Abraham the first time at their entrance into Canaan Josh 8.30.33 And here have we his second Renewing and Ratifying of this ancient and solemn League and Covenant ver 25. so sollicitous was he of the publick weal both of Church and State after his Decease well knowing that this was a blessed means to bind their treacherous hearts to a better behaviour which otherwise would be ready enough to slip the old Collar if new Bonds were not laid upon them Whereupon Joshua brings Israel twice into the Bonds of the Covenant so called Ezek. 20.37 because such Bonds of Vows and Covenants rightly made and renewed are of singular use to keep the minds of Men within the bounds of obedience and to make Men more firm constant and peremptory in ways of well doing This Three fold Cord cannot quickly be broken Eccles 4.12 The Second Remark is The Place where this Covenant was Renewed namely at Shechem ver 1. Thither Joshua calls and convenes his Second Parliament as the First is supposed to be at Shilo ten Miles distant from Shechem as Jerom affirms for tho' Shilo was the place in Ordinary of Joshua's Assembling the Congregatson of Israel together Josh 18.1 because the Tabernacle was then fixed there having the Ark the visible sign of God's presence in it yet Shechem is expresly said to be the place of this New Convention and where the Old Covenant must be renewed which was an extraordinary Occasion and thereupon it was in the power of Joshua to remove the Ark thither as was done under the Government of Eli 1 Snm. 4.3 and of David 2 Sam. 15.24 upon great Emergencies therefore it is said they presented themselves before the Lord at Shechem ver 1. and by the Sanctuary of the Lord ver 26. For this Sacred Assembly met together for such a Religious Exercise of Contracting a Covenant with God and having the Ark of Gods presence with them might well be said to present themselves before God who is present in all such Assemblies Exod. 20.24 Ps 82.1 Math. 18.20 So the Name of God's Sanctuary is given to it Moreover there be many Reasons why this Parliament was held at Shechem as at a place convenient for it because First It was the Chief City of Ephraim Joshua's Tribe so this Noble City was the fittest to entertain such a Noble Assembly Secondly It was near to Joshua's City whose Age had now made him infirm and therefore the ease of Israel's Supream Governour must be consulted in the choice of a place for his Presence Thirdly Shechem was a Levitical City given to the Tribe of Levi as an Academy and one of the Cities of Refuge which were Sanctuaries appointed of God Josh 20.7 and 21.21 so a fit place Fourthly This City was the Place where was the solemn Burial of Blessed Joseph's Bones as is implied here ver 32. and for the Burial of the rest of the Patriarchs Acts 7.15 16. Therefore was it designed for this last solemn Convention Fifthly Above all Shechem being the very place where the Covenant was first contracted betwixt God and Abraham Gen. 12.6 7. and being the very place where the same Covenant was Renewed again betwixt God and Israel Abraham's Seed at their first entrance into this Land of Promise Josh 8.30.33 between the two Mountains of Ebal and Gerizzim which were very near to Shechem as appeareth from Judg. 9.6 7. where Jotham spoke his Parable from the top of Mount Gerizzim to the Men of Shechem Anointing Abimelech that Bastard in the Valley which lay betwixt it and Mount Ebal a place employed for Religious Services Deut. 11.29 and 27.12 therefore Joshua might well judge this place most proper both for Reviving the Remembrance of God's Covenant with Abraham there and for reminding this same People of their former Obligations unto the Lord there as likewise to engage them in a farther ratification of them in their Faith c. The Third Remark is The August and Elegant Oration which dying Joshua spake to this Parliament at Shechem beside what he had spoken in the foregoing Chapter upon this occasion of Renewing the Covenant wherein observe 1. His Exordium he begins in the Name of the Lord and not in his own Name ver 2. and 2. His Proposition Exhorting Israel to a perseverance in the pure Worship of God ver 14. 3. This Proposition he confirms both by Argument and by Example By Argument First Demonstrating how God had obliged them to a constant obedience by his manifold Mercies that Mercy might enforce them the firmer to duty Then gives them an Historical Narrative of what God had done for them and for their Fore-Fathers beginning at God's call of Abraham out of his Idolatrous Country ver 2 3. giving him Isaac the Heir of the Covenant and of a numerous Offspring which God brought out of Egypt ver 4 5 6 and destroyed the Egyptians ver 7. nourish'd them in the Wilderness and gave them Victory over the Amorites ver 8. and turn'd Balaam's Curse into a Blessing and gave them Canaan ver 9 10 to 14. Then Secondly He confirms his Proposition by Example as well as by Argument laying before them the pattern of their Predecessors how ill it fared with them while Idolaters and how well when purged from Idolatry ver 14. and not only so but he lays his own example before them ver 15. Telling them likewise that it was impossible for them to serve both God and Idols for God would be served truly without halting and throughly without halving ver 19. and that God would severely judge them if they proved Apostates ver 20. The Fourth Remark is Israel's Ready obedience unto all that Joshua commanded them in the Name of the Lord. They voluntarily enter into the Bonds of the Covenant and make a solemn profession of their Faith and faithfully promise a firm perseverance in the pure Worship of the true God ver 16 17 18 21 24. N. B. Joshua in bidding them chuse you whom ye will serve ver 15. doth not leave them to their own free choice to do either but proveth hereby their voluntary and professed subjection to the true Religion that their own free choice thereof might more powerfully oblige them to a constancy in their Covenant And they answer we will serve the Lord and God forbid we should do otherwise ver 16.21.24 This was well resolved had it been as well performed They seem to bind themselves again and again that they would keep touch with God by an Unalterable Resolution but alass soon after Joshua's death they started aside like a broken how Ps 78.57 Hos 7.16 As plainly appeareth in their serving of Baalim Judg. 2.10 11 12 13 c. The Fifth Remark is Joshua's Ratifying this Renewed Covenant its Renovation must be corroborated with a Ratification Joshua as God's Vicar General ratified this Covenant by a Three-fold means First By Preaching to the People pressing hard upon them again and again as in a Dialogue or Conference with
gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bâ—rnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â— to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
Fathers Plenipotentiary and prays for us at his Right Hand much more than when on Earth as one in Joynt Commission with God John 17.24 'T is nor Father I wish but 't is Father I will and none but Christ can be a fit Mediator for he is God to manage matters with God and he is Man too to manage matters with Man 1 Tim. 2.5 This Mediator is so near us in the matter of his Incarnation that he will never be strange to us in the matter of his Intercession The Promise of Christ Gen. 3.15 was the first and will be the last and only Rope of Mercy for falling sinking Man to catch hold of for Salvation from the bottomless Pit In this sense saith the Prophet Isaiah A Man shall be an Hiding-place Isa 32.2 that is the Man Christ Jesus as he is called 1 Tim. 2.5 shall be a comfortable Cordial to Distressed Consciences an Absolute and an All-sufficient Saviour such as his Servants may most surely shelter themselves in and confidently rely upon both for safety here and for Salvation hereafter In this sense also saith the Prophet Micah This man shall be the Peace when the Assyrian comes into the land c Mic. 5.5 that famous He forementioned v. 4. the Man Christ Jesus Alas Flouds and Tempests will Arise and Toss the Church as the Deluge did the Ark the Assyrians and Babylonians Nimrods Brats will Invade and Infest the Church but Christ will be an hiding-place from the Storm and a Covert from the Tempest as Rivers of Waters in a dry-place and as the shadow of a mighty Rock in a weary Land This man Christ shall be her Peace yea her Prince of Peace Isa 6.6 who giveth her Shalom Shalom Peace Peace Isa 26.3 that is pacem regionis pacem Religionis Peace of Country and Peace of Conscience yea pacem omnimodam all kinds of Peace Internal External and Eternal a multiplied renewed and continued peace as God hath promised and Christ hath purchased he merited it as he was the chastisement of our Peace Isa 53.5 and he made it by the Blood of his Cross Col. 1.20 so became our Peace both the Maker of it and the Matter of it Eph. 2.14 16. Therefore though the Assyrian come into the Land he shall be a loser by it if he tread in your Palaces he shall retreat with Dishonour and Defeatment as it befel Senacherib Isa 37.36 37 38. And thus also God reconciled in Christ is known in Sions Palaces for a refuge Psal 48.3 as the City of Sion where the Temple stood was both an Ornament and a Muniment to the whole Countrey so God was both the Ornament and Muniment of both City and Country as being the common refuge to both Thou shalt hide those that fear thee in the secret of thy presence that is in the Golden Cabinet of thy gracious Providence where they shall be as safe as if they were in a Tower of Brass or Town of War yea as if in Heaven it self out of the reach of the rage of Persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Enemies Gunshot saith David Psal 31.19 20. and thou shalt keep them secretly as in a Pavilion which is a Princes Retiring Room or With-drawing Chamber always look'd upon as a sacred place and not to be assaulted there Gods Servants lye safe not only from the stroke of wicked Hands but from the strife of wicked Tongues from the calumnies and contumelies of Graceless Tongue-smiters as no Weapon form'd against them can prosper so every Tongue that riseth against them shall be Condemn'd in Judgnient for a wicked Tongue Isa 54.17 Jude v. 14 15. oh how safe was Noah when the Lord had shut him in his place of Refuge Gen. 7.16 so no Flouds can harm those whom God hands into his Pavilion of Protection The Scripture mentions three sorts of Refuge 1. Created Isa 4.5 His Churches purified unto himself Tit. 2.14 by the Spirit of Burning Isa 4.4 are his Glories v. 5 and 2 Cor. 8.23 Isa 46.13 and 62.3 Jer. 4.21 Ezek. 7.20 his Jewels as well as Crown Throne and Ornament Mal. 3.17 and rather than hazard the loss of those Kele Kamudoth Vessels of desire God will put forth his Creating power for the safety and security of his peculiar people and make a cloudy Pillar to cover them as the Ark did Noah like that for Israel in the Wilderness Exod. 13.21 and 14.19 Psal 105.39 This was done for them as they came out of Egypt where there was no Rain Zech. 14.18 yet there was a cloud If it be said how could there be a cloud where there is never any Rain 't is Answered God created it and rather than fail he will do so still he will Hedge their Houses about Isa 49.16 Job 1.10 2. Commended or Allowed Numb 35.6 and Deut. 19.3 4. Those Cities of refuge were Asylum's or Sanctuaries for such as kill'd any man casually without previous Hatred or Intention of Malice or Murder there they were safe Did God promise Cities of Refuge for those that kill'd Men Much more will he himself be a City of Refuge to Saints when wicked men design to kill them Zech. 2.5 A Wall of Fire 'T is supposed Israel was Circumcised when the Plague of Darkness on Egypt began so could not be assaulted while they were sore for at three days end they were recovered 3. Commanded this is God himself his Name Attributes Promises and Providences Prov. 18.10 Isa 26.20 Cant. 1.4 and 2.3 and Isa 25.4 All Gods People have need of this Refuge in as much as the World hath the Church in chase As all Hunted Creatures hasten to their Refuge by an instinct of Nature how much more we by a Divine instinct should hasten home to our God when Hunted by Bloody Hunters Jer. 16.16 Such as Nimrod was who Sacrificed mens Lives to his own Lusts Gen. 10.9 God will either 1. Over-rule the Power of those Pharaohs or 2. Over-wit the counsel of those Achitophels or 3. He will Restrain their Rage Psal 76.10 11. as Gen. 20.5 and 35.5 Exod. 23.31 and 2.4 1 Sam. 23.27 1 Kin. 22.33 provided we be such as 1. Fear him and hope in his Mercy Psal 34.18 2. Mourners marked Ezek. 9.4 and 3. Meek seeking Peace and pursuing it Zeph. 2.3 Psal 34.14 Oh how should we flee to this Refuge as they did to their Baal-Berith Jud. 9.46 God is known for a Refuge in all Ages Luther said when Threatned I shall have Protection from Heaven while I live and Provision in Heaven when I Die 'T was bravely said by the Duke of Hereford Banisht by Richard the Second I shall have the same Sun that he hath to shine on me and the Sun of Righteousness too which my Banisher hath not to shine upon him I am still on my Fathers ground all the Earth is the Lords c. So that the Banished may have more comfort than the Banisher and be in a far better condition than he As
the Depth of this Full-Sea or high Tide of Mercy Rom. 11.33 yea and to admire the Length Breadth and Heighth as well as Depth of Divine goodness Eph. 3.18 And 3. 'T is full of the finest Mercies tender Mercy that hath a soft Hand for a sore Heart Luk. 1.72.78 Jam. 5.11 Bowels of Compassion which makes God sometimes seem to Stagger between two shall I strike or shall I not Hos 11.8 Psal 78.38 Lam. 3.33 Luk. 6.35 1 Kings 20.31 Mercy pleaseth him Mic. 7.18 One Deep calls on another here our Deep misery his Deep Mercy Thus I might enlarge on all other Attributes But briefly 4. Gods Justice is ours by this Covenant as well as his Mercy in condescending to the Triumph of Mercy over Justice in accepting satisfaction from another even Christ for us in Absolving us from the condemnation due to us and in receiving us into the generation of the righteous though but with a borrowed righteousness of the Lambs lending 5. His Holiness is ours as the Pattern of our Piety and the Object of our Love and imparting it to us Eph. 4.24 6. His Truth or Faithfulness is ours which gives a being to all his Promises and converts them into Performances us his Love moved him to make them so his Truth binds him to perform them to wit in the best Season not suffering his Faithfulness to fail Psal 89.33 7. His Omnisciency is ours whereby he observeth all our wants and weaknesses taking care as well as notice of us in and under them even at all times 8. His Omnipotency is ours the Omnipotency of Gods Anger is Dreadful but of his Love is comfortable and when Love sets this Almighty Arm on work what can it not do Job 42.2 9. His All-sufficiency is ours a pretious and inexhaustible Treasure which hath supplied the wants of all his People in all former Ages and still is pressed down heaped up and running over to supply us in this present Age as it never yet failed so nor will it for ever 10. His Ubiquity or Omnipresence is ours this is our Cordial God is every where with his Saints at Sea or Land City or Country they are no where from their fathers ground 11. His Unchangeableness is ours he sits upon the Floods Psal 29.10 the World is a Fable of changes but the unchangeable God hath his Hand upon the wheel and mannages its motion to his own glory and his Churches good doing with his Hand what his Mouth has spoke 12. His Glory is ours and so is his Eternity Hath God an Earth for us upon which we now live and hath he not an Heaven for us a Glory and that Eternal In a word Gods Eyes Ears Hands Feet Breath Back-parts Head and Heart c. Which God is said to have in Scripture are all ours his Throne and Footstool c. All Grace Peace Comfort c. All in Heaven and on Earth ours 1 Cor. 3.22 Secondly Both the Names and Offices of the son as well as all the Attributes of the Father are ours by the Covenant 1st His two Natures the Hypostatical Union of the Godhead and Manhood is ours 1. As a sign that Man made sick by sin should Recover and not Tast of the second Death This sign God gave Hezekiah of his Recovery from a sickness unto Death that the Sun went backward Ten Degrees with its Shadow 2 Kings 20.8.10 And this Infallible sign that Mankind sick of sin shall recover inasmuch as the Son called the Sun of Righteousnes Mal. 4.2 hath gone back with his shadow of Glory Ten Degrees at least nay such as are Numberless To wit that infinite distance betwixt equality with God and the form of a Servant Phil. 2.7.8 Christ left that Glory which he had with the Father before the World was Joh. 17.5 and took upon him not only the Nature of Man but even of faln Man which was worse than if he had become a Toad Oh! How Low did Christ stoop to raise us up on High every Degree of his Descending is a certain sign of our so many Degrees Ascending 2. As a Screen to Sconce and shelter us from consuming Fire such God is in himself Heb. 12.29 which would soon kindle upon such dry Stubble as faln Mankind is therefore Christ became God-Man and so a Days-Man or Mediator between God and Man that the Flames of these Everlasting Burnings as God is called and which no meer Man can stand before Isa 33.14 should not take hold on us 3. As a Ladder our Lord applies Jacobs Ladder to himself Gen. 28.12 Joh. 1.51 he is the true Ladder of Life by which Faln Man must Ascend out of the Pit of Despair into the Heaven of Pardon and Peace with God The top of this Ladder toucheth Heaven with his Divinity and the Foot or Bottom of it rests on Earth with his Humanity whereby he reconciles Man to God and makes Heaven open and obvious to us provided we own him as our only Mediator and lay hold by the Hand of Faith upon his merits as upon the Rounds or Steps of this Heavenly Ladder such as seek to go up to God any other way must as Constantine the good Emperour once said erect his false Ladder and climb up alone and assuredly such climbers upon so short and so rotten Ladders not only venture their Neck-breaking but their very Souls shall fall down into the Bottomless Pit strange Ladders lead to a strange end and will not take and keep hold of us as the true Ladder doth as well as we of it and far better hold too 4. And Lastly As a Conduit Christ is the Conduit of Conveyance a Royal Conduit some magnificent Conduits there are indeed that are made upon days of great Pomp and solemnity to run some few hours with Wine as well as all other hours with Water but this Divine Conduit runs always with Wine and always with Water too and this Wine which perpetually flows from it is better than the Blood of the Grape Gen. 49.11 12. Deut. 32.14 'T is no less than the Blood of the Lamb of God yea the Blood of God himself Act. 20.28 Neither is the Water which continually streameth out of it Common Water but Living Waters Joh. 4.10 and 7.38 and Waters of Life Rev. 21.6 and 22.1 Christ is a Golden Conduit which Conveyeth through its Golden Pipes the Golden Oyl of Grace and Spirit Zech. 4.12 God blesseth us with all spiritual blessings in heavenly places in Christ Eph. 1.3 For our Faith first lays hold of the Manhood in this Hypostatical Union of Christ so climbs up to the Godhead Thus as Christs two Natures are ours by the Covenant so are his three Offices In Mans Creation Man was made like God but in Mans Restoration God was made like Man and became Mans Prophet Priest and King in respect to those three Offices the three Sages of the East offered to Christ at his Birth 1. Myrrh as to a Prophet 2. Frankincense as to
the first Offender yet this the offended Husband will condescend to do either out of pity to her or from his want of her Company he offers Reconcilement ver 3. whence some say his Concubine had not committed Adultery for in that case no Reconciliation ought to be offered for Adultery was severely punished by the Law of God c. However he would Imitate God in alluring her c. Hos 2.14 therefore brings he a Beast to ride upon home a couple of Asses though possibly she ran from him on Foot N. B. The Father in-Law rejoiced to behold Reconciliation brought home to him though all this while he had not stir'd out of Doors to fetch it Now must they all rejoyce together in this new Reconcilement the Levite is content to spend three Days therein on his own Voluntary Accord but he must spend other Days more though unwillingly being over-born with the Importunity of his Father-in-Law ver 4 5 6 7 8 9. still the Father in Law presseth his stay so long upon the last Day and all that this renewed Love might be the more confirmed by his kind Entertainment that it was a time sitter to take up Lodging than to begin a Journey but the Levite was resolute and will stay no longer ver 10. and here begins the sad Tragical Story Note here by the way Delays are many times dangerous had they set out betimes and not staid till the Afternoon they might haply have got home that Night and the following Mischiefs might have been prevented Semper nocuit differe paratis N. B. Thus the Devil usually Courteth and Cozeneth those that would look toward Heaven our best Home just as this Old Man did the Levite Be content I pray thee c. What haste In space comes Grace and hereafter is time enough Thus one Delay begets another as one Link in a Chain draws on another Qui non est Hodiè cras minus Aptus erit He that is not fit to Day will be less fit to Morrow and oft times our choice may be made our Judgment For if lingring and loitering in Matters of Salvation be our voluntary choice one Day God may justly inflict it as a Judgment upon us the next day Our delaying to Day may become the hardening of our Hearts to Morrow To Day if ye will hear his voice harden not your hearts Hebr 3.15 Now is the accepted time and now is the Day of Salvation 2 Cor. 6.2 Dr. Hall hath an excellent Note here It is good hearing when the Levite maketh hast home an Honest Man's Heart is where his Calling is such an one is like a Fish in the Air whereinto if it come for Necessity or Recreation yet it soon returneth into its own Element again This Office by how much more sacred it is so much the more attendance it requireth even a Day breaketh square with the truly Conscientious as it did in this Levite who rose up early two Mornings together to Depart and to return to his charge ver 5.8 but the Old Man his Father-in-Law detained him against his Inclinations Hinc illae lacrimae from hence sprang all the following Mischief and Miseries No doubt but the Old Father might out of a good Mind constrain their stay N. B. Would to God we could thus constrain Christ to stay with us as the two Disciples did at Emmaus not by force but by friendly Intreaties Luk. 24.28.29 that the hearts of the Levite and his Concubine might be the better reunited and their Mutual Loves be the more reciprocally renewed As a Bone once broken becomes stronger after setting and as Boards well Glued together will not easily be dissevered However this over affectionate Father soon felt the sad effects of his fond Affections both in detaining his Daughter four Months before and now in detaining her Husband with her other five Days until the Day was declined upon the fifth Day for he soon after even that very Night lost his Daughter as well as the Levite lost his Concubine and that after a more than bruitish and barbarous manner which happened thus The Day was far spent when they came toward Jebus the Levite dare not lodge there because it was Inhabited by the Jebusites though the City Jerusalem had been taken by Caleb c. Judg. 1.8 therefore Adonibezek was brought to Jerusalem because it was then in Israel's hands ver 7. yet could they not quite drive out the Jebusites neither the Tribe of Judah out of their part Josh 15.63 nor the Benjamites out of their part Judg. 1.21 And the Jebusites did Inhabit that City until David's day 2 Sam. 5. ver 6 7 8. which was the upper part the strong Fort of Zion from whence probably they much molested the lower part and afterwards by God's Permission drove out the Israelites that dwelt there for the punishment of their Sin Therefore this Levite durst not lodge with those Cursed Canaanites ver 10.11 12. but piously resolveth to lodge in a City belonging to God's People so pitches upon Gibeah belonging to Benjamin ver 13 14 15. where he expected better Entertainment but by an over-ruling Providence of God his choice here proved pernicious to himself to his Wife and to many Thousands of his People If this City were one that was given to the Levites as some suppose from Josh 21.17 no wonder if he turn'd in thither hoping to find some of his fellow Levites there to have the comfort of their Company If so either the Backsliding Benjamites had Banish'd them thence or themselves were become as bad as the Benjamites and the following wickedness was so much the worse Where can a Man be safe from the Devil and his Imps and what place excepting Hell it self can afford a worse Creature than an Apostate Israelite a profligate Professour and a Depraved Priest or Levite Here N. B. This Levite leaning upon his own Vnderstanding in his choice of Lodging Prov. 3.5 and not desiring God's Direction Prov. 16.9 and 19. â—1 and 20.24 Jerem 10.23 goes to Gibeah where he found none so kind as to entertain him there being no Inns in those times as are now but if no Man took them in Travellers lay in the Streets Gen. 19.2 though he would not have been at all chargeable save only for House-room having all Accommodations of his own for his Journey so that there was no reason to refuse him Lodging There was no Job among all the Benjamites who suffered not Strangers to lodge in the Streets but opened his Door to Travellers Job 31.32 Nor was there a Lot to entertain a Levite an Angel Gen. 19.3 Hebr. 13.2 until he came who was an Old Man yet a Work-man yea at Field-work and that till the Evening whereas the other Citizens were Idle and Luxurious and he was also of Mount-Ephraim as the Levite was which might make him the more kind to his Country-man who after some needful Questions asked and understanding he was going to the House of the Lord
or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâ—pta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
the carriage of the Ark from Obededom's House to its proper place in David's City Remarks upon it are First The removal of the Ark from hence upon the occasion of David's hearing how the Ark had been entertained not only without any damage but also with great advantage to Obededom N. B. Tho' it had not been so as we read to Abinadab who probably had not given iâ— so noble and reverent an entertainment as Obededom did and therefore was not blest like him David hereupon begins to bethink himself of his own loss that if the Ark had been this half year in his own house according to his first design all those blessings upon Obededom had been bestowed upon himself and on his houshold and 't is a wonder David should neglect consulting with God by the Vrim about this matter Now those tidings flush David to renew his former Design when he saw the danger was over v. 12. N. B. 'T is a good Note of a Grave Divine While the Ark brought the Plague both Philistines and â—eâ—â—shemites are weary of it yea and David himself can be content to want it But when it brought a Blessing with it as to Obededom then it is look'd upon as worthy of entertainment many will own a blessing Ark a prospering Truth but he is an Obededom indeed that will own a persecuted and a banished Ark. The Second Remark is David acknowledges his former fault committed in carrying the Ark upon a Cart c. but now it must be born upon the shoulders ef the Levites according to God's own appointment as before and finding his obedience to God herein Secking God in due order so far owned as that the Lord help'd the Levites by an invisible power so to bear it as that it seemed light and no burthen to them 1 Chron. 15.2.13.26 David upon this encouragement offers up a Bullock and a Ram every seventh station as well as at the first stage v. 13 in testimony of his thankfulness to God for his making no breach upon them as he had done in his former undertaking After his Sacrifices he Danced before the Lord with all his might laying aside his Royal Apparel and girding himself with a Linnen Ephod v. 14 15. such as young Samuel used 1 Sam. 2.18 which was a Popular Garment N. B. This David did to shew that in the service of God there is no difference betwixt Prince and People and David gloried more in being God's Servant than in being Israel's King as Psalm 18. the Title and here in God's Service c. The Third Remark is David's Entertainment of God's Ark with great joy in his own City Sion v. 17 18 19. wherein Mark First His placing it in an Holy Tabernacle which he had purposely erected for it by the help of Hiram's Artificers sent to him as is aforesaid for Moses's Tabernacle was still at Gibeon 1 Chron. 16.39 21.29 2 Chron. 1.3 this David still left there because he designed to build a Temple with all expedition 'till countermanded by God therefore built he not a Chapel now because the Ark was yet in its wandering posture 'till it came to be fixed in the Temple but a Tabernacle or Tent only and that at some distance from his Royal Palace for after his Sacrificing in this Holy Tent he is said to return to his own House Mark Secondly His giving thanks to God for this transcendent favour which he did partly by the Priests Sacrifices and partly by blessing the People which he did both as a Prophet and as a Prince to whom it belongs to pray for their Peoples welfare 1 King 8.54 55 c. and to promote it also Mark Thirdly David's Dismission of the people with a Royal Feast giving to each a Cake of Bread a good piece of flesh and a Flagon of Wine enough to suffice every man for his return home N. B Note well He did not make them a dry Dry Feast as Josephus relateth such as the Papists make the People at the Eucharist denying them the Wine Then David Sang the 132d Psalm The Fourth Remark is The Story of Michal v. 16.20 to 23. wherein Mark First Michal did not meet this Pomp as the Holy Women and David's other Wives saith Sanctius did like and Miriam and Jepthah's Daughter to honour the Solemnity with their presence but she peeps through her Window and beholding David's extatick postures despised him for a Madman v. 16. Mark Secondly Holy David returning home to bless his Household like a good Master as he had done the People like a Godly King Michal meets him and mocks him v. 20. her Chamber cannot now contain her but her malice more like a Daughter of Saul than of Sarah makes her to meet him to mind him of three faults First That he had forgot the Majesty of a King Secondly That he had made a Priest of a King by his laying aside his Robes and putting on the Ephod Thirdly That he had acted the Mad-Man's part she forgetting what her Father had done 1 Sam. 19.24 Mark Thirdly David's Reply not without some tincture of tartness v. 21 22. upbraiding her with God's Rejecting her Father and setting him up in his stead and what he had done was to honour God who had so honoured him nor can I saith he be luke-warm herein but resolve to be more so with honour 1 Sam. 2.30 Mark Fourthly God punish'd mocking Michal with a barren Womb v. 23. her Carnal Eyes discern'd not the things of God they were foolishness to her 1 Cor. 2.14 therefore is she call'd the Daughter of Saul v. 20. because she savoured more of Saul's Pride and Hypocrisie here than of Sarah's Faith and Humility Gen. 18.12 1 Pet. 3.6 N. B. Yet this barren Michal hath still too many Sons who make Religion not more a form than a scorn and no marvel if such be plagued with a continual fruitlesness as she was having no Child by David to her death 2 Sam. CHAP. VII THIS Chapter contains David's Counsel and purpose to build the Temple allowed by Man but dissallow'd by God Remarks are First The moving cause of this Counsel was the Peace God had given him now round about v. 1. this sublime tranquillity he look'd upon as an happy opportunity reflecting with a pious mind how himself dwelt in an House of Cedar which Hiram had built for him Chap. 5.11 but God and his Ark dwelt in a meaner unhandsom and unsetled Tent composed only of several Curtains and covered with Skins of Beasts this he thought very unsuitable that his House should be better than God's and more costly this was his word to Nathan v. 2. 1. Chron. 17.1 c. Hag. 1.4 So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favours Psal 116.12 the doing of which he not only Voted but also Vowed Psal 132.2 this was more than Ahab would do who tho' he dwelt in a Palace of
c. still waiâ—â— for their Prey again and there presseth upon them for his Release more than eveâ—â— But while he urged Christ's Absolution this time also they cry out against Pilate that if he Justified him whom they had Condemned in their Court and committed the Prisoner to him they would Article against himself as no Friend to Caesar c. John 19.12 This saying knocks down all Pilate's Honesty dead to the ground save only that as he had brought Christ out from the Barr before shewing him most notoriously abused that they might be moved with Compassion towards him when he said to them Behold the Man thus madly misused by the Rude Rabble Soldiers So here again he brings him forth from the Bar and cries again Behold your King John 19.13 14. Are you not ashamed to kill your King whom you have caused me to put all this Contempt upon Those faint Essays of Pilate's clearing the Innocent were took weak Remedies for Curing so strong a Malady as the Priest's Malice Who were not at all moved with all the Miseries they had Mischievously Inflicted upon Innocent Jesus but though they Relented not at their beholding the Man and beholding their King thus abominably abused N. B. Note well 't is meet we should be moved to see the King's Son so basely Scourged by the basest of Men and that for our sakes not for his own those Miscreants melted not Mollified not to behold the most prodigious and profoundest part of our Redeemer's Misery but on the contrary made themselves sport thereof and with many Outragious and Spiteful Speeches flocked about Pilate Threaten to Accuse him of Treason to the Emperour for Labouring by many means to Release such a Traitor to Caesar's Government Now is Pilate Conquered to yield for two Causes and Considerations N. B. Note well First the Impatiency Importunity and Impudency both of the Priests and of the People like Priest like People Pilate faintly saith to them shall I Crucifie your King the more backward he was to it the more madly forward and furious they were for it And the same Mouths that had but a little before cryed Hosanna to Christ at his entring into Jerusalem now with their loudest Clamours cry Crucifie him and to shew the earnestness of their Divelish Desires they double that Outcry saying Crucifie him Crucifie him He is none of our King we have no King but Caesar let him be pushed out of the City to be Crucified Then Pilate Feared a Tumult Matth. 27.24 As God made this People's choice their Judgment they would have no King but Caesar as if there were no King in Sion Mic. 4.9 And as if they Rejected the Lord from being their King 1 Sam. 8.7 God gives them their choice with a Vengeance for their King Caesar utterly destroyed them as was prophesied Zech. 11.6 which was fulfilled by the Emperour Vespasian So this fear of Man brought Pilate into a Snare Prov 29.25 Causeth him to comply with the Clamorous Crew to avoid the Danger of a Tumult c. The Second cause of his complying was his fear of losing Caesar's Favour fearing that more than the loss of God's So chuses to obey the Creature 's Corruptions rather than the Creator's Commands And in fine he loses the Favour of both as the sequel sheweth CHAP. XXXI WHen this Cowardly and Inconstant Pilate was thus Sordidly overcome by the pressings both of Priests and People and overawed by his fear of losing Caesar's Favour and so by Consequence his Office of Power and Presidentship then he that had been as stiff as an Oak in absolving Christ so oft before saying I find-no fault in him becomes as supple and plyable as a Willow and complies with the cursed Crew to Condemn the Innocent and Faultless One that they might lead him away to Execution Whence do arise these few Remarks Remark The 1st is That Men of no Principle Magistrates or others that Act for pleasing the People and fear of Princes Dust and Ashes more than the living God cannot persevere in their pretended Piety or Honesty but yields at last to the Temptation Remark 2d Such as do yield to the Tempter whether they be Godly or Ungodly are sure to be punished for not persevering as was Adam for yielding to Eve Sampson to Dalilah and Pilate here to the People as Adam lost Paradise and his Primitive Excellency both to his Person and to his Posterity and as Sampson lost his Strength his Eyes his God and his Life thereby So Pilate perplexed here with Threats of Impeachment persists not Honest in his Office soon after he was kicked out of it by Cajus for perverting of Justice Banished into Germany as before where through Grief and Shame for loosing both Gods Favour and Caesar's he became his own Death-Man Eusebius Hist lib. 2. cap. 7. and which is worse he stands Branded in the Bible for Condemning the Just One upon Everlasting Record to the end of the World to say nothing of his Torments for it in the other World N. B. Note well This should Teach all Persons to fear God above the World we may not warp and act against the Light of our Consciences as he did The 3d Remark is Above all it concerns Magistrates to be Men fearing God Exod. 18.21 Able and Active Strong and Stout Hearted well underlayed with Righteousness as well as Riches fearing God above all Judges should be Men of Courage ceur de Lions Solomon's Throne was supported with Lions to shew what manner of Men such as Sit in places of Judicature should be and what Mettal a Magistrate should be made off The Standard of Justice should be of Case-harden'd Steel and the Main-posts of a Common-wealth should be Heart of Oak Tully tells us 't is a Mercy to have Judges Modò Audeant quae sentiant so they dare but do according to the Dictates of their Consciences which because Pilate did not do therefore all that Evil aforesaid by a Just Judgment of God came upon him As Joseph yielded not though his Sollicitations were so oft renewed So he and Daniel had no fault found in their Grandeur save in the matters of their God c. The 4th Remark is It was a wonderful providence of God that Pilate should in these his contrary Actings of Absolving and Condemning Christ serve God's Will as well as his own both God's Secret and his Revealed Will. In his Absolving Christ so often he concurred with the Revealed Will of God which declareth him Faultless and without Sin Heb. 4.15 A Lamb without blemish of Original Sin and without spot of Actual Sin 1 Pet. 1.18 and in his Condemning him Pilate served the Secret Will of God which laid upon Christ all the Sins of the whole Elect Isa 53.6 according to the Covenant of Redemption contracted betwixt the Father and the Son for satisfaction of Divine Justice and for the expiation of all our Sins While he stood before the Bar of this Mortal Man he
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
in the form of a Servant to come down to this sick Servant's Pallet N. B. Note well O what a mercy it is that the Lord himself should come down from Heaven to be amongst men on earth as he did when he came in the flesh and doth still come to us in the spirit and causing our spirits to leap levalto's within us as the Babe leaped then in his mothers Belly more like a suckling at the Breast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.2 than an Embryo in the Womb. The Eighth Remark is The same Soul may be high in Faith and low in Humility so was this Centurion saying but speak the Word only c. Math. 8 8 9. T is much that he being no Jew nor conversant in the Prophet's writings should be so lofty in his believing as well as so lowly in his humblings through the cloud of his own weakness and unworthiness his eye of faith espyed the worth of Christ's Omnipotency calling him a Captain to command all Diseases for comming and going and saying I am a Man and under Authority yet can do these things how much more thou that art God and under no Authority canst do any thing thou art all-sufficient in thy self to effect what thou wilt N. B. Note well The Centurion makes a Comparison betwixt himself and his Saviour both in respect of his Person and of his Power as of the lesser with the greater saying as it were thus 1. As to my Person I am but a Man a meer Man but thou art God also very God 2. As to my Power tho' I be subject to another yet have I Souldiers under me at my beck and check how much more hast thou who hast a Soveragnity over all created Beings an absolute power over Sickness and Death and can heal this Palsey or Epilepsy as some say though it be sudden hidden and for the most part incurable by men The Ninth Remark is There is a marvellous beauty in Grace especially in great Grace as here in great Faith as well as great Humility This put Christ here to the marvel Mat. 8.10 as before he had been ravished with his Spouses single eye and with one single Chain of her Neck Cant. 4.9 how much more where he beholds a beautiful concatenation of all Gospel-Graces Hereat 't is said Christ marvelled and what can be so great a marvel as to hear that he marvelleth Who was it that wondred at this man's Grace no other but he that wrought all this Faith and Humility in him If any other hand had wrought this Grace in this Captain why should Christ who knew all things ab Aeterno Joh. 21.17 wonder at it Christ wondreth at his own work in this man as he had done before in Nathaniel John 1.47 and at his own love to Mankind when he calls himself wonderful c. Isa 9.6 He wondereth here not as it was a sign of any motion of a troubled mind in him as it is in us but as the grand Doctor of the Church teaching us hereby what we ought to wonder at Christ did not wonder at the Magnificence of the Temple as his Disciples did Mat. 24.1 nor was he at all ravished with the glittering glories of the World with its Beauty and Bravery represented as in a Land-skip by the Devil before his Eyes Mat. 4.8 9.10 as he was with the Spouses Grace and at this Centurion's Faith he much marvelled it being the Work of his own Almighty Power Eph. 1.19 and this his Power Christ never putteth forth but for mighty purposes The Tenth Remark is Christ extolleth as well as admireth his own Grace in this Gentile-Proselyte above all that he found in those that are call'd his own People The multitude wondred at his powerful Teaching Luke 4.22 yet are they not praised the Leper believed Christ's Power to Cure him Mat. 8.2 and was therefore healed but not Praised Martha could say I know If thou ask my Brothers Life it shall be granted John 11.22 yet was she rather reproved than praised ver 39 40. The same may be said of many other Instances in the New-Testament Behold the Lamb of God c. John 1.36 40. So was Peter by Andrew ver 41. and Philip by reading Moses c v. 45. They all believed yet not Praised because they were helped Indeed Nathaniel is praised v. 47. yet believed he not till he saw first a fiâ—â— of Christ's Deity v. 48 49. but this Centurion is praised and preferred above all not only because he believed without all helps and means to bring him into Faith but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation The Ruler of the Synagogue cry'd come quickly c. Mat. 9.18 but this man believed Christ's presence was not necessary his word tho' absent was enough therefore he and Cornelius Acts 10. be the Sundard bearers of Gentile Proselytes Christ extolling him not above Patriarchs and Prophets but above those now to be cast into Hell as is foretold Mat 8.11 12. Lastly Faith hath an happy hand for help from Heaven may have what it will as having the Key of God's treasury Christ saith to the Woman be it unto thee even as thou wilt Mat. 15.28 and to this man as thou believest so be it unto thee Mat. 8.13 Faith always speeds in one kind or in another never fails in having its desire either in Money or in Money-worth 't is said of Luther Iste vir potuit quod voluit might have any mercy that he desired The Second Miracle wherewith Christ confirm'd his Oracles was the Raising to Life the Dead Son of the Widow at Naim Luke 7.11 to 17. Wherein are these Remarks First As to the Time When. It was the very day after he had healed the Centurion's Servant v. 11. as Christ cured one Sick unto Death grievously tormented with a Palsey or Epilepsey which is the Falling-Sickness Mat. 8.6 Just a dying and falling into a state of Death upon the Day before so now the very next Day he raised this Young-Man who was altogether Dead To shew that he was according to the Centurion's Character of him the Great Centurion both of Sickness and of Death giving them both their Commands and Commissions both of coming to us and of going from us when this great Captain pleaseth c. The Second Remark is relating to the place where it wâ—â— done at Naim a City that lay forty eight Miles North from Jerusalem upon the edge of Samaria in the way as the Galileans pass'd to Jerusalem whither probably Christ was now going to the Pentecost Feast Naim Hebrew signifies Beautiful Fruitful Fair and Pleasant an Emblem of the World wherein the Children thereof live in all delights never dreaming of Death till it suddenly seize upon them and spoil all their Pleasures as it did in this Young-Man yet a Dead-Man in the Flower of his Age and in the midst