Asa 30 Omri 4 Division 49 Ahaziah 2 Chron. 22. 2. of which Asa 31 Omri 5 Division 50 when we come there Asa 32 Omri 6 Division 51 In the one and thirtieth year of Asa 33 Omri 7 Division 52 Asa Tibni is conquered and Asa 34 Omri 8 Division 53 Omri is sole King He reigneth Asa 35 Omri 9 Division 54 six years in Tirzah and then removeth Asa 36 Omri 10 Division 55 to Samaria which he had Asa 37 Omri 11 Division 56 built for Zimri had fired the Omri 12 Kings Palace at Tirza Omri is more wicked then any that went before him he maketh cursed Statutes Mich. 6. 16. Ahab 1 AHAB reigneth in the 38 Ahab 2 year of Asa 1 King 16. 29. and Asa 38 doth more wickedly then his father World 3086 Asa 39 Division 57 Omri had done He bringeth World 3087 Ahab 3 Division 58 in the Sidonian Idoll Baal into Asa 40 Division 59 request in Israel and addeth that Idolatry to the Idolatry with the golden Calves He had married a Sidonian woman Jezabell an Idolatress a Murdress World 3089 Asa 41 Ahab 1 Ahab 4 Division 60 a Witch and an Whore and it is no wonder if Ahab grew to a height of wickedness indeed Ahab 2 Ahab 5 Division 61 when he had such a father as Omri to bring him up and such a wife as Jezabell to lye in his bosom 2 CHRON. XVII all World 3091 Ahab 3 Ahab 6 Division 62 JEHOSHAPHAT in Ahab 4 Ahab 7 Division 63 the third year sendeth Ahab 5 Ahab 8 Division 64 Priests Princes and Levites Ahab 6 Ahab 9 Division 65 to teach the Law He hath Ahab 7 Ahab 10 Division 66 great tribute from the Philistims Ahab 8 Ahab 11 Division 67 and Arabians hath Ahab 9 Ahab 12 Division 68 eleven hundred thousand and Ahab 10 Ahab 13 Division 69 sixty thousand fighting men Ahab 11 Ahab 14 Division 70 and is a terror to all that were round about him But hath already made affinity with Ahab and married his Ahab 12 Ahab 15 Division 71 Son JORAM to Athaliah Ahab 13 Ahab 16 Division 72 Ahabs Daughter see Ahab 14 Ahab 17 Division 73 2 Kings 8. 18. and 11. 1. Ahab 15 Ahab 18 Division 74 for Ahazia Son to Joram Ahab 16 Ahab 19 Division 75 and Athaliah was born in the eighth year of Jehosaphats reign See 2 Kings 8. 26. 1 King 22. ver 44. to 50. World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 1. JORAM the son of Jehoshaphat reigneth Observe these Texts 1 King 2â— 51. Ahaziah the Son of Ahab began to raign over Israel in Samaria in the seventeenth year of Jehoshaphat King of Judah and reigneth two years And 2 King 1. 17. And Ahaziah died according to the word of the Lord which Elijah had spoken and Jehoram reigned in his stead in the second year of Jehoram son of Jehoshaphat King of Judah And 2 King 3. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat King of Judah By these Scriptures it is most plain that both Joram the son of Jehoshaphat and Ahaziah the son of Ahab began to reign in the seventeenth of Jehoshaphat I shall not need to make the collection it is so conspicuous in the Text for who seeth not in them that Jehoshaphats eighteenth when Joram the son of Ahab beginneth to reign is called The second year of Joram the son of Jehoshaphat Now Jehoshaphats reign was not yet expired by eight or nine years for this was in his seventeenth year and he reigned five and twenty 1 King 22. 42. Nor was Ahabs reign expired by two or three years for this was in his twentieth year and he reigned two and twenty 1 King 16. 29. But the reason that both their sons came into their thrones thus in their life time and both in this same year was because the fathers Jehoshaphat and Ahab were both ingaged in the war against the Syrians about Ramoth Gilead and while they were providing for it and carrying it on they made their sons Viceroyes and set them to reign in their stead while they were absent or imployed about that expedition we shall have occasion to observe the like of Joram the son of Jehoshaphat again afterward 1 KING XVI ver 30. to the end World 3091 Ahab 3 Ahab 6 Division 62 AHAB doth abominably Ahab 4 Ahab 7 Division 63 buildeth a Chappel and Ahab 5 Ahab 8 Division 64 an Altar to Baal in Samaria In Ahab 6 Ahab 9 Division 65 his days Hiel a man of the family Ahab 7 Ahab 10 Division 66 of Rahab living now in Bethel Ahab 8 Ahab 11 Division 67 seeing Canaanitish Idolatry Ahab 9 Ahab 12 Division 68 and Canaanitish manners come Ahab 10 Ahab 13 Division 69 on so fast he is imboldned to set Ahab 11 Ahab 14 Division 70 on to build Jericho again to make it a Canaanitish City but his eldest Son is slain in laying the foundation and his youngest son in setting up the Gates according to the curse of Joshua denounced upon such an undertaking above five hundred and thirty years before 1 King 17 18 19. In the degenerate and most wicked times of Ahab appeared the glorious piety and Prophetick spirit of Elias a seasonable reformer when times were come to the very worst He was of Jabesh Gilead he shutteth up Heaven that there is no rain for three years and six months till Baalites be destroyed and then there is rain enough He is fed by birds of prey he feedeth the Sareptane widow and becometh the first Prophet of the Gentiles He raiseth her dead Child destroyeth hundreds of false Prophets bringeth fire from Heaven and rain ere long after it Fasteth forty days and forty nights seeth the Lord where Moses had seen him accuseth Israel to him Is appointed to anoint Hazael King of Syria who should plague Israel for their Idolatry and to anoint Jehu King of Israel who should destroy the house of incorrigible Ahab and to anoint Elisha a Prophet in his stead to go on with the reformation that he had begun John Baptist was a second Elias a man in a hairy garment and leather girdle 2 King 1. 8. Matth. 3. 4. of a powerful and operative Ministry and a great reformer in corrupt times 1 KING XX XXI XXII vers 51 52 53. Ahab 12 Ahab 15 Division 71 AHAB two years together Ahab 13 Ahab 16 Division 72 hath two great Victories Ahab 14 Ahab 17 Division 73 over the Syrians but letting Ahab 15 Ahab 18 Division 74 Benhadad go he undoeth himself Ahab 16 Ahab 19 Division 75 compare the case of Saul about Agag King of Amalek 1 Sam. 15. Ahab murdereth Naboth for his Vineyard World 3105 Ahab 17 Ahab 20 Ahaziah 1 Division 76 AHAZIAH the Son of Ahab reigneth 1 KING XXII to Verse 50. and 2 CHRON. XVIII all World 3106 Ahab 18 Ahab 21 Ahaziah 2 Iehoram 1 Division 77 JEHOSHAPHAT and Ahab are now together in
Iehu 5 Division 93 self reigned six years she had Athaliah 6 Iehu 6 Division 94 sons of her own by some other man whom she desireth to promote 2 Chron. 24. 7. 2 KINGS IX to vers 30. World 3118 Athaliah 1 Iehu 1 Division 89 JEHU the son of Jehoshaphat Athaliah 2 Iehu 2 Division 90 anointed for the destruction Athaliah 3 Iehu 3 Division 91 of Ahabs house reigneth twenty Athaliah 4 Iehu 4 Division 92 eight years He is anointed Athaliah 5 Iehu 5 Division 93 by Elisha's servant at Elisha's appointment Athaliah 6 Iehu 6 Division 94 read Chap. 9. ver 4. that So the young man even the servant of the Prophet went c. He is anointed at Ramoth Gilead where Ahab had received his death and Jehoram his son lately some wounds He slayeth Jehoram with his own hand and causeth the death of Ahaziah King of Judah also This man is sometime called Jeho-achaz with part of the name Jehovah set before his name as 2 Chron. 21. 17. 25. 17. sometime Achaz-jahu with part of that name Jehovah set after as 2 Chron. 22. 2. and sometime Azariah 2 Chron. 22. 6. The relation of the manner of his death in the Books of Kings and Chronicles is exceeding different and accordingly the understanding of it exceeding difficult 2 King 9. 27. it is said that when Ahaziah saw the death of Jehoram King of Israel he fled by the way of the garden and Jehu followed after him and said Smite him also in the Chariot in the going up to Gur which is beside Ibleam and he fled to Megiddo and died there But in 2 Chron. 22. 8 9. it is said That when Jehu was executing Judgment upon the house of Ahab and found the Princes of Judah even the sons of the brethren of Ahaziah that ministred to Ahaziah he slew them And he sought Ahaziah and they caught him for he was hid in Samaria and brought him to Jehu and slew him Now the current of the Story at large is thus Jehu slayeth Joram in the field of Jezreel as Ahaziah and Joram were together Ahaziah seeing this flees and gets into Samariah and hides himself there Jehu marcheth to Jezreel and maketh Jezabel Dogs meat From thence he sendeth to Samaria for the heads of Ahabs children and posterity which are brought him by night and shewed by him to the people in the morning Then he marcheth to Samaria and by the way slayeth Ahaziahs kinsmen forty two men findeth Jehonadab the father of the Rechabites Coming into Samaria he maketh search for Ahaziah they find him hid bring him to Jehu he commands to carry him up towards Gur by Ibleam and there to slay him it may be his father Joram had slain his brethren there as Ahab had done Naboth in Jezreel they do so smite him there in his Chariot and his Charioter driveth away to Megiddo before he dies The Story in the Book of Kings is taken up short and laid with the Story of the death of Jehoram that the end of both the Kings may be taken up together but the Book of Chronicles shews the order 2 KING XI from vers 4. to end and 12. 1 2 3. 2 CHRON. XXIII XXIV to ver 4. World 3124 Ioash 1 Iehu 7 Division 95 JOASH anointed by his Ioash 2 Iehu 8 Division 96 Uncle Jehojada and reigneth Ioash 3 Iehu 9 Division 97 forty years Good Jehojada Ioash 4 Iehu 10 Division 98 bringeth him to the Crown Ioash 5 Iehu 11 Division 99 and the people into Covenant Ioash 6 Iehu 12 Division 100 c. The Priests and Levites Ioash 7 Iehu 13 Division 101 had the chief hand in the Coronation Ioash 8 Iehu 14 Division 102 They are thus distinguished Ioash 9 Iehu 15 Division 103 2 King 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioash 10 Iehu 16 Division 104 for so it is written Meajoth Ioash 11 Iehu 17 Division 105 Captains of hundreds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioash 12 Iehu 18 Division 106 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests and Levites Ioash 13 Iehu 19 Division 107 The Priests called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrews give it because they were the chief or of the higher rank and the Levites called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or men of the Ioash 14 Iehu 20 Division 108 guard because they were the Ioash 15 Iehu 21 Division 109 Warders in the Temple Joash Ioash 16 Iehu 22 Division 110 hath two wives of Jehojada's Ioash 17 Iehu 23 Division 111 providing for him Jezabel the Ioash 18 Iehu 24 Division 112 wife of Ahab and Athaliah the Ioash 19 Iehu 25 Division 113 wife of Joram had caused all Ioash 20 Iehu 26 Division 114 this mischief in Israel and Judah Ioash 21 Iehu 27 Division 115 and therefore the good High Priest provideth that this King World 3145 Ioash 22 Iehu 28 Division 116 miscarry not by such a match 2 KING X. from vers 30. to end World 3124 Ioash 1 Iehu 7 Division 95 JEHU followed the Ioash 2 Iehu 8 Division 96 Idolatry of Jeroboam the golden Ioash 3 Iehu 9 Division 97 Calves though he had destroyed Ioash 4 Iehu 10 Division 98 Baal the Idol of Ahab Hazael Ioash 5 Iehu 11 Division 99 cuts Israel short beyond Ioash 6 Iehu 12 Division 100 Jordan and destroyeth the Reubenites Ioash 7 Iehu 13 Division 101 Gadites and Manassites Ioash 8 Iehu 14 Division 102 there Elisha with tears had Ioash 9 Iehu 15 Division 103 told what mischief and misery Ioash 10 Iehu 16 Division 104 he should work to Israel which Ioash 11 Iehu 17 Division 105 he now beginneth to act and Ioash 12 Iehu 18 Division 106 goeth on to perfect in the days Ioash 13 Iehu 19 Division 107 of Jehoahaz the son of Jehu Jehu hath a promise of his sons sitting on his throne even to the fourth generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioash 14 Iehu 20 Division 108 Omries house had stood four Ioash 15 Iehu 21 Division 109 successions Omri Ahab Ahaziah Ioash 16 Iehu 22 Division 110 and Joram The four Ioash 17 Iehu 23 Division 111 successions of Jehues sons were Ioash 18 Iehu 24 Division 112 Jehoahaz Jehoash Jeroboam and Ioash 19 Iehu 25 Division 113 Zachariah But between the Ioash 20 Iehu 26 Division 114 reign of Jeroboam and Zachariah Ioash 21 Iehu 27 Division 115 there was a long interregnum or space between as we shall observe when we come there World 3145 Ioash 22 Iehu 28 Division 116 Jehu dieth 2 KING XII from vers 4. to end And 2 CHRON. XXIV from vers 4. to end And 2 KING XIV 1 2. World 3146 Ioash 23 Jehoahaz 1 Division 117 JOASH taketh course for the Ioash 24 Jehoahaz 2 Division 118 repairing of the Temple Ioash 25 Jehoahaz 3 Division 119 and he keepeth close to Religion Ioash 26 Jehoahaz 4 Division 120 all the time that Jehojada Ioash 27 Jehoahaz 5 Division 121 lived but when he was dead Ioash 28
his birth and education could not but acknowledge what he spake and gave testimony to his words they were so gracious And this makes them wonder comparing his present powerful and divine discourse with his mean and homely education and to be amazed among themselves and to say Is not this the son of Joseph as Mark 6. 2 3. Vers. 23. Ye will surely say to me this Proverb c. He taketh occasion of these words from their present wonderment and questioning among themselves about him As if he had spoken out to them thus at large Ye look upon me as Josephs son as one that was bred and brought up among you and therefore ye will be ready to urge me with the sense of that Proverb Physician heal thy self and expect that I should do some miracles here in mine own Town as I have done in other places nay rather in this Town than in others because of my relation to it § Whatsoever we have heard done in Capernaum Jansenius from this passage concludeth that this Sermon of Christ in the Synagogue of Nazareth was not of a great while after his coming into Galilee but that he had first passed and preached through Galilee because as yet according to the order in which we have laid the story there is but one miracle mentioned that he had done at Capernaum which was the recovering of the Rulers son Now that miracle was enough to have occasioned these words though he had done no more But Capernaum was Christs very common residence upon all occasions and it is like he had done divers miracles there though they be not mentioned for when he came from Samaria the Text relateth that he avoideth his own Town of Nazereth because he knew that there he should find but cold intertainment and little honour but that he went into some other parts of Galilee and the Galileans whither he went received him having seen all that he did at Jerusalem at the Feast of the Passover John 4. 44 45. Now Capernaum was as likely a place whether he would betake himself and where he would stay if he stayed in any City as any other Vers. 25. When the Heaven was shut up three years and six months This sum lyeth very obscure in the Text of the Book of Kings for there it is only said that Elias said there shall not be dew nor rain these years 1 Kings 17. 2. And that after many days in the third year Eliah shewed himself to Ahab and there was rain c. 1 Kings 18. 1 And it were not strange that Christ the Lord of time did for all the difficulty of the Text determine it but it seemeth by his speech to these Nazarites that it was a reckoning and sum commonly known and received of them And so when the Apostle James useth the same account James 5. 17. it is likely that he speaketh it to the Jews as a thing acknowledged and confessed But how to pick it up in the Book of Kings is very intricate to him that shall go about it Yet thus far we may go 1. That it was a year after the drought began before the Brook Cerith dried up for it is said that at the end of days the Brook dried now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Days to be used for to signifie a year examples might be given exceeding copiously 2. Those words in the third year God said to Eliah Go shew thy self to Ahab and I will send rain cannot be understood of the third year of drought for this his coming to Ahab was not in the third year but after it for he had told him there should be no rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these three years at the least as the learned in the Hebrew tongue will easily observe out of the number of the word which is not dual but plural And therefore the third year is to be referred to Elias sojourning with the Sareptane widow He had been one year by Cherith and above two years at Sarepta and after many days in the third year he shews himself to Ahab and there were rains Now how to bring these many days to half a year is still a scruple how to fix it or to go any whit near thereunto unless it be by casting the times of the year when the drought began and when it ended and there might be very probable reasons produced to shew that it began in Autum and ended in the Spring which two times were their most constant times of rains Joel 2. But truth hath spoken it here and it is not to be disputed but only thus much is spoken to it because it seemeth that he speaketh it to the Jews here as men consenting and agreeing in the thing already The Rabbins do quaintly descant upon the last verse of 1 King 16. where there is mention of Hiels building Jericho and losing his two sons in the work according to the word of Joshua and the first verse of Chap. 17. where Eliah foretels the restraint of rain thus Ahab and Eliah say they went to comfort Hiel for the death of his sons Ahab said to Elijah it may be the word of the servant Joshua is performed but the word of the Master Moses will not be performed who saith Ye will turn away and serve other Gods and the anger of the Lord will be kindled against you and he will shut up heaven that there be no rain c. Thereupon Elias swore and said As the Lord liveth before whom I stand there shall be no rain This number and term of time of three years six months just half the time of the famine in Egypt is very famous and renowned in Scripture as hath been observed before But in nothing more renowned then this that it was the term of Christs Ministery from his Baptism to his death he opening Heaven for three years and six months and raining down the Divine dew of the Gospel as Elias had shut Heaven so long and there was no rain at all Vers. 28. And all they in the Synagogue when they heard these things were filled with wrath c. Here is such another change of affection in these Nazarites one while giving testimony to the gracious words that proceeded out of his mouth and presently ready to murder him for his words as there was in the men of Lycaonia Act. 14. who one while would worship Paul and Barnabas for Gods and immediately stone them with stones The matter that gave such offence in these words of Christ to his Countrymen was double 1. Because he so plainly taught and hinted the calling of the Gentiles and refusing of the Jews as was to be seen in the double instance that he alledged that Elias should harbour no where with any Israelite but should be recommended by God to a heathen widow for so were the Sareptanes being of Sidon and that not one Israelite leper should ever be healed but Naaman a Heathen Syrian should be This doctrine about
wide from the sense and meaning of Malachy as the Greek Interpreter who by a prodigious daringness in favour of the Jewish traditions have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you Elijah the Tishbite III. If I mistake not Elias the Prophet is but twice mentioned I mean in those very terms throughout the whole Book of God once in this place in Malachy the other in 2 Chron. XXI 12. And in both those places I believe it is not meant Elijah the Tishbite in his own person but some one in the spirit and power of him That the words in Malachy should be so understood both the Angel and our Saviour teach us and it seems very proper to be so taken in that place in the Chronicles IV. That great prophet that lived in Ahab's days is called the Tishbite throughout the whole Story of him and not the Prophet Nor is he called the Prophet Luke IV. 25. where yet it is said Elizeus the Prophet Nor by St. James Chap. V. 17. for the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tishbi which is his Epithet sufficiently asserts his Prophetick Dignity when it denotes no other than a Converter Whence can we better derive the Etymology to which indeed the Prophet Malachy seems to have alluded Behold I send you Elijah the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall turn c. V. But be it so that he might be called Tishbite from the City Toshab as the Targum and other Rabbins would have it which yet is very far fetcht that very thing might evince that it is not he himself that is meant by Malachy but some other because he does not mention the Tishbite but a Prophet Elias that is a Prophet in the spirit of Elias So among the Talmudists any one skilled in signs and languages is called Mordecai viz. because he is like him who lived in the days of Ahasuerus Menacoth fol. 64. 2. and the Glosse ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To turn the hearts of the Fathers to the Children John came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of Elias not that power by which he wrought miracles for John wrought none Joh. X. 41. but in the power of Elias turning the hearts of men c. Elias turned many of the Children of Israel toward the Lord their God 1 Kings XVIII So did John who over and above turned the hearts of the Fathers toward their Children Which what it should mean is something dark and unintelligible You will hardly allow the Jewish gloss upon this place who do so greatly mistake about the person and who will allow nothing of good to be done by the Elias they expect but within the compass of Israel But are not the Gentiles to be converted They in the Prophets dialect are the Children of Zion of Jerusalem of the Jewish Church nothing more frequent And in this sense are the words of Malachy we are now handling to be understood Elias the Baptist will turn the hearts of the Jews toward the Gentiles and of the Gentiles toward the Jews This was indeed the great work of the Gospel to bring over the Jew and Gentile into mutual embraces through the acknowledgment of Christ. Which John most happily begun who came that all men through him might believe Joh. I. 7. Yea and the Roman Souldiers did believe as well as the Jews Luke III. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disobedient to the wisdom of the just The Greek in Malachy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heart of a man toward his neighbour The words of the Prophet having been varied the Angel varies too but to a more proper sense For the Gentiles were not to be turned to the Jews as such or to the Religion of the Jews but to God in the wisdom of the just The Children to the Fathers The phrase Fathers according to the Jewish state at that time was of doubtful sound and had something of danger init for by that word generally at that time was meant nothing else but the Fathers of Traditions to whom God forbid any should be turned to those Fathers in the folly of Traditions but to God in the wisdom of the just VERS XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I am an old man IF so old a man why then was he not sequestred from the service of the Temble by the Law of Superannuation Numb IV. 3. VIII 24 25. Hear what the Rabbins say in this case a a a a a a Chelin fol. 24. 1. There is something that is lawful in the Priests that is unlawful in the Levites and there is something lawful in the Levites that is unlawful in the Priests The Rabbins deliver that the Priests upon any blemish are unfit as for their years they are not unfit the Levites for their years may be unfit but by reason of blemish are not From that which is said that at the age of fifty years they shall cease waiting we learn that years may make the Levites unfit Perhaps the Priests also are made unfit through years And indeed does it not seem in equity that if the Levites whom a blemish doth not make unfit should yet be made unfit by superannuation should not much more the Priests be made unfit by superannuation when even a spot or blemish will make them unfit But the Text saith this is the Law of the Levites not this is the Law of the Priests The Rabbins deliver that what time a Priest comes to maturity till he grow old he is fit to minister and yet a spot or blemish makes him unfit The Levite from his thirtieth to his fiftieth year is fit for service but being superannuated he becomes unfit How must this be understood concerning the Levites To wit for that time wherein the Ark was in the Wilderness But at Shiloh and in the Temple they were not rendered unfit unless through the defect of their voice a a a a a a See Bemidbar rad 222. 3. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They wondered that he tarried so long THere is something told of this kind of Simeon the just concerning whom we have made some mention already a a a a a a Hieros Joma fol. 43. 2. The High-Priest made a short prayer in the Holy place He would not be long in Prayer lest he should occasion any fear in the people There is a Story of one that tarried a long while at it and the people were ready to have entred in upon him They say it was Simeon the just They say unto him why didst thou tarry so long He answered them saying I have been praying for the Temple of your God that it be not destroyed They answered him again However it was not well for you to tarry so long VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beckoned unto them THere is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 62. they made signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf and dumb man 〈◊〉
be dissolved Any one may be ready to say upon it as Ahab doth to Benhadad That which my Lord sent to me for at the first I will do but this second thing I cannot do The first thing proposed To look for the day of God I shall willingly agree to but to hasten the day of God this is a hard saying For who as the Judge standeth before the door dare invite him in Who dares say as Laban to Abrahams servant Come in thou blessed of the Lord come in why standest thou without The generality of men thinketh the day of God hasteneth fast enough of it self and that there is little need to hasten it And yet that very consideration is a great perswasive so to do I am sure it is so argued Matth. XXV Behold the Bridegroom cometh go forth to meet him Not sit still till he come up to you for he is coming but because he is coming go forth to meet him It was a noble confidence and valour in David that when Goliath came out against him he ran and made hast to meet him And he had but coursely incountred that great giant had he not had that confidence and valour That man or woman will but coldly incounter death and judgment that sit still till death and judgment come upon them and never make out to meet them that when the Judge stands at the door have no mind of his entring and coming in It were worth disputing how far a good man may be willing to die or how far unwilling but I shall not enter upon that at this time It is past all dispute that every one should be preparing to die and to meet the Judge when he cometh He standeth at the door it is happy to be prepared against he cometh in Let us all leave our thank-offerings at the Judges altar for his great patience and long-suffering towards us that he is still standing at the door and hath not broken in upon us that his Patience is not outwearied by us after our so great exercising of it And let us ever carry the words of the Text sounding in our ears and hearts That the Judge standeth at the door beholding all our actions beholding all our hearts noting and observing all we do to demand an account of us at his day of Judgment A SERMON PREACHED AT S. MARIES Cambridge Octob. 7. 1655. MATTH XXVIII 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost SEven things may be taken notice of from these words at first sight I. A permission and commission to bring the Gospel among the Gentiles The Apostles had been tied up before Matth. X. 5. Jesus sent forth the twelve and commanded them saying Go not into the way of the Gentiles But now he inlargeth them II. The end of this inlargement to bring the Gentiles in to be Disciples So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as we shall see anon III. The way to initiate them for Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them Disciples by baptizing them IV. The form of the administration of Baptism In nomine Patris c. In the Name of the Father and of the Son and of the Holy Ghost V. This is the fourth establishment of Baptism The first was in the hand of John Secondly Christ himself was baptized Thirdly The Disciples baptized in his Name Joh. III. 22. Joh. IV. 2. Fourthly Here in the Text is the full establishment of it VI. The Doctrine of the Trinity is in the Text and professed in every Baptism VII The Office of Ministers To teach and administer the Sacraments Two Heresies especially misconstrue this Text Anabaptism and Socinianism For I must call that Heresie that unchurches all Churches and ungods God I shall not intangle my self in these disputes only consider the sense and propriety of the Text as before us and that in these parts named First I shall consider the Apostles commission to fetch in the Gentiles This is called a Mystery Ephes. III. 4 5 6 c. Whereby when ye read ye may understand my knowledge in the Mystery of Christ. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the Gospel c. This is the great business in the Prophets To bring thy sons from far All the Ends of the Earth shall see the Salvation of God c. In a word this is a great monument of the Riches of grace that when the Gentiles had lain rejected so long as two and twenty hundred years so deep as to commit all sin and not know of sin so inslaved as to adore Devils so far from the means of grace as that they never heard of it yet not length of time depth of sin power of Satan nor vastness of distance could hinder the light of the Gospel breaking in upon them O! the heighth depth bredth and length of the grace of God! Here is a large field to consider this Grace As first how the Gospel was slighted by the Jews yet this Grace was not worn out of patience but God sends it also to the Gentiles And secondly how it was brought to them that cared not to come to it I might speak here of our share of this grace who were Heathen It was good tidings to all people as to the Romans Chap. I. 6. Among whom are ye also the called of Jesus Christ But I shall keep close to the words of the Text. I shall observe two things concerning this Commission I. The time when this Commission was given II. The work which the Apostles were to do by vertue of this Commission First The time Christ being now risen And the reasons why Christ took this time to deliver this Commission to his Apostles were these 1. One reason of it appears in the word Therefore In the 18 vers All power is given unto me in Heaven and in Earth Go ye therefore All power as Mediator He dispenced things before after his own Will by vertue of his Soverainty Rom. IX 18. Therefore hath he mercy on whom he will have mercy But add to this that now he had paid a price for the Heathens he had earned his wife as Jacob had conquered Satan that had them captive had exhibited a Righteousness to save the wickedest where they would apply it had broken down the partition wall between Jew and Gentile In Ephes. II. 13 14. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our Peace who hath made both one and hath broken down the middle wall of partition between us And in vers 15. he shews you how Having abolished in his flesh the enmity even the Law of commandments contained in Ordinances c.