bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
more solid reason of their dying within that term is rather to shew that the life of man though it be never so long yet in respect of Eternity is very short and not a day but a magnum nihil Mine age saith David my World Heb. That is my abode in the World is as nothing Psal 39.5 Punctum est quod vivimus puncto minus 't is but a point and less than a point so though never so long yet far off from perfection 'T is but a small space of time that the longest liver hath on Earth compar'd with Eternity in Heaven The Phrase and he died is added at the end of all those ancient Patriarchs to shew how unalterable was that grand Stature of Heaven Thou shalt die the Death Gen. 2.17 And 't is appointed unto all men once to die Heb. 9.27 So that the youngest and strongest should be mindful of their mortality learning to die daily as Paul did 1 Cor. 15.31 And to make death familiar to us at Bed and Board for as young as we and as strong as we do daily drop down into the dust The Proverb saith assoon goes the Lambs Skin to the Market as that of the old Sheep 'T is a witty and yet a worthy saying That while Death was but a young Archer newly come into the World and unexperienced he could not hit the mark for many hundred years Hence it was that those Primitive Patriarchs most of the Ten lived nine hundred years why Death then could not hit them with his Killing Dart any sooner but now he is become a better Marks-man and can strike down right Dead within the term of one hundred nay at seventy years Psal 90.10 which number is there stated as the term of Man's Life few exceed it and fewer attain to it As mens wickedness increased so the length of their lives decreased even in Mose's time who was the Pen-man of that 90th Psalm as the title telleth Yea Death learns to hit the mark sooner now for mens lives are daily shortened and Generations are fast justled out of their Beings to give place for others Eccles 1.4 The Stage of the Earth still standing in its place while the Actors upon it are often changed that so the World may come the sooner to its End and though there be some singular Examples of a longer life yet in the general 't is observ'd that more Die before they be Ten years old since Death became such a cunning Archer than there be that live above Sixty Yea some of Mankind there be whom Death sends out of the World as soon as Life hath led them into the World whose short passage is ab Utero ad Urnam from the Grave of the Womb to the Womb of the Grave There is but a little inter-space 'twixt their lying in the Womb and being laid in their Tomb Living in the former but Dead in the latter Besides how many die in their youth while their bones are full of marrow and their veins full of blood They perish in the midst of their way Psal 2.12 like the Jay pruning her self on the Tree Death shoots his Arrow and down they tumble while they hope in themselves to see many fair Summers The 4th Circumstance concerning Enoch's Appearance is the Function Capacity and Condition wherein he Appeared This is twofold 1. Publick as a Prophet of God and a Preacher of Gods Word or Will 2. Private as a Professor and a Practiser of Godliness both in the Form and in the Power of it in his walking with God 1. Of the first he appeared in the Quality both of a Prophet and of a Preacher both were publick Functions 1. Of a Prophet The Apostle Jude expresly mentioneth Enochs Prophecy Judes Ep. v. 14 15. How Jude came to this is uncertain There be two opinions concerning it the 1. is that the Apostle Jude had these two verses out of a book call'd the Prophecy of Enoch whereof Origen Tertullian Jerom Augustin Bede c. make mention That there was such a Book called by that name in those primitive times of the Fathers is not denied but all the doubt lieth 1. Whether Enoch was its Author Or 2. Whether Jude quoted those his two verses out of that Book considering 1. Because none of the Prophets either Moses Samuel or those after them in the Old Testament quotes any such book as those of Moses are by after-prophets 2. Because no such book is mentioned to be kept either in Moses Tabernacle or in Solomons Temple as the Tables of the Testimony were in the Ark of the Covenant 3. Because the Old Testament Church had no such book among all their Canonical Scriptures before their Babylonish Captivity 4. Because had there been such a book Moses could not have concealed it seeing the Creation of the World the History of all the primitive Patriarchs from Adam to himself were so distinctly revealed to him and had there been any such book in a true being he could not be ignorant of it but would have mentioned it as he doth all other things from the beginning Especially in his History of Enoch 5. Because if Enoch had indeed writ such a book then Moses had not been the first writer which all learned Authors both Protestant and Popish do acknowledge and which the words of our Lord Beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Luk. 24.27 do import for had Enoch writ a book before Moses Christ would have begun at Enoch and not at Moses 6. Because neither Philo nor Josephus two learned writers of the Jewish antiquities do make mention of such a book of Enoch now they both being curious observers and careful preservers of all memorable Monuments would undoubtedly have discovered such a precious treasure as could not but be in all generations of the Jews most highly valued both for the Reverend Antiquity and Eminent Piety of the Author as likewise for the sublime excellency of the matter There be indeed other various sentiments about this Enochs Prophecy some say he wrote it upon Pillars of Stone or brick that neither of those two grand destructions of the World which he foresaw by Water and by Fire might destroy it others say that he wrote it in a book which is lost as many other Books mentioned in Scripture as the book of the Wars of the Lord Numb 21.14 the Book of Jashar Josh 10.13 With many others of Nathan Semeiah Gad Ahiah Haddo Hanani c. Named in the Chronicles c. Others say that this book was preserved in Noahs Ark from the Floud or if it were lost yet was it restored by Noah thereunto inspired This was the opinion of Tertullian But all those are uncertain Conjectures having no confirmation from Scripture yea rather are a contradiction to it as it maketh Moses the first writer in the World Herewithal these following considerations introducing the 2d Opinion are worth due observation As 1.
Sentence must be supply'd with something to make it sense as many concise Hebrew phrases do oft require so this must have subjoined to it either was or died or found either he was not as in our reading or he died not as 't is said of the end of all the other Patriarchs in Gen. 5. Or Lastly he was not found as the Apostle according to the Greek Version explaineth it Heb. 11.5 In those very words and Moses signifying that he appeared no more was seen no more in Vivis among the living in the sight and Society of men the Chaldee addeth he appeared not and yet the Lord kill'd him not for it was not with him as with the other Patriarchs in the common course of mortality he being the candidate of Immortality as the ancients call'd him Though some Jewish Rabbins make a strange Inference from this Phrase He was not that Enoch still liveth suppose it true in sano sensu yet it cannot from hence be inferred for the same Phrase imports to be dead as Rachel wept for her Children because they were not Jer. 31.15 Mat. 2.18 And when Joseph was supposed to be dead Jacob said of him Joseph is not Gen. 42.36 The second dark expression of Moses is For God took him which though it be intricate yet it plainly answers that Rabbinical Incongruous and improper inference that Enoch liveth not now in the Land of the living For God did assume him from hence to himself and 't is the import of these common sayings when Godly persons do die that God taketh them but when wicked ones die that the Devil taketh them Thus Moses Phrase Kilakak otho Elohim Implies that Enoch died to this lower World at least by way of Equivalency as will more appear afterwards he disappeared on Earth and Moses renders this reason for God took him to the upper World and up into Heaven the word Lakak signifies tulit transtulit assumpsit vel ad se Recepit God took him or translated him or assumed him and received him to himself in bliss from hence other Hebrew Doctors do us strangly as those before infer that God took away Enoch by a sudden and untimely death yet without any pains or pangs thereof grounding their groundless notion upon Jon. 4.3 Where the Prophet desires God to take away his Soul but those Rabbins do only deprave that Text and make no better than a mock of this Divine Miracle in Enochs Translation for this Phrase God took him Imports not his death but his miraculous assumption into Heaven as appeareth 1. Because otherwise Moses would have said of Enoch Vaiamuth and he died as he saith of all the other Patriarchs 2. Neither doth Moses say that God took away his Soul as the Prophet Jonah pray'd that God would take away his Soul Jon. 4.3 Kach-nah eth naphshi mimeni I pray thee take away my Soul from me accordingly is that saying of Christ No man taketh away my Soul from me but I lay it down of my self Joh. 10.18 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is added to the word take as Nephesh the Soul is added to take in Jon. 4.3 but here the word took is used alone to imply that not only Enoch's Soul but his Body too were taken up into Heaven and in Ezek. 24.16 though the Word Soul be not added to take yet Machimad Gnencka the desire of thy Eyes is adjoined there also 3. The wisest of the Hebrews did understand this Phrase God took him not for his Death but for his Translation as that best of all the Apocryphal Books Ecclesiasticus witnesseth Chap. 44.16 Where Jesus the Son of Sirach reputed among the Jews next in wisdom to Solomon who therefore imitated Solomon in his proverbial sayings saith that Enoch pleased the Lord God therefore was he translated for an Example of Repentance to all Generations 4. That famous Rabbi Onkelos who lived about the 9th year after Christ and who writ that excellent Chaldee-Paraphrase saith Deus non passus Enochum mori God suffered him not to die c. He expresly denies that he was dead or that he took him away by death therefore the Jewish fable is to be exploded and there be other both Jewish and Popish opinions of the same bran which deserve no better entertainment than explosion or hissing at and hurling out of our belief As 1. The opinion of Aben-Ezra that Enoch died because 't is said Gen. 5.23 All the days of Enoch were 365. Now saith he If Enoch were still alive and not dead these should not be all his days But this Objection is thus answered 1. The Scripture maketh mention only of the years of his life upon Earth His years with God are not to be reckoned amongst men As the Apostle saith of Christ who in the days of his Flesh c. Heb. 5.7 'T is well known that Christ is now in his Flesh or humane nature in Heaven yet these only are accounted the days of his Flesh while he conversed in his Flesh with men on Earth And the second Answer is The Apostle plainly expresseth that Enoch was translated that he should not see Death Heb. 11.5 It follows hence therefore he died not The 2d Fabulous Figment of Jewish Doctors who triffle further concerning Enoch saying he had the shortest life of all the ten Patriarchs before the flood because though he was a good man yet he was given to pleasures and therefore lest he should wholly degenerate God took him the sooner away to prevent his Apostacy Thus that Apocryphal Author in wisdom Ch. 4.11 Saith He was taken away lest wickedness should Alter his understanding or deceit beguile his mind Which words if meant of Enoch by them have not so much of the Divine Wisdom of Solomon as that book is called as of the Humane Spirit of Philo the Jew the supposed Author of that book who living after Christ yet persisted in his Jewish Incredulity and gave out this private interpretation upon Moses's History of Enoch Divinely inspired whereunto Philos gloss holds no fit congruity Considering 1. To be a good man and yet to be a Voluptuous man are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent 2. Neither doth the Author of that book of Wisdom name Enoch either in his 10th or 11th v. or any where else in that 4th Chapter but speaks in the General of Godly persons that are oft taken away betimes from evil to come 3. God could have preserv'd Enoch in ways of Godliness from all Apostacy had he lived three times longer as God did his Son Methuselah in a Godly life to the end of 969 years and as he did Lamech his Grand-child for 777 years and as he did Noah his great Grand-child for 950 years although those times all along after Enoch grew worse and worse and accordingly Temptations to Apostacy grew Stronger and Stronger The same divine power that kept all the other Patriarchs to the End and Enoch to the time of 365 years in Gods fear
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
evil Ghost and overtake them in the punishment as it did Gen. 44.34 and after Isa 59.12 Hereupon the two Tribes unanimously renew their Promise and Covenant shewing thereby their Faith in God and love to their Brethren they were resolved to be in the fore-front of the Battel with their lives in their hands against so many and mighty Enemies of Canaan leaving their weak Families behind them to the Lord's protection N.B. Thus the matter was adjusted betwixt them and Moses yet was it not accomplished under Moses's Ministry figuring that the Law should make nothing perfect but the bringing in of a better hope Heb. 7.19 it was fulfilled under Joshua who dealt favourably with those two Tribes and did not take all their able Warriours according to the strict letter of their Covenant v. 21. but only forty thousand of them Josh 4.12 13. which was not half of their military number as appeareth by their last muster Numb 26.2 7 18 34. the over-plus of the forty thousand staid behind to guard their weak Families The Fifth Remark concerns the half Tribe of Manasseh whereof no mention is made untill v. 33. where they are named either First Because they joyned themselves to the Petitioners looking upon the Land of Og and Sihon to be too large for the two Tribes only or Secondly Because those Sons of Manasseh shewed much faith and fortitude in conquering Gilead v. 39. and 't is said of Machir the Son of Manasseh that he was a man of war therefore he had Gilead and Bashan Josh 17.1 Thirdly Because this half Tribe abounded with Cattel as did the other two Tribes This half Tribe had also their Inheritance given them upon the like condition with the former two Tribes Josh 4.12 And the Inheritances of all the three was not only Moses's Donation but it had also the Lord's approbation as 't is said the Lord hath given it you Deut. 3.18 The Sixth Remark is Musakkoth Shem Hebr. The changing of the names of those Cities which the two Tribes and half conquered v. 38. for those Amorites on this side Jordan to fill up their Iniquity Gen. 15.16 called their Cities by the Names of the Idols which they Worshipped such as Nebo Isa 46.1 Baal Judg. 6.31 which the Lord would not have to be mentioned by his People Exod. 23.13 Psal 16.4 therefore their names were changed Beside 't is common for Conquerors to change the name of Conquered Cities and Countries to commend their Conquests and their own Names and Fames to Posterity But Jerom's saying absit abore Christiano ut sonet Jupiter Omnipotens Mehercule c. Magis portenta quam Numina is grounded upon the first Reason Heathenish Gods no nor Popish Idols should not be mentioned so honourably by the mouths of Christians yet those old Idolatrous names were revived and retained especially when Israel did degenerate Judg. 13.17 Isa 15.2 Ezek. 25.9 and so it is with us c. The Thirty Third Chapter being the next of Numbers affords some few Remarks The First is Here begins the 43d Lecture of the Law call'd the Journeys which were 42 in number from Egypt to Jordan figuring the Churches unsettled estate under Moses's Law that brings not to rest Deut. 12.9 as the Gospel of the Messias doth Heb. 4 3. Isa 33.20 Heb. 12.27 28. as Moses reckons up 42 removings from Egypt to Canaan so Matthew reckons up 42 Generations from Abraham to Christ Mat. 1. by whom we have entrance into Heaven All those manifold Stations wherein Israel met with manifold Exercises as Hunger Thirst Fiery Serpents Plague c. shew us that through manifold Tribulations we must enter into the Kingdom of God Act. 14.22 2 Tim. 3.12 N.B. The Jews do miserably comfort themselves that these 42 Journeys are so distinctly described by Moses to make out the hope of their Redemption by the Messiah yet to come after their long wandrings and that they shall then return into their Promised Land 't were well they would more mind what their own Rabbi Moses Hadarschan most truly saith the true Redeemer was born before He was born that reduced Israel into this last Captivity The last of those Mansions was Abel-Shittim v. 49. so called from their woeful bewailing the sad plague Numb 25.6 The Second Remark is The Command of God for Israel's destroying all the Idols and the Idolaters also out of the Land of Promise from v. 51 to the end And this Command is back'd with a grievous Commination If you dare be sparers of any of them know that those spared will not spare you no not your tenderest parts your eyes to which they will be pricks v. 55. and they will gore your sides also with the sharpest Weapons without either measure or mercy The troubles which those spared Jebusites brought upon Israel are set forth in the Book of the Judges in the History of Jabin Sisera and others N.B. No less pernicious are those spared Jesuites to those Christian States that harbour them An Interpreter saith here Shall we suffer those Vipers to lodge in our bosoms 'till they eat out our bowels This extirpating Command of rooting out those cursed Jebusites is oft repeated by God Exod. 23.33 Deut. 7.1 2 5. and again Deut. 12.2 3. no less will be the preserved Jesuites but pricking Briars and grieving thorns Ezek. 28.24 to the Souls and Bodies of the Church of God as Psalm 106.34 35 36. Nor ought it to be objected Why did not God command Israel to endeavour the Conversion of those Gentiles rather than their confusion and utter extirpation Answer Because 1. The time of persuading Japhet to come over to the Tents of Shem Gen. 9.27 that is of propagating the true Worship of God in the way of the Gospel was not now come 2. Because these Canaanites were the cursed Offspring of Cham and therefore to be cut off lest Israel should be harmed by any sinful Society with such notorious Sinners their Land did spue them out and God who is the true proprietary of all Lands gave it to Israel which was divided by Lot to all the Tribes Numb Chap. 34. and a portion for the Levites and Cities of Refuge Chap. 35. and the inconveniency of alienating the Inheritances of Daughters was remedied by their Marrying in their own Tribe hence the Daughters of Zelophehad Married their Uncle's Sons lest their Inheritance should be removed from their Tribe Chap. 36. All which Divine Commands must certainly corroborate Israel's confidence of a Conquest of Canaan seeing all these Orders were given as if Israel had been now in present possession of the Land already c. Now come we to the last Book of Moses call'd Deuteronomy in Greek signifying the Second Edition of the Law and unto the last two Months of Moses's Life and the two last Months of Israel's forty years wandring in the Wilderness This Book doth plainly appear to be a Rehearsal and Explanation of those Laws God gave Israel mentioned in the three former Books
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the Sabbath-day And I cannot but think not seeing any â—â—gent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ— his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
breach of the first Table to which nothing should have compell'd him but rather have dyed with Hur as above is supposed rather than yield this made his fall the greater as it doth that of the High priest of Rome 2. He stifled his own Conscience in acting every step of this Idolatry and bringing in new Rites c. 3. He Midwiv'd the only inward conceptions of the Peoples wickedness bringing it forth openly into the World and 4. What they contrive by their own private Errour he gives it the sanction of his publick Authority 5. His outward popularity Mastered his inward piety God suffer'd this 1. To humble him in his High priestood 2. To shew it was not perfect one Captive cannot save another 3. That none not the highest may presume 1 Cor. 10.12 for this sin had not Moses mediated God had killed him Deut. 9.18 20 25. The Eleventh Remark upon this 12th station at Sinai is the sundry Fasts Moses the Man of God observed in the Mount before the Lord as a Mediator Relations non Redemptionis in behalf of this sinful People About the number of Moses's Fastings whether he did it thrice forty days together to wit 120 days in all or only twice for 80 days the Learned are divided into two several Opinions the first is for the latter that he fasted only twice tho' they grant that this is certain Moses was three times in the Mount with God The First was for receiving the Law Exod. 24.18 The Second was for interceeding with God in the behalf of Israel when they had committed their Calfish Idolatry Exod. 32.30 31. The Third was for procuring the broken Tables of the Law renewed Exod. 34.28 yet say they it appeareth not that he fasted forty days all those three times adding further that Moses fasted twice is probable but not certain that he fasted thrice is neither probable nor certain And were the bare mentioning of Moses's oft fastings a sufficient ground for asserting it then must it follow that he fasted not only thrice but four times because it is so oft mentioned Deut. 9.9 18 25. and 10.10 whereas 1. Some of those four times are but a repetition of the same action besides 2. To grant him three forty days fasting is to suupose this Chief Magistrate to be too long from his great charge The Doctors that generally confine Moses's fasting to two times only add other Reasons to those two above-mentioned as 3. In the Book of Exodus where the story is fully related there is no mention of Moses's fasting three times and therefore there is no need of seeking any supply to so ample a Narrative given before out of any expressions in Deutronomy 4. The sinning People were not secured from God's vengeance for their Idolatry until Moses brought down the Tables of the Law renewed which was the last time of his being in the Mount with God so God was not reconciled to them by any second time intervening forty days fast of his and intercession for them 5. The time will not bear they say three forty days fasting before the day of expiation came which was the very day on which Moses came last down from God in the Mount and this they corroborate saying 6. It required much more than one days time for Moses's transacting and dispatching so much business as he did after his first coming down with the two Tables which he brake when he saw the Calf-Idol which he then brake down grinded it to powder and made its Worshippers drink it up Then he executed justice upon the Idolaters removed his own Tent out of the Camp strip'd the People of all their Ornaments and in the mean time went up sometimes with new Addresses and Applications to God for pardoning mercy c. All which work both with God and with the people he transacted before he went up the last time for renewing the two Tables and seeing therefore so much time must be spent in so many transactions as are mentioned c. It cannot well be supposed he could have any leisure for a middle fast of forty days in the midst of such an hurry 7. They add that 't is expresly said that as Moses stay'd forty days in the Mount for his first receiving the two Tables Exod. 24.18 so likewise other forty days for renewing them Exod. 34.28 but no mention is made of any intermediate forty days beside which sheweth say they that his forty days fast was but twice and both in respect of the Law namely the first receiving and last renewing it But other Learned Men as great Ainsworth for Rabbinical Learning and Dr. Lightfoot c. are of the former Opinion that Moses fasted forty days also for reconciling God to Israel alledging First That though this particular be omitted in Exodus Chap. 32.30 31. yet it is supplyed by Moses his own hand in Deut. 9.18 25. and again 10.10 all which three Texts speak of this one action of his interceeding with God to take off his Controversie against them for their present provoking him by Idolatry The first of those Texts Deut. 9.18 19. I fell down before the Lord as at the first to wit when he received the Tables Exod. 24.18 which the Greek expoundeth thus I prayed before the Lord the second time as at the first where he rehearses how by his humble intercession as Mediator and Figure of Christ they escaped destruction which he was afraid of v. 19. and again he repeats the same reconciling work both v. 25 26. and Chap. 10.11 as a matter of great importance for them to remember This way of supplying one Text by another is usual in Scripture thus Deut. 9.20 supplies what is omitted in Exod. 32. that God would have destroyed Aaron in his anger had not Moses prayed for him as well as for the People whereof there is not the least intimation in Exod. 31.24 25 30 31. Secondly There is no doubt but no less difficulty Moses met with in his praying for pardoning mercy upon this notorious provocation than either in receiving or in renewing the two Tables of the Law This Moses intimateth in his saying I was afraid of God's hot displeasure against Israel Deut. 9.18 19. for tho' upon his earnest intercession before this for them he had got a grant of their pardon Exod. 32.14 yet looks he upon that only as a reprieve for a time the Lord reserving a liberty for taking vengeance at another opportunity v. 34. or he doubted that tho' God would not slay all the people at one blow yet might he do it by parts and parcels therefore goes he up to the Mount and falls again upon his second forty days fasting and prayer without both which this kind of Vnclean Spirit that obstinate Devil of Idolatry could not be cast out Mat. 17.21 and no doubt but Moses had a very hard tug of it which makes him to remind them of it three several times almost all together Deut. 9.18 25. and
fiery Serpents though they looked upon the brazen Serpent with but one Eye with but a Squint eye yea but with half an Eye yet were they immediately healed So they that look upon Christ with an Eye of Faith though it be a weak Faith so it be true such as are weak in Faith may be faithful in weakness are sure to be saved for the Lord looks at Truth more than at Measure Only he expects we should look up as they did that were wounded both wishly and weepingly look pitifully and cravingly We must see and sigh we must look on him whom we have pierced and mourn having our Hearts as so many Hadadrimons Zech. 12.10 11. and our Sins as so many Hazael's who made the Prophet weep when he look'd upon him with fixed Eyes 2 King 8.11 12.5 As they that looked upon their own dolorous sores only which was a looking downward and not also upward at God's instituted Sign did assuredly die for that neglect so they that are bitten with Sin which is the sting of that old Serpent and look with fixed Eyes upon their Sins only though with some kind of Repentance and not upon their Saviour also such do surely despair and dye as Judas did Math. 27.3 4 5. He had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Transmentation he only changed his Thoughts concerning his former Actions but was not renewed in the Spirit of his Mind Eph 4.23 so died in the very Birth as that foolish Child Ephraim did Hos 13.13 Having only Compunction Confession and Restitution many go not so far that yet profess large hopes of Heaven but still wanted a thorough Conversion by looking up to the Lord his Saviour Luk. 1.47 he only confessed to Men c. for the easing of his Stomach as Drunkards do in their Vomitings but takes no notice of God c. 6. As they that were stung if they sought to Surgeons or Physicians or used Salves or Medicines of their own or other Mens making did undoubtedly perish so whosoever seeks to he saved by any other Means than by Christ or endeavoureth to lick himself whole by his own doing or suffering and thereby to have Life with God such are declared to die in their Sins Joh. 8.24 Gal. 5.4 for there is no Saviour but Christ Isa 48.11 Act. 4.12.7 As the Brazen Serpent was an unlikely means as before in humane Reason to heal such deadly wounds So Christ crucified is to the Jews a stumbling-block to the Greeks foolishness but unto the called of God both Jews and Greeks Christ is the Power of God and the Wisdom of God 1 Cor 1.23 24.8 As those that were once healed of their wounds if it happened they were stung again by the Serpents which were not yet removed ut suprà they had recourse to the same Remedy of looking up again upon the Serpent on the Pole c. So if Believers be again and again overtaken with Sin they must run to the same Remedy by believing in Christ 1 Joh. 2.2 who is that strong Tower into which the Righteous run and are safe Prov. 18.10 And Lastly Christ is the Seed of the Woman promised that he should break the Serpent's Head Gen. 3.15 and heal faln Mankind of the wound in the Heel which the Serpent had poisonously bitten Christ alone can do this and to him only it is ascribed Psal 2.9 and 110.1 6. and 68.19 And this Promise is applied to the Messiah 2 Cor. 11.3 1 Tim. 2.14 Rev. 12.9 and 20.2 3. 1 Joh. 3.8 Rom. 5.11 12 15 c. Heb. 2.14 15. Christ's Head is his Godhead his Heel is his Manhood which the Serpent kill'd but himself was kill'd thereby and was cast down Luk. 10.19 and troden under Foot Rom. 16.20 nor are the wounds in Christ's Elect from the Serpent's broken Head Mortal being in their Heel only far from the Heart which Christ also healeth Matth. 1.21 c. From this Zalmonah or the Place of the Image of the Brazen Serpent call'd also Maaleh Akrabbim the coming up of the Scorpions see Josh 15.3 Israel marcheth to Jie-Abarim by the border of Moab which Countrey they are forbid to invade Deut. 2.9 because descended of Righteous Lot Gen. 19.36 38. all along still through the Wilderness Numb 21.10 16. until they had passed the Valley of Zared c. The Remarks hereupon are First All the old Generation of Murmurers were quite worn out in their wandring thirty eight Years in the Wilderness Deut. 2.14 As the Lord had sworn Numb 14.21 22 23. God's Menaces as well as his Promises are confirm'd by an Oath let no Man therefore think that God doth threaten in Terrorem only read Zeph. 3.5 His Yea is Yea. The Second Remark is that Book mentioned Numb 21.14 which giveth a Geographical Description of that Countrey c. is now either lost or at least laies latent it was certainly no part of the Canonical Books of Scripture for God ham provided that not one Hair of that Sacred Head should perish or be diminished but rather some Chronicle or famous Poem some suppose it to be that Sepher Jasher Josh 10.13 Liber Rectus or Book of Direction written by Moses for Joshua's private Instruction in managing the Wars after his Decease and so was as a Directory to him as Dr. Light foot Phraseth it what to do and what to expect warranting Him to command the Sun to stand still and to expect its Obedience c. Wherein also Moses gave Directions for setting up the Art of Archery which is mentioned 2 Sam. 1.18 This Book is not now extant nor Solomon's Physicks 1 Kin 4.32 33. nor the Book of Solomon's Acts 1 King 11.41 nor the Books of Nathan and Gad 1. Chron. 29.29 nor that of Shemaiah 2 Chron. 12.15 nor that of Jehu 2 Chron. 20.34 nor the Books of the Chronicles of the Kings of Israel and Judah like our English Chronicles oft mentioned c. none of which were of the sacred Canon divinely inspired for the support of Religion as Austin saith de civit Dei cap. 38. lib. 18. but were rather Histories of State-affairs and for Knowledge in Humane Learning The Third Remark is The miraculous Conformity betwixt what God did for Israel at the Red Sea and what he did for them here at Arnon in the borders of Moab The Chaldee Paraphrast reads Numb 21.13.14 The Wars that the Lord wrought at the Red Sea and the mighty Works at the borders of Moab at the Brooks of Arnon intimating by this Exposition that as God made the Red Sea to serve for a safe Passage to the Israelites yet drowned the Egyptians as Recorded Exod. 14. so the high Rock at the Brook Arnon fell upon the Enemies of Israel yet made a more easie and eaven passage for the Israelites This Miracle the Jewish Rabbins relate making a reference to this Book of the Wars of the Lord not extant but latent or lost yet quoted by Moses but we know not
Exodus Leviticus and Numbers as likewise it is a repetition of the principal matters that had befaln them in their forty years travel from Egypt to this last Station and Recorded in the three Books of Moses aforesaid There be but few Histories falling forth in this Record of only the two last Months and therefore the fewer Remarks must be made upon it so far as it affords new Histories The First Remark is to shew the Reasons why Moses in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded The First Reason was Because all that old Generation of Israel who received the Law at Mount Sinai were now dead in the Wilderness Deut. 1.35 39. and among the Aaron their High-Priest was now dead also Numb 20.25 Therefore Moses Rehearseth here the principal Laws given to their Fathers unto this new Generation that were either not yet born at that time or were then so young as to be uncapable of understanding the Law at Sinai to whom Moses addeth a large Explication of the Law not before delivered which may be Remarked upon afterwards The Second Reason is That Moses having conducted this new Generation to the very confines of Canaan for the space of forty years in a long Pilgrimage through the Wilderness he might prepare them for their possession of the Promised Land therefore he publickly preacheth these two last Months to them and presseth them to obedience c. lest their sins should cut them off in Canaan as their Father's sins had cut themselves off in the Wilderness And The Third Reason is That Moses might renew the Covenant betwixt the Lord and this new Generation requiring a solemn promise from them for the performance of it Thus all this was done Deut. 29. and thus Moses spent the two last Months of his Life would to God we could learn to do so when he knew by Divine Revelation that he must live no longer The Second Remark is After Moses had made a Rehearsal of God's Inestimable benefits to them on the one side and of their Ingratitude Murmurings and Rebellions on the other side in the four first Chapters of this Book he out of a Pastoral Prudence and Providence lays the Law again before them Chap. 5. and expounds the first Command of the Decalogue Chap. 6 to the 11. in which and the 12th Chap. is the 2d Command explained by abolishing false Worship then the 3d Command is opened in the abuse of God's name by False Prophets Chap. 13. and how holy Communion must be being taught by clean Meats c. ch 14. The 4th Command is explained by the Rites of the Sabbath Year the Solemn Feasts c. Chap. 15 16. The 5th Command of Obedience to Governours Civil and Ecclesiastical but not to hearken unto False Prophets Chap. 17.18 The 6th Command concerning Murder Wars c. Chap. 19 and 20 21. The 7th Command touching Adultery Rape Incest c. Chap. 22. The 8th Command concerning Usury and Payment of Vows Pledges or Man-Stealers Wages Weights c. Chap. 23 24 25. The Third Remark is Moses addeth some more Ordinances which he had not mentioned before in the three former Books as the Homage unto God to be paid when they came to Canaan Chap. 26. and the writing of the Law upon stones Chap. 27. and the many blessings promised to the obedient and many curses threatned to the disobedient Chap. 28. and the renewing of the Covenant Chap. 29. together with a promise of mercy to Penitent Sinners believing in Christ Chap. 30. then follows an History 'till Moses's death N. B. To All which is added that Moses Rehearsing the Ten Commandments in Deut. 5. proposeth a Reason for the Sabbath's Ordaining differing from that in Exod. 20. There it was because God rested on the Seventh Day implying the Sabbath's morality and perpetuity But here it is because of Israel's Deliverance out of Egypt and so it respecteth the Jewish Sabbath most properly c. Now come we to the last History concerning Moses to wit the last Facts of his Life a little before his Death After which followeth the famous Relation both of his Death and of his Burial c. Of the first of those famous Facts that Moses did last before his Death an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof The First is the Resignation of his Grand Government of Israel unto Joshua his Successor in which resigning Act Moses declareth the grounds of laying down that great Burden to be Just and Honest 1. Because of his old Age. And 2. Because it was the declined Will of God that it should be done And withal He encourageth his Successor both to Possess and to divide the Land of Promise having the Presence of God with him in that double Work from ver 1 to 9 and ver 23. The Second Record is His Deuteronomy which was written by himself this he commanded to be solemnly Read relating by whom to whom where when why and how oft and to be laid up and preserved in the Ark from ver 9 to ver 14. and ver 25 26 27. The Third Record is his Prophetical Song wherein He foretelleth Israel's falling away from God and God's anger against them for so doing Moses commandeth this Song to be written to be learnt and Sung by all the People as a standing Testimony against their Apostasy from ver 14 to 30. Now follow the Remarks upon this Chap. 31. The First is Such an Accent and Emphasis is put upon this Histoircal Passage that as the renewing of the Covenant between God and Israel was made by the Rabbins Deut. 29. the one and fiftieth Section or Lecture of the Law so here they begin the two and fiftieth Section wherein Moses setteth forth the State of Israel before his Death and Vatablus makes this Story in Chap. 31. the Ninth Division of the Book rendring Vaialek ambidavit Moses walk'd from his House to his Pulpit c. The Second Remark is Moses's Age ver 2. an hundred and twenty which is divided in Scripture into three equal Forties Moses lived in Pharaoh's Court forty Years Act. 7.20 23. and his second forty was in Banishment in the Land of Midian Act. 7.29 30. Exod. 7.7 and his last forty was his Conduct of Israel through their wandrings in the Wilderness This same Term of an hundred and twenty Years was Noah preaching to the old World and building his Ark Gen. 6 3 14. 1 Pet. 3.19 20. the Doctrin he taught them was aut poenitendum aut pereundum either repent in that time or perish for ever As to the complaint Moses makes of his inability here to bear any longer so great a Burden may be wondred at on this account because his hundred and twenty Years had not made him unable for when he died His sight was not dim nor his natural Force abated Deut. 34.7 but it was upon another account that disenabled him namely He
knew though He was now neither Sick nor Weak yet must he shortly dye ver 14. and not lead Israel over Jordan which was a Work reserved for Joshua ver 3. a younger Man so more fit than old Moses therefore Moses himself did desire a writ of ease from his Office Numb 27.17 knowing the Mind of God herein Numb 20.12 Deut. 3.25 26. The Third Remark is Joshua who is called Jesus Heb. 4.8 was a clear Type and Figure of our Lord Jesus who after the ending of the Law of Moses doth by Grace and Truth bring us into God's Eternal rest Joh. 1.17 Rom. 10.4 As Moses could not bring Israel to Canaan because of their unbelief Heb. 3. last ver but Joshua brought them thither So Moses's Law cannot bring us to Heaven because of the Infirmity of our Flesh Rom. 8.3 but the Gospel of our dear Jesus doth it for us And whereas Moses joineth Jehovah and Joshua together ver 3. that Israel might the better give him their Confidence and Obedience rather as a second to God than as a Successor to himself So the second Person in the Trinity Jesus Christ is our Almighty Saviour to the utmost Heb. 7.25 The Fourth Remark is the Encouragement Moses gives to Israel to counter-comfort them against their sad loss of so great and so good a Governour they had enjoy'd for forty Years The People are comforted not only with a Promise of Joshua's Succession in the Government but more especially of the Lord's Presence with them who would not fail them nor forsake them but would as surely give them a Conquest over the Canaanites on the other side Jordan as he had already done over the Amorites on this side the River their former Victories were as Pledges of Future and Greater therefore He bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.13 Quit your selves like men ver 3.4 5 6. and the same encouragement Moses gave to Joshua in particular ver 7 8. The Fifth Remark is This Law or Deuteronomy Moses orders to be read every seventh Year ver 10. which was the Year of release from Debts Deut. 15.1 2 c. for then the People were mostly free from the Cares and Incumbrances of the World and therefore might the better apply themselves to hear the Law of God As that Year of Release was a Figure of our Year of Grace and the release from our Debts of Sin by our Redeemer So seeing we are delivered we should therefore serve God the more Luke 1.74 75. And being bought with a Price therefore Glorifi God l Cor. 6.20 This Book when now read Moses commands it to be laid up in the side of the Ark ver 26. and not within the Ark because 1. After the Ark was once shut 't is probable it was never opened but this Book was fetch'd out of the Temple 2 King 22.8 and 2 Chron. 34.14 15. And 2. Because in the Ark were laid up the Tables of Stone only 1 King 8 9. This was laid up as a Testimony against Israel's falling away from God which Moses foretelleth here ver 16 17 18 26 27. The Sixth Remark is The Song call'd the Song of Moses delivered in Words at large Chap. 32. and but here described by Circumstances as 1. The Principal Author of composing this Song to be Sung was Jehovah himself while Moses and Joshua were both present ver 14 15 19. 2. The Instrument Scribe or Writer of the Song was Moses ver 22. And 3. The Subject matter of the Song is Moses's foretelling Israel's falling away and the Calamity that would come upon them for their Apostasy ver 16 17 18 29. This Song was put into Metre to be learnt and sung of all sorts sizes and sexes that it might be more easily learnt and kept in Memory with Delight Metra parant animos pristina commemorant Metre refreshes the Memory and makes it to retain Songs long in it And before the Knowledge of Letters and Writing which was long before Printing it was the Custom of the Ancients to sing their Laws lest they should forget them In order hereunto 't is said here ver 19. that Parents should put this Song into the Mouths of their Children that out of their own Mouths God might judge them afterwards c. Remarks upon Deut. 32. follow The First is The Recording of this Song at large in this whole Chapter which so distinctly foretelleth Israel's Sins of Ingratitude to God notwithstanding all his matchless Mercies to them and his Judgments of Sword Famine Pestilence and Captivity for their notorious Impieties All this is left upon Record against them that they might have no cause to complain in after times that they were neither admonish'd of their Iniquity nor premonish'd of their Punishments before hand This in general was so remarkable a Passage of Providence that the Rabbins begin here their three and fiftieth Section or Lecture of the Law and which Vatablus and more Modern Authors make the tenth Section Moreover the Hebrews affirm that this famous Song contains in it a Compendium of the whole Law of God because it maketh mention of God's magnificency of the Creation of the World of one God to be worshipped of the Generation of the Flood of the Division of Tongues and Nations of God's kindness to Israel in the Desart and of the last Resurrection The Second Remark is Moses in this Song having call'd Heaven and Earth in as Witnesses ver 1. and wishing that his Doctrine might bring forth as much Fruit in Israel as the Rain and Dew dâ—â—h â—n the Earth ver 2. and commending God to the People for his Magnificency Perfection c. ver 3 4. c. Then gives an elegant Narrative of God's Kindnesses to them both past in his free Choice of them from all other Nations ver 8 9. and present in his preserving them in the Wilderness set forth by both the similitude of the Apple of his Eye ver 10. and of the Eagle to her Young ver 11 12. yea and prophetically of God's future kindnesses to them in bringing them into the Land that flowed with Milk and Honey c. ver 13 14. The Third Remark is The second part of his Narrative consists of Israel's abusing all those kindnesses of God to them intimated ver 5 6. but more fully related both in the Causes of their Ingratitude namely their fulness and fatness ver 15. which made them forsake God their Father falling to Idolatry and following Idols ver 16 17 18. whereby the Lord was provoked to Anger against them ver 19. The Fourth Remark is The Divine Commination against Israel for this Ingratitude wherein is contained many Aggravations as 1. God's hiding his Face ver 20. 2. His retaliating them like for like ver 21. 3. His casting Fire and his Arrows on them ver 22 23. with a multitude of Mischiefs ver 24 25 26. insomuch that both God and Man might laugh them to scorn ver 27 to 39. The Fifth Remark
and Mystery of Israel's Conduct to Canaan by Joshua HAving finished the five Books of Moses which contain the History of the first 2554 Years of the World according to Sir Walter Rawleigh's Reckoning such Variety being in the Computation of Chronologers I come now to the History of Israel's Conduct into Canaan under General Joshua who was Moses's Successor in the Government Constituted their Supreme Governour by God himself The Book of Joshua gives us a Narrative hereof on which Book the General Remarks are first to be observed and they are threefold The first is concerning the Scope of the Book The second is concerning the Author of it And the third is concerning the Subject of the whole Book First As to the Scope of it in the General 't is a solemn Doxology or giving Glory to God for the manifestation of his four Glorious Attributes his Mercy his Justice his Power and his Truth namely 1. His Mercy to Israel his Old Testament Church tho' they provok'd Him to the highest Displeasure with their most Heinous Sins both in Egypt and in the Wilderness c. yet God would not write Lo-ammi upon them Hos 1.9 so as to Unchurch or Unpeople them but his Mercy still Triumph'd over his Justice Jam. 2.13 bearing with their Evil Manners in the Wilderness forty years Act. 13.18 God's Pardoning-Mercy did follow them from their Departure out of Egypt until they came to the Borders of Canaan Numb 14.19 2. His Justice to those Cursed Canaanites who when their Sins were full Gen. 15.16 filled up their Ephah Zech. 5.6 and the measure of their Iniquity Matth. 23.32 were universally cut off by the Justice of God save only some Reserved not only for the Exercises but also for Drudgery to that Royal Nation 3. His Power that such a poor contemptible People born all of Bond-slaves and Brick-makers in Egypt all Foot-men should be impower'd to conquer so many War-like Nations who had Iron Chariots and Horse-men Josh 10.6 9. and 17 18 c. 4. His Truth in performing his Promise that God made to Abraham of giving Canaan to his Seed Gen. 12.7 13.15 15.18 tho' that Promise had been made four hundred years before this yet now God fulfils with his hand what his mouth had spoken and now doth as he had said Beside all this respecting God's Glory c. the Scope of this Book aimeth at a most Graphical Description and Character both of a right Godly Man and of a right Godly Magistrate such an one as Joshua appeareth to be as will be demonstrated occasionally in the sequel of this Discourse The second general Remark is concerning the Author of this Book which respecteth Joshua under a twofold capacity 1. As the Sacred Pen-man or Writer of it And 2. As the Principal Sword-man or Warriour in it 1. Of the Writer of it c. There be indeed various Opinions in this point As 1. Some make Isaiah the Author but without any Argument this is Gratis Dictum Or 2. Eleazer the then High-Priest whose Office was not only by speaking vivâ voce but also by writing to teach the People 3. Some say it was either Samuel or Ezra We grant some parts and passages might be added to this Book by either of them to wit what happened after Joshua's Death as Joshua wrote the last of Deuteronomy The Occurrences after Moses's Death 4. Others affirm it was written by Phinchas grounding their Opinion only upon mentioning the consequences of Joshua's Death which Joshua himself could give no particular account of But 5. The most probable Opinion is that Joshua was its Writer for 1. He is call'd Moses's Successor in Prophecyings that is in writing the Sacred Scriptures Ecclesiastic 46.1 2. Joshua being all along Moses's Minister might well learn from his Master to write his own Acts as Moses had done his 3. 'T is said Josh 24.26 Joshua wrote all these things c. The third General Remark respecteth the Subject of this Book which as it bearech the Name of Joshua so Joshua is the Subject of it throughout consisting upon three Topicks wherein he is described 1. By his Office or Figure he bare in the World 2. By his Actions both in the time of War and of Peace and 3. By his End First As to his Office He was solemnly called and inaugurated by God himself to be Moses's Successor in the Chief Magistracy and Conduct of Israel This was signified by the change of his Name from Oshea into Jehoshua or Joshua Numb 13.16 the former Name fignifying Save us O God or let God save us the latter God shall save us to teach us that under the Law which brings us as it were into the Wilderness we may desire wish and pray that there were a Saviour but under the Gospel we are sure of Salvation For as Moses foreseeing by the Spirit that this Man his Successor would certainly save Israel from all the Cursed Canaanites named him Joshua in Greek Jesus Act. 7.45 and Heb. 4.8 which signifies a Saviour Matth. 1.21 So he became a Type of our Jehoshua or Jesus who hath as the Captain of our Salvation Heb. 2.10 bound himself to fulfil all Righteousness for us Matth. 3.15 that He might ensure Salvation to us and Land us safe at the Key of a better Canaan the Kingdom of Heaven It was the manner of Monarchs to change the Names of their Ministers Gen. 41.4 5. and Dan. 1.7 upon the account of Honour but Moses learnt this from God himself who had changed the Names of Abram Sarai Jacob c. Gen. 17.5 15. 32.28 thereby putting a greater Dignity on them God at Moses Request constitutes Joshua his Successor in his Supremacy Numb 27.15 18. at which time Moses gave to his Minister his Honour or Glory v. 20. As if the shining of Moses's face Exod. 34.30 35. had been transferred upon Joshua Hereupon the Rabbins say that the face of Moses shone as the Sun and the face of Joshua shone as the Moon being inferior to Moses Deut. 34.10 yet our Joshua or Jesus is counted worthy of greater Honour than Moses Heb. 3.3 Secondly Joshua's Actions in his Publick Office are of three sorts 1. Military 2. Sacred 3. Civil relating to his Time both of War and Peace As to his Inauguration into Moses's Imperial Office whereof an Account is given Josh chap. 1. hath been already discoursed upon in the end of Deuteronomy therefore do I omit it here The first sort of Joshua's Actions were Military whereof we have this short Scheme 1. His sending forth the two Spies to search the Land chap. 2. 2. His Miraculous March through the midst of Jordan chap. 3. for a Memorial of which twelve Stones were taken out of the River and set up in Gilgal chap. 4. 3. His Besieging and Destroying of Jericho chap. 6. where Sacriledge was committed but Expiated chap. 7. After this 4. His Storming of Ai in chap. 8. 5. His Conquering five Kings chap. 10. 6.
were only External whereof mention hath been made already I shall now apply my self to such only as were Internal the Inward Ornaments and Furniture of the House of God and they are reducible to three Heads as to the three Courts of the Temple Mark 1. To begin with the noblest Court first to wit the Oracle or Holy of Holies wherein Solomon settled the Ark of God after all its manifold wandrings in its proper and peculiar Resting Place N. B. The Ark of God before this settlement had been tossed about 1. From the Desart to Gilgal 2. From Gilgal to Shiloh 3. From Shiloh to the Cities of the Philistins 4. From thence to Bethshemesh 5. From Bethshemesh to Kirjath-jearim 6. From thence to the House of Obed-edom 7. From thence to Gibâ—on 8. To the City of David And Lastly From thence at this Time to the most Holy Place in Solomon's Temple whereof we have an account Chap. 8.1 2 3 to 9. and 2 Chron 5. 1 2 3 to ver 9. N. B. Over the Ark thus settled stood two Cherubims which this Hiram had made c. described in their Number Matter Stature Posture c. Chap. 6.23 to 29. and 2 Chron. 3.10 11 12 13. There were two Cherubims which Moses made of Gold and inseparably fixed to the Ark of God Exod. 25.18 19 20. These Cherubims of Solomon's say Lavater and Peter Martyr did cover the two Cherubims of Moses which were far less and stretch'd forth their Wings East and West being two Giant-like Statues five Yards high stretching their vast Wings North and South and looking with their Faces towards the East as if they had an Inspection upon all that entred into the Temple beside Moses's Cherubims were made of Gold but the Matter of Solomon's was Olive-wood which is most durable and because of their Gigantick Stature were therefore made of Wood not Gold but only overlaid with Gold and all to advance Magnificency And besides these two greater Cherubims of Solomon's and the two lesser of Moses there were many more Cherubims engraven upon the Walls and Doors Chap. 6.29 32 35. and upon the Bases also Chap 7.29 36. N. B. All which was to shadow forth the presence and Protection of Angels in the Worship of God Eph. 3.10 1 Cor. 11.10 And as these two great Cherubims were made of Olivewood which is the Emblem of Peace so it represents the praise-worthy Practice of Gospel-Ministers those earthly Angels who should be at Peace among themselves and promote Peace all they can among others and be like those two Cherubims uniform and unanimous N. B. In what a comely Symmetry hath God placed Man's two Eyes Ears Arms Hands Thiâ—hâ— Legs and Feet in the natural Body For the same double Use Christ sent out his Apostles by two and two Their mutual Agreement is a great Grace to that Mystical Body the Church 1 Cor. 12.18 Psal 133.1 Act. 2.46 Mark 2. Concerning the middle Court of the Priests this was divided from the most Holy with a Veil call'd a Partition Chap. 6.21 that hanged upon two Golden Chains 2 Chron. 3.14 with Exod. 26.31 c. This Rent in twain at Christ's Death Matth. 27.51 as is aforesaid The Vessels which Hiram made for the Holy Place were many to furnish the House of God most fully As First The Altar for Burnt offerings whereof no mention is made of Hiram's melting Brass for the making of it in this Book of Kings though of Solomon's using it for that end there is 1 King 8 22 31 54 64. and 9.25 but to supply this Omission The making of this Brazen Altar is expresly mentioned 2 Chron. 4 1. which Book was writ after for that end c. Moses had made a small one for the Tabernacle Exod. 27.1 But this was as much larger as the Temple was than it being fifteen Foot high at the least so that the People might behold the burning and smoaking of the Sacrifice to Mind them of their Sins and of their Saviour offered up on the Cross who is also call'd the Altar it self Hebr. 13.10 The Ceremonial Law was the Jews Gospel N. B. That Law of not going up by steps Exod. 20.26 was a Temporary Law and Vseless when the Priests used Linen Breeches Exod. 28.42 This Altar is call'd Ariel Isa 29.1 That is the Lion of God for as the Lion devoureth Flesh so this Altar of God consumed the 〈◊〉 â—s by a Fire that came down from Heaven N. B. So 't is said by way of Allusion that this Altar was God's Table to Dine and Sup upon to which Psal 50.10 11 12. alludeth more especially in the Chaldee Paraphrast reading it thus My Sacrifices when I am hungry I will not seek of thee to Dine and Sup upon after the same manner is Wine said to chear God Judg. 9.13 Spoken only Parabolically and after the manner of Men. N. B. This Altar was first prophaned by Ahaz who removed it from its Place and set the Altar of Damascus in it's Room 2 King 16.10 11 12 13 14 and afterwards by Pilate who mingled the Blood of the Galileans with their Sacrifice upon this Altar Luk. 13.1 2. The Second Vessel of this Holy Place was the Brazen Laver call'd the Molten Sea the making of this is mentioned 1 King 7.23 though that of the Brazen Altar be not so and 2 Chron. 4.2 3 c. The vastness of this Vessel is described of so great a Capacity and wide Comprehension here ver 26. That it commonly contained two thousand Baths which amounts to five hundred Barrels of Water and if filled to the Brim could comprehend three thousand as 't is said 2 Chron. 4.5 N. B. This prodigious Collection of Waters as the Hebrews call'd it therefore a Sea so it was to signifie to them the exceeding filthiness and sinfulness of Sin Rom. 7.13 requiring a Sea to cleanse it and the infinite Value and Vertue of Christ's Blood c. This vastly weighty Vessel in it self with such a vast weight of Water in it was supported with Twelve Oxen ver 25. figuring forth the Twelve Apostles who likewise look'd every way and went into all parts of the World teaching the Baptism of Repentance for the Remission of Sins This Brazen Altar was set up in the Priests Court Chap. 6.36 at the very entrance of it out of the Court of the People c. N. B. Moses made his Brazen Laver of the Women's Brazen Looking-glasses Exod. 38.8 These devout Women that used to Assemble by Troops at the door of the Tabernacle to pray and serve God see Luk. 2.37 1 Tim. 5.5 did frankly and freely give those Instruments whereby they dress'd their Bodies to make that an Instrument whereby through Faith they might sanctifie their Souls I doubt there be but few such Elect Ladies so devout in our Day 'T was once grave Counsel given to Ladies of Curiosity often viewing their looks in their Looking-glasses Art thou fair Be not like an Egyptian Temple Varnish without and
28. Wherein Mark first the Antecedents seconaly the Concomitants and thirdly the Consequents Mark 1. Upon the Antevedents 'T is well observed that the great Reformation of Religion Recorded in 2 Kings 23. was done before this Reparation of the Temple which was not done until the Eighteenth Year of his Reign 2 Kings 23.3 and 2 Chron. 34.8 But before this time he had given many publick Manifestations of his Holy Fervency for God c. which are in the 2 Kings 22. omitted For in the Eighth Year of his Reign he began to seek Publick Reformation while yet young but Sixteen Years old and in his Twelfth Year when Twenty Years old he purged Judah and Jerusalem c. 2 Chron. 34.3 Now this good King goeth on still to do more and more good after that both in his Eighth and Twelfth Year he added his care to Repair God's House in the Eighteenth Year of his Reign Mark 2. Notwithstanding the many Reformations that had been made especially in Hezekiah's Reign 2 Chron. 29.3 c. yet read we not of any Solemn Repairing of the Temple save only that by Jehoash in the Days of Jehoiada 2 Kings 12.2 5. but that being about 234 Years before Josiah there must now be need of new Reparations Tempus est edax rerum Time wears all things Secondly The Concomitants of this Solemn Repairing the Temple Mark 1. The Manner how this Work was Undertaken It was done Equally Justly and Prudently saith Moses Flaccerus 2 Kin. 22.3 4 5 6 7. and 2 Chron. 34.9 10 11 12 13. both Workmen and Overseers all did faithfully so that no Reckoning was made saith Piscator about the Money they had received All set themselves as in the presence of God to whom Eye service will do well Mark 2. The chief Commissioner for managing this great Work was Hilkiah a good High-Priest and one careful enough both to keep God's Worship pure within and to Repair the Stone-Walls which Temporis injurid Hominum incuriâ by Continuance of Time and by Violence of Idolaters were much Decayed without Some suppose this good Man was Jeremy's Father Jerem. 1.1 Thirdly The Consequents was the finding the Book of the Law Mark 1. This same Hilkiah found amongst the Rubbish the Original Copy of the Law of Moses's own Hand-writing 2 Chron. 34.14 and by him caused to be put in the side of the Ark Deut. 31.26 whence some suppose it was the Book of Deutronomy only Some Pious Priest had hid it in a secret place of the Temple lest in the Idolatrous times of Manasseh and Amon it should be taken and burnt which they did to all the Copies they could find say Sanctius and Lavater as the Rabbins do relate or at least those Idolatrous Kings had so suppress'd God's Law that at this time Josiah had not yet seen it saith Vatablus For tho' Manasseh Repented yet by Old Age and Death he was prevented from Restoring God's Law saith Munsterus Mark 2. This New-found Old Original Manuscript was carry'd to Josiah ver 9.10 and 2 Chron. 34.15 16 17. where it is more largely related Hilkiah gave it to Shaphan the King's Messenger to him ver 3. as a rare Present fit for the hands of a Royal Prince c. N. B. What a shame is it that Bibles now so common are so little priz'd among us 'T is a sad Complaint of Learned and Pious Dr. Moulin he maketh concerning the French Protestants saying Time was when while the Papists burnt us for Reading the Scriptures we burnt with zeal to be Reading of them but now with our Liberty is bred not only a Neglect but also a Disesteem of God's Word D. Moul. Theatr. pag. 278. Mark 3. Shaphan Read it doubtless at the King's Command as Jerem. 36.21 good Josiah well shewed how much he was affected toward it and effectually wrought upon by it in 3 Respects saith Flaccherus 1. Lectione libri 2 Laceratione Vestium And 3. Legatione ad Prophetissam 1. He was not only Desirous to hear God's Word which Wicked Men account but Wind and in Terrorem only Jerem. 5.12 13 14 but was also deeply touched with it upon his tender heart ver 19. because through some Neglect he had not Read it according to God's Command all his life Deut. 17.19 2. He shewed how much his tender heart was touched with hearing it by that External Sign of Rending his Cloaths ver 11. an outward Expression of much inward Contrition or rending of the Heart as well as of the Garment Job 2.13 3. He sent to the Prophetess Mark 4. When Josiah had heard the Dreadful Divine Comminations denounced against the Jews in that Book for his Predecessors Sins and thought those direful Curses were just hanging over their Heads he therefore cries Go ye and Enquire of the Lord for me c. ver 12 13. and 2 Chron. 34.20 21. that he might know when those Iudgments would come and whether no means might not yet be made use of wherewith to pacifie God's Wrath and prevent them Mark 5. Hilkiah and his Partners were not sent to Jeremy or Zephany tho' they both were Prophets in Josiah's time Jerem. 1.2 and Zeph. 1.1 say Lyra Sanctius Erpennius c. because 1. Jeremy was now but very young and not at Jerusalem but at Anathoth the place of his Birth where he contended with the Footmen his Townsmen and Kinrded who would have kill'd him Jerem. 11.12 Whereupon he goes up to Jerusalem and there God tells him the Courtiers would be Rougher than his Kindred and asks him How could he Run with those Horsemen at the Court when the Footmen in the Country had wearied him Jer. 12.5 He began but to Prophesy in the 13th Year of Josiah Jerem. 1.2 and 2.6 Caussinus saith that Jeremy began to Prophesy at 15 Years old 2. Because Zephany had not yet appeared to be a Prophet at all being supposed to be Hezekiah's Grand-child He arose in the latter times of Josiah and Prophesied expresly against the King's Children Jehoahaz Jehoiakin and Zedekiah for their new-fashion'd new-fangl'd Apparel Zeph. 1.8 and the Eldest of these three was but 12 Years old at Josiah's 18th saith Dr. Lightfoot Mark 6. But those Messengers of the King were therefore sent to Huldah the Prophetess For 1. Souls have no Sexes in point of Holy Prophecy Male and Female are all one in God as they are in Christ Gal. 3.28 Tho God forbid Women the Ordinary Ministerial Function in the Church 1 Cor. 14.34 1 Tim. 2.12 yet Extraordinary Gifts God gave to the Female Sex according to his good pleasure both in the Old Testament as Miriam Exod. 15.20 Deborah Judg. 4.4 and Hannah 1 Sam. 2. and so in the New Testament as Anna Luke 2.36 Elizabeth and the blessed Virgin Luk. 1. and Philip's Daughters Acts 21.9 2. She was sent to here because the King's Matter required haste and this Huldah was at hand She dwelt in Jerusalem in the College ver 14. in Mishneh Hebr. as Deutronomy
is call'd Mishneh-Torah the Second Law so 't is supposed she dwelt in the Second Part of the King's Palace and the King and his Courtiers having longer experience of the eminency of her Prophetick Gifts they minded more the Message God sent than the Messenger by whom God sent it to them Mark 7. The Answer this Prophetess sent from God to the King was that 1. which related to the People which the King must know v. 15 16 17 and 2 Chron. 34.23 24 25. wherin she 1. styles the King Man to mind him of his Mortality not out of contempt whereof Kings have need to be minded N. B. King Philip ordered his Page to cry every Morning to him Remember thou art but a Man Huldah here speaks from God with whom there is no respect of Persons so might say tell the Man yet owns his Royalty in adding that Phrase that sent you unto me She 2. denounces all those Judgements declared in Deut. 28. which Munsterus saith was the part read to Josiah were just ready as a Fire to fall upon the Heads of the Jews for their notorious Idolatry Impiety and Impenitency which should not be quenched till it burnt them as we say out of all House and Harbour c. But 2ly that of the Divine Oracle which relateth to Josiah himself 1. She giveth the King his just Title but to the King of Judah ver 18. whereas before she had call'd him only Man ver 15. N. B. Piety is no Enemy to Mannerly Civility 2. She declares her Message not as any private Motion of her own heart but as from the Lord again and again ver 18 19. She saith 3. because thine heart was tender easily touched with the least Sin and easily dissolved into Tears and Tenderness because thou hast been Humbled therefore shalt thou die in peace and not see this Curse executed ver 20. Mark 8. And last How happy it is in an impetuous Storm to be a gentle Reed which stoops and stands whereas the sturdy and obstinate Oak that will not bend is blown up by the Roots by its standing so stisly against the strongest Gusts of God's Judgments N.B. Huldah was not a lying Prophetess for tho' Josiah died in War Chap. 23.29 yet died he in peace say Enpennius and Sanctius for when he died his Kingdom had a publick Peace and tho' he was slain yet not by an Enemy that had any Quarrel against him or his Kingdom Beside he died in peace with God and with his own Conscience and was not only taken from the evils to come Isa 57 1 2. but also was by Death translated unto everlasting peace c. 2 Kings CHAP. XXIII THE First Part of this Chapter is Josiah's calling a General Council to Renew their Covenant with God ver 1 2 3. and 2 Chron. 34. ver 29 to the end Remark the First The Prophets that were present at this Council saith Menochius were undoubtedly Jeremy with Baruch Zephany Vrijah of whom we read Jer. 26.20 c. and Huldah the Prophetess to which Vatablus adds that tho' these same were at first absent yet through the care of this Godly King they were all call'd to Assist in the Assembly yea and the Children of the Prophetess also and the People of all sorts because all had Sinned and so all are call'd to repent of their Sins Remark the Second Josiah call'd this Convocation that he might ensure the Promise to himself the better and if possible to avert the Judgments of God threatned against the People by Huldah the Prophetess He caused one of the Priests to read the Covenant contained in that Book of Moses's Manuscript and he constrained by his Royal Authority all that were present to take the Covenant 2 Chron. 34.33 saith Junius to which Lavater adds N. B. Good God what need have we of another Josiah at this time when so many Abuses abound among us Remark the Third The People pretended and professed that they would stand to the Covenant in forsaking Idolatry and in following the Commands of the True Jehovah giving their Personal consent each for himself and binding themselves by Oath to perform it but the most of them Dissembled as is apparent 1. from the Prophet's complaint concerning them in the time of Josiah's Life Jerem. 3.6 10 11. They turned not to God with all their heart but dealt deceitfully and therefore he exhorts them to Plow up their Fallow Ground c. Jerem. 4.3 and wash thy self from wickedness c. ver 14. And 2. 't is apparent by the Peoples Revolting and running so openly and impudently into Idoaltry after Josiah's death Yet this good King hoping the best of them brought them to be bound to their good Behaviour by the Sacred Bonds of this Solemn Covenant who himself stood to it sincerely and with his whole heart tho' they stood to it feignedly and with their mouth only The Second Part of this Chapter 2 Kings 23. is a larger Amplification of this good King's Reformation from ver 4 to ver 27. which he began in the Twelfth Year of his Reign 2 Chron. 34.3 the farther carrying on of which is described there ver 4 5 6 7. Jeremy began to Prophesy in the 13th Year of Josiah Jer. 1.2 to help forward his begun Reformation which yet went on very slowly not through any Negligence in Upright Josiah but by backwardness of both Princes and People in whom Idolatry was so fast Rooted that Josiah spent his 13 14 15 16 and 17 Years in its extirpation and 't was not till his 18th Year 2 Chron. 34.8 that the Copy of the Law written with Moses's own hand was found in the Temple c. as is spoken of before Tho' some do suppose that this Reformation here related was wrought before upon the Grounds afore mentioned yet let us take a fresh Review of it as it lies Recorded in order of Place in this Chapter omitting the order of Time and then may we admire with Dr. Lightfoot the Remissness of both Princes and People in Retarding this Reformation which Zealous Josiah began in his Twelfth Year yet 't is almost incredible how much Filth remained to be removed in his Eighteenth Year as 2 Kings 23. relates Remark the First Upon his Reforming the Temple and Places adjacent Mark 1. He Removed all those Vessels and Vtensils that had been made for the Worship of Baal ver 4. and tho' some of them doubtless were of precious Matter and curious Workmanship yet this pious King would not permit them to continue but either burnt them or pounded them into Dust near to the Brook Kidron and such was good Josiah's Abhorrency of them that he did not cast the Ashes of those Abominable things into that Town-Ditch c. they shall not have any place in his Kingdom that Holy Land of Judah saith Cajetan but carrys them to Bethel belonging to the Ten Tribes to pollute that place which had been the chief Throne of Idolatry say Junius Vatablus
Conduct N.B. Lyra observes the same Objection against Ezra named here ver 1 13 and 33. saying if this be Ezra the Scribe he must now be an hundred and thirty Years Old if not more this Wolphius well answereth that these Holy Men that lived sober Lives and were more conversant in their serious Studies than in riotous Feasts which shorten many Men's Lives Plures pereunt gulâ quam Gladio More die by Gluttony than by the Sword and both of them most eminent Instruments for preserving the Church God might probably grant them a longer Lease of their Lives promised in the fifth Command and performed unto Aaron who was an hundred and thirty Years Old though he died before his Time by a Divine Hand of God Therefore 't is no wonder if these two did live so long Answer the Fourth Others say these Passages might be put into this Book by some other sacred and inspired Pen-man there being some though but few such Passages in the forgoing Books of Scripture as the last of Deuteronomy c. which were added by succeeding Men of God in after Times and A Lapide addeth that this Addition was made by the Synagogue of the Jews who then were guided by the Holy Spirit to shew principally saith he the Succession of the High Priesthood Remark the Third Ezra the Priest and Scribe so called ver 26. and is here an Holy Assistant to this good Governour Nehemiah for though Ezra was no High Priest Ezra 7.1 yet because of his great Wisdom Zeal and Courage and because of that favour he found with the King of Persia so as to grant him a very large Commission Ezra 7.22 c. He had a Government over the Jews as well as Nehemiah and therefore the Years are reckoned here by the Time of Nehemiah and of Ezra's Government The Second Part is the Concomitant Circumstances of the Dedication of the Walls and Gates of the City newly repaired Remark the First Not only the Walls ver 27. but also the Gates ver 30. yea the whole City saith Tirinus are now solemnly Dedicated to God in thankfulness to him who had so wonderfully bless'd them in the Rebuilding of all and with earnest Prayers for God's Presence to preserve for the Future not only their Lives Families and Estates but also his own Temple and Worship therein from the furious Assaults of the Enemy This Dedication was done with Prayers Praises Sacrifices and all forts of Musick c. and all saith A Lapide a little after fifty Days they had rested when all was perfected Remark the Second They gather'd together all the Levites that were gone into the Countrey which they might do till their turn came to Officiate in the Temple that this legal Consecration might be carried on with more Solemnity In Order whereunto the Levites purified themselves with legal Washings Numb 10.9 10. and then the People ver 30. whence Lyra learnedly observeth N.B. That Ministers who would reform others must first begin to reform themselves Yet this legal Dedication under the Law will not warrant as Wolphius saith well those Superstitious Consecrations used by the Romanists under the Gospel Remark the Third The Manner of managing this Dedication from ver 31 to 43. all the Princes Priests and People divided themselves into two Companies and walk'd in solemn Procession two differing Ways upon the broad Walls Ezra the great Scribe led the first Company ver 36. and Nehemiah as Captain General follow'd the second ver 38. as the first Company went round from the West Southward until they came to the East So the second went round from the West Northward until they came to the East also where they both met together in the Temple ver 40. as in their Center after these Circumferences wherein they both as one praised God with all sorts of Musick both Vocal and Instrumental as the Law of Moses prescribed upon all such solemn occasions of Joy N.B. Saith Wolphius both those two Companies though they went differing Ways the one Northward and the other Southward round about yet could they come and convene together in the Temple as in the proper center and publick Shop of Piety Even so the Brethren of differing persuasions have lately by a gracious influence of God upon them made an amicable Coalition and Concord in God's Temple also The good Lord grant that the envious one Satan may never be permitted to sow his Tares of Discord where God hath sown the good Seed of Concord c. The Third Part is the Consequents of this Solemn Dedication namely A General Joy and Reformation ver 43 to 47. Remark the First This was a Solemn and Sacred Procession far different from those Antick Processions practis'd by Papists c. who have their Jester in the midst of them to make them Merry Epit. Hist Gallic pag. 191. there was Mad Devotion in the mean time But these Godly Levites had the Musical Instruments of God so call'd 1 Chron. 16.42 because they were of God's appointing under the Law And tho' much mention is made of their going from Gate to Gate c. yet this they did to excite them the more in Singing aloud to be heard a far off as Vaiashmignu Hebr. ver 42. signifies at the sight of them and in praising God for his marvelous helping them so soon to build such Fortifications And 't is expresly said that God made them Rejoice with great Joy so that they offer'd up the greatest of Sacrifices which Sanctius saith were Oxen the biggest Beasts ver 43. yea their Wives and Children were wrought upon so as to Rejoice with them This look'd not like that Joy which Jesters but Jehovah put into them Psal 4.7 Remark the Second The People here generally Rejoiced to behold those eminent Gifts and Graces shining forth in those Godly Priests and Levites saith Wolphius while they so chearfully and devoutly executed their Offices in this Religious Work ver 44. And hereupon this Spiritual Joy did so inlarge the Peoples hearts that they most promptly provide all the prescribed Maintenance for those pious Ministers and to pay them all their Dues that God had appointed and themselves had lately commanded to do that so none of the Sacred Function might be forced out of the City into the Country to seek a Livelihood there for them and theirs N. B. This was a Right and a Religious Reciprocation the People had received much benefit by their Ministry and therefore they most voluntarily return a competent Maintenance to them according to that Rule Gal. 6.6 1 Cor. 9.4 7 9 11 to 14. So warm were this Peoples hearts now by the Word that they will by no means part with their Ministers but they shall have a Competency in wholly waiting on their Work for the Peoples Edification Remark the Third The Reformation in appointing Porters that no unclean Person might enter into the House of God this care belonged unto them 2 Chron. 23.19 the Law of Purification
of Widdows Houses Matth. 23.24 could not bear him saying Ye cannot serve God and Mammon Matth. 6.14 and here ver 13. These two Masters are Incompatible and the variance between them is Irreconcileable Amity with the World is Enmity with the Lord Jam. 4.4 They vainly thought that the Rich Rulers were only Happy and Blessed but the poor People were only Cursed John 7.48 49. In opposition to whom some Judge that our Lord said Blessed be ye poor Luke 6.20 However he smartly saith to them here ver 15. That all is not Gold by Gods Touch-stone though it glisters much in Mans sight Sordet in Conspect is Judicis quod splendet in conceptu operantis said Bernard which is Englished here What is highly Esteemed among Men that same is no better than a Beautiful Abomination in the sight of God Rotten wood will shine in the Night but this shining proceeds from its own Rottenness Christ tells them here that notwithstanding all their Gawdy shews of Devotion before Men yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts ver 15. and Matth. 23.13 c. Where he Denounceth eight dreadful Woes against those painted Sepulchres and as by so many Links of an Adamantine Chain he draws these Hypocrites down to Hell their proper place Matth. 24.51 and there leaveth them to be reserved unto Judgment 2 Pet 2.4 and 3.7 Now after Christ had glanced upon some false Glosses of the Pharisees ver 16 17 18. He then begins this Parable of the Rich Man c. ver 19. to the end That he might drive the Nail of his former Discourse down lower to the Head Teaching here the right using of Riches as before of having them seeing there is a double Danger either of too much profuseness upon himself or of too much Uncharitableness towards others who be Right Objects of Charity both those Evils were most Apparent in this Rich Glutton who is one Subject described here and poor Lazarus is the other Sucject Here is a Threefold Description of both those Subjects 1. Their Life 2. Their Death and 3. Their Burial then the Consequents be largely Described c. N. B. Note well Some Learned Men say this portion of Scripture is an History because the proper Name of Lazarus is inserted here which Parables have not and by this Argument the Book of Job is proved to be an History and not a Parable for many proper Names are mentioned in the Book of Job but 't is Answered that only one proper Name is found here Namely Lazarus which may Represent any Pious Beggar saith Tertullian for Lazarus being the Contract of Eleazar doth signifie God is my Help when no Man will help me 'T is objected also that Parables are usually drawn from things present in this life and not from future in the World to come Therefore the best Opinion is 't is partly an History ver 19 20 21 22. and partly a Parable from ver 23. to the end for Souls Departed have neither Fingers nor Eyes nor Tongues nor have the Damned any Conference with the Glorified as is said here Father Augustine's Defcant upon this Parable as Beza reads it in an Old Copy I cannot omit who Interprets the Rich Man to be the Jews that were great Justiciaries as that Pharisee was Luke 18.12 c. proud Boasters and grand Feasters strutting about the Streets in a Ruffling grandeur of long silken Gowns and fine Linnen as this Dives did and that had not so much as one Crum of Charity to bestow upon poor Lazarus whom he Interprets to be the Gentiles who were then very Poor Blind Naked Wrete hed and Miserable as is ex presse Rev. 3.17 and full of Sores as here ver 20. They were then Accounted Dots by the Jews Matth. 15.26 Not worthy to Eat up crâ—ms that fell from their Table though themselves were a Company of wanton and â—â—ll fed Children ver 27. Matth. 15. as this Glutton had no Offall nor the Dogs part for Lazarus c. Indeed Christs last words in this Parable Luke 16.31 Seem to intimate that the Jews are one part of it who then would not â—ear Moses and the Prophets c. N. B. Note well The principal point of Divine Truth which this portion of Scripture holds forth to us is the different Estate of the wicked and of the godly both in this World and in the World to come their portion is contrary c. ver 25. which is a Text that Augustine once did Tremble to Read and Meditate upon it The Difference betwixt these two here who Represent both Evil and Good Persons is Related in this Parable to be â—â—â—â—fold First In Name 2. In Life 3. In Death and 4. In that Staâ—â— which is after Death First of their Difference in Name this wicked Glutton by a vulgar Errour is commonly called Dives as if it had been his proper Name but waving this Mistake the word must he taken Appellatively for a Rich Man which Dives signifies as it is rightly Translated and so he is not so much as named who he was as the poor Man is named Lazarus because there be too many such Rich Misers among us not worth naming whose Names are written in the Earth soon Cancelled Jer. 17.13 The Name of the wicked shall Rot Prov. 10.7 God puts out their Name for ever and ever Ps 9.5 And such Wretches David accounted unworthy that he should take up their Names into his Lips Ps 16.4 and he saith Let his Posterity he cut off and in the Generation following let their Names be blotted out Ps 109.13 Yea such is Gods Abhorrency of those Mammonists that Worship their Golden Calf insomuch that God will take away their Names and they shall no more be remembred by Name Hos 2.17 and what ever Name this Rich Man had He left it behind him for a Reproach and for a Curse to Posterity Isa 65.15 Whereas this godly poor Man who made God his help as the Hebrew signifies hath his Name Recorded both in the Book of Truth the Bible here and likewise in the Lambs Book of Life Luke 10.20 Phil. 4.3 Rev. 13.8 and 17.8 Though this poor Beggar was disregarded of Men yet found he favour in the Eyes of God so that God knew him by Name as he did Moses Exod. 33.12 and left this Lazarus's Name upon Scripture-Roll and Record as a Cordial to comfort the godly poor in all Ages and places The Second Difference betwixt these two is in Relation to life in this lower World the one and former was a Man made up of Worldly Wealth Pleasure and Honour Those three Earthly Idols make up the Worldlings Trinity which he Worships for his God His Avarice was his Idolatry Col. 3.5 though he even wallowed in Wealth yet had he nothing to spare for this poor Beggar who lay at his Gates so he could not plead Ignorance or Want of an Object of his Charity c. As his Wealth and Profit
thou hast not suffâ—â—d me to go on iâ— the broad way to Hâ—ll to perish in my Ignorance as I might have done but seâ—ing them hast gâ—â—nâ—â—d me 〈…〉 for my 〈◊〉 Faith in thy Promises and powebâ—â—â— all before theâ— in Newâ—â—â—â— of Life therefore shall thou be my Lord my God 〈…〉 1. Thus God suffereth some slips in his Saints as in Thomas here thaâ— in their Recovery themselves 〈…〉 might be more confirmed Thomas his doâ—bting more advanceth and advantaâ—eth our Faith than either Mary Magdaâ—â—â— or the other Disciplâ— sooner believing did for while Thomas handled the wounds of Christ's flash he healed the wounds of Unbelief in us for his doubting put this great Truth oâ—â— of doubt to us God would not permit evil to be unless he could extract good out of it Note 2. How soon â—an Christ change the most pertinacious Unbelief into the most precious and saving Faith as here Thomas only felt the Manhood yet believes the Godhead of Christ's now his Faith was the evidence of things not sean Heb. 11. â—â— Now his Faith exeâ—â—'d his Sense on which before he had so much depended Note 3. Christ owns his Sense for Faith verse â—0 his seeing for some say he durst not touch his Lord was his believing Now 't is enough for Faith to see Christ in the flesh by the Apostle's Eyes as Israel did Canâ—an by the Eyes of the Spiâ—â— verse 29 30 31 CHAP. XL. Of Christ's Seventh Appearance THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles when they were fishing in the Sea of Tiberius which John only relateth chap. 21. verse 1. per totum where the Lord did more fully and in a peculiar manner restore Peter from his Fall in his Threefold Denial by a Threefold Confession of him c. This Sea of Tiberius is call'd the Sea of Galian also John 6.1 because Galilee is the Province adjacent to that Sea which is six Miles broad and sixteen Miles long The Apostles were now drawn out of Jerusalem and were drawing into Galilee according to the command of Christ Matth. 26.32 and the Admoâ—â—â—ion of the Angel Matth. 28.7 The Remarks of this Seventh Appearance are accordingly concerning the Time Place Persons Occasion and Manner of Christ's Manifestation c. to evidence that he was Risen indeed 1st The Time when 't was after that Appearance to the Eleven Disciples whereby Thomas was convinced of that great Truth and confirmed in the Faith of the Messiah which John relates in chap. 20.26 to the end And after these things saith the same Evangelist John 21.1 Christ appears again and confirms Peter more fully in this as he had done Thomas in that foregoing Appearance upon what day of the week this Appearance was is not expresly mentioned as before but some suppose it was upon the third first day for these Reasons 1. John calls this the Third time chap. 21. verse 14. which Grotius refers to the number of days for Christ's first five Appearantes were on the the first first day the very day of his Resurrection five several times to several persons then his Second Appearance was on that day seven night the very next first day to the Eleven c. Now follows this Appearance as to the day which John calls the Third Time as it relateth to the third first day or the Now Christian Sabbath and thus John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or again verse 1. is explained by his verse 14. as Marks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last Mark 16. v. 14. is explained both before and after The 2d Reason is Christ did not now as he had done before his Death so frequently and familiarly converse with his Disciples for it was incongruous that a person now Immortal should be always conversant with Mortal Men but only by Intervals though often to â—â—â—â—tifie the Reality of his Resursurrection and the Interval was betwixt one first day and another upon which days only he manifested himself for the better founding of the new Gospel-Sabbath The 3d. Reason is Though this Immortal Body did in State abscond it self for forty days yet it is probable that he shewed himself every first day while he abode upon Earth Note If we grant this Appearance to be upon a week day then may it give incouragement to God's People in their upholding Holy Meeting occasionally upon weeks-days also seeing Christ may and undoubtedly doth manifest himself upon week days as well as upon Sabbath-day Meetings When and wheresoever two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 especially if they love him he will manifest himself to them John 14.21 But upon whatever day this manifestation was made 't is expresly mentioned that it was in the Morning of that day John 〈◊〉 'T is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night and hopeless of speeding better upon the day when noise round about doth affright away the Fisher from the Net However they learnt this Lesson which David taught That mourning lasts but till morning Psal 30.5 For though they were sad enough at their lost labour all night the Lâ—â—d all the while looking on and letting them labour in vain yet they sped better next morning through their Lord's presence and blessing Flebile principium melior forâ—una sequetur A good ending may follow a bad beginning The 2d Remark is the Place where it was This is apparent to be in Galilee whither the Apostles were now resorting as before to enjoy more of their Master's Appearance For though they had been priviledged with his presence once and again in Jerusalem which the Evangelist relateth in John 20.19 26. they still long for more and can be content to travel from the City so far as Galilee for such a beatifical Vision and how they began to be blest therewith the same John gives an account in chap. at While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem to confirm the Faith of his Disciples and those he after shewed them in Galilee they have been of this Opinion that John 21. was not writ by John but added by another as the last Chapter of Deuteronomy was to the five Books of Moses because John seems to conclude his History in the end of his 20th Chapter Note Enquiry But why now will Christ again appear to them in Galilee seeing he had appeared twice already to confirm them in Jerusalem Answ Reason the first Because he had promised to go before them into Galilee by the Angel's mouth Mark 16.7 which going was Secondly An act of local motion intimating that all natural motions of a Body Christ retained still and doth retain them even in Glory as sitting standing going c. The Angel said to Mary Magdalen Lo he is not here c. Mark 16.6 and verse 7. He goes before you into
the power of impiety may consist together in the same person N.B. When this holy Apostle Judas not Iscariot the Apostate who cryed how is it Lord that thou manifests thy self to us and not to others in the world chap. 14.22 had stirred up these Christians of his day to contend earnestly for the faith c. ver 3. which was then opposed by seducers crept in among them ver 4. such as the Gnosticks who gave themselves up to all manner of prodigious pollutions c. At that time in whose stead the Ranters c. Are started up in our day who are likewise filthy dreamers defilers of the flesh c. ver 8. this Scripture-expression is sadly fulfilled before our eyes the Apostle proceds to declare the certainty of those seducers destruction not only from former examples as before but from the likeness of their sins with those which God had punished in sinners of old verse 8 9 10. Then he amplifies his conclusion saying woe to them they shall all likewise perish ver 11. as Cain Balaam and Korah c. did and then he illustrates the sin of those seducers by five elegant comparisons comparing them 1st to spots 2dly to clouds without water c. 3dly To decayed Trees ver 12. 4thly To raging waves of the sea c. and 5thly To wandering stars c. ver 13. After all this the Apostle urgeth another argument to certifie the destrctuion of those seducers adding a third branch to his two former both of examples and of comparisons namely the prophecy of Enoch ver 14 15. which was likewise of the most ancient date as all his examples were because ancient things have the most of Veneration in them 1 Chron. 4.22 In this ancient and infallible prophecy of Enoch Jude declareth the lost estate of those Apostates at Christ's coming to judge sinners ver 14 15. and then he applyeth it to to them ver 16. shewing that these seducers were the same ungodly persons which Enoch had described and therefore such as are liable to the Judgment threatned Lastly this Apostle having dispatched the doom upon those Hereticks he returns to exhort those Christian Jews whom he had spoke unto in the preface ver 1 2 3. 1st That they beware of such seducers alledging the warning words of those Apostles who wrote before him to wit Paul in 2 Tim. 3.1 2 3 4. and Peter 2 Peter 3.2 3. who both of them foretold the carriages and condemnation of those pestilent persons verse 17 18 19. 2dly He exhorts them to an edification on their most holy faith verse 20. 3dly To a Supplication in the holy Ghost Ibid. 4thly To a Conservation of themselves in the love of God verse 21. And 5thly to an expectation of the coming of Christ Ibid. In all which Jude directs them to the right means of perseverance both as to those two blessed duties to wit conference and prayer and as to those two blessed graces namely Love and Hope intimating that it is not enough to get grace but we must be careful to keep it that we leave not our first Faith 1 Tim. 5.12 nor lose our first love Rev. 2.4 but do our first works of obedience verse 5. having our last works to be our best verse 19. and not decline as David did in his old age 2 Chr. 17.3 who then fell into foul sins of adultery and murder Now the Apostle having done his directions in those duties that concern themselves he directs them in their carriage towards others even to the very Seducers verse 22.23 to be gentle to the simply Seduced 2 Sam. 15.11 Gal. 6.1 but rough to Rebellious Ring-Leaders Tit. 1.11 and 13. Lastly he ends in a Doxology verse 24 25. Praying that God may keep them c. Note well Some do Question the Pen-man of this Epistle Objecting First Because he gives not himself the Title of an Apostle Answer Nor doth James call himself so James 1.1 Nor doth Paul style himself an Apostle in four of his Epistles to wit to the Philippians to the 1st and 2d of Thessalonians nor to Philemon Objection the 2d This Pen-man Ranks himself after the Apostles verse 17. Answer Tho' his writing this Epistle was indeed after the writing of the other Apostles in point of time as above yet this degrades him not in his Office and Authority Objection the 3d. He speakes both of a Contention about Moses's Body and of Enoch's Prophecy neither of which are found in Scripture-Record Answer 1st As to that about Moses the Substance of it is Recorded Deut. 34.5 6. and tho' the other Circumstances were but Jewish Traditions therefore doubtful before yet now the holy Spirit in Jude makes them undoubtedly true as is done to the names of these Magitians that opposed Moses whom Paul calls Jannes and Jambres 2 Tim. 3.8 So Moses's quaking at Sinai Heb. 12.21 And Jacob's worshiping on the top of his Staff Heb. 11.21 And Joseph's being laid in Irons c. Psal 105.18 none of these Circumstances doth the Scripture mention in their proper places yet now are they all Sanctified as well as certified by the Pen-man of the Holy Ghost and have put upon them the stamp of Divine Authority Answer the 2d As to Enoch's prophecying c. tho' that was but a Tradition yet the same may be said of this as of the former moreover that Enoch preached to the old world of the final day of Judgment is here made Authentick and now is put into Sacred Canon Some say that Enoch wrote it and his Book saith Tertullian was kept by Noah in his Ark tho now lost but 't is more probable he only preached it and not wrote it for undoubtedly Moses was the first writer seeing Christ began at Moses c. Luke 24.27 had Enoch wrote a Book before Moses surely our Saviour would have begun there Learned Rivet affirmeth that Jude had a Special Revelation to assure him that this Prophecy quoted by an Apocryphal Author did verily come from Enoch Objection the 4th This Epistle seems to be only a Transcript from 2 Pet. Chap. 2. Answer 1st Tho' that 2d Chapter of the second of Peter carry a great congruity with this Epistle of Jude in respect of its substance as it is a disswasive from Apostacy yet there is so much disparity and difference in circumstances as do plainly discover this is no Transcript from that c. Answer the 2d Why may not the holy Spirit dictate the same truths to several Pen-men at several times to be declared to several persons c. Ans the 3d. Upon this account of likeness as before the prophecy of Obadiah may be rejected because the same matter is mostly found in the prophecy of Jeremiah So Ps 60. is Mostly the same with Psal 108. and so is Psal 14. the same with Psal 53. and so it may be said of many other Scriptures Paul wrote the same relative duties both to the Ephesians and to the Colosians Answer