whom the Lord imputeth no Iniquity , nor in his Spirit is Guile : That is , in effect , Under the Tabernacle Sin was not taken away , nor the Sentence of Condemnation so quite blotted out , but it could reproach the Sinner with Guilt , and call for execution of Justice ; but only so born up upon the Promises , as it could not sink down the Offender , and so covered as not to be imputed . And hence I thus in Paraphrase read the first clause of the Question , Lord , who the Man who shall be so happy as to sojourn during his life in the Law , under thy Covering , his Sins hid , and his Iniquities not imputed ?

12. [ Who shall dwell in thy holy Mountain ? ] This is the second Clause of the Question , and doubtless Symbolical , as in Scripture it frequently is ; upon which now to insist would draw forth a too long Discourse . But briefly we observe , God had many Mountains : First , Horeb , Exod. 3.2 . upon which the Worship of the first Patriarchs gave up its Scepter to the Tabernacle , ( as after upon Mount Calvarie the Tabernacle resigned to the Gospel ) ; but Horeb is not that we seek , because in Allegory it answers ( for Sinai and it are one ) to Hagar the Bond-woman , and gendreth unto Bondage . So also we find Tabor , Herman , Basan , ascribed in peculiar to God , also Carmel , Lebanon , Paran , Moriah , &c. celebrated in Scripture for many great works . But above all , or at least most frequently , Mount Sion comes ( under lofty Characters ) into remembrance , where I say the Mountain in Allegory refers to a sacred Worship , not standing so much in Types and Ceremonies , as in the more weighty and fundamental parts of Piety . And therefore seeing it must refer to some known Worship , which was , or had been , and yet was not the then Tabernacle , it necessarily points at the Worship of the old Patriarchs , Noe , Melchisedec , Abraham , Jacob , Job , &c. And besides it is manifest from Scripture , that in that Age the Fathers did worship upon Mountains , in Faith , Reverence , Love , and the rest consisted more in contemplation upon the high Attributes of God than Ceremonial Duties ; also without a Law , ( that of Blood and Murder , Gen. 9.4 . excepted ) save that writ in the Heart by Nature , which yet had then a condemning force : for seeing no Law no Sin , and no Sin no Death , and yet Death reigned from Adam to Moses , therefore then both Sin and Death were in Act , and consequently a Law . Also hence it appears that this Mountain-Institution was established in the Wisdom of the natural Mind , ( yet not perverted by its own reasoning , but purged from such in the sweeping Judgment of the Flood ) and illuminated by God to perceive what was best pleasing to him in the main Fundamentals . And the Mind , thus inspired , was left to it self in point of order , to present her best fruits in her best manner , ( for even half debauched Nature knows that its Maker ought to be served out of the first and best stores ) which consisted more in Reverence , Knowledge , Prayer , contemplative Holiness , and Faith , than practice of Ordinances in Moses's way . For of Noah it is said , He walked with God , Gen. 6.9 . That he was moved with Fear , Heb. 11.7 . And that he was a Preacher of Righteousness , 2 Pet. 2.5 . Which shews him to have bin acceptable for his Fear , Wisdom , Preaching , and Contemplation in Doctrinal Holiness . And Abraham through the whole Scripture is celebrated for Faith ; and as I take it , Jacob's wrestling with the Angel , and prevailing , was by Faith and Prayer . So as from those leading Men we may reasonably conclude , that the leading Graces in Mountain-Worship were Reverence , Knowledg , Faith and Prayer , naked and simple in themselves , without other external performances of Touch not , taste not , handle not , or any thing of that rule of Obedience which consisted in Tabernacle-Ceremonies , or Form of Religion . And yet did the Patriarchs under these attain to great perfection , enjoying a more pacate state than under Tabernacle-Institution . For Noah made an everlasting Covenant in behalf of all Flesh , and was perfect and just : Abraham was the Friend of God , and Father of the Faithful ; who blessed him , were blessed ; and who cursed him , were cursed : Isaac was the promised Seed , in whom all Nations were blessed : Jacob wrestled with the Angel , the Messiah , and prevailed . Neither are these ever taxed with any gross Sin or Failing , nor any other of the first most eminent Patriarchs . But Moses failed , and provoked God : First , refusing to accept of his Ambassage to Pharaoh , because it was dangerous to the Flesh ; secondly , in not circumcising his Sons ; and lastly , at the Waters of Strife ; and therefore was not permitted to enter into the Land of Rest . When the Father of the Faithful never staggered , but at the first word left Father , Mother , Kindred , and Country , and followed God he knew not whither ; neither did he delay to sacrifice a dearer Son than Gershom was , nor ever failed to believe in the Promise , tho against hope . So David failed exceedingly in the matter of Vriah , and numbring the People : yet these two were the great Pillars in Tabernacle-Worship , and for their failings many Afflictions befell them . And in like manner Eli , Sampson , Jephtha , Solomon , and others , had their failings and afflictions . Neither is this to be wondred at , for the Knowledg and Fear of God are the foundation of Piety and Faith , and Prayer the Spirit thereof , and the Ceremonial part , and rule of Typical Obedience , but the formal : the first , stable and firm ; the second , liable to Spiritual Whoredoms , which in Scripture-Language is Superstition and Idolatry , which are the beginning , cause , and end of all Evil , Wisd. 14.27 . Besides , it was a Yoak neither we nor our Fathers were able to bear . So that Tabernacle and Mountain-Worship comprehend the whole Body of Religion , which consists in two parts , Contemplative , and Practical : the first excelling in Knowledg , Doctrine , Preaching , opening the Word , Prophecy , Gift of Tongues ; and the other in Obediences , Works , Duties , and Performances of the Things which the first teach . Which also are twofold ; some referring to God ( as most Types do ) and are not simply by themselves holy , but by the Command sanctified , so as in their seasons they required an obedience which was necessary unto Salvation ; other referring to our Neighbours , the sum of which is Charity and Justice in their lovely effects , and indeed are more incumbent on the Gospel-Church now , than they were upon the Legal before ; for then it was , Love your Friends , and hate your Enemies , but now , Love your Enemies , &c. Both briefly taught by our Saviour , Love thy Neighbour as thy self ; and again , Do unto others , as thou wouldest others should do unto thee . These are again signified to us in the two great Commandments , but in a little different method ; the first referring to our Duty to God , and Comprehending as well Tabernacle as Mountain-Worship ; for the first is , Thou shalt love the Lord thy God with all thy heart , soul , and mind ; in which Obedience to all Rites , Seals , or Types , ( as well Legal in their season , as Evangelical in our day ) was comprehended , and was both contemplative and practical , Mountain and Tabernacle-Piety . The first is ( as our Lord saith ) the great Commandment ; and the second is like unto it , Love thy Neighbour as thy self . Which is wholly practical , and ( as I said ) of more especial force in our Gospel-day . So as indeed David's Tabernacle and Mountain differ not much from contemplative Piety and practical , nor much from the two great Commandments ; for to love God is contemplative , and to exercise Charity is practical , and obedience to Typical Commands consists in both ; for to sacrifice , to wash , baptize , &c. is practical , but the laying hold of the things thereby signified , is contemplative . And in this the main Difference referring to the present occasion consists : For David refers more especially to the Command , as typical and practical under Tabernacle-Worship , and Christ as more spiritual , that is , pointing at those very Graces and Vertues the Type under shadows did signify , and therefore saith , On these hang the Law and Prophets , namely , spiritually and virtually . But of the Evangelical Interpretation more shall be said by and by . And now let us return to state the Question in the legal sence , as intended by David . Where forasmuch as by Mountain-Worship is meant reverential Fear , Faith , Prayer ; and by Tabernacle-Worship , a hiding-place from the Avenger of Sin : the Question runs thus , O Jehovah ! who shall attain the happiness to have his Transgressions hid , and Sins covered , until the evil day be past ? and who shall rest in that peace and quiet , which reverential Fear , Faith , and Prayer builds up ( in the figure and similitude of Propitiation for Sin ) until Sin be done away ?

13. But forasmuch as 't is the great Concernment of all the Followers of Christ to enquire after the Evangelical meaning of this Question , let us also endeavour that , which must be assayed in comparing the Shadow with the Essence , the Type with the Antitype ; for as Moses was the similitude of Christ , so is the Law of the Gospel , answering to each other , line for line , as the Impression of the Wax to the Signet ; which is asserted by the words of the Apostle , Acts 3.22 . For Moses truly saith unto the Fathers , A Prophet shall the Lord your God raise up unto you , of your Brethren , like unto me ; him shall you hear in all things . And hence our Saviour , Had you believed Moses , you would have believed me , John 5.46 . But before we enter into the merit of this , it behoveth that we propose two things :

First , That altho Mountain-Worship preceded the Tabernacle , ( contrary to the method of David's Question ) and was the preparer of it ; yet was it not by the bringing in of the other antiquated , but still remains in its essential efficacies : for the Graces set on foot by it ( especially Faith ) are universal Necessaries in all manner of Piety ; for Ordinances , Works , and all Performances are nothing without Faith , and reverential Fear . For as the Pedagogue-School initiates Youth , teaching Letters , and to read , laying the first Elements of Learning , and makes them fit for the Instructions of other Tutors in the Liberal Sciences ; so does Mountain-Worship prepare the way to practical Obedience : For before Obedience there must precede a knowledg , who and how to obey . And in like manner , as the Disciple freed from School of the Pedagogue , ought still to retain the Fundamentals he there learned , as necessary to the attaining of other deeper Sciences : so also ought those grown perfect in the School of Abraham , to retain those Graces they learned there , as Fundamentals , in the School of Moses . And indeed the Rule holds in all cases , ( for the preceding Graces always make way for the following ) and so the whole Law , both Mountain and Tabernacle-Worship , were Pedagogues in order to Christ's Doctrine ; or to speak more fully and properly , Abraham's teachings were as those which the Father and Mother instil into the Infant , for Abraham was the great Father , and now was the World ( and Religion too ) in its Infancy ; and Moses's School was the Pedagogue , which with more severe Nurture prepared Youth , grown more vain and headstrong , for the more placid Tutorage of Christ : And yet no Vertue or Grace learned in any of these is by another obsoleted or made useless , but all co-operate together , adding strength to strength , and vertue to vertue , that the Man of God may be made perfect . Hast thou bin in Abraham's House , and learned that Faith , seizing upon a Promise , wilt not let its hold go till it hath obtained a Blessing ? Hast thou learned , that Prayer is able to wrestle with and overcome an Angel ? Then art thou fit to learn Obedience in Moses's School . But by no means leave these Graces behind , and hope that Obedience ( which without these is blind ) will save thee ; but know assuredly , many a bitter Storm , and Shower of Hail , besides scorching from the Sun , will assault thee ; and if thou wantest Faith and Prayer , the coverings and shelter of the Tabernacle will not be able to hide and secure thee . And art thou now grown perfect in Moses's School ? hast thou learned , that no Ordinance , Type , or Ceremony , ( be it never so small , and shall perish in the using , ) is to be neglected in its day , but is by the Command of God made holy , and sanctified for thy use ? hast also learned that Obedience is better than Sacrifice ? And lastly , and above all , that thy Obediences , Performances , and Merits , cannot take away one Sin , nor free thee from the guilt of Nature ? Then art thou fit for Christ's Academy ; and if he vouchsafe to admit thee , yet leave thou not Obedience out of thy Lesson , neglect not the least Command . And tho carnal Reason may suggest , what is Water ? what is Bread ? doth God care for these things ? believe it not , but know the Command hath made it holy , and that all things commanded are so , and nothing holy ex jure divino but what is commanded ; and also know , that God in bounty hath raised it up to thee , as a great , tho easy help , under which thou needest not vociferate , as the Israelites did under Circumcision . Remember thy Master Moses , whom God saw sit to save in an Ark of Bulrushes , when he could have done it in a fiery Chariot . And if in the like manner God hath given to thee a Help in it self mean , wilt thou therefore reject it , and be like Naaman the Assyrian ? I thought ( says he ) that the Prophet would have come out to me , and have called upon his God . Are not the Rivers of Damascus better than Jordan ? But says his Servant , If the Prophet had bidden thee do some great thing , wouldest thou not have done it ? If he had asked ten Talents of Silver to have bought Ingredients for a Balsam , wouldest thou have refused ? How much rather when he saith , Go , wash , and be clean . And so I say to thee that slightest the least Command of God . It was not a fault in the Jews , that they tithed Mint and Annise ; but that they in the mean time neglected the more substantial parts of the Law ; and therefore saith our Lord , Do those , and leave not these undone . But above all , depart not from this great Precept here learned , namely , That the performance of those or these , or what the closest Obedience of Man can produce , cannot cancel one Sin , or give thee any better character than an unworthy Servant . Wherefore , I say , let Faith make Obedience perfect , and let Obedience abound in all manner of good works towards God and towards Man .

14. The other that we propose is , That altho the similitude betwixt the Law and Gospel be very exact , yet it is in a way of proportion and not equality ; for the Gospel hath in all things the preheminence above the Law , even as Christ above Moses : So as it may be said , as the Law to Moses , so the Gospel to Christ ; and as Moses to Christ , so the Type is to the Antitipe . Again it is to be observed , that the Similitude betwixt them is in a reversed order in many things , one whereof ( as most material to our present occasion ) we shall instance , which is in respect of Time and Order , for what was first in one , must be last in the other : For as a pure Innocence in our first Parents began the Law , in the Command of the forbidden Fruit ; so must the last perfection of Gospel-Righteousness restore to a new State of Innocency , as far excelling the former , as the second Adam excelled the first . And as the Sin of the first Adam , in the beginning of time , brought in the Curse , Sin , and Death ; so in the last of days shall Christ swallow them up in victory , and deliver the Kingdom up to the Father , as the Apostle fully shews in 1 Cor. 15. the whole Chapter , but especially ver. 24. & 54. But of these things much remains to be said , only here I add , that the Law began in Innocency , but Sin breaking in , it ended in Death ; and the Gospel began in Death , and shall drive away Sin , and end in Life Eternal . And therefore because in the Law , Mountain-Worship preceded , and prepared the way to Tabernacle-Worship ; therefore under the Gospel , that Worship in the Spirit which answers to the Tabernacle , must precede and make way for that which is the Spiritual Mountain-Worship . And perhaps this may be the cause why David in his Questions first mentioneth the Tabernacle , namely , as having respect to Gospel-Order , which without doubt ( in the Spirit ) he understood . And upon this seems the Blessing of Moses to the Tribe of Joseph to be grounded , Deut. 33.15 . Blessed of the Lord be his Land , — for the chief things of the ancient Mountains , and the precious things of the everlasting Hills , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , two words of great mystery , ) the first looking back at the Age when Time dropp'd out of the Bosom of Eternity , the other at that when it shall return to Eternity again . Now by these antient and everlasting Hills are meant the first and last Glory of the Church of God , as begun in Adam's Innocency , and again debauched to Death , and lastly re-edified to a more sure and a greater Glory by Christ in the last of Times . Also to the like effect , The Blessings of thy desire have prevailed above the Blessings of thy Fathers , ( namely the ancient Mountain-Worshippers ) unto the ends of the everlasting Hills , Gen. 49.26 . Now these two Blessings of Moses and Jacob are but one thing , and sweetly sing in the same Melody . And thus often by Hills and Mountains the great Glory of the last Times are signified , as Isa. 2.2 . And it shall come to pass in the last days , that the Mountain of the Lord shall be established in the top of the Mountains , and shall be exalted above the Hills , and all Nations shall flow to it . And many People shall say , Come ye , and let us go to the Mountain of the Lord , to the House of the God of Jacob , and he will teach us of his Ways , — For out of Zion shall go forth the Law , and the Word of the Lord from Jerusalem , and he shall judg , &c. Which again is assured , Isa. 11.9 . They shall not hurt or destroy in all my holy Mountain ; for the Earth shall be full of the Knowledg of the Lord , as the Waters cover the Sea , &c. I for brevity's sake only recite a few words , but the whole Chapters ought to be consulted , both shewing the Glory of the last Days , when contemplative Knowledg in the Spirit of Wisdom , Understanding , Counsel , Fear , and Knowledg , shall flow like a River . Look also , Isa. 25.6 , 7.