upon the Sea Shore this latter call'd also the Dust of the Earth Gen. 13.15 resembles his Carnal Seed which with the Cursed Serpent did seed upon Dust but the former the Stars of Heaven Gen. 15.5 holds forth his Seed of Believers all Heaven Born and shone as Stars in their Generation accordingly the Lords design was Double in giving his Law on Sinai First Unto the Carnal Seed it setteth out the Old Covenant of works which they had broken and which God would not have wholly blotted out of the Mind and Memory of Men thus the Law strictly or absolutely taken as it was given to Adam as his way to Life in his first Estate so it shut up all these Jews under it as legally Dead except they would slee to Christ seeing they could not attain to any righteousness or Life by the Law simply considered for so 't is the sum and substance of the Covenant of Works and begets Children to Bondage which shall have no Inheritance with the Children of the Promise who all lay hold on Christ in the New Covenant as Gal. 4.21 to the end of the Chapter demonstrateth where Paul speaks of the Law absolutely and properly as a Law Covenant strictly taken in a contradistinction from the Gospel affirming how its Children as those of the Bond-Woman come short of Righteousness and Salvation are cast out of the Kingdom being Persecutors of the Spiritual Seed the Children of Promise as now all reprobates are The Second Design was for the Start of Heaven the Spiritual Seed or Believing Jews to whom the Law on Sinai did darkly shadow out the Covenant of Grace therefore did it bind them to the observation of the Ceremonial as well as Moral part the former being a Metaphorical or Figurative Gospel as the latter was a Literal Law the Letter whereof was not so much killing even to the carnal Jews in Gods Intention as by their own Corruption whereby they scorn'd Christ and his Righteousness in the New Covenant thinking to save themselves by their own Righteousness in a Covenant of Works Rom. 10.3 whereas this Covenant on Sinai was not otherwise designed upon a Damning but only upon a proving Design hence Moses saith there Exod. 20.20 Fear not for God is come to prove you he saith not to damn you and therein as Israel avouched the Lord for their God so God avouched them for his people Deut. 26.17 18. and 29.10 11. which could not be done with Man faln out of the Covenant of Works but by a Covenant of Grace and had this Covenant on Sinai been a Covenant of Works then was God injurious to Israel in calling them back from that Covenant of Grace given to Abraham their Father four hundred and thirty years before Gal. 3.17 to this worse Covenant as if God having begun with them in the Spirit would now perfect them by the Flesh Gal. 3.3 whereas 't is Gods plain method to lead his people from Faith to Faith Rom. 1.17 and from Grace to Grace John 1.16 Job 17.9 and Prov. 4.18 but never from Grace to Works Object 3. But then why was the Moral Law being the sum of the Covenant of Works given to Israel at Sinai or Horeb Deut. 29.1 if it were not that very Covenant Answ 1. Besides all the aforesaid for farther clearing this great Truth I shall add 1. The Law was not given to Israel as intended they should seek Justification and Salvation thereby but for a fuller discovery of Sin and a further conviction of Conscience 'T is true the very Law of Nature did discover Murder to be a sin in Cain Gen. 4.9 Whoredom to deserve burning Gen. 38.24 with 34.31 and the Patriarchs could say God forbid that we should steal Gen. 44.7 Yea those two Heathen Kings abhorred Adultery yea looking and lusting after any Woman Gen. 12.17 20.3 the same I might add concerning the breach of all the other Commandments as 1. Gen. 35.2 2. Gen. 31.34 35.5 3. Gen. 4.26 4. Gen. 2.3 Exod. 16.23 5. Gen. 27.41 All these were discovered to be sins before the Law was given by Moses even by the light of Nature but in Moses time this light was almost extinguish'd and this Law was obliterated and blotted out by Israel's conversing so long among the Idolatrous as well as Ignorant People of Egypt Indeed Adam's Fall broke this Law and Light in pieces and afterwards it grew dimmer and dimmer daily yea the Sheards of Gods Image wherein Man was created and being broken by his fall became smaller and smaller every Age after so that they could hardly be put together Men successively marring their own Consciences more and more and the Devil stepping in to promote it the Superseminator sowed Tares to choak the good seed wherefore lest it should be lost for ever as a Law in the heart God caused it to be written for the eye as well as spoken to the ear The End why is expressed by the Apostle The Law entred that the Offence might abound Rom. 5.20 to wit where it hath abounded in the Conversation it might now by the light of the Law abound also in the Conscience in great Grief for it and due Detestation of it as the greatest evil He saith also that he had not known sin but by the Law Rom. 3.20 and 7.7 and therefore was the Law added because of transgressions Gal. 3.19 which are discovered by it Ubi Lex ibi Lux. Torah Or Hebr. Gods Law is Mans Light Prov. 6.23 laying all open as 1 Cor. 14.25 and threatning destruction to transgressors Rom. 3.20 23. Answ 2. The Law on Sinai was not given to stand as Covenant of Life 'twixt God and Israel by which they might live for when it was given in its Thunders and Lightnings they were so affrighted that they saw they could not come near the Lord by that Law wherefore then saith the Apostle serveth the Law Gal. 3.19 he answers himself it serveth to chase us to Christ v. 24. whom he calls the End of the Law being accommodated to that Insantstate of the Church which though an Heir of the Promise in the Covenant of Grace made to Father Abraham yet while under Nonage was also under Tutorage and so the Law was her School-master to scourge her to Christ who was able to give her life which the Law could not give her Gal. 3.18 21 24. but rather clapt her up close Prisoner as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.22 23 from whence she could not possibly escape unless delivered by her Goel or Redeeming Angel Gen. 48.16 Christ Jesus the Avenger of blood being at her heels she must flee for her lite to this City of Refuge The third Consideration is That the Apostle in those chapters 3d. and 4th of his Epistle to the Galatians doth not make the Covenant on Sinai a distinct Covenant from that of Works and that of Grace to make a third Covenant but he
Sports or to some great Feast c. is not recorded but this is written That there Samson's Licentious Wandring and Wanton Eye became a Burning-glass to set his Heart on fire to Marry a Daughter of the Philistines and upon his return home he begs his Parents to get him her for a Wife ver 2. N. B. Though he lived in times of Ignorance and Prophaneness and though he had six'd his Affections upon this Timnath-Maid yea and though he had a Warrant from God as some do sense ver 4. to do what he did yet would he not take a Wife without his Parents consent as Gen. 21.21 and 24.3 26 34 35. The very Light of Nature and the dim Light of the Law can convince Men's Consciences of this necessary Duty in the worst of times Oh then what a shame is it that this Law of Nature is no more yea so little observed in our Land of Goshen c. N. B. Samson's Parents at the first Dissented from it and that upon good grounds because God had forbid the Israelites to make Marriages with those Cursed Vncircumcised Nations Exod. 34.12.16 Deut. 7.3 whereof the Philistines were a part ver 3. But when they understood by Samson's Information that it was of the Lord who could dispense with his own Law as in Hos 12. for his own glorious ends they then consented to it ver 4. and went down with their Son to Timnath ver 5. understanding that God in their Son Samson was seeking an occasion against the Philistines in his Marriage with one of their Daughters N. B. For by a particular Inspiration Samson might argue with his Parents in this Dilemma or double-horned Argument which pusheth both ways the Philistines will either grant me their Daughter which I desire to Marry or they will deny it if they deny to give her me then shall I take an occasion to assault them for the Affront offered to me because they have disgraced me and if they grant her and gratifie my Desires then will they be bound to more Benignity and Benevolence towards me and all my People Israel in the Bonds of Affinity contracted by the Marriage N. B. But if they hereafter break those Bonds of Affinity this will administer another occasion of a new Quarrel against them By the Importance of these Arguments together with his Importunity his Parents were overcome to accompany him that Samson though a Nazarite might carry on his Courtship to a Lady of the Philistines though an Heathen and an Infidel because they now say she pleased their Son well not only for her Beauty but for the design of God in Order to Israel's Deliverante more especially therein The Second Remark upon the Antecedents of his Marriage is Manoah his Wife and Son go down together to Timnath that a Solemn Contract might be made betwixt Samson and his Sweet-heart But in their joynt-Journeying toward the City Samson steps aside at the Vineyards from his Parents upon some occasion not express'd it may be to ease Nature or N. B. By some Divine Impulse for the following Encounter for a Young Lyon in the prime of his strength rushed out of the Vineyards and roared fiercely against him when found alone then the Spirit of the Lord came mightily upon him both stirring up and augmenting his Strength and Valour so that he takes the Lion by the Chaps and rent him as speedily and as safely as if he had been but some Tender Kid though he had no Weapon in his hand ver 5 6. This Miraculous Exploit was to Confirm Samson's Faith in his great undertaking unto which the Lord was now calling him to be a Judge for Israel against the Philistines as it befel David in the like case afterwards 1 Sam. 17.34 N. B. And this Essay did far exceed the Poet's Story of their Hereules's Encountring of a Lyon for they say he had a Club in his Hand And such was Samson's Modesty that when he came up to his Parents again from this Diversion N. B. He told not them of this wonderful Work he had wrought as many Braggadocio's would have done not so much lest his Parents should reprove him therein but more especially lest they should divulge it at Timnath prudently pondering the prejudice that might arise thereby considering 't was not yet a fit season to create Jealousies and to awaken the fears of the Philistines Therefore Samson keeps silent and steps on in the Company of his Father and Mother to Timnath and there to Solemnize this Contract with the Woman 't is said he talked with her ver 7. from whence the Rabbins Report that Samson Converted her to the true Religion by this Conference N. B. But that is an uncertain Report It may more probably be said That they were now Contracted by Consent of Parents on both sides for that was in use among the Heathens Placuit Despondi Nuptiis hic dictus est Dies Terence And their Marriage-Day was at this first Meeting concluded when their Wedding together might be solemnized and fully compleated for their Bedding together also The Second Part is the Concomitants of Samson's Marriage Remarks hereon are First When this convenient time was come for Solemnizing the Marriage according to the Unanimous Agreement of the last Meeting Samson goes down with his Parents to be Married and turning aside to see the Carcase of the Lyon behold there was a Swarm of Bees and Honey in the Carcase ver 8. N. B. Because this must require a long time in the Course of Nature therefore some say there was a great Space betwixt the Time of his Contract and the Time of his Marriage otherwise Honey-Combs could not have been found in the Carcase c. N. B. But such as so say do forget that Lovers Hours are full of Eternity every Hour is a Day every Day a Week every Week a Month and every Month a Year N. B. Many Reasons may be rendred why that Interspace ought not to be over-long 'T was only but a few Days that were desired betwixt the Agreement of Marriage and Rebecca's going to be Married to Isaac Gen. 24.55 Yet Eleazer being in Marriage-haste for his Young Master would not admit of that small Delay N. B. As to the Honey-Combs in the Carcase it cannot be imagined that this was done in an ordinary and common Course of Nature for Bees do naturally abhor all ill smells such as this new slain Carcase could not want c. All this came to pass by an over-ruling Providence of God acting herein after a Supernatural manner in Subserviency to his following Design N. B. No doubt but Samson turn'd aside to see it that he might Recognize God's Great Work in his Deliverance from so great a Danger and be accordingly thankful for it as Psal 77.10 to remember former Favours of God c. Samson took of the Honey-Comb in his hand and went on Eating till he came to his Father and Mother N. B. Oh that we could feed upon
c. pretending great profit to him for thereby he might lay a Tax upon every Poll and much enrich his own Coffers Hereupon David bids Joab to do it Secondly How God had his Holy Hand in the Punishment appears after Objection How could this Act of David being but a Civil Act and frequently practised by Kings be so great a Sin to deserve so great a Plague Answer 'T is true it hath been the practice of great Princes to Tax their People with an Universal Tax by Poll This is certified not only by Civil but also by Sacred Story The Holy Scriptures tell us of Agustus Caesar's Taxing the Subjects of his Dominions far larger than that of David his being of the whole Roman World both of Jews and Gentiles Luk. 2.1 and probably with far more Pride and Vain Glory than this was done by David yet was it not imputed to him as any heinous sin Yea and Moses Numbered the People of Israel without sin Numb 1. ver 2 3. and this was done to prevent a Plague every Head paying the Redemption of their Souls Exod. 30.11 Answer the Second Though all this be granted yet David doubtless sinned in thus doing for that expression of his That I may know the Number of the People ver 2. seems to point directly at David's Sin in that matter seeing there was then no important Reasons either for Church or State to require it at this time therefore must it proceed either from his Curiosity or from Vain Glory or Carnal Confidence in the Number of the Creature with a distrust of God's Providence which an All-seeing God distinctly observed and something thereof Job himself suspected And though Caesar did so for his pleasure without punishment yet David shall not do so God will bear with that in others he will not bear in his own Amos. 3.2 The Philistines may Cart the Ark of God but if David do so he smarts for it and as to Moses God bid him do so but David did this of his own Head without any Divine Direction Answer the Third How could this Action of David be good when General Joab a Man more a Souldier than a Casuist Souldiers use not to trouble themselves with Cases of Conscience saw it to be evil and unseasonable ver 3 4. and 1 Chron. 21.3 Wherein Mark First Joab Judges there was no just cause for so tedious and troublesome a task at this time seeing there was now no fear of any Sedition but the whole Tribes of Israel were entirely devoted to be the Subjects of David and not now blowing up in any part any new Rebellion Mark Secondly This will create saith Joab an endless disturbance to thy Subjects and give them a grievous Avocation from their necessary Employments by their Daily Attendance for many Months to be Polled in every City This will make them murmur Mark Thirdly Besides their dissatisfaction with the Vanity and Vain Glory of this Action it will also involve the People into a participation of thy Pride and Curiosity if not of thy Creature-confidence so God may punish them for this sin as he commonly doth People suffer for their Prince's sins 1 Chron. 21.3 c. N. B. Joab hath here more Piety at least more Policy than Holy Wise David had and declines this God-displeasing Act. N. B. 2. Joab very judiciously having a Nail to drive in disswading David from this design dips it first in Oyl that it might drive the deeper saying The Lord thy God how many soever they be make them an Hundred times more this he wisely wisht lest David should suspect that he Disswaded him out of Dis-affection to him N. B. Thirdly Joab had more sagacity and sapience saith Peter Martyr for his Soveraign than he had for himself saying Why doth my Lord the King delight in this thing that is to be so set upon it without colour of cause and meerly for thy mind's sake This would oft have been happy Counsel to himself had he not been better at giving than at taking Counsel N. B. Fourthly The best Kings may sometimes be too Soveraign as the School-Man phraseth it both Grace and Wit being asleep in one of the best of Human breasts as here in David's a Man after God's own Heart The Third Remark is The accomplishment of this unalterable resolve-Royal in Numbering the People at the King's importunity Mark First Joab perceiving David would not be disswaded neither by him nor by the Captains of the Host that did second him loth he was to lose again the King's favour by farther disputing or disobeying his commands ver 4. Hereupon they like obsequious Courtiers began their computation of Polling the People in the Eastern part of David's dominions beyond Jordan ver 5. Mark Secondly Joab took the Captains of the Host and their Companies with him therefore 't is said they pitch'd in Aroer probably saith Peter Martyr to over-awe the People who might be unwilling enough to be put to this unnecessary trouble and more especially to pay Poll-Money if required of them No wonder if Joab went thus well guarded not only for the pomp of a General but for his safety also in fear of Resistance c. Mark Thirdly Joab passeth through the other parts of Israel to Poll the People according to the King's Command Behold how Joab differed from himself as Peter Martyr well observes when David bewailed the Death of Absalom he could handle the King couragiously and with his roughness reduced David out of his Melancholick Dumps for then was he but acting the part of too Fond a Father But now coming to act the Part of a Resolute King Joab opposeth him molliori Brachio with a softer Hand though he knew it was against the Law and though he had found already how hateful a thing this Poll-Tax was to the People beyond Jordan yet he tamely here not only receives the King's Commission against the light of his own Conscience but Executes it also in other parts of the Kingdom on this side Jordan that he might not lose the King's favour Mark Fourthly The time taken up for this Poll-Tax was Nine Months and Twenty Days ver 6 7 8. So that Joab's counting time was much near the counting time of a Woman with Child and then he brought forth his Number as his Child N. B. So long did David lay again insensible of his Sin in numbring the People as he had done before about the same term of Time after he had committed Adultery with Bathsheba He lay senseless of that Sin till the Child was born as is noted before upon that Story and repented not all those intervening Months which shews that God's Children may not only be deeply Drenched in the Waves of Sin but even lay under them for some time and perhaps sink twice to the Bottom c. notwithstanding all this yet Sin did not dwell in David as an Owner or Home-dweller 't was only a Stranger or a Traveller to him Chap. 12.4 Mark
cannot be unjust to any because he is bound to none and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there is no chatting or wording it with God about those profound points v. 20. God may pass by whom he will and do with his own what he will Mat. 20.15 and who can say to him VVhat dost thou Eccles 8.4 He rejects some as Cain here that his Mercy might the more appear in the Electing of others as of Abel that he might be a Vessel of Honour as Cain was of Dishonour for God hath his use of both in his great house the VVorld 2 Tim. 2.21 He hath mercy on whom he will and whom he will he hardeneth Rom. 9.18 Inference hence is Oh how ought we to magnify the glory of Gods Free-grace Eph. 1.6 for we were all alike Cast aways in the faln and lost Estate Abel as well as Cain we were all Children of wrath by Nature even at others Eph. 2.3 and who maketh thee to differ from another that proud Arminian Gervinchovius undertakes to answer with a stinking Breath that question of the Apostle 1. Cor. 4.7 with egomet meipsum discerno I do make my self to differ from another but we have not so learnt Christ Eph. 4.20 We are taught in Christs word to say that God who is rich in mercy for his great love wherewith he loved us even when we were dead in sin hath quickened us together with Christ by Grace we are saved Eph. 2.4 5. and to cry with that Blessed Disciple How is it Lord that thou manifests thy self to us and not to the VVorld John 14.22 Christ is our all and in all we are nothing in our selves Col. 3.11 and of all the good that is found in us we may say as the young Prophet said of his Hatchet Alas Master it was borrowed 2 Kings 6.5 for in us that is in our flesh or corrupt Estate dwelleth no manner of thing that is good Rom. 7.18 until we borrow both the good will and good deed from a good God Phil. 2.13 Therefore when we see others wallowing in wickedness and committing sin greedily and with both hands earnestly Eph. 4.19 Hos 7.3 then should we reflect upon our selves and say such were some of us This was our natural condition but now we are washed c. 1 Cor. 6.11 Now through Grace we find a Law in our Hearts to be more careful to please God and more fearful to offend God Can we say this our Consciences bearing witness hereof in the Holy Ghost Rom. 9.1 Oh how should we bethink our selves that it is God who putteth the difference snatching us as brands out of the fire Zech. 3.3 Ascribe to him all the Glory 2. As God putteth the difference so he beholdeth the difference 'twixt good and bad as here between Cain and Abel And this latter flows from the former as doth the stream from the Fountain for after God hath made a difference he must needs have a prospect of what himself hath made Hence was the cause and ground why Abel was righteous Mat. 23.35 and so accepted in his Person but Cain was wicked 1. John 3.12 and so rejected of God Whence observe 2. That the Holiness and Righteousness of Man it not the Cause but the Effect of the Electing love of God The former is the Branch but this latter is the Root from whence it springeth Paul that great Assertor and Preacher of Free-grace not of Free-will doth Divinely both affirm and confirm this Truth saying According as God hath chosen us in Christ before the Foundation of the VVorld that we should be holy not because he foresaw we would be Holy and without blame before him in love c. Eph. 1.4 5 6 7 8 9. where the Apostle Teacheth 1. That Christ was assigned and designed the Mediator from Eternity to wit by vertue of that Humane Nature which he should assume wherein to be slain Revel 13.8 2 That God ordains to the means holiness as well as to the end happiness 3. That Holiness is the Effect of Eternal Election not the Cause thereof 4. That all the Causes of our Election or Predestination to Life are meerly without us As 1. The Efficient God 2. The Material Christ 3. The Formal the good pleasure of hit VVill. 4. The final Cause to the praise of the glory of his Grace So that the difference 'twixt Cain and Abel did wholly flow first from the Counsel of Gods own VVill that put a difference between them v. 11. God doth all by Counsel and ever hath a Reason for his VVill which though we cannot comprehend it here on Earth we shall be sure to apprehend it hereafter in Heaven mean while we must adore what we cannot compass or fathom crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. Rom. 11.33 Hence observe 3. That Difference which God putteth the same he beholdeth betwixt one Man and another 'twixt good and evil and accordingly he respects or disrespects their Persons first and then their Actions As here God had respect first to Abel 's Person and then to his Offering or Action Gen. 4.4 But unto Cain's Person first and then to his Action or Offering God had not respect v. 5. though God put a difference in his Eternal purpose yet Men also put a difference by their personal performances the godly through Grace and the wicked through want of Grace c. From whence observe 4 'T is the piety or impiety of Mens Persons that do commend or discommend their Actions and Services to God 'T is not the work that so much commends or discommends the Man but the Man the work As is the Man so is his work good or evil at least habitually quo magis aliquid tale est illud est magis tale or qualis causa tale causatum As is the Cause so is the Effect and the better that the Cause is the better must the Effect be These are Maxims in Philosophy which hold true in Divinity also A good Man worketh good Actions and the better the Man is the better are his Actions As the Temple is said to sanctifie the Gold and not the Gold the Temple Mat. 23.17 So the Person gives acceptance to and sanctifies the Action not the Action the Person Solomon saith that a Gift will make room for the Giver among Men Prov. 17.8 with 18.16 but it cannot do so with God because Man looks first on the Gift and then on the Giver measuring the Giver by his Gift but God doth just contrary for he first looks upon the Giver and then on the Gift first upon the Person and then on the Action as here and as he finds the Man he doth accordingly accept or reject approve or disapprove of the Gift Action or Offering This Truth is further demonstrated by Prov. 12.2 and by Prov. 15.8 in both which Solomon setteth out two famous Antitheses or Oppositions betwixt the godly and the wicked as two contrary opposites the former
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
Kingdom of God in time and that within us as the other was done without us 'T is sad to want the touches of the Spirit which are quickening comforting and saving touches We may want its comforting presence yet have its quickning presence but if this latter be lost the former cannot be had for there can be no peace or comfort felt where there is not Life and we may want the Arbitrary Influence of the Spirit which raiseth up Grace to an high Lustre and Eminency yet have the necessary Influence which maintains the Being of Grace as the other doth its Well-being c. If the Holy Spirit doth not touch us with his Divine touches the unclean Spirit will with his Deadly touches 1 John 5.18 Job 2.5 The In-dwelling of the Holy Ghost in us prevents the re-possession of the unclean Spirit after he has had his dispossession for he must find his House empty or he cannot re-enter Mat. 12.43 c. yet though he is hereby kept from re-entring he is not from assaulting although the Man in Christ be assaulted yet the In-dwellings of the Spirit of Christ Rom. 8.9 11. doth secure him from Satans assaults yet the manner of the Spirits workings and in-dwellings be unknown to us John 3.8 c. In a word whatever Christ is as he saith he is Bread a Branch a Door an Heir Light Life an Altar a Lamb a Way a Vine a Lion a Foundation a Corner-stone tryed by all or has whatever the Spirit is a Dove a Comforter c. as before or has yea whatever Heaven or Earth hath in them the Angels the sweet Influence of the Pleiades and of all other Constellations the Covenant conveys all to us Dona Throni Dona Scabelli the good things of the Throne and the good things of the Footstool yea whatever is in Gods Threefold Treasury of the Sea Air and Earth It is a Covenant of Peace with all Creatures Job 5.23 whatever either Creation or Providence hath in them whatever God the Creator hath and is whatever God the Redeemer hath and is and whatever God the Sanctifier hath and is are all made over to us by the Covenant and is not this a full Covenant Fourthly and lastly As it is a full so 't is an Holy Covenant Luke 1.72 Dan. 11.28 30. There Antiochus's his Indignation was against the Holy Covenant as it was against the holy God and his holy People who were in holy Covenant with him his unholy irreligious Heart was against them for their holy Religion which they profess'd and practis'd 'T is call'd an holy Covenant 1. Quoad Fontem from the Fountain from whence it flows to wit from the Holy God who is Glorious in Holiness Exod. 15.11 and is proclaimed by those Heavenly Heralds the Seraphims three times over Holy Holy Holy Isa 6.3 and this Superlative Holiness in God gives a most Immense Lustre and Beauty to all his other Attributes 't is Holy Justice Holy Power Holy Wisdom Holy Love c. Now qualis causa tale causatum à quo aliquid tale est illud est magis tale If God who is the first cause of the Covenant be Holy then the Effect which flows from this Cause and Original must needs be Holy also the Stream is as the Spring 2. Quoad Finem from the End of this Holy Covenant which is to make us an Holy People we are chosen to be holy Eph. 1.4 Hence Holiness is absolutely necessary to Evidence our Interest in this Holy Covenant 't is necessary to Salvation which is the End of the Covenant both necessitate medii praecepti as 't is Gods precept that we should be Holy Levit. 11.44 and 19.2 and 20.7 1 Pet. 1.15 16 c. So Holiness is our means and way to Happiness for without it no Man can see the Lord Heb. 12.14 and therefore 't is promis'd in as 't is an Evidence of the Covenant 3. Quoad Objectum the Grace of the Covenant knows no other Object but an Holy People so made or so found as the Holy God is one Party confederate in this Covenant so his Holy Saints are the other Party Psal 50.5 for God doth not take the wicked by the Hand Job 8.20 to enter into Covenant with them nay he will not allow them so much as to take his Covenant into their Mouths Psal 50.17 he is King of Saints Revel 15.3 and will have no correspondence with the Evil. 4. Quoad Subjectum all the Contents or Subject Matter of this Covenant are Holy Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.24 which Isa 55.3 calls sure Mercies are by the Apostle call'd Holy Things all the parts as well as both the Parties are Holy the Promise in it is Holy Psal 105.42 and our Faith that lays hold on it is Holy Jude ver 20. The whole of it was spoke in his Holiness Psal 60.6 Inferences hence 1. This is the true Reason why this Holy Covenant is so little Embraced by the World 't is because they are an unholy People and hate this Covenant for its Holiness John 3.19 c. 2. Let us try our selves by our Holiness for an Interest in this Holy Covenant is it writ on all our Natural Civil and Religious Actions Zech. 14.20 on our Riding Drinking Sleeping c. The Doctrine contrary to Holiness is the Devils Covenant and none of Gods who knows his own Hand and owns no other Some weighty and Soul-awakening Considerations may commodiously conclude this great Concern of the Covenant all having a tendency to the Convincing Converting Quickening Confirming and Comforting the Souls of Men and Women 1. Consider All persons are under either the Covenant of Works or under the Covenant of Grace no Man can be under both Covenants at once for they are incompatible one with another the Law as it is a Covenant hath no consistency with the Covenant of the Gospel these two are two Vicegerents in Mans Heart the Law hath natural Conscience to keep its Courts there but the Gospel hath Faith to keep Christs Court there these are Inconsistent as both being supream principles are opposite till over powered a man may indeed be under a double Image to wit of Flesh and Spirit for that Image of the old Adam is done away and of the second Adam is renewed by Degrees but a Covenant-State is a Legal act so the change from the one to the other both which stand upon contrary Foundations as before is done all at once and therefore the one must make void the other and none be under both 2. Consider There is a natural propensity in the faln nature to desire to be under the Covenant of Works Gal. 4.21 Ye that desire to be under the Law for all men would establish their own Righteousness Rom. 10.2 3. and would be doing something to merit Heaven as Vega that Papist said Coelum gratis non accipiam I will not have Heaven freely given â—â—c Alas Proud Man scorns that Gift of God Rom.
hard things their Children may undergo in this Life Men should be mindful of this themselves and should be minding their Children thereof fore-warn'd fore-arm'd 't is then no surprize to them or theirs The Sixth Inference Remarkable is Suppose the aforesaid fall out yet the Children of the Covenant that both take hold and keep hold of it Isa 56.4 6. shall certainly have their loss of Temporals made up with Spirituals as Jacob here who had lost the Comfort of his Country and Kindred the company of a Blessing Father and of an Indulgent Mother no Camel or Coach he had to carry him yet hath he here a Ladder whereon he convers'd with Heaven and God at the top to counter-comfort him and to make up all his Losses out of his alone Fulness and All-sufficiency Now Malè cubans suaviter Dormit soeliciùs somniat though his Body lay cold and his Head hard when well wearied he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house his Ladder of love makes up all his Losses and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven Resolving to Murder him The Seventh Inference is All inferiour Affairs have their dependency upon and their disposal by their Superiour the most high God All occurrences that happen at the foot of this Ladder are ordered by him who is at the top of it and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens A Godly Jacob cannot be banish'd by a Prophane Esau and put hardly to it here below but God's Eye is upon all and orders all for the best in all this hardship God was but proving Jacob to do him Good at his latter End as he did Israel after Deut. 8.16 we should not look too much upon the backside of this Ladder of Providence which seems black and rough but upon the foreside more which is more lovely and doth all things well Mark 7.37 Psal 84.10 and 85.12 and Rom. 8.28 we can never judge of Providence by piece-meal the injudicious Children and Fools cannot judge aright of half-done Deeds some Trades have their Finishers God is so to all though the Devil may be in the Alpha God will be the Omega as Jam. 5.11 he winds up all then beauty appeareth in every part of his work he is the high Chancellour The Eighth Inference is God uses the ministry of Angels in managing of the World in matters publick and private yet are they but Messengers of God Zech. 1.12 not Mediators for men Jacob did not apply himself to them as such Gen. 32.2 the Rabbies say every Country has its Tutelar Angel as that of Persia Dan. 10.13 the ascending Angels belong'd to Palestine whence Jacob was departed they therefore return to Heaven as having no farther charge of him and those descending belong'd to Mesopotamia whither Jacob was going to take their care of him undoubtedly there is an insensible hand of God and his Angels ordering all things However 1. Men must be as Angels that climb this Ladder of an Angelical or Evangelical Nature for none else were seen upon it And 2. We ought as they be as willing to descend and be abased as to ascend and be exalted their Pattern is for our Practice 3. And lastly 'T is matter of Confidence against the malignity of Men and Devils for Angels ministry is mightier for us than that against us Angels are more and more mighty than angry Men and enraged Devils The Ninth and last Remarkable Inference is More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps As 1. Examine your Conviction which is the first Step in your climbing work were you ever let Blood in Venâ Cordis in the Heart-Vein which conduceth to your Souls Health as much as Phlebotomy in Venâ Corporis or opening the Arm-Vein doth to that of the Body as those in Act. 2.37 they had compunction were pricked to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were punctually pierced as if with the very Nails wherewith they had crucify'd Christ sticking fast in their own hearts Thus Paul tells of his own first workings that the Commandment came to him Rom. 7.9 How came it to wit with a witness having a vital penetrative Power in it The Law by the Spirit of Life without which 't is but a dead Letter let out the life-blood of Sin by its lively touch and brought him to Sense of Sin and to Conscience of Duty when the Sun shines in at the Window the Moats unseen before do then appear 2. Your Contrition hath your Rocky-heart been smitten with Moses Rod the Law as the Rock-Horeb was therewith God standing upon it to make Moses's stroak effectual to set the Rock abroach Exod. 17.6 then 't is that God blessing the means your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow There is Dolor sensus a Worldly sorrow which may make a great noise but 't is this Dolor Intellectus that made Josiah's heart tender 2 Kings 22.19 and Mary's Joh. 20.13 so yours also when you weep as she did because your Sins have taken away your Lord Christ and you know not where they have laid him your friend 3. Your Conversion or thorough change a change in part only is to be a Monster and a turning from Prophaneness to Civility or f a little further to Duty is but a turn to Half-part 't is but the half-turn from West to North not the good-turn the whole-turn from West to East that Day spring from on high the round-turn from Sin to Christ that bright and morning Star Rev. 22.16 The want of this turn to the full counterpoint in setting the back to Sin and the face to God is that which God complains of They return but not to the most High Hos 7.16 You must be sanctified throughout 1 Thess 5.23 and the Thorn chang'd to a Firr-tree Isa 55.13 4. Your Desires after God come next your turning from Sin to God Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness David's Soul followed hard after God Psal 63.8 following him Hot-foot as we say and hard at his Heels God's Right hand upholding him lest his feeble Legs and pursie Heart should faint and fail in the pursuit The Desire of the Prophets Spirit was after God Isa 26.8 9. This Desire begets Prayer as in Paul Behold he prayeth Act. 9.11 which he had never done before to any purpose though a strict Pharisee Act. 26.5 what pourings out of heart have you Psal 62.8 what spreadings of your Case before the Lord as Hezekiah did the Rolls 5. Examine your Delight in God Trahit sua quemque voluptas your Delight which every man must have hath been in Sin is it now in God is your close cleaving to this Ladder in your climbing-work the continent cause of
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
rapt up to Heaven at their Deaths whom they worshipp'd as Gods and had the Devil known Moses's Assumption he would have made Israel to worship him as a God N B. The Story of Moses's appearing with Elias who was Assumed c. at Christ's Transfiguration seems to favour this Ancient Conceit of Moses's Assumption About which Point the hot Dispute might be ' twixc Michael and Satan But the 3d and chief Reason is a Mystery that the Law whereof Moses was the Minister being once Dead and Abrogated by Christ should never more be sought after nor its legal Rudiments both being abrogated by the Grace and Gospel of Christ both out of the Conscience and out of the Church The abolishing of Sacrifices c. was foretold by Daniel Chap. 9.24 25 26 27 and confirmed by the Apostle Gal. 4.9 10 11. and 5.4 and till the Jews return and seek the Lord their God and the Son of David their King Hos 3.4 5. their State lies buried they that are for the seventh Day-Sabbath c surely do not beâ—ieve that Moses is buried by the Messiah they would send us back to Moses's School c. The 4th Kemark Moses died in the Mount Deut. 32.50 but was buried in the Valley here N.B. Let Man rise never so high to the highest Pinnacle of worldly Honour while he lives yet must He be laid low enough in the Valley of the Grave Psal 49.13 when he dies 'T was the Valley of Moab's Land which was a large spâ—ce of ground so that Moses's Grave could not be found when God left no Signs of it on purpose to conceal it N B But why had Moses Possession of the Land of Moab by his Burial when God said He would give to Israel none of that Land Deut. 2.9 Answer This is to be understood of that Land whereof Moab was in peaceable Possession at that time but there was another part of their Land taken from them by the Amorites Numb 21.26 which though in the Hands of other Lords was yet call'd the Land of Moab the old Name and in which put was Mount Nebo where Moses died c. N. B. But why must Moses be buried over against Beth-peor the Place of that abominable Idol Baal's Temple Numb 23.28 and 25.3 where Balaam expected God to meet him for cursing Israel but in vain yet where he laid that sad stumbling block before Israel that God might be made their Enemy had not Moses stood in the Gap by his Intercession for them Psal 106.23 Israel is told here of the Place of Moses's Burial over against Beth-peor to mind them of their Sin and of his Mediation c. The second Consequent of Moses's Death was the Lamentation made for Him ver 8. which lasted thirty days as for Aaron Numb 20.28 and for Miriam also as Josephus saith it was their manner to make thirty days the measure of publick Mourning for principal Rulers whereas seven days Mourning was sufficient for Persons of a private Figure thus Joseph did for Jacob Gen. 50.3 seventy days by the Egyptians and but seven days by Joseph ver 10 't is the Lot of many or God's Servants to have more Honour after their Death than in their Life The third Consequent was the Nomination of his Successor namely Joshua ver 9. which demonstrateth the care and kindness of God to his Church in not leaving her without a Governour Sic uno avulso non deficit alter aureus The great Tree of Providence as one Branch is broken off so another riseth up in the Room Joshuah was full of the Spirit of Wisdom fitted for the Succession wherein he was a figure of our blessed Jesus who was filled with the Holy Spirit when he entred his Ministry Isa 11.2 Luk. 4.1 God bade Moses Lay thy Hands on Joshua Numb 27.18.23 with 8.10 by which he received a greater measure of the Spirit Herein Joshuab the Son of Nun shadowed out our Jesus the Son of God to whom Moses gave â—estimony Job 5.46 Act. 26.22 23. and talked with him about his Decease in his Transfiguration Luk. 9 30 31. The fourth Consequent is the magnifying of Moses's Office and administration as in a Funeral Song ver 10 11.12 a nonesuch for Birth Life Death and Burial The First Remark upon this last Consequent is Moses is magnified for his Familiar Communion with God so as to know him Face to Face ver 10. Jehovah spake to him as a Man speaketh with his Friend Exod. 32.11 perhaps in humane shape besides out of the Cloudy Pillar as He did hold a long Conference with Abraham his Friend Gen. 18. and thus God spake to Moses Mouth to Mouth Numb 12.8 Humanitus dictum which manner of Communication magnifies Moses above all the Prophets The Second Remark is Moses's five Books are compleated by these Clauses writ by Joshua or Eleazar c. Divinely inspired That the Pentateuch being the first Original of all writings might be worthily celebrated over all the World being confirmed by God himself Numb 12.7 8. approved and expounded by all the Prophets after Mose yea by Christ himself and his Apostles so that they who hear not Moses will not be perswaded though one rose from the Dead Luk. 16.31 Hence Theodoret doth well call Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain and Ocean of Divinity out of whose Works all the Prophets and Apostles have watered their several Gardens The Third Remark is Moses is made a none-such for his mighty Miracles as well as for his Familiarity with God in his Ministry ver 11 12. wherein God magnifies his own Majesty Moses being but God's Minister and Instrument so dignified here N.B. This Praise of Moses may not prejudice the Praise Christ gives of John Baptist none greater born of Women Mat. 11.11 Though he wrought no Miracles as Moses did Yet exceeded he all in Dignity and Doctrine As those Elements that are nearest Heaven be the purest so the nearer Christ the more excellent He was the immediate forerunner of Christ He began Gospel Baptism and baptized our Lord himself c. But unto us God hath raised up a Prophet like unto Moses as he promised Deut. 18.18 Act. 3.21 even our blessed Messias the Son of God a Man approved of God by many Miracles c. Act. 2.22 Heb. 2.4 by whom God reconciled the World to himself 2 Cor. 5.19 whom though God buried not as he did Moses yet he raised him from the Dead Psal 16.10 Act. 2.24 and 13.37 that he saw no Corruption Of Him Moses wrote Joh. 5.45 47 and to him all the Prophets give their Testimony Act. 10.40 43. and 13.39 He is the true God and Eternal Life 1 Joh. 5.20 Here ends the Pentateuch which contains the History of 2553. Years from the Creation of the World and which is all as Sciccard saith that was Translated by the Septuagint of the Hebrew Bible into Greek by Ptolomy's order SOLI DEO GLORIA The IId Volume Joshua Chap. I. The History
History may be learned many Mysteries As 1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus but presently the Spiritual Enemies of the Soul muster up all their Forces against it as the Five Cursed Kings did against Gibeon assoon as she had enter'd into a League with Joshua here All that will live Godly must suffer Persecution 2 Tim. 3.12 and through many Tribulations we must enter into the Kingdom of God Acts 14.22 'T is not may but must in both places 2. The Soul when thus Assaulted must immediately send the Messenger of Prayer to its Joshua or Jesus crying Slack not thy hands but come to us quickly As those Gibeonites do here then Christ will come as the Roe leaping over Mountains c. Cant. 2.8.9.17 to Rescue it crying Come Lord Jesus come quickly Revel 22.20 3. As those New Converts the Gibeonites shewed their Confidence in that God whose Religion they had newly embraced therefore sent they for Joshua not at all doubting of Salvation by him So the like confidence should be found in all New-Converted Souls that their Joshua will relieve them and turn their Spirit of Bondage into the Spirit of Adoption Remarks upon the Second part to wit Preparations on both sides The First Remark is On the Enemies side a formidable Army is raised to destroy Gibeon which though it had obliged Israel had greatly disobliged the Canaanites by its defection Hereupon Adonizedek being possibly superior in Authority and having a power over the other four Kings musters up all his own and their Forces to devour poor Gibeon He was most forward in the Work because he was nearest the danger now the Question was Can the Prey Gibeon be taken from those Mighty Kings God Answers it The Prey of the Terrible shall be delivered Isa 49.24 25. as was done here The Second Remark is Joshua was as ready to defend Gibeon as the Five Kings were to devour it and he made as much haste to deliver the Gibeonites as they had done to deceive him He kept his Covenant sincerely with them without any Equivocation or Mental Reservation that Iesuitical Doctrine was not put into practice in that Day Joshua might have pretended though we have sworn not to slay you our selves yet are we not bound to keep others from slaying you To this I add the words of Sir Walter Rawleigh upon this very point and passage His Discourse on it deserves to be Writ in Letters of Gold saying Out of this History betwixt Joshua and the Gibeonites The Doctrine of keeping Faith is so plainly taught as it taketh away all evasion it admitteth of no distinction nor leaveth it any hole at all to creep out no outlet to that cunning perfidiousness of this latter Age call'd Equivocation All Worshippers of Images are Men of an Apish Religion Certainly if it be permitted by the help of a Ridiculous Distinction or by a God-mocking Equivocation to swear one thing by the Name of the Living God and to reserve in silence a contrary intent the Estates of Men the Faith of Subjects to Kings of Servants to their Masters of Vassals to their Lords of Wives to their Husbands of Children to their Parents and of all Tryals of Right at Law will not only be made uncertain but also all the Chains whereby Freemen are bound in the World for publick Society are broke asunder Lamentable it is that the taking of Oaths now a-days is made rather a matter of Custome than of Conscience He breaks no faith that hath none to break But whoever hath Faith and the fear of God dare not play with the severity of God's Commandments by any silly evasions Thus saith Sir Walter Rawleigh N. B. This may make a 11th Evidence of the lawulness of Joshua's League for saving the Gibeonites Lives for then God would not have encourag'd Joshua in so doing ver 8. And here we have a 12th Evidence that Joshua so carefully and conscienciously keeps this Covenant c. Remarks upon the Third Part Joshua's Victory be many The First Remark is The time when ver 9. where we have the manner how he obtain'd it He marcheth all Night and fighteth for the Gibeonites all the Day scorning as once a brave General said to steal a Victory in the Dark he will have Day-light to be a Witness of the Glory of it and those Cursed Canaanites shall behold it in their own Slaughter though it be said Joshua marched all the Night yet it is not said that in one Nights space he came from Gilgal to Gibeon for that seems impracticable seeing the distance between those two places is supposed to be 26 Miles too far for an Army to march in one Night therefore part of the foregoing or of the following Day may be added to it However he so marched as to surprize the Enemy and to set upon them suddenly before they were aware of him The Politicks of War say That a secure surprized and unprepared Adversary is soonest overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no lingring loitering delays must be used in War was Caesar's Motto He used not that trifling trick of Shall I shall I but falls on with expedition Themistocles being asked how he won so many Victories Did excellently answer I overcome my Friends with patience and my Foes with speed This latter did Joshua here Objection But what needed Joshua put himself and his Army to all this toilsom travel by Night bereaving themselves of their Natural Rest which should have fitted them for the better fighting the next Day when he was Assured of Victory by the Lord whom probably he had consulted with by the Urim and Thummim ver 8. Policy seems superfluous Answer The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement must never be Interpreted for fostering Humane Negligence or for forestalling Man's Indeavours for all prudent means must be used by Man in a way of Subordination and subserviency to the Promise and Providence of God Thus did Joshua here c. The Second Remark is The means whereby this Victory was obtained The principal Agent was the Lord of Hosts therefore 't is said The Lord discomfited them before Israel ver 10. The Glory of this Victory is Attributed to God His right Hand and his holy Arm got himself the Victory Psal 98.1 the Instruments the Lord used herein are two 1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not overtake in Flight And 2. Israel's Sword cutting down all they overtook on Earth ver 11.19 20 21. The Lords Hail-stones mixed with Thunderbolts as Josephus saith and Habb 3.11 makes it probable did hit and kill more than Israel's Sword and this Miracle was attended with another Miracle that these huge Hail-stones should only hit the flying Canaanites yet altogether miss the pursuing Israelites who were all along at the very Heels of them and must needs be intermingled with them seeing they
and unjust Imputations of such an Abominable Iniquity seeing 't is safer to be over-Credulous than over-Censorious and better to be blind in Charity than to be rash in Censure especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined The Fifth Reason is Suppose Jephtah had been so far Infatuated as to make such a wicked Vow as to Sacrifice his own dear Daughter if she came the first out of his Doors to meet him yet when he saw this was the Result he might easily understand he was not bound to keep it for Vows bind only to that which is good and though the thing vowed seemeth good but afterward proveth evil yet there is no Obligation upon the Vower in such a case save only to Repent of his Rashness N. B. As it was a single Sin to make that bad Vow so it becomes a double Sin to keep it For the first may fall out by a preposterous precipitancy but the second must be done by a Mature Deliberation which is always recorded as a Brand for the Aggravation of Wickedness What is done in cold Blood is far worse than what is acted in a pang of Passion This was Jephtah's case he had the space of two Months ver 37. wherein to inform himself about the Unlawfulness of his Vow N. B. No doubt but so tender a Father was willing enough to receive Information especially in a case wherein his Interest yea his All was so highly concerned and in a matter so agreeable to his own Natural and Paternal Affection And though he was bred up a Soldier so possibly was ignorant of the Law of Redemption Levit. 27.3 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver and the Female is set at a lower valuation because less serviceable in the publick Service of the Commonwealth than the Males of Mankind are Now it may easily be supposed that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous Morigerous and only dear Daughter as bid her Father do to her according to his Vow ver 36. and suppose his more Morose Education in Military Matters had made him either Ignorant or forgetful of this Law of Redemption yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this which so mightily concerned both him and his and so profoundly conduced either to his Weal or to his Woe though he a Soldier might not know the Law of Moses either concerning the Dispensation God gave for Redeeming Vowed Sons or Daughters Levit. 27.1 2 3 4. or the prohibition of God from Sacrificing the Flesh of Sons or Daughters which was the Abomination of the Cursed Canaanites who were peremptores potiùs quà m parentes rather Parricides than Parents Herein saith Bernard Deut. 12.28.31 N. B. Yet sure I am he could not but be acquainted with the famous Story of Father Abrham how the Lord refused his Sacrificing of his Son Isaac though he tryed him concerning his willingness to it only However there could not be wanting some of the Priests of the Lord whose Lips preserve knowledge Mal. 2.7 even in those corrupt times that knew all those Premisses and were able to resolve his Doubts especially the High-Priest with his Urim and Thummim at the least considering they had the whole space of two Months time before the Execution of the Vow wherein to consider on the case The Sixth Reason is It is not Intelligible in any sound sense how Jephtah could be invested with any such Lawful and Laudable Authority to Sacrifice the first Person or thing for the Hebrew word Asher may be read either for who or for what that came to meet him in his return from the Victory We may say Who gave him this Authority Assuredly God gave it him not For First As to things it might have been his Ass out of the Doors of his Stable-House or his Dog out of the Doors of his Dwelling-House or any other Vnclean Creature such things were forbidden by the Law to be Offered up to the Lord as above Levit. 27.11 12 13 c. And Secondly As to Persons It might have been his own Wife or the Wife of one in his Family over whom he could have no colour of any Rightful Power to offer them up as Burnt-Offerings in the doing of which he can never be excused of being guilty of Wilful Murder Nor had he any such Parental power over his own Daughter as a Father no nor any such Legal Civil Power as a Judge to kill an Innocent and to take away the Life of his Only Obliging and Obedient Child without any Offence committed by her either to God or Man This had been a Wickedness with a Witness hateful to God and hurtful to Mankind Reason the Seventh Nor could Jephtah alone offer up his Daughter as a Burnt-Offering unless he could involve others to act with him in this Horrid Action for it belong'd not to him to Offer Sacrifice this presumptuous Usurpation God punish'd upon Vzziah with Leprosie 2 Chron. 26.18 19. seeing it did belong only to the Priests and it seems not very probable that he could perswade the Priests to cut the Throat and to burn the Flesh of such an Honest and Honourable Virgin without the least provocation upon her part to them N. B. 'T is far more probable that both the Priests and the People would rather unanimously prevent than promote such a Barbarous Butchery had Jephtah essayed to do it by himself as the People afterwards did rescue Innocent Jonathan out of the hands of Bloody Saul when he his own Father had sworn the Death of his own Son 1 Sam. 14.39 44 45. Objections against this second Opinion in short are these The First Objection is In that Law of Redemption it is said That no Devoted thing whether of Man or Beast should not be Redeemed but should surely be put to Death Levit. 27 28 29. This was the ground in all probability of Jephtah 's mistake having such a plausible appearance of a Divine Warrant from the Sacred Text. Answer 1. This presupposes that Jephtah was not ignorant of this Law of Redemption and if so then must he know what God saith Levit. 27.3 4. where his case of Conscience is clearly answered that Consecrated Persons might be Redeemed but Execrated Person spoken of ver 28 29. must not be Redeemed but they shall surely be put to Death and such Execrated or Cursed Persons were the Canaanites Numb 21.2 c. The Amalekites 1 Sam. 15.3 c. the Inhabitants of Jericho Josh 6.17 c. None of this concern'd Jephtah's Danghter who was a Blessed Virgin not a Cursed Harlot one Consecrated to God and not Execrated or Cursed by God Answer 2. Is Lyra's Gloss upon ver 28 29. saying That a Field is devoted there as well as Man and Beast
his making Vriah Drunk c. and for his Sin of Deflouring Tamar which minded him also of his Adultery with Bathsheba and for three years he mourned every day ver 37. The Fourth Remark is Absolom was lost too for he fled not to a City of Refuge in Israel for there no protection was for wilful Murderers but to his Mothers Father 2 Sam. 3.3 at Geshur where the Law of God had no place ver 38. that he might have present Protection and Provision and that by his Mediation he might in time obtain his Father's Pardon and Favour The Fifth Remark is David's Dolour for dead Amnon wore off in Three Years time because his mourning for him could not revive him Chap. 12.23 and because he considered better that Amnon had deserved his Death Justly though Absolom failed in the manner of it c. For which David now thinks he had lost Absolom long enough and now his Soul longs to have him fetched home ver 39. And had it not been for shame such an Ocean of Bowels hath a Father c. he could have gone himself and have fetched him c. 2 Sam. CHAP. XIV THIS Chapter contains the Narrative of Absolom's Recall and Return from his Banishment The Parts are two First His Revocation by Joab The Second is His Reconciliation to David First Upon the former The Remarks are First Joab being a Crafty Old Courtier and long conversant about David the more easily perceived how the King's pulse did beat Some probable signs he saw in David's discourse that Chileab alias Daniel being dead as well as Amnon his bowels earned after Absolom as not only now the Eldest but also the Fairest of all his Sons and the People's Darling likewise Therefore David earnestly desired to see him but was ashamed to shew kindness to one whom both God's Law and his own Conscience obliged him to punish To solve these doubts he was at a loss in himself but this Cunning Courtier contrives a plausible pretence how it might be done both to gratifie David's desires and to Ingratiate himself with the Heir apparent who might do him a pleasure or a displeasure The Second Remark is Hereupon Joab Consults a Woman as cunning as himself ver 1 2 3 4. Wherein Mark. 1. He chuses for his working Tool not a Man but a Woman because that Sex can more easily express their Passions having greater command over Tears c. and so more readily procure compassions Mark 2. She must be a Widow Woman too so being unable to help her self might the better implore Assistance from the King whose office it was to interpose for the Fatherless and Widow Mark 3. This Widow Woman must not be one of Jerusalem for that was too near at hand her feigned tale might have too easily been discovered upon David's enquiry of his Courtiers therefore sends he to Tekoah eight Miles from Jerusalem the Prophet Amos his City Amos 1.1 whom the Rabbins reckon to be Grandson to this Widow Mark 4. She must likewise be a Wise and a Witty Woman well-spoken having her Tongue dipt in Oyl though not her Face anointed with it ver 2. because of acting a Mourners part Mark 5. Joab speaks to David what he knew would please him by her Mouth and makes her to mask an evil matter with a plausible Parable the property whereof is deeply to affect and to leave a very vehement impression as Joab well knew Nathan's Parable had done upon David and so this did also The Third Remark is When she had Insinuated her self with her humble Gestures and loud Out Cries David like a good King readily admits and patiently hears her petition ver 5 6 7. Wherâ—â— Mark 1. This Suborned Woman begins her borrowed Oration with her being indeed a Widow which was misery enough of it self having no Husband to help her in her calamitous condition Mark 2. She proposeth her case that her two Sons quarrell'd in the Field upon a sudden occasion and the one killed the other seeing there was none to part them and consequently no Witnesses to prove the Fact as the Law Requireth Deut. 17.6 Mark 3. Yet upon this presumption without proof she saith my Kindred whom the Law appoints to be the Avengers of Blood Numb 35.19 Deut. 19.12 will needs Slay the Slayer for the slaughter pretending Zeal for Justice but 't is for their own self ends for the Superviver is mine Heir and so mine Inheritance will fall to them by his Death which will quench my poor Coal c. The Fourth Remark is Upon her requesting relief from his Royal Power David grants to remedy her by due course of Law v. 8. Which occasioned a new Discourse by way of Dialogue betwixt her and David ver 9 10 11 12. VVherein Mark 1. The VVoman seems wilily unsatisfied with the King's Answer as too dilatory a remedy for the mischief might be done before the Law could take care to prevent it whereas I am so confident of my surviving Son's Innocency saith she that I dare to take all the blame of him to my self in thy royal protection of him But if by the want of it he be Slain then the Guilt of Innocent blood comes upon thy Kingdom Mark 2. Hereupon David more plainly promiseth to secure those Avengers of Blood she so much feared from slaying her Son Mark 3. She smartly replies the Avengers of Blood were so many that while she was bringing one of them to the King to be secured another may chance to kill my Child in the mean season Mark 4 Then the King Swears to her that her Son should not Die This Oath was not in Truth Righteousneses and Judgment Jer. 4.2 for this Manslayer ought to have died according to Numb 35.16 17 21. But now it was David's own case in respect of Absolom and thence was he so favourable to this Petitioning Widow and so ready to relieve her in this case The Fifth Remark is the Application of the Parable ver 13 14 15 16 17. Wherein Mark 1. No sooner had this Wise Woman prepared David with her Parable and procured his Oath to confirm his sentence of protecting the Man-slayer having now gained this main point she brings the case home to David's own self making intercession for Absolom by many Arguments Mark 2. These Arguments were coyned to her hand both to matter and form and put into her Mouth by Joab who knew well enough that this her plain Song now after an obsure Parable would be very pleasing Musick to David's Ear and come kindly as a Rich Cordial to David's Heart whose Bowels had some time yerned after Absolom And so all this form of Speech fetched about was but the gratifying of David's own desires Mark Thirdly She now musters up and multiplies her Arguments to drive David that way which he earnestly desired to go but until now David wanted a plausible pretence which by Joab and this Wise Woman's means he at this time obtained Her first Argument
God's Dominion over all the Elements Air in the first Earth in the second and now Fire in this third dreadful Representation and that he wanted not weapons wherewith to destroy both that Beldame Jezebel and the rest of her Idolatrous Crew in Israel This Third might well prefigure Elisha the third of Elijah's anointed ones ver 16 17. for out of the Mouth of God's two Witnesses which some suppose to be Elijah and Elisha a Fire proceedeth to devour their Enemies Rev. 11.5 but 't is said again The Lord was not in the Fire ver 12. as before ver 11. to denote that the proper Work of God is Mercy and Clemency and such rough Acts of Justice represented by Wind Earthquake and Fire are his strange Acts Isa 28.21 Mark 5. Then after all comes the still small Voice ver 12. which Elijah might hear and understand without any affrightment to intimate unto him saith Grotius that he was too hot against Israel God would not use present Violence against Jezebel c. but in his own time Visit Israel not by Power and Might but by his Spirit Zech. 4.6 which breaths gently yet Works powerfully to pull down Satan's strong holds 2 Cor. 10.4.5 His Vision of Wind. Earthquake Fire c. represented to him that after violent Persecutions and fatal Convulsions of Kingdoms there should come a sweet and peaceable Messias N.B. Grotius excellently applies this still Voice as a figure of the Gospel which came not by Tempests Earthquakes and Fire as the Law did Exod. 19.16 Heb. 12.18 c. but in much Lenity and this is the Wisdom which is from above pure and peaceable Jam. 3.17 and Deodate adds God's saving Revelation of himself is only in the sweet Gospel which soundeth Grace and Comfort and not in his terrible Law But Sanctius gives a notable Reason for these three tremendous Representations aforesaid N.B. That almost the same prodigies appeared here as did at the first giving of the Law for now God came to restore his Law which Men at present had troden under foot as Moses was the Lawgiver so Elijah was the Law-Restorer Yea and Vatablus noteth well that the like fearful Signs were the forerunners of the Holy Spirit 's falling upon the Apostles at the Foundation of the Gospel that small still Voice N.B. God makes way for himself by terrour but he conveys himself to us by Candour and Kindness Happy we if after the flashes of the Law in our Consciences we have heard and are comforted with the still Voice of the Gospel as Elijah was here c. Remark the Fourth is A Narrative of what was done and said when God manifested his Presence in this small still Voice from ver 13 to 18. Mark 1. Elijah at the hearing of this Voice wraps his Face in his Mantle ver 13. as unable to behold God's Splendour and Glory which the Holy Angels cannot do but cover their Faces with their Wings as with a double Scarf Isa 6.2 Though the Prophet's Obedience had drawn him to the Mouth of the Cave yet his fear made him to hide his Head because now he wanted the shelter of the Cave Mark 2. God saith the same Words in this small still Voice that He had said before ver 9. namely What dost thou here Elijah what before God had spoke to him by an Angel in the Belly of the Cave now He speaks to him again immediately in this small still Voice Had the Lord been satisfied with Elijah's first Answer he would never have ask'd the same Question again Mark 3. Elijah gives God the same Answer he had done before Word for Word ver 14. loth was Elijah to speak out He was more willing to say I have been Jealous for the Lord c. than to confess his Cowardice and say I have been fearful of Jezebel c. but his own consciousness to himself of a timorous temper would not suffer him to say so N.B. But others are of opinion as Peter Martyr c. That God blames him not here for a run-away but only propounds the same Question to him again to produce a farther proof of his Zeal Thus Christ dealt with Peter asking him three times over Lovest thou me to fetch from him a farther proof of his Love John 21.15 16 17. as here a proof of Elijah's Zeal Mark 4 God's reply ver 15. Get thee gone to Damascus c. not to Beersheba or to Jezreel though that was the nighest way and this much farther about through Moab and Ammon yet God would not expose his timorous Servant in his Passage through Ahab's Kingdom N.B. Elijah's Errand to Damascus was to anoint Hazael King of Syria Grotius notes well though God principally takes care of his own People Israel yet casts he his Eye of Providence upon other Nations also as here upon the Syrians but it was saith Dr. Lightfoot to plague Israel for their Idolatry And from thence he goes to anoint Jehu King of Israel if not by himself yet by his Minister related 2 Kings 9.1 c. and Elisha to succed him Mark 5. Here the order of the History is inverted ver 16 17. for Elisha was made a Prophet before either Hazael or Jehu were made Kings but this is of no moment to invalidate the History the substance whereof is that one or other of those three should execute God's Judgments upon Apostatized Israelites And the Reason of this Inversion is saith Peter Martyr because that the Prophet Elisha was chosen to appoint and anoint those Kings and so kind was God that Israel though Idolatrous shall not want a Prophet As Jehu should destroy the House of incorrigible Ahab so Elisha must go on with that Reformation which Elijah had begun Mark 6. When God had comforted his Prophet by telling him of those three Instruments he had in store to revenge his Cause and Quarrel then he convinces him of his mistake in his saying I only am left alone c. for God hath both Prophets and Servants in Israel saying Though thou see them not beside those hundred Prophets that Obadiah hath hid I have seven thousand Servants that bow not the Knee to Baal ver 18. God delights in hidden Treasures and never starves his Cause for want of Instruments He knows who are his 2 Tim. 2.19 the Gates of Hell cannot destroy the Being of that sure Foundation of the Church Matth. 16.18 though it's well-being cannot sometimes be seen Remark the last is Elisha's call to serve and succeed Elijah ver 19 20 21. Mark 1. Elijah returns from the Cave in the Mount of God to the Field where Elisha was Plowing he finds him not in the Schools of the Prophets but according to the simplicity of those times in that thrifty Trade of Tillage God can fit for Office whom he pleaseth to chuse Amos 7.14 Matth. 4.18 c. Mark 2. Elijah says nothing to him only casts his Prophet's Mantle over him which was a Symbol of his being clothed with God's
ver 3 4. for Mordecai upon their asking him the Cause of his Obstinacy as they call'd it was not asham'd or afraid to shew them both his Countrey and his Conscience that no Jew might do as they did because God had forbidden to give Divine Honour to any but to himself Deut. 6.13 Matth. 4.10 and had commanded to blot out the remembrance of Amalek Exod. 17.14 Deut. 25.19 1 Sam. 15.3 of whom Haman descended Remark the Third The Material Cause of Haman's Coonspiracy was the cutting off the whole Nation of the Jews as one Man for the sake of that one Jew Obstinate Mordecai ver 5 6. upon a certain lucky Day which he sought out by casting Lots to find it ver 7. Mark 1. Those Pestilent Pick-thanks that had reason'd the Case with Mordecai and could not reclaim him from his Non-conformity carry their Complaints to Haman that they might curry favour with the King 's greatest Favourite and incense him to ruine Mordecai Mark 2. Hereupon Haman swells like a Toad glows like an Hell-Hagg blustering out those Words Shall this Slave think himself too good to Bow when all the Free-men of Persia think it not below them to adore me c. saith Josephus And his Rage was so inflamed that he thought it a thing below him and too little for his revenge to vent it all upon one Man Mordecai but he will spend it on his whole Nation Mark 3. Yet Haman wants an Happy or Lucky Time or Day wherein to execute his most mischievous and bloody Design Hereupon he useth Diabolical Divination or Sorrilegy which was Sorcery Maiom Leiom Vmekodesh Lekodesh Hebr. casting Lots into the Lap saith Menochius Prov. 16.33 or into a Pitcher according to the Ancient Customs of those Eastern Countreys in their Divinations putting into a Pitcher Papers with Names of every Month and of every Day in the Month then one blindfolded puts in his Hand and pull'd out one Paper and according to the Marks set down amongst them all from the first Month to the twelfth and from Day to Day in each Month that Month and Day the Paper he pull'd out had writ within its Roll they look'd upon it as their Lucky Time or Day ver 7. Mark 4. The marvelous Providence of God for the good of his Church in a double Respect first This damnable Design of an effectual and universal Extirpation of the whole Jewish Nation was so far over-ruled that it shall not be undertaken until the twelfth Year of this Artaxerxes Ahasuerus at which time Esther had been his Queen about five Years and who being so greatly beloved by him was in a better Capacity to interpose and interceed for her People Thus God made a Remedy ready before the Malady brake forth And secondly Though Haman's Malice was so implacable and unwearied as to trouble himself so long in seeking out a lucky Day for revenge yet herein God over-shot the Devil in his own Bow disposing of this Diabolical Lottery so Prov. 16.33 as to defer Haman's supposed lucky Day from that March unto February following whereby it came to pass that his Devilish Design was defeated before that time came wherein to accomplish it Chap. 9.1 c. Remark the Fourth The formal Cause namely the Means and Arguments wherewith Haman perswaded the King into a grant of his Royal Authority for executing his bloody purpose upon the Jews after he had found out his supposed lucky Time for the accomplishment of it ver 8 9. Mark 1. Haman Caresseth the King saying There is a certain People not worth hanghty Haman's naming scattered abroad this was not their Crime but their Calamity Deut. 32.23 26. but he meant saith Menochius they were a malevelent People so might be more mischievous being dispersed in all the Provinces of thy Kingdom therefore the more dangerous for infecting the King's Liege-People and for sowing Seeds of Sedition c. whereas indeed saith Bonartius this dispersion did disenable them to make Head against an Adversary and expos'd them to be destroy'd with more ease and their Laws divers from all People so indeed they were and better Laws Deut. 4.6 7 8. Neh. 9.13 here Haman spake Truth as that old Lyar the Devil will do sometimes but for a Devilish End to deceive the King with Sycophant Sophistry Mark 2. Nor do they keep the King's Laws wherein saith Piscator Haman reflects upon Mordecai's not bowing to him at the King's Command and He being a Jew all the Jews must be Criminals accordingly could they but find occasion c. thus this Breathing Devil represents all the Jews as Refractaries and Rebels c. being an Impudent Lyar even while he speaks Truth for though it was true they kept not the King's Laws in sacred Matters which therein they could not do it being contrary to their Consciences and they must obey God rather than Man as before Yet kept they the King's Laws in Civil Cases promoting the Peace of such Places where they lived as bidden so to do Jer. 29.7 Mark 3. This cursed Courtier comes to draw his Conclusion out of all his plausible Premises in which Syllogism call'd Sorites he fills his Mouth with most cogent Arguments every Word in it seeming to have weight and worth therefore it is not for the King's Profit to permit them thus while he pretends only the King 's and Kingdom 's Profit lest Sedition should be excited by the Jews saith Bonartius he solely intends the satiating his own Private Rage which he conceals Mark 4. Haman Harangues the King at the close with fine smooth silken Words Im gnal Hammelek Tob Heb. ver 9. If it seem good to the King c. thus while he spake so fair the sooner to insinuate He had seven Abominations in his Heart so should not have been believed saith Solomon Prov. 26.25 Haman adds Let an irrevocable Decree pass to destroy them all root and branch N.B. This wicked Haman was one of those wretched Adversaries who stand upon Record for saying Come let us cut them off from being a Nation that their Name be no more remembred Psalm 83.4 Mark 5. Lastly to prevent a Tacit Objection that the Destruction of the Jews who paid prodigious Tribute as Captives into the Royal Treasury would prove a vast Damage and Detriment to the Kingdom Haman Answers he will purchase their Extirpation with ten thousand Talents of Silver which was a vast summ computed to be three thousand seven hundred and fifty thousand Pounds Sterling If any ask where should Haman have so much Money Tirinus Answers he might Promise to reimburse himself out of his Prey of the Slain Jews ver 13. beside being of the Seed Royal of Amalek of Agag whom Samuel hew'd in pieces saith Dr. Lightfoot he might have much Money left him by his Ancestors and now being promoted to the highest Honours in the Kingdom and having doubtless many Places of Profit concentr'd in that one highest Figure so might he lay up Gold us
hereunto saith Wolphius they stir up themselves by many Symbols of Godly Sorrow as Mark 1. They Assembled all together in Sackcloth as acknowledging themselves unworthy of the coursest Clothing and had it not been for shame they could have now strip'd themselves Naked Mark 2. And with Earth upon their Heads that is Dust and Ashes says Wolphius as those that had forfeited all and deserved to be as far under ground as now they were above ground Esth 4.1 c. Mark 3. The Seed of Israel who were Israelites indeed John 1.47 did both confess and forsake their Sins in seperating from their strange Wives Children and other Pagans who had mixed themselves with them according to Ezra's Covenant Ezra 10.3 and Neh. 13.3 This saith Wolphius was a true sign of a sound Repentance and such as do so after a due manner shall find mercy with the Lord Prov. 28.13 N. B. Israel whose Seed these Fasters are said to be signifies a Power with God to prevail Hos 12.4 Gen. 32.24 26 c. and Judah from whence those Jews had that denomination signifies Confession denoting 1. That as Jacob or Israel was a Prince prevailing with God so every true Israelite seeks not God in vain but concerning the work of God's hands may command him Isa 45.11 19. And 2. As Judah the Confessour Hebr. got the Kingdom from Reuben so Confession is the way to God's Kingdom for us to walk in thither and we shall surely obtain it at the end of that Walk especially if our Confession of Sin be conjoin'd with the Confusion of Sin as here abandoning their darling Sins keeping themselves from their Iniquities Psal 18.23 God receives such as so Separate 2 Cor. 6.17 18. Mark 4. Nor had they yet got enough much less too much of Reading the Law which had so prick'd them to the heart as Acts 2.37 and convinced their Consciences of their great and many Sins Chap. 8.7 8 c. but here again they return to Reading it and to give the sense of it applying it close to all cases of Conscience this was Preaching indeed and in this Work they continued for three hours that is from Nine to Twelve for they divided the Day into twelve hours John 11.9 The first three saith Junius was spent in the Morning Sacrifice that is from Sun rise or Six to Nine after which when all the People were Assembled together they began the Reading and Expounding the Law from Nine to Twelve yea and the third part of the Day from Twelve to Three they spent in Preaching to the People and in Praying to God and praising of God N. B. This Sacred Scripture-Practice is both a Pattern and a Warrant for our Preaching Fast-Sermons tho' Prayer be the proper and principal Duty of such a Day See Jerem. 36.6 7. Acts 6.4 c. Then they closed those extraordinary Exercises with the Evening Sacrifice c. Remark the Second The Particular Exemplification of that which was said before in the General ver 4 5 6. Eight Holy Levites are named here each standing up in his proper place to teach and excite the People that were for more conveniency divided into eight several Congregations for had they all Preached at one time say Junius and Piscator and in one place only this would have bred a Confusion and one would have hindred another The Septuagint adds to ver 6. Hebrew Text and Ezra said from whence some suppose that Ezra the Principal Priest Preach'd to and Pray'd with the Head Governours and the Principal Men of Judah who might all be in one Company in the Court of the Lord's Temple for all this great Congregation could not probably hear one Man together at once and Ezra pray'd this following Prayer before these Princes c. Remark the Third The following Prayer consists of a Prologue of an Enumeration of God's favours to them and lastly of an Epilogue Mark 1. In the Prologue or Preface he gives to God whom he pray'd unto all possible praise due unto his Name which indeed is above all Praise and when we have done our utmost we cannot overdo but we fall infinitely short in praising enough the great Creator of all c. ver 5 6. Mark 2. He reckons up four Gracious Favours of God 1. In chusing their Father Abraham for his Love and then loving him for his Choice c. ver 7 8. 2ly In Delivering Abraham 's Off-spring out of Egypt ver 9 10 11. 3ly In Preserving them in the Wilderness wherein he bestowed seven great and gracious Grants to them As First His Conduct ver 12. Secondly His Law ver 13 14. Thirdly His Maintenance of Meat and Drink ver 15. Fourthly His Pardon both of the Murmurers who were for Returning to Egypt and the Idolaters who made the Golden Calf ver 16 17 18 19. Fifthly His Holy Spirit ver 20. Sixthly Not only Food but also Raiment sufficient for forty Years ver 21. And Seventhly His Land of Promise by Moses Joshua and the Judges ver 22 to ver 31 32. This Seventh was the fourth Favour acknowledg'd here namely God's giving the Land of Canaan Mark 3. More Particularly As there is in Ezra's Prayers an Enumeration of God's Mercies from ver 7 to 16. so there is a Confession of the gross Ingratitude both of their Fore-fathers and of themselves from ver 16 to 27. and likewise a Declaration of God's Just Judgments in every Generation till that Day for their Sins from ver 27 to 32. Remark the Fourth Is the Epilogue wherein we have a Recapitulation and an Explanation of the aforesaid both from the Persons of God and from their own Persons also Or more briefly thus There is 1st An Humble Supplication for Mercy he pleads with God that the many Evils they had undergone might not seem small to him from ver 32 to 37. And 2ly He binds the People in a Covenant to a better behaviour for the future ver 38. Nehemiah CHAP. X. THIS Chapter consists of Two General Parts The First is the Persons that Sealed the Covenant before mentioned Chap. 9.38 from ver 1 to 29. And Secondly The Contents of this Covenant thus Solemnly Sealed to from ver 29 to the end Remark the First Upon the First Part Nehemiah is placed the first in this Sealing-Work not out of any Ambition saith Wolphius but as he was the Chief Ruler He was the Ring-leader to Ratifie it more firmly and to be a Loadstone or Star to Priests and People for Magnates are Magnetes N. B. Great Men draw many by their Example as the Loadstone doth Iron and Superiors are as Looking-glasses for Inferiors to Dress themselves by them Regis ad Exemplum totus componitur orbis qualis Rex talis grex Like Prince like People as it is in a Beast the whole Body follows the Head Hence it was that Nehemiah was so forward to Seal first accounting it an Honour to be foremost in so good a Matter Remark the Second The
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
a fallacy saying I have no Husband ver 17. Then Christ came close to her Conscience answering Thou hast had five Husbands and he thou now hast is not thy Husband c. ver 18. Some Women avoid saith the Philosopher the Bed of one Man that they may be made a Bed to many Christ teaches Ministers here to speak home to the Heart noâ— striving so much to please the Athenian with novelties as to profit the Christian with Soul-searching Truths This is the best way to do most good The Tenth Remark is Oh how candid and condescending Christ is to wounded Consciences He hath a soft Hand for a sore Heart and so should all his Ministers have Behold here a Miracle of Tender Mercy in the Messiah towards this Idolatrous Harlot It was a great Favour in Christ to countenance that Sinful Woman Mary Magdalen that washed his Feet with her Tears instead of Water and wiped them with her Hair for want of a Towel kissing his Feet with her Mouth when her Soul had received the Kisses of his Mouth Cant. 1.1 2. Luke 7.37.38 44. We read not that the Virgin Mary did thus much yet the Pharisees those Pictures of painted Piety or Hypocrisie hardly censur'd Christ their Better for not kicking her out of his Presence ver 39. as a lewd and light Huswife How much greater was Christ's candour and kindness to this Samaritan Adulteress and Idolatress who instead of demonstrating her love to him as Mary Magdalen did had rejected his Grace with jeers yet Christ mildly convinceth her and as the compassionate Samaritan Luke 10.33 34. not only pours in the Wine or sharpness of the Law to search but also the Oyl or sweetness of the Gospel to supple this Samaritanesses Wounds He instructs her in Cases of Conscience from ver 19 to 25. and is more plain to her ver 26. than to the stuborn Jews John 10.24 The Eleventh Remark is What a wonderful Work is the Work of Conversion Oh what a change of Heart and Life is wrought thereby No sooner had this Woman got a Right Understanding of the Messiah from whom she expected all saving Knowledge ver 25. and her Affections fired with Desires after him upon his manifestation of himself to her Now she leaves her Water-pot ver 28. she had greater things in hand and better things to look after Grace is diffusive c. her Heart was now set on Heaven Col. 3.1 Earthly things as Elijah's Mantle drop off she ran and cry'd up Christ whom the Jews had rejected to the Samaritans whose Bible testified of him c. Thus the Disciples left their All when Christ call'd them effectually The Twelfth Remark is Weak Means may by God's Blessing work great matters This weak and formerly wicked Woman was very unlikely means to effect the bringing in whole shoals of Samaritan Proselytes to Christ but what cannot the Almighty do by any means as here by her ver 29.30 35 39 40. God oft raises Stately Structures out of Slender Foundations though he without have us to do so The Disciples wondred Christ conferred alone with a Woman there being no danger of kindling Concupiscence in him because they knew not its tendency ver 27. Many believed on Christs both by the words of the Woman ver 39. and because of his own word ver 41. which is the foundation of faith that comes by hearing Rom. 10.17 Psal 19.7 c. CHAP. XI THough there be many Miraculous Deed and Words of our blessed Messiah before-mentioned because the order of plane required the mentioning of them yet as to Order of Time they must thus be Ranked and barely Repeated here Referring the Reader to the Remarks upon them in the foregoing Chapters This is their Order of Time as follows 1st Christ wrought his First Miracle in Cana of Galilee where He turned Water into Wine after he bad whipâ—d â—uâ— the Buyers and Sellers out of the Temple under the First of his Passovers 2dly His Conferences with Nathaniel with Nicodemus and with the Woman of Samaria c. full all also in Christs first year 3dly The Baptist Imprisonment hapned before Jacob's Well-Conference but after it was Christ's Preaching at Nazareth where He was in danger of his Life but escaped by a Miracle 4thly From thence he went to Cana again where He beâ—led the Son of a Noble Man belonging into King Herod lying desperately sick of a Fever at Capernaum only with a word of his Mouth Job 4.45 46 c. 5thly Then went he 〈◊〉 Capernaum where he cast out a Devil in their Synagogue healed Peter 's Wives Mother and many more Diseased as is aforesaid 6thly Next follows the healing of a Leper mentioned Mark 1.40 c. Luke 5. 12 c. and Mai 8.2 3 4. which is the same Story with the other Two Evangelists Because this hath not yet been spoke to take these few Remarks upon it The First Remark is The Plague of Leprosie was most rife and prevalent in our Saviour's time God so ordained it that Jâ—dea was sickest when her Physician was nearest The Jews are generally a nasty People and Leprosie seems to have been their proper Disease as Plica Polonica Morbus Gallicus Sudor Anglicus c. hence some say they were forbid Swines Flesh because Swine are Leprous Creatures and their Flesh easily corrupts in diseased Bodies and turns to Ill Humours whereby that people who are so naturally subject to the Leprosie would be more and more Infested and Infected The Second Remark is The Levitical Priesthood could only judge of the Leprosie but could not heal the Malady this was reserved for our great High Priest who was not of Aoron's but of Melohisedeok's Order Lepers were not allowed to come into Cities till the Priests had pronounced them clean when the danger of Infection was over yet the Leprosie continued still which is a very pregnant Emblem of Original Sin the Priests Absolution did only restore him to Humane Society whether this Letter was thus absolved is unknown This is only known that he strained Courtesie however to come to Christ in a City Luke 5.12 The Third Remark is The Disease of the Body God oft most graciously maketh the coring and healing Salve and Salvation of the Soul As here in this Leper who came and worshipped Christ which haply be would hardly ever have done had it not been for his Leprosie Ambrose saith Morbi sunt virtutum Officina Diseases are the Shop of Virtues And our King Alfred found himself the best he said when he was the worst and therefore prayed that when Sin was like to prevail against his Soul God would send some sickness upon his Body Thus holy David declared how God in his faithfulness had afflicted him Psal 119.75 as if he had said Lord thou hadst not been faithful to my Soul unless thou had so and so afflicted my Body 'T is the sick not the whole or sound that seeks to the Physitian Mat. 9.12 13. sensible
God spake to Elijah 1 Kin. 19 12 13. â—as more Harmonizing with the sweetness of the Gospel yet such is Mans frailty that He cannot but Tremble and fall prostrate at Gods Majesty that now appeared besides this Affright was to Rebuke and Repress their Praeposterous desire of dwelling in that Mount Hereby they more than upon their Knees even on their Faces groveling all along upon the ground do acknowledge it was not good for them to Tabernacle there contrary to Gods Decree and Christs design of Dying for the World 1. Learn hence any Secret guiltiness exposeth the best of Saints and lays him open to the Spirit of Fear besides this was 2. That what they had seen might make a deeper impression upon their Hearts lightly obtained are but lightly esteemed and dearest bought are dearest prized the Mother loves all her Children but that most which cost her most Sorrow this made the Vision sink down into their Ears and Hearts Luke 9.44 3. This Fright was to make them take Sanctuary in Christ as fear of Benajah made Joab run to the Horns of the Altar 1. Kin. 2.28 4. This made them hear Christ more acceptably fear made them more capable of Favour and how welcom was Christs Amiable Voice to them when they as Adam had been affrighted with Gods Terrible Voice and would with him Gen. 3.8 have hid themselves Oh happy were they that had their Saviour so nigh them as Peter had when he began to sink Matth. 14.30 31. 'T was good being here in this Sense indeed they were Holy Men and in Holy Imployment yet struck Amazed and as Examinated in it lying all along as dead Then Christ comes 1 with his gracious Approach now laying aside his late glory and made himself suitable to their Capacity c. 2. With his Gracious Touch he raises them up as he had done Daniel Dan. 8.17 18. and 10.10 16 18. Christs fingers dropped Myrrh here Cant. 5.5 his Touches had been healing Touches to the Leper to the blind Man c. though the Devils Touches be deadly 1 Joh. 5.18 and 3. with his Gracious Voice he comforted them Oh how sweet is Christs Voice who never speaks to any Distressed Souls but is sure to comfort them our Saviour casts none down but he revives them again yet Satan that destroyer does not so c. Then opened they their Eyes and saw Jesus alone Matth. 17.8 to teach them Moses and Elias the Law and the Prophets do Vail their Bonnets to Christ who is the only Mediatour and in whom alone there is enough to satisfie the Soul and to comfort the Conscience c. The 2. Consequent Circumstance is As they descend the Mount Christ commands them Taciturnity not to tell the Vision to their fellow Disciples who would undoubtedly be Inquisitive what they had been doing c. Christ was not puffed up with his late glory he will have it concealed and disdains not to descend both with and to his Disciples He only taught those Disciples this great Truth of his glory every Truth hath its proper season to be declared in This for the greatness of its glory might seem incredible to some and to be Crucified after such a glory might become a Stumbling-Block to others N. B. Note well Which teacheth us that our secret familiarity with God ought not to be Revealed without a Call this is to be sober in Prayer 1 Pet. 4.7 keeping Gods Counsel and concealing our private Raptures therein The 3. and last Consequential Circumstance is Christ resolving the three Disciples doubt as they were descending the Mount about Elias whom they had newly seen and who thought Christ Prohibition for Secrecy was impertinent seeing the Scribes Taught from that Text Mal. 4 5. That Elias must first come now say they seeing we have seen him come 't were better we should tell the Jews hereof for this would be an effectual Argument moving them to acknowledge the Messias To this Christ Answers Malachi must not be understood of the Thisbite but of the Baptist who came with as great Grace and Spirit to make his Ministry as effectual as that of Elias Thus the Angel Interpreted that of Mal. 4.5 in Luke 1.17 thus Christ had told them before Matth. 11.14 yet were they so strongly possessed with the conceit of an Earthly Kingdom that they harp still upon the old string about Elias's coming to restore all things c. Christ again sets them to the Rights telling them John was all the Elias's that was likely to come who in Elias's zeal against Ahab and Jezabel c. had withstood Herod and Herodias c. and had turned the Hearts of Gentiles Childrenâ— to Jews Fathers c. Reforming the Jewish Church from Burdens and Bondage c. for which work his wage from the World was by Divine Permission to destroy him because they knew him not Matth. 17.10 11 12.13 Hereby the Disciples received a fuller Measure of Light and Satisfaction than before and two of these three Peter and John Preached that the Royalty of restoring all things Simply Absolutely and Perfectly was not Elias's work but Reserved for Christ alone Act. 3.11.21 The Popish fictions of Elias's coming before Antichrist contradicting Christs words here are no other then Foppery c. CHAP. XXVI Of the Lunatick's Cure THE very next day after the Transfiguration falls out the History of Christs Healing the Lunatick which is more fully Related in its Circumstances in Mar. 9.14 c. than in Matth. 17.14 c. or in Luke 9.37 c. The Remarks hereof are The Occasion 1. which was the Scribes cavelling with the nine Disciples who were left below the Mount because they could not cast the Devil out of the Lunatick upbraiding them as a company of Cheats and the Master of them no better than an Imposter Now in that very nick of time when the Disciples could neither drive out the Devil nor answer their Adversaries who now had sport enough to see them basted and brought into the Bryars and therefore jeared them before the people to some purpose Then comes Christ most opportunely to their Succour as if he had come out of an Engine and both Cures the Child and confounds the Cavillers he knew how much they wished and waited for him therefore makes hast from the Mount to the Multitude his late Glory made him not forget Josephs Misery It was good for him to be below not as Peter said to tarry above and brings help in the most needful season c. The 2. Remark is Christs Entertainment after his absence upon his Return 1. The Multitude met him and friendly saluted him bidding him welcome welcome N. B. Note well Oh that we could Request and Rejoyce at Christs Return after his withdrawments from us The People were not of that Malignant Humour with the Scribes and Pharisees They when they beheld him were greatly Amazed Mar. 9.15 not only to see him come in so seasonably in that very juncture of
but also their own Colleague Nicodemus who with one seasonable word broke up the council of Conspirators ver 47 49 50 51 c. See more of the Antecedents added by Luke in the middle of the next chapter CHAP. XXVII Of the Feast of Dedication c. THE History of Christ's Life is now brought down to the last Half year thereof for so much and no more was the distance of Time betwixt the Feast of Tabernacles last mentioned and his last Paschal Feast whereat he voluntarily died In this interspace of half a year the Evangelist John who most exactly above the other three keeps the clock of Time going that we may the better know in what order every story ought to be ranked and tells us of the Feast of Dedication wherein Christ was present again at Jerusalem betwixt that Feast of Tabernacles and his last Passover this he calls the Winter Feast John 10.22 happening about two Months after the former Feast about the middle of our December in the Winter Solstice though both the Tabernacle-Feast and the Passover were Instituted by God himself Exod. 12.3 4 c. Lev. 23.34 c. yet this Feast of Dedication was Instituted by Judas Maccabeus 1 Mac. 4.56 59 c. 2 Mac. 10.6 7 8. wherein to give God Thanks for the new Purgation of the Temple from the pollutions of Antiochus that little Antichrist which Feast the Jews kept with Lamps lighted in their houses for eight days together until Christ's Time What hapned before in and after this Feast is next to be remarked The 1st Remark concerning its Antecedents is When Nicodemus had by urging the Law and so gaining over the Sadducees strict observers thereof to oppose the Pharisees of both which the Sanhedrim consisted first divided then dissolved the Plotters in their Consult as each of them went to their own home so Christ to the Mount of Olives John 7.53 8.1 that was his ordinary Oratory Mat. 26.36 Luke 23.39 There he pray'd by Night and early in the Morning he returns into the Temple to Preach where the old Sanhedrim Sophisters do again assault him with a Case of Conscience about the Adulteress taken in the very act John 8.2 3 c. to intangle him however he answered either for contemning Authority they would accuse him to the Romans or for Destroying Civil Liberty despising the Law and for being inconstant to his own practice in pardoning penitent Publicans and Harlots c. they would accuse him to the People either of too much severity or too much popularity c Christ in his answer neither absolves nor condemns the Adulteress leaving the Law of God the Execution whereof did not now belong to him in its own force as to corporal punishment yet doth he both convince the Consciences of those Hypocrites that accused her and were guilty of many secret sins so self condemned Tit. 3.11 as also to awaken her Conscience to bring her to Repentance c. ver 7 8 10 11. Hereupon he takes occasion to Preach a choice Sermon of his being the Light of the World v. 12 c. and that those spies were Slaves and Sons of the Devil c. v. 41 44 c. For this they stone him v. 59. but he escaped out of the Temple and as he passed along impassible now and impenetrable he meets a Man born blind this sight was enough to move him to Mercy he heals him by bidding him go wash in Siloam's pool which as Epiphanius saith was given of God in a strait Siege for Drink to the City at Isaiah's Prayer John 9.1 7 c. and other unlikely means v. 14 15. this inrages the old Cavillers to cast the cured man out of their Synagogue v. 34. Christ receiv'd him in v. 36 c. preacheth another convincing Sermon v. 39. John 10.1 that he was the good Shepherd the Messiah the Son of God and the Saviour of the World c. from v. 2 to 19. This made them Mad in saying He had a Devil and was Mad v. 20. which others did vindicate v. 21 c. The 2d Remark is concerning the Concomitants of this Dedication Feast mentioned in the next verse John 10.22 23. Christ walked in Solomon's Porch not for Recreation-sake but for taking an opportunity of doing good to the multitude met there and for meeting with the Masters of the Sanhedrim that sat in one side thereof Here presently the old crew of catchpoles compass him about with their cavils of being so dark a Doctor in his Parables c. that they could not but still doubt whether he were the Christ v 24. whereas the darkness lay only and all upon their own Understandings the Windows whereof they had wilfully shut up 2 Pet. 3.5 Isa 6.9 10. John 8.43 Mat. 13.14 15. John 12.40 Acts 7.51 Rom. 11.8 as Christ intimates in his answer to those Cavillers v. 25. What need plainer words when you see the plainest works that demonstrate me the Messiah were it not for your voluntary blindness v. 26. those Catch-poles expected another answer more to their malicious advantage to wit had he confess'd himself to be Christ then would they accuse him of Treason to the Roman Powers that then Ruled over them or had he denied it then might they represent him to the People as a Cheat and Impostor c. the former they principally aimed at as appeared after John 19.12 knowing from Isa 60.12 Dan. 7.14 that he who was Christ must be a King and such a King as would destroy all other Kings and Kingdoms yet gave he them such an answer in the Wisdom of God as those Pick-thanks could pick nothing out of it save this that they were the Reprobate Goats of Satan not the chosen lambs of the Saviour for which they attempted to stone him ver 31. Had not Christ held their hands though they pretended to be Holy Persecutors not pelting him for his Pious Works but for his Blasphemous words ver 32 33. and when Christ vindicates himself from their charge of Blasphemy v. 34 35 36 37 38. then finding themselves not able to answer his Arguments they turn once more to a course of Violence wherein si non argumento Aristotelico tamen Baculino c. they doubted not but to be too hard for him at club-law v. 39. and though they now lay down their thoughts of Stoning him as a Blasphemer because he had so cleared himself thereof as they could no longer pretend it yet still they would take him and carry him to the Sanhedrim who would lay other crimes to his charge c. but he passed through them like a second Samson Judg. 16.2 3. his own Almighty arm saved him as before in Luke 4.30 He escaped quietly freely and as unseen giving them again this demonstration that he wanted not Power to deliver himself which might have convinced his Adversaries had they not been Mad with Malice and because their madness was incurable He went again
Impenitent c. Secondly The Manner how Christ convinceth those Cavillers it was by the way of Parable because 1. This way was much used both by the Jews as in Samsons Riddle Jotham's Parable and many more and by the Gentiles as by Xenophon Pythagoras Plato c. and by the Egyptians in their Hieroglyphicks 2. It was Prophecyed of Christ that he should open his Mouth in Parables Psal 78.1 2 4. The Third Reason because â—iâ— the aptest and easiest way to let in knowledge into Mans dull understanding instruction by the Eye doth much affect the Heart and Affections and doth marvelously Corgoborate the Memory with its deep impression Thirdly The matter of Christ's convincing Sermon is Threefold 1. The Parable of the lost Sheep 2. Of the lost Groat and 3. Of the lost Son First of the lost Sheep The Preface to that Parable which of you c. doth denote that Christ would have all Persons to learn some Spiritual Lessons out of their Temporal Callings and Occupations as the Husband-Man must learn from his sowing Seed upon several sorts of Soil in ground the House wife must learn from her Leavening her lumps of Dough The Souldier must learn from his Souldiers Life of War and the Lawyer from his Practice in the Law c. Thus our Lord saith What think you Matth. 18.12 He there Appealeth to their own Consciences causing them to Judge themselves In the matter of this Parable of the lost Sheep there be many parts to make enquiry after as 1. Who this Man is 2. What this lost Sheep is 3. What is the Wilderness wherein the 99. Sheep be left 4. How the lost Sheep is found again by the Shepherd 5. How t is brought home upon the Shepherds shoulders and 6. What are those Neighbours that rejoyce with the Shepherd at this c. The First Enquiry Who this Man is Answer He is Christ who is called the good Shepherd John 10 11. by way of excellency and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Shepherd Hebr. 13.20 by way of Eminency Christ is called also a Sheep or Lamb Isa 53.7 The Lamb of God oftentimes as Respecting the Sacrifice of his Humanity but he is called a Shepherd as respecting the Bounty of his Deity to poor lost Sinners whose careful Benignity and Goodness of a Shepherd is described here by Manifold Discoveries as 1. By his Missing the Sheep that was gone astray though it was but one single Sheep 2. By diligently seeking it 3. By carefully finding it 4. By laying it upon his Shoulders 5. By bringing it home to the Sheep-fold and 6. By rejoycing at this Success c. Oh stand and wonder is there any love like this love of our Lord to us c. The Second Enquiry What is this lost Sheep Answer Ovis illa una in genere non una in specie This Sheep is one in general but not in special saith Bernard This one lost Sheep is all Mankind faith Ambrose because Mankind is but the Hundred part of all other Creatures Created by God A Sheep is a straying Creature most apt to wonder and least able to find the way home again which an Hog or a Dog can better do than it Mankind in the fallen Estate hath the wandring Nature of a Sheep Ps 119.179 Isa 53.6 The very Elect are lost untill they be found by Christ Paul was lost untill found in Christ Phil. 3.8 9. The Non-elect or passed by as Goats are finally lost 2 Cor. 10.4 but all the chosen are also called and those that are effectually called have still a principle of wandring in them so far as they are unrenewed as water heated by the fire if placed in the Air will reduce it self into its own native coldness so the Life of a Believer is a Life of Dependency upon Christ to Heal their Back-slidings continually and to love them freely Hos 14.4 They stand in need of Christ to Establish them 2 Cor. 1.21 And they have need of Confirming as well as of Converting Grace N. B. Note well Some of those chosen Sheep are lost untill they be called yet they come not to be lost by any negligence of the Shepherd for he that keepeth Israel neither Slumbers nor Sleeps Ps 121.3 4 5 7 8. but from their own wandring Nature for Mans Destruction is from himself but in Christ is his Help Hos 13.9 So that Man rather looseth God than to say God looseth Man yet so kind is this good Shepherd as to cover the fault of the Sheep and to transfer the fault to himself as the Father of the Prodigal saith I lost my Son whereas it was the Son that lost his Father c. The Third Enquiry What is the Wilderness wherein this Shepherd left the Ninety and nine for seeking the one lost Sheep Answer The various senses made upon the 99. make likewise various senses upon the Wilderness for 1. Some understand the 99. to be meant of Angels because they are infinite in Number Dan. 7.10 and Psal 68.17 far beyond the number of Mankind call'd but one Sheep here if so then Heaven must be the Desert or Wilderness Christ left those many Angels in Heaven when he came down from thence to the Habitable parts of the Earth Prov. 8.31 in his Incarnation and state of Humiliation 2. Others say that Heaven is this Desert because it was Deserted by the Evil Angels that left their first Habitation of Heaven Jude ver 6. and were therefore thrust down into Hell so all those bad Angels that kept not their first Estate became base and damned Devils of Darkness who had been Created Angels of light before this c. 3. But 't is better to understand this 99. to be Men only and not Angels either good or bad for 1. Angels and Men are not of the same Species or kind as the left Sheep and the lost Sheep undoubtedly are in this Parable and 2. The good Angels are the Friends that rejoyce at the finding of this lost Sheep as the Evil Angels or Devils are the Foes that envy and oppose it but 3. because the Lord spared not the Angels that sinned 2 Pet. 2.4 Nor did Christ take on him the Nature of Angels Hebr 2.16 As he both spared Man and took on him Mans nature for Mans Redemption and laid down his life which he took up for Mans Salvation 4. As the 99. is rightly meant to be Men and not Angels so there is a double Sentiment concerning what kind of Men these 99. must be The First Opinion is that it must be meant of such Men as are Pharisaical Justiciaries who are Just in their own Eyes and do not need any Repentance in their own Conceit for these Pharisees murmuring at Christ's Entertaining the Publicans was the occasion of our Lords uttering this Oracle and using this Parable but alas these sort of Men may rather be Reputed Stinking Goats than any lovely Lambs or Sheep of Christ therefore the Second Opinion is made
made God himself become a Debtor to him for his Works of Supererogation and as if he now insulted over our Saviour being but a Trivial Teacher who could not call him out to a Lecture beyond the Law c. Though he lack'd not a loud lye in proclaiming himself to be without sin which never any Patriarch or Prophet did yet lacked he the quieting of his own Conscience which all his conceited Righteousness could not becalm for this Yonkster notwithstanding all his supposed Merits still cannot be quiet but must rise up run and ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Therefore Christ at last cuts this Coxcomb quite with a personal and particular precept such as was that to Abraham for killing his Son Go sell all and give to the poor then come take up my Cross and follow me This Tryal made him troubled turn his back of Christ who might have his Heaven to himself for him he had a Months-mind to Heaven and cheapens it but was not willing to go up to the Price of it that thorough Sale of all choaked him he liked no such Terms so being Wodded and Weaged to the World Renounces Christ rather than it and so do all Worldings that do Trust in their Wealth they are the Camels and Cables that cannot pass through the Needles Eye Mar. 10.24 CHAP. XXVIII Tidings of Lazarus Sickness CHRIST all this time had been beyond Jordan working Miracles and wording Oracles now Lazarus whom be loved falleth sick his two Sisters Mary and Martha send a Messenger to him while be was beyond Jordan to intreat his presence with their Sick Brother and to return to Bethany where he had lately been before Luke 10.38 39 40. Upon this Invitation he prepareth for his Journey over Jordan into Judea again and yet stayed two Days in the place where the Messenger found him John 11.3.6 And where he delivered the Parable of the Labourers in the Vineyard which is Recorded only in Matth. 20.1 to 17. And not in any other Evangelist the Scope whereof was to Illustrate Christs last words Many that are first shall be last c. Matth. 19.30 and to prevent Peter c. from being puffed up with a preconceit of their promised great Reward ver 28 29. Christ herein cautions them that such as place Confidence in the Merits of their Works as forsaking all c. and call for their Wages before they had well entered into their Work as Peter c. What shall we have c. ver 27. May be placed in the lowest place by the Lord who giveth Eternal life out of free grace not of Debt or Merit For the purport of the Parable holds that such Labourers as had been longest Labouring in the Vineyard and therefore had the highest Estimation of their own Labours yet were last taken notice of least Esteemed yea Rebuked as Adversaries to free grace and daring to Expostulate with God about Justice Whereas those last labourers were first paid because they trusted not in the Merit or Worth of their own Works but in the free grace and goodness of God when the other as Murmuring Merit-mongers are turned off with this Taunt Tolle quod tuum est vade take thy penny and be packing Christ Gods Steward and the Judge of all doth Distribute his Wages for his Work with a most singular Demonstration both of his Justice so that none shall receive less than was promised and of his Mercy so that all shall receive more than they Merited for although this penny be not absolutely Eternal Life it is that Gratuitous penny given to the last Labourers for it is called the Free gift of God Rom. 6.23 Eph. 2.7 8. and many more shewing Salvation is not due by Debt or is Gods pay for our pains as here Reward or Wages for Work but is altogether from free grace What ever the penny signified it was something that gave content to the Contractors for undertaking Vineyard work it was that for which each of them followed Christ whether it were for Meat perishing or for Meat induring John 6.27 Indeed all the Antient Fathers except Basil take this penny to signifie Eternal Salvation because 1. Denarius ex Decem was of the value of Ten usual pieces of Money to shew Eternal Life is worth Ten Temporal Lives 2. The round Figure in the Roman penny signified Eternity which hath no End 3. The Stamp and Sculpture upon it was the Kings Image noting our being made like God then 4. The Silver piece had a Lustre and Splendour upon it to denote the glory of our Bodies then as before of our Souls Yet Basil Interprets it some Reward of this Life and this one Mans Interpretation agreeing well with the Scripture of Truth and with the Analogy of Faith may have more weight than all the other whose Sense makes all workers in the Visible Church to be Saved or none are so but the Elect only or all shall be saved and that by the Merit of their Works and all shall be equal in the Wage of Eternal Life and so none shall be first or last contrary to Scripture The Scope of this Parable is only to be pressed as also of other Parables lest Blood in stead of Milk be squeezed out of them c. After this Parable Christ begins his last Journey to Jerusalem to the Eating of his last Paschal Lamb or Passover but especially to the offering up of himself the Lamb of God for taking away the sins of the World At his first setting forward from Jordan to Judea he acquaints his Disciples apart of his approaching passion at Jerusalem as he had done before Matth. 16.21 and again Matth. 17.22 c. For they must be the Witnesses both of his Omnisciency in foreknowing it and of his voluntary laying down his Life in venturing thither where he knew his Death was designed Matth. 20.17 c. Mark 10.32 c. Luke 18.31 c. 'T is said expresly He went before them Mar. 10.32 As most willing to walk that way which went to his suffering work this Amazed the Disciples to behold him walking like a Couragious and Undaunted Captain before them rather desiring than fearing Death This fortitude they more than Admired in their Amasement at their Magnanimous Master and themselves being pusillanimous were Affrighted at his bold Adventure upon his unavoidable Danger therefore desire they him to stay beyond Jordan where he was then safe rather than Expose himself to his Implacable Adversaries in Judea again saying as soon as they could overtake him in their Trembling pursuit after him they said John 11.7 8. Where this same last Journey to Jerusalem is Recorded also Master The Jews lately sought to stone thee and wilt thou go thither again This was their Preposterous Advice from their own Timorous Carnality which naturally startles at and declines the Cross And indeed N. B. Note well 'T is no more than Duty to Decline it when it lies not betwixt us and
for she told the Disciples who were mourning and weeping Mar. 16.10 that they had taken the Lord out of the Sepulchre and we know not where they have laid him John 20.2 and so she saith likewise to the supposed Gardener ver 15. Thus did she trouble them with this her Conceit that the Lord's Body was removed by the Jews but for what end or to what place she knew not therefore is she sent the second time to assure them of his Resurrection She and the other good Women had been seeking the living among the Dead Luke 24.5 as we do in a dead World Pleasure Treasure and Honour or in dead Worship c. hence the Angel said not only He is not here but also He is risen and not removed as thou thinks Matth. 28.4 The 4th Testimony is that of the Disciples those good Women ran and told the tidings doing as they were bidden by the Angel go quickly Matth. 28.7 8 Hereupon Peter and John run to make their Observations John 20.7 and Mary Magdalen run with them for she came twice to the Sepulchre here is a running upon running to find out a lost Iesus would to God we could do so Amor Addidit alas love is impatient of delays a ready Heart makes riddance of God's Work and therefore giveth Wings wherewith to hasten two strange Wings were given to those good Women to wit Fear and Joy a wonderful composition of two contrary passions fear for their Faithlessness and Joy for the Angels Joyful Tidings Those mingled Affections may well consist in a Sanctified Soul Psal 2.11 God loves at once a fear because of his greatness and a Familiarity with it because of his Graciousness with those two Wings the good Women fly to tell the Tidings unto the Dilciples who at first thought them but idle Tales though their Lord had again and again foretold it should be so Learn hence that a low Faith so it be but true is acceptable to Christ and saving to the Soul These Disciples could not believe that Christ should die until he was dead nor would they believe he should rise again no not when he was Risen indeed However perplexed Peter and beloved John ran to the Sepulchre and tries conclusions Though John being the younger Man exceeded Peter in swiftness and came first to the Sepulchre yet Peter the Elder Man exceeded John in boldness for it was he that first steped into the Tomb within the Vault Thus the Saints stand in need of one another's Gifts and Graces as Peter did of John's Swiftness and John of Peter's Boldness they both found an empty Sepulchre and the Grave-clothes lying in order they saw the Body was gone and the Linnen was left but John proves the first Believer He saw and Believed John 20.3 4 5 6 7 8. His seeing was his Believing he trusted his own Eyes that the Lord's Body was not there Misbelieving that it was only a Removal to some other place as Mary Magdalen had told them farther off from Calvary for Honour's sake that he might not lie buried with the wicked and not a Resurrection of his Body therefore is it added in the 9th verse For as yet they knew not the Scripture which yet was clear enough in this point both in foregoing Figures and Prophecies of the Old Tement afore mentioned and in Christ's own plain prediction of himself in the New No wonder then if Christ Rebuked them so sharply for being such slow-bellies in believing work Luke 24.25 Tit. 1.12 13. Yea so slow of Belief were they that they had seen himself three times before yet 't is said they Worshipped but some doubted Matth. 28.17 even while they Worshipped they doubted yet is not their Worship Rejected nor the Worshippers for the Lord knew them to be his 2 Tim. 2.19 and though they knew not him yet were they all known of him Gaâ— 4.9 Therefore though now they went to their own Home waiting till God should farther inlighten both Organ and Object John 20.10 which afterwards was wonderfully accomplished when great Grace came upon them all and made them Invincible Witnesses of the Lord's Resurrection Acts 1.22 4 33. The Fifth Testimony was that of the Watchmen those Pagan Soldiers whom the Priests had procured to watch the Sepulchre yet are made Witnesses of this Truth against their Wills God would have that great and comfortable point of the Resurrection well proved for our firmer Settlement in so weighty a matter The Priests were unworthy to hear of it by the Hand of an Holy Angel They shall therefore hear of it to their great Grief and Regret by the Hands of prophane Sword-men of their own gang and conspiracy who come running in unto them as Thunder struck and frighted out of that little wit they had as it were and told them all Now the confession of an Adversary is looked on by the Law as a double Testimony And the most certain Demonstration of the Truth that can be contrived Yet the Chief priests who were pay-masters of this Mercenary Guard take care to stop their Mouths not only from talking any more of the Terrible Earth-quake of the Descent of a Glorious Angel of his Rolling away the great Grave Stone of their seeing the Sepulchre empty of their own fright and flight from thence c. but also they bribe those Hirelings with a round Sum of ready Cash paid down upon the Nail to those Hungry lovers and lackers of Money wherewith they Taught their Tongues to speak lies as Jerem. 9.5 The Hired Soldiers hereupon do daringly Vent abroad that Notorious Lie of Christ's few and fearful Disciples stealing his Body away c. which the Chief-Priests had Devised and put into their Mouths where we may note two things upon Mat. 28.11 to ver 16. 1. Concerning the Hirers those wicked Priests in stead of a Conviction and Confession of their Unparallel'd Crime do harden their own Hearts like Pharaoh under God's Plagues rage more furiously and make new Lies their Refuge as Isa 28.15 the last and best Engine Christ's Adversaries have out of the Devil's Budget to use for suppressing the Gospel when all their other Plots do fail 2. Concerning the Hired when once plunged into the Sea of Sin by wicked Masters These Mercenary Men are involved still deeper and deeper through the love of Money and Wages of Wickedness into the depths of Satan till at the last they drop into the deep pit of Hell daring to do any Villany so they can but Collogue with Men and escape the lash of the Law not dreading most Atheistically the Justice and Vengeance of the Great God Such as have not God in their Heads or Hearts will not have God in their Words or Works they can make sale of their Tongues Hands and their very Consciences for Money and can not only conceal Truth but also step farther to speak against Truth for Gain As here those Hirelings in taking the Money took the Bait of Sin so
the Salvation of Souls Paul yielded to circumcise Timothy for that indifferent thing tho' according to the decrees of the Great Council of the Apostles it was not to be imposed was yet necessary for preserving the peace of the Church as then it was by bearing with the weak Jewish Christians to whom he condescended and with whom he complyed so far as would consist with a safe conscience abating of his own liberty to gratify their Scrupulosities and indulging their weaknesses with his stronger grace so far as he knew he should not offend God to whom he designed to gain those weak Souls thus he also comported with the Apostles in the shaveing of his head afterward Acts 21.24 Yet would not he be compelled to circumcise Titus who was a Native Gentile being a Greek which had he done the false brethren that came to spy out the liberty Paul had in Christ and preached would have won a great advantage against him for defaming him as teaching one thing among the Gentile -Churches and practiceing the contrary among the Jews now when he was come to the Apostles at Jerusalem Gal. 2.3 4. Therefore would he not yield that Titus should be circumcised least he should seem to countenance those privy Spies who held circumcision necessary to Salvation N.B. O what a pattern to posterity doth great humble charitable Paul leave here for future practice performing or forbearing what by the law of God he lawfully might according to the various persuasions of several Christians that he might become an Instrument in any degree for the Salvation of any soul and sure I am no order of men can pretend to a greater superiority as to the Conscience in spiritual matters than he undoubtedly had yet would he not exercise a Lordly dominion over the Faith of others 2 Cor. 1.24 N.B. It was therefore well done by the Ministers of Magdeburgh in stoutly opposing those of Wittenburgh and Lipswich who by their Adcaphora's as they call'd them indifferent things would have paved a way to popery And it was good council Peter Martyr gave to Queen Elizabeth that her Church-Governours should not endeavour to carry the Ark of the Gospel into England upon the Cart of Needless Ceremonies as we are doing at this Day out of it The fifth Remark is God doth not only chuse Men to be Ministers but he also appointeth the time when and the place where they shall labour in their Ministry Two hints hereof we have here both verse 6. They were forbidden by the Holy Chost to Preach the word in Asia and again verse 7. The Spirit suffered them not to go preach in Bithynia N.B. The very Journeyings of those Preachers of the Gospel as well as their Divine Exercises were all ordered by the most wise God they must neither speak act or walk but according to Divine direction as Ambrose and Chrysostom here noteth They must for this time pass by both these fore named places and Mysia too verse 8. Thus God the Great Housholder orders the Candle to be removed from one Room to another he granteth to people or withdraws from them the light of the Gospel as oft as he pleaseth Even so it pleaseth him saith Christ Matth. 11.26 N.B. To have the word forbidden to be preached was an heavyer Judgment upon those Coasts than if their Harvest or the Light of the Sun had been denyed them therefore ought all places and people highly to prize the Preaching of the Gospel as a most singular priviledge They that be without a Teaching Priest are without God also 2 Chron 15.3 Amos's Famine of the word was far worse and more deplorable than Samaria's Famine of Bread in that strait Siege c. N.B. Nor may we think that God denied those places his Grace but only retarded it for that time for afterward Paul preached there about two years together Acts 19.10 why God now with held his Grace the reasons be supposed 1. From some secret cause unrevealed 2. From the freedom of God's good pleasure whereon both our Election and our Vocation hath their foundation depending altogether on the free grace of God and not at all upon the free will of Man 3. Those places and people might be as some say reserved for the Apostle John's ure and care for the sevâ—a â—â—â—rches of Asia lay within his line c. 4 Because those provinces were nigh to other places where now famous Churches of the Gentiles were constituted from which if they had a mind they might light their Candle and whereby the knowledge of the Gospel might be easily spread through the lesser Asia But 5. 'T is probable God saw those Cities c. not at all prepared now to receive the Gospel 6. and Lastly God had another new work of greater importance wherein to imploy those Apostles which was to send them speedily into Europe Now come we to Paul's passing over out of Asia into Europe The occasion whereof was a Night-Vision he had of an Angel which appeared to him in the habit of a Graecian-man calling for his help into Macedonia which is a Greek province in Europe extending to the Archipelago Acts 16.9 10 11 12. So came he to Philippi the chief City of that part of Macedonia to help them according to the call of God for Ministers are those means by whom God helpeth a perishing people whereby the Lord plucketh his chosen ones as brands out of the fire Zech. 3.3 he draweth them out of the Devil's drudgery and pulleth them away when hanging over the Chimneys of Hell by one single rotten thread of a frail brittle life from the danger of Damnation N.B. Hereupon God's Ministers are call'd Saviours Obad. v. 21. 1 Tim. 4.16 and Redeemers Job 33.24 28. and Co-workers with Christ 2 Cor. 6.1 Tho' a wicked world take them for tormentors Rev. 11.10 This travel of Paul into Greece is marked out as a new work and such as he never had yet been imployed in namely to preach the Gospel to a Roman plantation for at Philippi the text tells us verse 12. and verse 21. There dwelt a Colony of Roman Citizens who enjoyed the freedom of the City of Rome N.B. He had indeed been always in the Roman Dominions all those Countreys of the East being then Rome's Conquests but still he conversed with other Nations as Jews Greeks Syrians and such like yet never as yet do we read of any Romans till this time now because the Roman Nation lyeth under so many sad brands in Scripture and was now become an abomination to the Jews for ruling so Rigorously over them therefore Paul's going to preach the Gospel to them hath three singular Circummstances Recorded in Scripture as so many Eminent Badges and Advertisements of it For first that when Paul c. would have gone into Asia and Bithynia the Spirit forbade them and diverted them with haste into Macedonia unto this new work of preaching to this Roman plantation Secondly That he was called to this
simplicity of the other as piety without policy is too simple to be safe so policy without piety is too subtle to be good The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians The fourth Remark is God hath many means and ways whereby to deliver his persecuted Servants as sometimes by the death of persecutors they are dead that sought the Child's life Matth. 2.20 and many in England were saved by the death of Q. Mary c. So at other times by striking a Terrour upon their hearts as here verse 28 29. The chief Captain was afraid he had gone too far already because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman priveledges which Augustus Caesar had bestowed upon Tarsus the City wherein Paul was born as a reward for the Citizens assisting him in his wars with Brutus and Cassius So feared he to be called to an account for his breach of that priviledge as he did then so as to loose Paul's Bands v. 30. The fifth Remark is Our deliverances here are but partial the total is not until Death Paul was but delivered from his Chains not from his confinement but was reserved to appear before the Sanhedrim the next day for tho' that Council had been banished out of Jerusalem long before had their residence at Jabneh yet at this Pentecost-Feast they were come thither The Colonel carries Paul down from the Castle and sets him safe before them for a fair Publick Tryal CHAP. XXIII Paul before the Sanhedrim THIS Chapter contains the Transactions of three days concerning Paul the Prisoner The first days Transaction was when the chief Captain of the Castle had brought his Prisoner down and delivered him up to the Jewish Sanhedrim or Council to be tryed before them himself being an Heathen having no skill in the Jew's Religion about which the Controversie now lay Upon this first days work which consists of these Resolves we have a prospect in the general of Paul's Oration made before his Judges and particularly First His Exordium or Prologue Secondly His profession of his own Inocency verse 1. Thirdly The Event thereof Verse 2 3 4 5. Fourthly His Pious Policy Verse 6 7 8 9. Fifthly His Rescue by the Captain Verse 10. And Sixthly His Encouragement from God Verse 11. Wherein observe Paul pleads not guilty and vindicates his own innocency against their Calumnies c verse 1. whereupon the High-Priest looking upon his Vindication of himself as a reflexion upon the Sanhedrim commands the Officers to smite him on the Mouth and so to interrupt him in the very enterance of his Defensive Oration verse 2. N.B. To whom Paul makes a smart repartee for his acting herein as an Unjust Judge in punishing him before he was heard c. contrary to the Law Deut. 17.4 and 25.1 2. Leuit. 19.35 therefore he foretells his dreadful fall verse 3. Hereupon Paul is accused for reviling the High-Priest Ver. 4. By these partial Parasites over-looking this injustice and injury done to the Apostle Paul pleads ignorance as his excuse verse 5. And seeing no plea for his innocency was like to be admitted in so corrupt a Court the head whereof was so unjust and injurious Paul betakes himself to a prudent policy v. 6. Starteth a Notion which setteth not only the Standers by but those on the Bench at Variance among themselves verse 7 8 9. and by this means he was delivered out of his adversaries hands v. 10. and who that night had Divine Consolations in his confinement verse 11. The Remarks from those Resolves of this first day's work are these The first is The Testimony of a good Conscience in a prisoner at the Bar is a brave incouragement This same Comforter had Paul here which so incouraged him as that he could look his Accusers yea and his Judges too in the face for so 't is said he stedfastly beholding the Council ver 1. because his Conscience was good both with the goodness of integrity and with the Goodness of Tranquility also This was his Exercise or Recreation Acts 24.16 Thinking it better to offend the whole world than his own Conscience Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here when he said I have lived in all good Conscience before God until this day for he utterly disowns that Lying and Damnable Doctrine of Perfection in Saying not as if I had attained or were already perfect Phil. 3.12 none are perfectly perfect in this life but only comparatively or conceitedly So Paul was far from conceiting himself without sin or fault seeing he acknowledged and bewailed his Captivity to the Law of Sin Romans 7.23 24. But the sense is he was not Conscious to himself of any Notorious Enormity such as Sacriledg Blasphemy c. Whereof they Accused him c. The second Remark is God is the Avenger of all injuries done to his Servants and will smite their smiters Thus Paul saith here God shall smite thee thou whited Wall who sits to Judge me after the Law yet bids me be smitten contrary to Law verse 2 3. N.B. This was an old practice of the Devil to smite God's Servants by the Fist of wickedness Thus was good Micajah smitten by the fist of a false prophet 1 Kin. 22.24 to whom God's Prophet told his Doom saying thou shalt see in that day when thou shalt go into an inner-Chamber and hide thy self verse 25. Namely from the Sons of Ahab who shall punish thee for putting their Father upon so fatal a war N.B. Thus also the prophet Jeremy was smitten by Pashur another of the Devil 's false prophets Jerem. 20.2 whose Doom was likewise foretold by God's Prophet that he should be a Magor-Missabib and terrour round about a terrour to himself and to all his Friends and that he should die in Babylon c. verse 3 4 5 6. N.B. Yea our Lord himself escaped not the Suffering of this smiting indignity John 18.22 and it may well be granted how easily could the Lord Christ have revenged himself of this Parasitical Officer who smote him the palm of whose hand might soon have rotted off had not the Lord been now acting the part of a Lamb even of the Lamb of God just ready to be offered up a Sacrifice so he mildly answers him verse 23. c. John 18. N.B. And as it was thus disgracefully done to our Lord in both Churlish Strokes and reproachful words Answerest thou the High-Priest so when he had said or done nothing more than making use of the Liberty of their own Jewish Law in not confessing any thing against himself but putting his accusers upon proof of what they laid to his charge yet was the Jewish Government so degenerated at this day that no notice is taken of this disorderly affront in an under Officer to a supposed Criminal That insolent fellow had only a