sufficiency not superfluity enough for each and no more v. 17 18. and 3. That God will not give them a year or month or weeks provision before hand no 't is only bread for the Day They are inured in diem vivere as Birds do depending upon God de Die in Diem for their Daily Bread as our Lord taught us in his Prayer The Eighth Remark is God's Bounty to Israel abounds in giving to every individual Person an Omer of Manna the tenth part of our Bushel enough for the strongest Man and the hottest Stomach to satisfie one day This measure is supposed to be double to that allowance which the Roman Emperours afforded daily to their Souldiers in their Camp God's bounty is more and greater than Man's No small gift can fall from so great a hand 1 Tim. 6.17 The Ninth Remark is God's Care and Providence is over the Poor as well as the Rich to both which there was here an equality ver 16 17 18. tho' he with ten Servants might gather more than he with five or fewer secundum proportionem Arithmeticam yet as a Man had more or less mouths in his Family to feed every one had enough according to a Geometrical proportion And from hence the Apostle Argueth to persuade unto liberality and communication of God's blessings one to another 2 Cor. 8.14 15. that the full Cups of the Rich may overflow into the empty dishes of their poor Brethren who should have supplies from the others superfluities Some were nimbler at gathering Manna than others yet he that gathered more than his Neighbour was to supply his Neighbour out of his over-plus that every one might have enough his Omer Now the moral equity of this Law being common universal and perpetual Paul draws his Argument from it as if Riches were as Manna The more Men gather the greater is their annoyance in disposal thereof yet have they no more than will serve their turns So such as gather the least have no want when God's blessing makes up the little so Solomon accordingly makes the Rich the poors Steward Prov. 3.27 The Tenth Remark is This Manna melted not putrefied not nor bred worms of its own nature for it kept sweet in the Ark many hundred years after they came to Canaan Heb. 9.4 but by God's Curse upon it for their distrust and disobedience v. 20.21 Nor did that stink which was laid up at God's command upon the sixth Day for provision for the Sabbath Day v. 24. To shew not only God's rebuke for their curiosity c. but also what a sweet thing the grace of obedience is that sweetens persons and actions of Men to God Gen. 8.21 Exod. 29.18 2 Cor. 2.15 and the Creatures to Man Prov. 15.16 c. The Eleventh Remark is As Manna was a mysterious gift of God they wist not what it was v. 15 so Worldly and Wicked Men know not nor acknowledge God's gifts to them The Men of this World are said to have their bellies filled with hid Treasure Psal 17.14 a confluence of all Creature-comforts while many better Men want them Psal 73.7 yet the Author and Giver of them is hid from them and they neither perceive nor praise him for feeding their Bellies as well as for filling their Bags in this respect the Prophet makes them worse than the Ox that knows his Owner and the Asse which knows his Masters Cribb c. Isa 1.2 so they not only become worse than those bruit Beasts but their Wealth also breeds the worm of an Evil Conscience in it as this unknown and abused Manna did v. 20. See Habak 2.10 11 12. Whereas the Godly do know the gifts of God John 4.10 and do thankfully acknowledge the giver of them As Moses told the People This is the Bread which Jehovah hath given you to eat v. 15. so the word of God tells us that every good gift comes from a good God Jam. 1.17 to whose glory we must improve all c. The Twelfth Remark is Here the Law of the Sabbath had its new Restitution tho' not its first Institution Israel in their Egyptian Slavery had much neglected the Sabbath and since their departure thence they had marched upon the Sabbath but now it is revived and a rule is given for its constant observation before the Law was given at Sinai The observation of the Sabbath is urged upon several Reasons First Upon the Example of God himself who rested after the Creation c. Gen. 2.2 3. which undoubtedly was observed from Adam by the Patriarchs as well as Sacrifices the Church then having places for publick Worship must have this prefixed time for it which God had consecrated by his own pattern no other time could be better appointed A Second Reason inforcing it Is Israel's Deliverance out of the Bondage of Egypt Deut. 5.15 which in the letter was peculiar to the Jews yet was it a figure of our Redemption by Christ but here Thirdly 'T is pressed upon the Church by a Reason drawn from God's bounty and liberality to them in giving them upon the sixth day sufficient food for two days v. 5. and 22. Thus God confirm'd it by a Miracle upon their preparation to the Sabbath telling them the Lord hath given you the Sabbath v. 29. and a great gift it was Nehem. 9.14 for were it not for a weekly Sabbath the World would run wild and the ceasing of Manna upon the seventh day shews that the Sabbath was observed from the beginning before the Law c. The Thirteenth Remark is That which Origen observeth here concerning the excellency and prerogative of our Christian Lord's Day above the Jewish Sabbath His words translated run thus If the Manna were gathered six days together as the Scripture affirmeth and that it ceased from falling upon the seventh day the then Jewish Sabbath It must follow without controversie that it always began to rain down Manna upon the first day of the Week which is our Lord's day when none at all had faln the day before tho' some out of curiosity sought it on the seventh day yet they found none v. 25 27. How oft hath Manna faln on our Lord's day The Fourteenth Remark is The excellency of this Manna which is set forth by comparing it in Holy Writ to Five Excellent Things as First To the Hoary Frost v. 14. to shew the quantity of it oh how liberal a giver is God thus to cover the Desart herewith as the Hoary Frost doth cover all the ground Thus the Psalmist saith He scattereth the Hoary Frost like Ashes Psal 147.16 multiplying this Meat for 600 thousand Mouths Secondly 'T is likened to Coriander-Seed v. 31. as to the figure and proportion of it prepared of God so that they might presently eat of this Corn of Heaven so call'd Psal 78.24 25. tho' they might grind or pun or bake or boil it also They might do any thing with it as they might with Meal this Seed being unto them instead of
Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
prescription and favourable presence of that God who can work what he pleaseth even by the most contemptible ways Secondly The Term of time unto which this Action was extended this compassing the City must be done every day once for six Days together but on the Seventh Day they must Surround it seven times successively ver 3.11 13 14 15 16. Israel walks their Circuit six times over for six Days and on each Day return into their Camp Re Infectâ nothing was effected in order to Jericho's Overthrow so long a time they are held in suspence for the exercise of their Faith and Patience Had they not taken the Seventh Turn upon the Seventh Day and made likewise Seven Circuits upon that Day Had they compass'd Jericho one Day less than Seven Days or one time less than seven upon the Seventh Day the Walls of Jericho had never fallen God will have the Condition of his Promise exactly observed before he will turn it into a performance Whence some observe That the Septenary number is much Nobilitated not only in Sacred but also in Profane Writings especially in such who had drawn any Doctrine of Divine things out of Moses Pentateuch as Cicero calls this Seventh Number Rerum omnium nodum the knot that ties up all things And that most Ancient Poet Linus calls it Cunctorum rerum originem the Original of the six sort of Created Beings 1. Angels 2. Elements 3. Inanimate Bodies Stones Metals 4. Plants which live but want sence and motion 5. Animate Brutes 6. Rational Man All those flow from God and return again to God as the Original Being of all And the Scripture saith when God had created all things in six Days he rested on the Seventh Day returning as it were into the Abyss of his own Eternity The Eleventh Remark But above all the Sacred Scriptures seem to put a great Veneration upon this Septenary Number both in this place and in many other places As 1. We have here seven Priests seven Trumpets seven Days seven times compassing the City and upon the Seventh Day seven times yea and frequently the number of seven is made use of in the Levitical Law Exod. 13.6 7. the Unleavened Bread was eaten seven Days Levit. 4.6.17 and 8.11 the Bloud was to be sprinkled seven times Levit. 8.35 and 16.14 Aaron at his Consecration must abide at the Tabernacle Door seven Days Levit. 12.2 the Mother of a Male Child was Unclean seven days Levit. 13.5 The Leper for his Tryal must be shut up seven days Levit. 14.8 He must tarry out of his Tent for his cleansing seven days Levit. 23.15 Seven Sabbaths for the Wave-offering Levit. 25.8 Seven Sabbath of Years for the Jubilee and Numb 8.2 Seven Lamps in the Tabernacle c. Moreover 't is said yet seven Days and the Floud shall come Gen. 7.4 And Abraham must have seven Lambs Gen. 21.28 29. And Noah waited seven days and other seven days Gen. 8.10 12. Jacob Served seven Years for Rachel Gen. 29.18 20. And Samson had seven Locks Judg. 16.13 And Samuel appointed Saul to stay for him seven Days 1 Sam. 10.8 and the Elders of Jabesh had seven Days respit 1 Sam. 11.3 And the Gibeonites hang'd seven Sons of Saul 2 Sam. 21.6 And Solomon observes this number of seven Years in building the Temple 1 Kings 6.38 And in many other things 2 Chron. 7.8 9. and Elisha prescribed Naaman to wash 7 times 2 King 5.10 c. In a word the time would fail me to mention more The Visions in the Revelations are represented under this Septenary Number as seven Seals seven Angels with seven Trumpets the seven Vials The Reason of such frequent use of this Number in Scripture may be supposed to be this because God was pleased to begin and to finish all things concerning the Worlds Creation in seven Days six whereof were destinated to the perfecting of the work it self in the six several parts of it as is above mentioned and the Seventh Day was appointed to be an Holy Rest wherein the Creator himself drew in that Emanation of his creating Power into himself as into a Resting of it and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory and for their Good So that the Sabbath seems to be the Mystery of this Septenary Unity and God making the first Week to consist but of seven Days Hereupon the true measure of all time whether of Man's Life or of the Ages and Centuries of the World from its Creation to its Dissolution is nothing else but a continued Revolution of seven Days or Daniel's Weeks The Divine Poet saith Numero Deus impare gaudet God loves the odd Number therefore Seven is call'd the first Number because therein Heaven and Earth do meet together to wit God and his People upon the Sabbath Day 'T is the observation of a Cabalist that Three is the Father of all Numbers and Two is the Mother great with Child in Four which is its Square these two three and four make Seven till the Seventh Day no Sabbath not on the sixth or fifth c. This is the Day which the Lord hath made for God and Man to meet in and this Seventh Day here whereon Israel surrounded Jericho seven times was probably the Sabbath Day however one of the seven must be the Sabbath whereupon Marcion accuseth God of Inconstancy for requiring Israel to Rest on this day before but here to surround the City to whom Tertullian Answers Humane Works are forbid on the Sabbath not Divine and those are Divine Works which God commands That Law God laid upon Man and not upon himself God in this Case did dispense with his own Law The Twelfth Remark is the Consequents after all the before-mentioned Concomitants No sooner had God Cursed the City Ver. 17 18 19. and the Ark of God had compassed it seven times on the Seventh Day no sooner had the Priests sounded their Trumpets and the People shouted with a great shout but presently 1. The Walls of Jericho fell down flat to the ground ver 20. as God had foretold ver 5. which gave the Army of Israel an easie entrance into the City we must suppose that the Priests Sounding and the Peoples Shouting were the Triumph of their Trust in God for 't is call'd the Victory of Faith that made these Walls fall Hebr. 11.30 the Faith of Israel must needs be very strong here who could sing a Triumph now with so loud an Acclamation as if they had already got the Victory into their hands before they beheld the Walls to slide at all They were assur'd that God would perform what he had promised ver 5. nor may we imagine that all the Walls which Israel had compassed daily c. fell flat to the Earth but only that part which was now opposite to Israel's Army which was enough for their entrance at so wide and so prodigious a breach as entertained
600000 Soldiers Every Man entering in straight before him there was no need of the falling of the whole Wall nor could that be but Rahab's House which was built on the Wall must fall with it As the peoples shouting did shew their Faith so might it shake the Wall in Gods Hands and no doubt but as it encouraged one another so it did profoundly confound discourage and terrifie the Enemy The Second Consequent is They utterly destroy'd all Mankind young and old and all Beâ—sts c. ver 21. Some suppose this an Act of Cruelty in the Army especially the Slaughter of all the Infants Answ 1. God had expresly commanded it Deut. 20.16 17. therefore was it Obedience to the Sovereign Lord of every Man's Life and who may do what he will with his own Matth. 20.15 and not Cruelty 2. Israel knew that the Sins of the Amorites were now full Gen. 15.16 They had fill'd up their Epha in Abominable wickedness therefore deserved the severest Punishments 3. As for the Infants they were guilty of Original sin whereof the wage is Death Rom. 6.23 They were at the disposal of their Creatour as the Clay is in the hands of the Potter besides seeing the Reason of God's Judgments are oft times too wonderful for our shallow Understandings Job 42.3 We must not instruct God Job 40.2 nor be his Counsellor Rom. 11.34 and suppose them wholly innocent it was a favour to die in their Infancy rather than be reserved for such Dreadful Calamities as they that survived were exposed unto 't is no true mercy but foolish pity to spare those whom God will have destroyed 1 Kings 20.42 The Third Consequent is The saving of Rahab and all in her House ver 25. according to the Command ver 17. which Exception extended as some suppose to their Goods as well as to their Lives seeing 't is said all that she had ver 23. both the Persons and the Housholdstuff were brought without the Camp as unclean until they were legally purified Numb 31.19 20. and until Rahab and the Women by Baptism saith great Grotius and the Males by Circumcision were Incorporated into the Church unto which Rahab's good Counsel and this stupendious Miracle of God had undoubtedly prepared them All these were the first fruits of the Gentiles saved alive ver 25. notwithstanding those severe Commands to shew none of those Cursed Nations any mercy Exod. 23.32 33. and 34.12.15 Deut. 7.2 which must be moderated by a Common Equity the Life of the Law and taken conditionally if they renounce not their Idolatry and return not by Repentance unto God Thus as the Lord glorify'd his Justice in rooting out the rest of the Amorites as well as this Jericho so was he graciously pleased to glorifie his mercy to Rahab and her Kinsfolk as he did afterward to the Gibeonites Chap. 9 c. in saving them from that general Deluge of Destruction And that which giveth a greater lustre to this Work of Wonder is that here so many Gentiles should be willing to take Sanctuary in the House of so Contemptible a Woman whereas on the contrary Righteous Lot a Man of the greatest figure and Authority could not perswade so much as his two Sons in Law to escape the Flames of Sodom with him though he truly forewarn'd them yet he seem'd as a Mocker to them Gen. 19.14 Nor could great Abraham himself decoy his Kindred to Canaan along with him Gen. 12.3 Acts 7.3 Rahab out shines them both in her Success This seems a Type of our Joshua or Jesus to whom when Rahab that is the Church had submitted presently the Gentiles flock'd in for Salvation The Fourth Consequent is The severe Caution against Israel's Sacrilegiously robbing God of any part of his Right and that under the Penalty of a most direful Curse if any of them perverted any of the Accursed things to their own private use ver 18. according to the Law Deut. 7.26 This was fair warning for that soul Sinner Achan but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Silver-lover was daring and desperate as appeareth in the next Chapter c. Objection Seems not this too severe to forbid the Soldiers the Spoils of the City Answer 1. It was wonderful Continency in the Soldery now wanting all things of Country Provisions by their so long wandring in the Wilderness for 600000 Mens hands save only Achan's to be tyed up from taking Spoils and the Plunder of the Richest City in Canaan only by one little word of Command But 2. Jericho was the first fruits of that cursed Country so must wholly be devoted to God and offered up a whole Burnt-Offering 3. The hungry Soldiers might have been so glutted with the Spoils of this Rich City that it would in all likelihood have made them sitter for Idleness and Luxury than for marching forward in a Martial Conquest of Canaan 4. The whole Army being thus admonished by the prohibition and so the loss of their expected Prey might understand that the Conquest of Jericho was Accomplished solely by the Almighty Power of God and not by any of their Prowess and Valour as was afterwards done in Subduing all the other Cities 5. This Severity was Exercised upon this City at their first Landing in Canaan to strike the greater terrour upon the other Canaanitish Cities which they had to Conquer and if possible to bring them to Repentance and Submission N. B. But all the Silver and Gold except that of which Images were made that were utterly to be destroyed Exod. 32.20 Deut. 7.25 for preventing future Idolatry were purified by fire Numb 31.22 23. was wholly employ'd for Tabernacle Service and not for any private use ver 19. This Grand History of Jericho's Overthrow I cannot pass over without making some short Inferences in the Mystery thereof As First There is a Jericho within us a Law of Sin a foul Body of Corruption our unrenewed part We should go every Day once about its Walls as Israel did here and on the Sabbath Day seven times if we heartily wish the fall thereof Alas we War against our Corruptions but to half part so Conquer we but to half part Secondly As we should every day once at the least take a full view of those strong holds of Satan in us 2 Cor. 10.4 half about is not enough to tell all its Towers as Psal 48.12 So on the Sabbath Day we should view it seven times as much as on the Week day as God did then honour his Sabbath with the fall of Jericho's Walls upon that day So now our Spiritual Enemies receive the greatest damage upon our Sabbath Day therefore then go ye seven times about and do it not negligently they are cursed that do so Jer. 48.10 God will honour his own Day with their fall and by the help of David's God thou may leap over these Walls Psal 18.29 Thirdly We must in order hereunto frequent the means Gospel Ministers are the Rams Horns that are oft sounding and
of Jew and Gentile c. The Ancients say that this Transfiguration falling out after six days doth signifie that the World after the Rabbinical Notion shall lase only six days or six Ages to wit six thousand years and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages then comes the Sabbath c. but the more solid sentiment is this that seeing Christ had been before Preaching the Doctrine of the Cross after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross intimating hereby that it should last but one week or six days then a Sabbath or Resting day would come which would both end their calamity and turn it into Glory c. This notion concurs with Luke's eight days likewise for the Jews call that space betwixt Sabbath and Sabbath eight days John 20.26 including the two terms or extremes with the six The 2d Remark is The Place Where 'T is call'd an high Mountain in General yet not named by any of the three Evangelists in particular but old Tradition and Common Consent call it Mount Tabor and Peter who as one of the Persons present upon it calls it the Holy Mount 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him c. upon it as that Mount Horeb was call'd Holy ground Exod. 3.5 because a beam of Divine Glory was displayed upon it Christ might have been Transfigured in a Valley had it so pleased him but when he had any special work to do we frequently find his going up into a Mountain N. B. Note well To Teach us Heavenly mindedness and that our Hearts should be lifted up from a low lowring frame if we expect to see our Saviour in his Glory c. Luke lets us know the causes of his going up thither 1. That He might Pray in Private for the more secret that Prayer is the more sincere and fervent it is also and 2. That as he Prayed he might be Transfigured Luke 9.28 29. to shew how Prayer is an Heart Transforming Duty when rightly performed Many Gracious Souls have had their Holy Raptures in Prayer and have been piously transported beyond and above themselves Thus Peter while he was praying had his Trance and â—ision Acts 10 9 10. And our Lord here Prayed that he might put forth a specimen of his glory while in his Praying work The 3d Remark Concerning the first remarkable Circumstance the Aâ—â—ecedents of his Transfiguration is The Spectators and Witnesses thereof and those were three God never starves his Truth for want of Witnesses especially the Truth of the Glory of his Transfiguration The Law of Moses required that at the Mouth of two Witnesses at the least or at the mouth of three every matter should be established Deut. 19.15 17.6 Mat. 18.16 2 Cor. 13.1 1 Tim. 5.19 Heb. 10.28 but that there might be Testimony enough and by way of Redundancy here is a double three of Witnesses of this glory not unsuitable to that in 1 John 5.7 8. There be three that bear Record in Heaven and other three that bear Record on Earth concerning Christ's future Glory so concerning this present Splendour and Majesty there were three witnesses from Heaven to testifie that Jesus was the Son of God 1. God the Father speaking these words out of the Cloud 2. Moses and 3. Elias to be discoursed upon afterwards But those three upon Earth were Christ's three Disciples The Multitude must not behold this glory nor all his Disciples for He manifests himself to whom he pleaseth John 14.22 and calleth up to him whom he will Mark 3.13 He would not use all his Servants alike familiarly but these three Peter James and John must have most intimacy with him in his Secrets For 1. Peter had newly witness'd a good Confession Mat. 16.16 c. was bold as well as old had his name changed from Simon to Peter or Cephas which signifies a Stone or Rock Mark 3.16 John 1.42 and no doubt but He with these his two Partners brought in more Disciples to Christ than the other of the twelve Apostles therefore is he made a witness in the Mount 2 Pet. 1.16 17 18. of Christ's Glorious Transfiguration 2. So was James the Son of Zebedee John's brother whom Matthew and Mark placeth before John though Luke nameth John before James and he is styled John's brother to distinguish him from that James call'd the less the Son of Alpheus Mat. 10.2 3. Mark 15.40 because he was less in stature or younger and the reputed brother of our Lord Gal. 1.19 as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus John 19.25 Sister to our Lord's Mother Which Kinsmen the Jews commonly call'd Christ's Brethren Mat. 12.46 c. This James the greater or elder is admitted here as a Witness of Christ's Glory because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood Acts 12.2 This man was most Eminent among the Apostles therefore did Herod envy him the more so drank he first of the Cup spoken of Mat. 20.20 21 22 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory And so 3. His Brother John must be a spectator of it also for Christ had put the name of Boanerges upon those two Brothers as he had chang'd Simo's which he did not to any of the other Apostles calling them Sons of Thunder this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 with 19.27 35. And He who fled away naked Mark 14.50 some Antients say but amiss was this John being yet young who had the longest life after and survived all the Apostles and so was to transmit this Testimony of Christ's Glory Vivá voce to the following Age. In a word these three Disciples Peter James and John were the first that were called at Christ's first entrance into his Publick Ministry Mat. 4.19 21. Acts 1.21 22. Not to saith for they had believed in Christ before by the Baptist's Preaching John 1.37 though they did not cleave close to him till then but called out to office to be first his Disciples and after sent out as his Apostles and to those three only did Christ give three new names as before Mark 3.16 17. to shew that these three were designed for greater Matters and Mysteries and therefore were they most familiar with their Master whom He oft took apart from the rest as 1. He suffer'd no man to follow him save Peter James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter Mark 5.37 38 39 c. 2. Those three are the only Witnesses of Christ's Agony in the Garden Mat. 26.37 And therefore 3. Were they admitted to behold His
from whence it is manifest that the dedication of this day had not its Original from the Apostles as if they had power to appoint it of themselves but from their Lord who having breath'd his Spirit upon them whereby they had such Divine Illumination as to know the mind of Christ by his holy pattern that the first day should be consecrated for the Christian Sabbath c. But of this point see more both before and after adding only this here that seeing this Sabbath is from Christ let us beware we be not worse than Judas condemned of all who Stole yea from Christ yet only his Money Alas 't is far worse to Steal Time Service and Duty from him and our own Souls also c. The Fifth Appearance of Christ was to the Ten Disciples Peter being present but Thomas absent Luke 24.36 to 49. John 20.19 to 26. Mark 16.14 Simon Peter after his former Foul fall yet rising again by Repentance and running with John to make a fuller inquiry after the Truth of his Lord's Resurrection was well Rewarded for this his forwardness for first an Angel Animates him and frees him from his Anxiety Mark 16.7 and then Secondly he received farther Confirmation and comfort from Christ himself appearing to him Luke 24.34 1 Cor. 15.5 now his disjoined Soul being thus happily put into Joint again he hereupon joins himself de novo with the Chorus or Colledg of Apostles and there waits with them that were now newly crept out of their secure lurking holes Though these fresh Tidings and Reports of their Lord's Resurrection for farther manifestation and whom he bad now put into a full perswasion that the Lord was risen indeed and in that transport they all Unanimously tell those two Travelling Disciples to Emmaus that he had appeared unto Simon as above Then Christ came and made his appearance Object How can this be call'd the Fifth when John expresly calls the next but one of Christ's Appearances but the Third John 21.14 and Mark makes this appearance to the Apostles the last of all Mark 16.14 Answ 1st John's Phrase the Third time must be meant in Relation to Days or to the Disciples If to Days then it holds true that the Appearance John speaks of there was the the Third day for on the First day the day of his Resurrection he appeared Five several times to several Persons this Fifth being the last of that day Then the next first day Seven night he Appeared again which made the Second day of his Appearance and then his appearing again at the Sea of Tiberias which John there speaks of makes the Third day or time and so it was likewise as respecting the Disciples for the First time of Christ's Appearing to them was on the very day he Rose up from the Dead His Second time was that day Seven night when Thomas was present and that at Tiberias Sea made the Third time of his Appearing to his Disciples together though he had to others c. Answ 2d As to Mark 's making this Appearance the last his account of them is short as in many other Historical passages He therefore Sums up all Christ's Appearances in this one and makes it the last because it lasted all the time from Christ's Resurrection to the very time of his Ascension thus both those Objections as remora's are removed out of our way The general account of this Fifth Appearance of Christ in short is this the Disciples were now newly as it were conjured out of their lurking holes of concealment by those Rumors and Reports flying abroad of their Lord's Resurrection and convening to consult about this Matter Ten of them were gotten together Thomas only being absent yet very privately in a Secret place having the Doors fast lockt to them for fear of the Kil-Christ's though this closeness might conceal them from the Jews yet could it not from Jesus for he by his Divine power conveyed himself suddenly and marvellously in among them no man unlocking the door for his enterance and stood in the midst of them This unexpected Apparition did at first affright them suspecting it to be some Spectrum c. But to take off their consternation he first comforts them and then confirms them in a belief of the Truth of his Resurrection by convincing Demonstration both in beholding with their Eyes and in handling with their hands his solid Body retaining still the Skars of his Crucifixion in the several parts of it After this he breathed upon them the Holy Spirit and committs to them their Apostolical Offices Luke relates this History briefly Luke 24.36 but John more largely John 20.19 c. But more particularly we have herein a plain prospect of these several famous remarks The First is the time when which was in the Evening of the very same day that he Rose upon John saith the same day at Evening being the first day of the week c. John 20.19 And Luke saith as the Ten Disciples were talking together with the Two Travellers at Emmaus Luke 24.33 34 35 36. But Mark adds As they sat at Meat He Appeared to them Mark 16.14 Thus have we here Christ's Exemplary Establishment of the first day of the week for the Christian Sabbath that we might learn of him to do as he did in spending the whole day morning middle and the Evening at which time this last of the Five Appearances or this one and the same day of his Resurrection was even the whole day in Divine Devotion and Duties And thus Those scattered Sheep did on that day Assemble together those faln Disciples rose up from their foul falls on that day which their Lord rose upon and did Undoubtedly spend at least the Evening of it in Divine Discourses c. Then comes our Lord into the midst of them and so will he do to us if we do so c. as they did c. The time of this Appearance must not only be night time but late at night also for the two Disciples had sat down to Supper that Evening and had after that to Travel Seven Miles and an Half from Emmaus to Jerusalem where they found the Eleven together and as Mark saith sitting at Supper 't is not improbable they had spent some considerable time in praying weeping and comforting one another before they took any refreshment And some say Thomas was with them at the first but went out before Christ came because he would not believe the Relations either of the Holy Women or of his fellow Apostles or of the two Disciples that were now returned thither from Emmaus However this Teacheth us 1. That the Saints when they meet together ought to hold Holy Conference one with another concerning Christ and matters tending to Edification c. As those Apostles of the Lord did here 2. When the Saints cannot hold their sacred Assemblies and Godly Conferences by day they may lawfully do it by night notwithstanding all the base slanders that
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
thou hast not suffâ—â—d me to go on iâ— the broad way to Hâ—ll to perish in my Ignorance as I might have done but seâ—ing them hast gâ—â—nâ—â—d me 〈…〉 for my 〈◊〉 Faith in thy Promises and powebâ—â—â— all before theâ— in Newâ—â—â—â— of Life therefore shall thou be my Lord my God 〈…〉 1. Thus God suffereth some slips in his Saints as in Thomas here thaâ— in their Recovery themselves 〈…〉 might be more confirmed Thomas his doâ—bting more advanceth and advantaâ—eth our Faith than either Mary Magdaâ—â—â— or the other Disciplâ— sooner believing did for while Thomas handled the wounds of Christ's flash he healed the wounds of Unbelief in us for his doubting put this great Truth oâ—â— of doubt to us God would not permit evil to be unless he could extract good out of it Note 2. How soon â—an Christ change the most pertinacious Unbelief into the most precious and saving Faith as here Thomas only felt the Manhood yet believes the Godhead of Christ's now his Faith was the evidence of things not sean Heb. 11. â—â— Now his Faith exeâ—â—'d his Sense on which before he had so much depended Note 3. Christ owns his Sense for Faith verse â—0 his seeing for some say he durst not touch his Lord was his believing Now 't is enough for Faith to see Christ in the flesh by the Apostle's Eyes as Israel did Canâ—an by the Eyes of the Spiâ—â— verse 29 30 31 CHAP. XL. Of Christ's Seventh Appearance THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles when they were fishing in the Sea of Tiberius which John only relateth chap. 21. verse 1. per totum where the Lord did more fully and in a peculiar manner restore Peter from his Fall in his Threefold Denial by a Threefold Confession of him c. This Sea of Tiberius is call'd the Sea of Galian also John 6.1 because Galilee is the Province adjacent to that Sea which is six Miles broad and sixteen Miles long The Apostles were now drawn out of Jerusalem and were drawing into Galilee according to the command of Christ Matth. 26.32 and the Admoâ—â—â—ion of the Angel Matth. 28.7 The Remarks of this Seventh Appearance are accordingly concerning the Time Place Persons Occasion and Manner of Christ's Manifestation c. to evidence that he was Risen indeed 1st The Time when 't was after that Appearance to the Eleven Disciples whereby Thomas was convinced of that great Truth and confirmed in the Faith of the Messiah which John relates in chap. 20.26 to the end And after these things saith the same Evangelist John 21.1 Christ appears again and confirms Peter more fully in this as he had done Thomas in that foregoing Appearance upon what day of the week this Appearance was is not expresly mentioned as before but some suppose it was upon the third first day for these Reasons 1. John calls this the Third time chap. 21. verse 14. which Grotius refers to the number of days for Christ's first five Appearantes were on the the first first day the very day of his Resurrection five several times to several persons then his Second Appearance was on that day seven night the very next first day to the Eleven c. Now follows this Appearance as to the day which John calls the Third Time as it relateth to the third first day or the Now Christian Sabbath and thus John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or again verse 1. is explained by his verse 14. as Marks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last Mark 16. v. 14. is explained both before and after The 2d Reason is Christ did not now as he had done before his Death so frequently and familiarly converse with his Disciples for it was incongruous that a person now Immortal should be always conversant with Mortal Men but only by Intervals though often to â—â—â—â—tifie the Reality of his Resursurrection and the Interval was betwixt one first day and another upon which days only he manifested himself for the better founding of the new gospel-Gospel-Sabbath The 3d. Reason is Though this Immortal Body did in State abscond it self for forty days yet it is probable that he shewed himself every first day while he abode upon Earth Note If we grant this Appearance to be upon a week day then may it give incouragement to God's People in their upholding Holy Meeting occasionally upon weeks-weeks-days also seeing Christ may and undoubtedly doth manifest himself upon week days as well as upon Sabbath-day Meetings When and wheresoever two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 especially if they love him he will manifest himself to them John 14.21 But upon whatever day this manifestation was made 't is expresly mentioned that it was in the Morning of that day John 〈◊〉 'T is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night and hopeless of speeding better upon the day when noise round about doth affright away the Fisher from the Net However they learnt this Lesson which David taught That mourning lasts but till morning Psal 30.5 For though they were sad enough at their lost labour all night the Lâ—â—d all the while looking on and letting them labour in vain yet they sped better next morning through their Lord's presence and blessing Flebile principium melior forâ—una sequetur A good ending may follow a bad beginning The 2d Remark is the Place where it was This is apparent to be in Galilee whither the Apostles were now resorting as before to enjoy more of their Master's Appearance For though they had been priviledged with his presence once and again in Jerusalem which the Evangelist relateth in John 20.19 26. they still long for more and can be content to travel from the City so far as Galilee for such a beatifical Vision and how they began to be blest therewith the same John gives an account in chap. at While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem to confirm the Faith of his Disciples and those he after shewed them in Galilee they have been of this Opinion that John 21. was not writ by John but added by another as the last Chapter of Deuteronomy was to the five Books of Moses because John seems to conclude his History in the end of his 20th Chapter Note Enquiry But why now will Christ again appear to them in Galilee seeing he had appeared twice already to confirm them in Jerusalem Answ Reason the first Because he had promised to go before them into Galilee by the Angel's mouth Mark 16.7 which going was Secondly An act of local motion intimating that all natural motions of a Body Christ retained still and doth retain them even in Glory as sitting standing going c. The Angel said to Mary Magdalen Lo he is not here c. Mark 16.6 and verse 7. He goes before you into
calls young men 1 John 2.13 14. But the Three are the Fathers whereof there is the fewest number such as beget Souls to Christ Both these latter Christ calls his Sheep yet of a differing degree Note And this Title of Sheep sheweth that Christians must not be ravenous as Wolves not biting as Dogs not crafty as Foxes not dirty as Hoggs not haughty as Horses not stomachful as the Whale c. but meek gentle innocent simple c. as Sheep Note And Christ puts the possessive My to all the Three intimating I have Redeemed them with my Blood I love them and take care of them therefore Peter must be a Pastor to them not an Impostor or Tyrant to Rule over them with Rigour and according to thy Carnal Reason But if I be dear to thee let them be dear to thee also seeing they are dearest of all to me Shew now the love of thy heart to me by the labour of thy hand to them Note Peter was grieved to be ask'd the same Question thrice as if his Lord did suspect his sincerity or did foresee another future fall But by his former he had both learnt more modesty and unlearnt self-confidence thro smarting experience so that he dare no more presume but cautiously commit himself to Christ's Omnisciency who knew what he was and what he would be better than himself None of us should be grieved to be ask'd or to ask our selves Do we love Jesus Christ three times over We are Anathema'd if we do not 1 Cor. 16.22 In the next place Christ confirmeth the truth of Peter's Answer and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him verse 18 19. Peter had presumed before that he could die for Christ but he was then not able chusing rather to deny him by fear than to die for him by love the reason was Christ must die for Peter c. before Peter can be inabled to die for Christ His Humane Temerity was preposterous in daring to say before that he could lay his Life down for his Lord when Divine Verity had decreed another order that is Christ must lay down his life first to purchase a power of perseverance for Peter c. And this being now done Peter may now truly assume such a power of dying for Christ and not falsly presume it as he had done before Christ's death c. Christ now having dispatched his discourse concerning Peter then begins that concerning John occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die verse 20. Behold what a great change was here in Peter who before durst not ask Christ concerning Judas John 13.23 but beckoned upon John to ask him verse 24 25 26. Now he dareth to ask his Lord concerning John whether he might glorifie God by Martyrdom also verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering now 't is the great End both of our Creation and of our Redemption to glorifie God 1 Cor. 6.20 and Rev. 4.11 And such as so honour God he will assuredly honour them 1 Sam. 2.30 As Martyrdom is the lowest subjection that can be paid to God so it is the highest honour whereof Peter thought John more worthy of than himself and should not the beloved Disciple have the honour of Martyrdom as well as himself he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom Christ turns short and sharp upon Peter for this over-curious Inquiry saying If I will that he tarry till I come what is that to thee follow thou me Verse 22. that is look to thy self and trouble not thy self about others He shall live till I come to take vengeance on the Jews City Temple c. but thou shalt be Martyr'd by the Jews before the Destruction of Jerusalem and die the death of the Cross as I died therefore saith Christ here follow thou me as he had said to Peter before Thou canst not follow me now but thou shall follow me hereafter John 13.36 37. to wit in the same kind of dâ—â—th Here Christ reâ—â—â—ds Peter of the discourse then intimating as I truly foretold thy thriee denying me then c. so now I as truly foretell thy following me in Martyrdom therefore prepare for it c. As to John's tarrying c. I refer the Reader unto the last end of his life who was the longest liver of all the Apostles c. Now come we to Christ's Eighth Appearance in the Mount of Galilee as before by the deep Sea in the same Country which Matthew only relateth at large Matth. 28.16 c. wherein there be also many famous Remarks to be well observed As 1st The Time when It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth before he ascended into Heaven For the first first-day he appeared five times to wit upon the day of his Resurrection The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed c. Luke 24.33 34. Then the second first-day to Thomas c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee and now upon the fourth first-day he appeared again to the Eleven c. upon this Mountain of Galilee Note Thus it farther appeareth that our Lord did not constantly converse with his Disciples c. partly because they poor mortals were not capable of his continual presence in his now Immortal State and partly that his so long absence from them betwixt one time of his Appearance and another might make them long the more for his Renewed presence the worth whereof they were taught by the want of it He mostly appeared to his Apostles by the Interval of seven days Note Nor only to teach them that it was his pleasure to establish the Eighth day or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth but also that when the Seven days of this our Mortal Life which is but seven Years in Law are expired then cometh the Eighth day or the beginning of the Eternal Sabbath in Heaven and then shall we see our sweet Saviour standing upon the Shore of Glory even as he is 1 John 3.1 2 3. Until then we cannot have a perfect sight of him The 2d Remark is The place where it was in the general in Galilee and in particular in a Mountain of Galilee what Mountain this was is not mentioned but supposed to be Mount Tabor the same place whereon Christ had given to Peter James and John a foretast of his future Glory in his glorious Transfiguration Matth. 17 4 5. Note The Lord often manifested his great Grace on a Mountain as there and here his great Glory not only for secret
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the eight-first-Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
As he had done first 3000. and then 5000. more by Peter's two Sermons as is above mentioned so here were also many Jews converted by this Sermon of Paul whom he exhorted to continue in the Grace of God ver 43. that is in the Doctrine of the Gospel which is called the Grace of God Hebr. 12.15 And the true Grace wherein we stand 1. Pet. ch 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the blessed buddings and beginnings of Evangelical goodness in any N.B. Thus the same Sun of Righteousness which hardens Clay those reprobate Jews yet softens wax the other that were eternally elected 2ly The Gentiles were Docible where some of those Jews were Refractory and they were willingly ready to receive the Gospel that those obstinate Jews did so wilfully reject they besought that these same words might be preached to them the next Sabbath ver 42. Acts 13. or as the text may be read in the week-days between the Sabbath namely upon the second and fifth days of the week before the next Sabbath came on which they used to meet in their Synagogues as on the sabbath-Sabbath-day according as their Rabbins say to the appointment of Ezra And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors that upon the next Sabbath almost all the City was gathered together to hear the word N. B. Here we have a good warrant for Week-day Lectures where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles ver 43 44. For not only many Jews and Religious Proselytes such as were come off from Paganism to own the true God in Iudaism followed Paul and Barnabas but also a great multitude of Gentiles ver 45. did embrace the Gospel When the perverse Jews saw that the Gentiles were made equal with them this inraged them with envy whereupon they stirred up some Female Unbelieving Proselytes and some of the Chief of the City against the Apostles so that they drove them out of their Coasts having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel This their contempt thereof did declare them unworthy of eternal life verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers as Christ had commanded Mat. 10.14 disdaining to carry away any of their accursed dust or have any farther Communion with them they then turned to the Gentiles according to the prophecy in Isa 4.9.6 v. 46 47 When the Gentiles understood by that Prophecy their own interest in Christ and their Calling to the hope of Salvation they received the Gospel with more Veneration and greater Joy and they glorified God who as he had ordained their Salvation as the end ordained also the hearing of the Word as their means to that end ver 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Region ver 49. Though the Jews stirred up those devout Women among them that were Zealous for the Law and against the Gospel to oppose it these tools they chused because faminae quicquid volunt valdè volunt Women are most earnest in what way they undertake verse 50. but they leaving the very dust as Heathenish behind them They went to Iconium c. CHAP. XIV Of Paul and Barnabas at Iconium Lystra c. THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station namely at Iconium Acts 13.51 14.1 a Town in Lycaonia near to that famous mountain Taurus where they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles N.B. Yet as the more outragious were the Adversaries so the more couragious were the Apostles verse 2 3. who shewed as great constancy in performing their duty as their persecutors did obstinacy in persecuting them for it And no less were those Disciples that came along with them from Perga to Antioch and from thence to Iconium notwithstanding all opposition filled with joy Acts 13.52 having now the pardon of their sins sealed to them the Assurance of the promise of their Eternal Salvation and the Gifts of the Holy Ghost which they had at that time as an earnest and pledge to confirm their Faith in both N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith God the mean while strengthning them also with miracles wrought by their hands to confirm the Doctrine which they preached that it was from God Hereupon there arose a Schism the multitude was divided v. 4. N.B. Christ came not to send peace but a sword yet is he not the cause of division but the occasion only and that by accident too So it is said that sin is the occasion and not the cause that Grace aboundeth Such as quarrel at the Holy Scriptures because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines and destructive Heresyes upon them are like the People call'd Atlantes who do use to shoot their Arrows against the Sun because it scorches them with its hot Beams God's Ordinances are not to be quarrelled with because by Man's Corruption they breed differences The Bellum Sacramentarium or discord about that Sacrament of Love was soon Kindled but lasts long 't is a Fire that is not Quenched to this Day c. N.B. This Dismal Division such as had been about Our Saviour Himself and his Doctrine John 7.43 like Thunder brought forth a dreadful Hail-shower so that the Apostles were furiously assaulted both by Jews and Gentiles backed with the Authority of the Magistrates whom those superstitious Matrons their wives most malevolently prompted thereunto so that they despightfully used them and designed to stone them verse 5. which by a good providence being understood N.B. They gave ground verse 6. Not so much to save their lives but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed and which they might spend to better purpose in another place This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times It was both our Lord's Precept Matth. 10.23 and his own practice also Luke 4.30 John 8.59 c. N.B. Their shipping away to Lystra and Derbe made their fifth Journey ver 6. These were Cities of Lycaonia also that lay farther up in the Countrey where they preached the Gospel verse 7. Thus their Persecution in one place procured the furtherance of the Gospel as Paul's phrase is Phil. 1.12 in another place Thousands would never have heard of Christ had not the Ministers of Christ been driven
And here N.B. for he stayeth his Journey all the seven days of the Jewish Passover's Solemnity and would not set forth to travel that time because he would not willfully offend the weak Jews verse 6. He sailed not from Philippi till after the days of unleavened Bread according to their Law Exod. 12.19 Thus he complyed with their Rites which then tho' they were dead by the death of Christ yet were neither deadly nor as yet buried so his compliance was not sinful The second Remark is At Troas Paul plainly observeth the Lord's day or the first day of the Week's Sabbath verse 7. N.B. When he came to Troas which some suppose to be the relicts of that old and famous City of Troy he abode there seven days verse 6. so he had his choice of any day in that whole week to convene by his Apostolical power the most solemn Christian Assembly yet doth he pass over the 7th day of the week the Jewish-Sabbath-day and pitcheth upon the first day of the week expresly Verse 7. well knowing that this was the day which the Lord had made for his worship Psal 118.24 by his Resurrection upon that day Matth. 28.1 and John 20.1 which is by way of Eminency call'd the Lord's day Revel 1.10 on this day the Disciples met and Christ honoured them with his presence immediately after his Resurrection John 20. verse 19. and 26 c. and when he was ascended this day was appointed for the Christians to meet on 1 Corinth 16.2 which necessarily infers the abrogation of the saturday-Saturday-Sabbath for in six days they are commanded to Labour Now had they rested both those two days they could not but break that part of God's Law c. The third Remark is A long Sermon sometimes is not Un-scriptural or Un-apostolical N.B. Paul preached until midnight here Verse 7. Because it was his farewell-Sermon ready to depart on the Morrow that phrase implies no less Nay his discourse did continue beyond Midnight even to break of day Verse 11. as this singular example of Paul shewed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Iron-sides having a Robust body for preaching-work and also his unwearied diligence and Zeal for winning Souls c. So his Auditorie's vigilance patience and Complacency in waiting so long upon God to hear his word is evident here also N.B. Both which patterns will rise up in Judgment to condemn those of our day As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all Isa 56.10 but also those lazy Lubbers that think the Sand in their hour Glass runs not fast enough while they are preaching the Gospel c. as if God had not cursed those that do the work of the Lord negligently or deceitfully Jer 48 10. so those hearers here doth no less condemn the drowz◠careless and impatient hearers of our times who cannot watch with Christ one hour without sleep or weariness Mat. 26.40 Those warm Christians here saith Chrysostom medià nocte Vigilabant ut eos condemnent qui medio die dormiunt they did watch till mid-night to condemn those that sleep at mid-day c. The fourth Remark is Religious night-Meetings are lawful and in some cases needful Verse 8.11 N.B. Indeed carnal men do commonly calumniate such Conventicles as if Christians met in the darkness of the night only to comit fornication the Men with the Women but herein theyonly muse as they themselves use this being their own cursed practice Thus the Emperor Caligula thought there was not a chast man upon Earth because himself was detestably unchast Now to avoid any occasion of such a causeless calumny here were many lights prudently provided least their being in darkness should administer any sufpition concerning the honesty and holiness of their profession and practice The fifth Remark is Sermon-sleepers want not warnings of God's sending forth suddenly his dreadful Summons for sleepers N.B. We see Eutichus which signifies good fortune had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching he sunk down with sleep and falls down from the third lost and was taken up for dead This was done by the Devil God permitting it to distract and disturb Paul that he might put an end to his long Sermon which so disturbed the Devil's Kingdom verse 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary All sleepers do distract the preacher The sixth Remark is The Miraculous raising up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of strong consolation to the faithful there verse 9 10 11 12. N.B. The young man falls first into a dead sleep for youth is a sleepy and a slippery age then falls he down three stories high which was a fearful and fatal fall driving his breath out of his body as well as bruised it if not broke his bones so that he was taken up dead Paul went down from his pulpit and fell upon him as Elijah did upon the dead Son of the widdow of Zareptah 1 Kin. 17 21. and as Elisha on the Shunamites 2 Kin. 4.34 then upon Paul's prayer for him his life returned into him N.B. Yea so strong was Paul's faith in praying for this miraculous recovery that he comforted the confused Auditory greatly distracted with this sudden casualty Saying be not too much perplexed at this Disaster which the Devil by Divine permission hath done to disturb us for his life is in him knowing infallibly that while he spake these words his life would return so speaks of it as if it were a done thing N.B. This Miracle did not a little fill all the faithful with marvel and comfort As they had been much troubled that the preaching of the Gospel which brought life and Salvation to all believers should be an occasion of death to this young man so were they exceeding glad that dead Entychus was restored to life not only for the young Man's sake alone but also and more especially for their own Confirmation by this miracle for hereby God gave a convincing Testimony to the word of his grace overshooting the Devil in his own bow and over ruling that disturbance to a contrary effect of this wonderful deliverance by which means likewise both the Gospel was attested to and many were confirmed in the belief of it The seventh Remark is As at Troas the Lord's day and the Lord's Supper were celebrated by Paul so the change beginning and ending of the Christian Sabbath is very observable there N.B. For Paul kept the first day administring the Euharist and preaching the word until midnight upon this extraordinary occasion of his departure the next day yea he talked a long time even till break of day verse 7 11. N.B. We should be acted by the same Spirit in obserying the Sabbath tho' not in such extraordinary Actings as the Apostle and his Auditory did or we are not
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
and Votaries hereby hindring them of that mutual Help that God ordained them and of that Remedy against Sin If God thought it not good for Adam in his Pure state to be alone how much more for his Posterity in the Corrupt state who have more need of that Remedy This forbidding to marry to their Clergie at all times and to their Laity at some times of the year is one of Romes Doctrines of Devils 1 Tim. 4.1 3. and they are Devils rather than Divines that speak disgracefully of Marriage and call it a Defilement Though Paul saith it is not good to marry 1 Cor. 7.26 28. yet doth he neither contradict Moses here nor himself elsewhere Heb. 13.4 for the Apostle speaks not there of Moral good which onely is opposite to sin but of Expedient good or Secundum quid in respect of present Persecutions under the ten Heathen Emperours Therefore it was not expedient Had he spoke of Good simply he could not have said If he marry he sinneth not The 2 Note this holy Ordinance of God Marriage Prov. 2.17 how holy should it be contracted and accomplished Adam did not steal the Woman when formed but receives her from God when he brought her to him Alas how many entreth into God's holy Ordinance at the Devils Portal either by Theft or Fornication This is the way to bring a Curse upon them and not a Blessing As Adam did not snatch Eve by force so neither did Eve come running to Adam but is brought to him by God They be holy and happy Couples whom hearty Prayers and holy Means bring together The last Blessing partly external and partly internal was that of the Sabbath instituted in Paradise both before the Fall of Man and before the Promise of Christ as Mr. Perkins saith in his Cases of Conscience about the Sabbath even in the state of Innocency Therefore the History of the institution of the Sabbath is mentioned immediately after the finishing of the Creation as is expressed both in Gen. 2.1 3. and Exod. 20.11 before the History of Adams Fall 'T is true our first Parents did not stand in that state of Innocency to keep the first Sabbath therein but did fall upon the sixth day the very day of their creation yet God makes mention of his Sabbath Gen. 2.3 before he made mention of their Sin Gen. 3.1 c. to shew that they should have kept the Sabbath though they had never finned If Man had continued in the pure state seeing he was appointed to dress the Garden and not to live idly even in Paradise it self 't is enough probable that even then and there he should have kept the Sabbath as a Rest and Intermission from even such a labour as became that place and state and as a Symbol or Sign unto him of a more compleat Perfection to be attained unto in Heaven far beyond that Perfection and Happiness he had on Earth The first point to be Discussed is that the Sabbath was Instituted from the Creation as the Prophet Malachi gathers an everlasting Rule and Law from a Foundation grounded on the first Creation saying Did be not make one And wherefore one that be might seek a Seed for God Mal. 2.15 so may we argue accordingly Did not the Lord rest upon the Seventh day and why upon the Seventh day that he might sanctifie the Seventh day to himself and his Worship Indeed Tostatus and Pererius two Popish Writers do assert that the Sabbath was not Instituted till the time of Moses at Sinai and that the Sanctifying of the Sabbath spoken of in Gen. 2.2 is mentioned by Moses there by way of Anticipation onely But this must needs be a gross mistake in both those Popelings For 1 no such Anticipation can be exemplified in either Testament for so great a distance of time as was betwixt the Creation of the World and the giving of the Law by Moses See Phil. â— 5 2 Suarez another Popish Author doth grant that some observation of the Seventh day began from the beginning of the Creation Suarez De Diebus Festis and all the best Interpreters do unanimously affirm that the Seventh day was Sanctified from the beginning of the World 3 The ancient Jews never dreamed of any such Anticipation for it was their received opinion that the Feast of the Sabbath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 4 It is also evident that the holy Patriarchs did keep the Sabbath by a godly Tradition before the Moral Law was given for 't is said Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. This was before the promulgation of the Law Exod. 20. and though here is the Sabbath first mentioned yet here it was not first instituted they had much neglected the Sabbath in Egypt and here a new Rule is given for its renewing and constant observation 5 The Creation of the World in six days and Gods resting on the Seventh was the cause of its Institution for a Sabbath as its effect Now to put off the Institution and Observation of the Sabbath until the promulgation of the Law at Sinai is to cast the Effect behind the Cause above 2544 years and to begin the Memorial that the World was made which certainly most concerned those of the first Age thereof to regard and remember not until above 888 years after the World was marr'd by Noahs Deluge which must needs be altogether improbable 6 The very words and Phrases the Holy Ghost uses Gen. 2.2 3. doth convince the contrary for there the compleating of the Creation is twice conjoyned with the Sanctification of the Seventh day and that in the same manner and phrase as the creation of Man and all other Creatures is conjoyned with their Benediction Gen. 1.21 22 27 28. 7 When the Law came to be given by Moses the fourth Commandment doth plainly intimate that the Sabbath was instituted when the Creation was finished for in six days the Lord made heaven and earth and resâ—ed the seventh day c. Exod. 20.11 where God proposes his own Example for mans imitation That which the Lord himself had done in person the same must man do at Gods Command Thus the Apostle to the Hebrews seemeth to argue 1. From the Sabbath or Rest upon the Seventh day whereof the godly are partakers in this life which he intimates was a Rest appointed from the Creation of the World 2. There is another Rest mentioned in the Old Testament to wit the Rest in Canaan unto which Joshua brought the people of God 3. There is yet a Sabbatism or Rest remaining for them This is 1 Spiritual here as God rests in his love to us Zeph. 3.17 so we rest in our enjoyment of him Psal 116.7 2. Eternal in Heaven where the Sabbath is everlasting Heb. 4.3 4 5 7 8 9. Thus also the Ancient and Orthodox Fathers do universally ground the Institution of the
not man for the Sabbath Mat. 2.27 that we might sanctifie it and keep it holy unto God and to all those that truly sanctifie it the Lord makes it a Blessing indeed to them 3 God gave the Sabbath as a most Royal and Soveraign gift to Man he made the Sabbath for Man not Man for the Sabbath as before and bestowed it as a peculiar favour and Prerogative on Man as appeareth by three Scriptures the first is Exod. 16.29 The Lord hath given you his Sabbath This was Gods gift to man from the Creation for seeing from that very time there was a solemn Worship of God as is evident in Cain and Abel's Sacrifices to God so there must be a solemn time set apart for that Worship and what time could be more fi◠than that day which God had sanctified by his own Example For the godly Posterity of Seth did publickly and in solemn Assemblies serve the Lord Gen. 4.26 separating themselves from the wicked Off-spring of Cain and they must have a prefixed time for their publick and external Worship which must be the Sabbath that the Lord their God had given them The second Scripture is Neh. 9.13 14. The Lord gave them right Judgements good Commandments whereof the fourth was one All good in respect 1. of the Author 2. Of the Matter 3. Of the Effect inasmuch as they make those good that observe them And above all these godly Levites doth instance that as a most special favour in Gods making known his holy Sabbath to them v. 14. which they reckon up with Gods raining down Manna from Heaven upon them v. 15. and his broaching the flinty Rock to give them Water that this ancient Church might give no warrant to a dry Communion And well may the Sabbath be thus ranked inasmuch as 't is the day whereon God gives his Church Angels food and Living waters out of Wells of Salvation Though God rained down no Manna upon the Jewish Sabbath Exod. 16.27 yet he doth upon the Christian and upon that more especially yea most of all upon the Supper-Sabbaths whereon we all eat the same Spiritual Meat and drink the same Spiritual Drink with them Sacramentally at the Lords Table 1 Cor. 10.2 3 4. The third Scripture is Ezek. 20.12 which comes in with a Moreover as an high remark upon this divine Gift Moreover also I gave them my Sabbaths The Relatives My and His God adjoyns with the Sabbath so frequently doth much advance the greatness of the Gift for whatsoever is Gods or of God must needs be great and excellent the Stream is like the Fountain and the Effect like the Cause This divine Donative the Sabbath was a most precious Dowry and Endowment both to our first Parents and to all their Posterity without which even the best would run wild and forget God were it not that a weekly-Weekly-Sabbath walls in our wild Natures The Sabbath was made for Man as a sweet Mercy to him It was made for Mans safety and advantage both to his Soul and Body which the superstitious Jews formerly great neglecters of it mistaking would not defend themselves on that day and therefore their City was taken once by Ptolomy and again by Pompey on the Sabbath-day If it stands in the way of Mans Safety 't is not to be observed The Third point to be handled is Why did God give this great Gift to Man in the beginning of time Answ For Divine Contemplation as well as for Divine Invocation and Action When God had compleated his Creation having made all very good Gen. 1.31 So good as caused Complaisancy in God himself and commanded Contemplation in man also That this latter might be done as well as the former as God had given Man a Soul to contemplate with it being the proper act thereof so he gave him a Sabbath to contemplate in which was a day set apart wherein Man might regard the Works of the Lord and the Operations of his hands Psal 28.5 When Man beholds a great Garden rich stored with Fruits and Flowers this calls his Eyes on every side of it besides there is a general Itch in mans Nature to be taken with Pageants Plays strange Sights and rare Shows which oft are sinful or however vain and at the best imperfect and unsatisfactory How much more ought man upon the Sabbath-day to admire the curious and glorious Frame and Fabrick of the World which in all its parts is so admirably accomplish'd with Curiosity Variety and Suitableness both to the Need and Nature of Man This the Psalmist sheweth in his Psalm or Song for the Sabbath-day Psal 92.1 2 3 4 5. which Psalm was set on purpose as a Canon to the Church for Sanctifying that Queen of Days all being an admiration of Gods mighty Works The Sidonians agreed among themselves to chuse him for their King who first discovered the Sun the next morning and while others gazed upon the East one onely wiser than the rest looked Westward who though scoffed at by his Competitors first saw the Sun-shine upon the tops of the Mountains So we may behold God Per Species Creaturae in the Creature as in a Mirrour or on a Theatre Vt Solem in Aquis ita Deum in operibus Contemplamur God is seen in his Works as the Sun is seen in the Waters and therefore we should study not onely the Book of Gods Word but also the Book of Gods Works even that great Folio of the World that Book with three Leaves Heaven Earth and Sea See my Crown of a Christian from page 125 to page 145. this Book leaves the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable Rom. 1.19 20. who may behold God the Creator though not God the Redeemer in it either by way of Negative Causality or Eminence And we have but half the benefit of the Creature for which it was created if we get not Spiritual as well as Temporal good by it How the Jewish was was changed into the Christian Sabbath I refer the Reader to my Christian walk on the Lords day Whatever clearness there seems to some to be wanting as to the change of the day yet sure I am there is no want of clearness as to the choice of the day seeing both Christ and his Apostles did chuse this First day for religious Assemblies and Exercises which I have at large discussed in a distinct Discourse on this Subject All I shall say here is onely that the change of the Day from the Last to the First of the Seven was one of those things that Christ taught his Apostles betwixt his Resurrection and Ascention those Forty days he conversed with them Acts 1.2 3. and his Apostles were guided by Christs Spirit he gave them Joh. 16.13 Hence I infer 1 If a Seventh day be such a divine Gift to Man why should any man jear as the Heathens did who said Sabbatizing was a losing of the seventh part of precious time or as our late Anti-sabbatarians who call'd
it saint-Saint-sabbath in derision of those that pleaded its Morality They were offended saith Mr. Fuller that the Lords day was called Sabbath as if it were a Shibboleth to distinguish from those lisping Ephraimites who call'd it Sunday and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies yet those same Scoffers could affect those words Altar Temple c. which were words of a Jewish extract Full. Ch. Hist Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Commandment was abrogated hence they confined the Sabbath-observation onely to those few hours of publick Service and the rest of the day to be spent in Sports This is the more strange seeing 1 their Canons commanded the reading of the Fourth Commandment among the rest and annexed to it this Prayer Lord incline our Hearts to keep this Law And seeing 2 they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house or to play at Cards upon their High-Altar yet would profane the Holy Sabbath with airy Games as if Time which God hath determined and call'd the Lords-day were of less worth than Places which God hath not determined nor call'd any the Lords House since the Typical Temple The second Inference is As the special gift of God the sabbath-Sabbath-day should not be looked on as a Ceremonial Yoke or Burthen to any so as to make men clip the Lords Coin so it ought to be conscientiously improved as a peculiar Priviledge otherwise we are like Solomons Fool who had a Prize put into his hand yet had he no heart to it Prov. 17.16 If we fool away Gods precious Sabbaths we fool away our own precious Souls and Christs precious Salvation also The Holy God who was the first Institutor of the Sabbath Gen. 2.2 3. proposeth himself as a pattern for our imitation As our Lord said to his Disciples If I your Lord and Master have washed your Feet ye ought also to wash the feet one of another Joh. 13.13 14 15. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example which Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy to write after 1. Pet. 2.21 Thus the great God being our Lord and Master rested on the Sabbath-day and kept it holy as did he so should we do be holy as he is holy 1 Pet. 1.16 Matth. 5.48 this must be endeavoured in quality though we cannot come to an equality This is a writing after a most compleat Copy and perfect Patern if we labour to be suitable to Gods Nature and subject to Gods Law God rested and was refreshed on the Sabbath-day Exod. 31.17 As that is spoken after the manner of men whose rest is refreshing which God never weary needs not so 't is spoken as an Admonition to men that their days of holy Rest may be days of holy Refreshment 1 We should beg for a Spring-tide of Grace that may bring in a great draught of Fish and for the Spirit to move on the Ordinances as he did upon the Waters and brought all to form and life Gen. 1.2 there will be no reviving refreshing and ravishing work till then 2 Bring large Sacks to our Joseph or Jesus the Lord of the Land the Lord of the Sabbath according to the size of the Sacks which the Patriarchs brought to Joseph so were they filled with Corn by him If we bring large Pitchers to wit enlarged Hearts to the Well of Salvation Christ will say Fill up the Water-pots to the brim Joh. 2.7 and Open thy mouth wide and I will fill it Psal 81.10 but alas Israel would have none of God v. 11. God forbid we should surfeit of the chiefest good The third Inference There is 1. Sabbatum Asini a mere external Rest which is given to the Oxe and Ass 2. Sabbatum Vituli as those at the Golden Calf sate down to Eat and Drink and rose up to Play Exod. 32.6 Such as spend the Sabbath in Sports do keep the Sabbath of the Calf 3. Sabbatum Diaboli or Daemonii such as spend the holy Sabbath in unholy works as in Drinking Swearing Carding Whoring c. do keep the Devil's Sabbath 4. Sabbatum Domini such as spend the Sabbath in all holy Duties publick and private do sanctifie the holy Sabbath of the Lord both in the Negative and Affirmative parts of it Such as delight in so doing all the sabbath-Sabbath-day shall delight in the Lord all the Week-days Isa 58.13 14. CHAP. VI. Of Adam and Eve 's Fall HAving shewn the Dignity of the state of Innocency I come now to shew the Indiguity of the Fain estate Gnashah haelohim eth-ba Adam Jashar God made man Right and Vpright Vehema Bikshu hishbonoth Rabbim but they to wit Adam and Eva sought out many inventions Eccl. 7.29 Solomon doth not mean there such Inventions as are profitable such as many Engines are for promoting Manufactures and artificial Occupations but he meaneth such Inventions as are sinful such crooked Counsels as they sought out of their own accord both to corrupt themselves and all their Posterity For though they were made upright yet were they as Creatures changeable and exposed to the Temptation of Satan yea and they sought out many Inventions or new Tricks and Devices of their own whereby to depart from God and from that blessed state wherein God had placed them For they were not content with that way to Happiness which their Creator had prescribed nor were they satisfied with that perfect state which God had given them but they fancied to themselves an higher Perfection Ye shall be as Gods and followed those new ways to become like God which Satan and their own deceived Hearts did suggest to them whereby instead of becoming like God they became like the Beasts that perish Psal 49.12 and so they involved both themselves and all their Off-spring into many bottomless boundless and endless Miseries The word Rabbim here some reads it of the Mighty ones or Angels as if Adam and Eve had sought out the same Inventions with the faln Angels who were not contented with their own Angelical station but must needs be like the most High Isa 14.13 14 which caused God to hurl them out of Heaven into Hell Jude v. 6. So Adam and Eve inventeth a new way to improve their present and Perfect state by their own Wit they must needs be as wise as God in the knowledge of Good and Evil Gen. 3.6 This causeth them to be expell'd out of Paradise and to live a dying life on Earth ever after as a just fruit of their sherking Shifts and sinful Inventions Jer. 6.19 Here comes in the doleful Catastrophe of the Worlds Creation to wit the History of the Fall which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World It was that Original and Universal Malady which brought a Curse and Confusion upon all created things that the Creator before had both blessed and
Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the sabbath-Sabbath-day And I cannot but think not seeing any â—â—gent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ— his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
Day that they might ever be ready to go both by Day and Night Exod. 13.22 whensoever the Lord gave them a sign for removing therefore are they said to keep the Lords watch Numb 9.19 Thus are we bid Alway to watch not knowing when Christ will come Mar. 13.35 The Thirteenth General Remark is The Number of Israel's Journeys in the Wilderness is 42. Numb 33. which consists of Six times seven and so when Moses is unveiled it holds forth either the Creation-work done in Six Days then succeeded the Sabbath or Resting Day in the number Seven after which Six-seven Journeys Israel had their Sabbath or Rest in Canaan or it may signifie those Six days of our Pilgrimage in the Wilderness of this lower World after which by the Conduct of Christ we enter into our Eternal Sabbath or Rest in a better World the true Canaan The Fourteenth Remark is The many Impediments that Israel met with in their March from Egypt to Canaan First Some were External Impediments And Secondly Some Internal 1. The External or those from without were 1. Pharaoh's pursuing Exod. 14. 2. Want of Water at Marah Exod. 15. 3. Want of Bread Exod. 16. 4. Amalek warring against them Exod. 17. 5. The Edomites stopping their passage Numb 20. 6. The Canaanites doing the same Numb 21. 7. The Amorites oppose them also Ibid. 8. The Moabites in Conjunction with the Midianites their Assistants whose King Balak hired Balaam to Curse them and to cut them off Numb 22.23 24 25 Chapters To all these External Maladies God gave them most Graciously as many Effectual Remedies Secondly The Internal Impediments or those from within themselves were 1. Their Manifold Murmurings Exod. 14 15 16 17 Chapters and Numb 11. 2. The Faction of Miriam and Aaron against their Brother Moses Numb 12. 3. The Sedition of the ten Spies Numb 13 14. Chapters 4. The Conspiracy of Korah and his Company Numb 16. 5. Their Murmuring again for want of Water at Meribah Numb 20. 6. Their Repining at the tediousness of the way in encompassing Edom for which the Lord sent fiery Serpents among them yet the Lord was so gracious to them as to bestow suitable Remedies to all those internal Maladies also as the Brazen Serpent to the last of those Numb 21. All which do teach us that the true Travellers towards the Heavenly Canaan must expect to meet with many Impediments both from within and from without to hinder their March and Motion of Holiness towards Happiness The Apostle therefore saith the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to reach home to Heaven As Israel notwithstanding all these obstacles aforenamed that lay in their way yet were carried comfortably into Canaan Indeed Moses Dies among them at their last Stage in the very Borders of Canaan to teach us the weakness and insufficiency of the Law for our Salvation Rom. 8.3 but God rais'd up a Joshua to lead them thorough Jordan into the Land of Promise Even so the Lord hath rais'd up our Jesus to save us to the uttermost Hebr. 7.25 These are the General Remarks upon the whole The Particular Remarks upon such Memorable Matters as are Recorded in sundry of Israel's forty two Motions and Mansions should here follow but This first Volume being already swoln into 120 Sheets I must refer them the Lord willing and assisting to the next Volume Cùm Relego scripsisse pudet quia plurima Cerno Me quoque qui scripsi Judice digna lini Ipse quidem studui bene de pietate Mereri Sed quicquid potui gratia Christe tua est Quid sum Nil Quis sum Nullus Sed gratia Christi Quod sum quod Vivo quodque laboro facit Deo soli Gloria in AEternum FINIS Chapter 20. An Appendix or Supplement to the First Volume Containing the more Particular and most Memorable Remarks after the more General before exhibited upon the most Eminent passages of God's Providence toward his only Church that he had then in the World yet his Wisdom which it profundum sine fundo a Depth without a Bottom did order her to be wandring from Egypt for Forty Years in the Wilderness and to be travelling to and fro like a poor Pilgrim from forty two stages and stations under the conduct of Christ himself in the Cloudy Pillar before she reached to and rested in Canaan Some Praeliminary Remarks First THIS following History is the more Famous and Worthy of all acceptation being Faithful Sayings in all its parts and parcels because the God of Truth himself is the Historian making Moses his Emanuensis or Penman in Recording it and representing fairly to our view even an unparallel'd prospect how the Lord rowled and tumbled his own dear Spouse from one barren place to another in the dry desarts and backyard as well as forward yea round about as if she had been treading a Maze in and out before her Lord landed her safe in the Land of Promise Secondly Noab's Ark while it lay rowling and tumbling upon the surface of an Universal Deluge for a whole year may well be look'd upon as a Type and Emblem of Moses's Church in the Wilderness As the Ark was tolled to and fro upon the Waters 'till it came to rest upon Mount Ararat so this Church was tumbled to and fro in the Desart as Joh. 16.33 Isa 54.11 c. 'till she came to rest in the Land of Canaan See much more of congruity betwixt the Ark and the Church page 113. Volume the First Thirdly The Gospel-Church may well be look'd upon likewise as the Antitype of this Wilderness-wandring-Church because she also had her times and her turns in a Wilderness state by a divine dispensation Revel 12.1.6.14 Wherein Mark First She is compared to a Woman First For her weakness saith Paraeus unable to defend her self and therefore flying into the Wilderness from the face of the Dragon Antichrist c. as this Old Testament Church fled here from the face of that Dragon Pharaoh Isa 51.9 Ezek. 29.3 4. Secondly She is call'd a Woman for her Fairness because the Female Sex are commonly more fair than the Male Thus Christ calls his Spouse Fair very fair and all fair Cant. 4.1 c. Not that she was so in herself by her own native beauty but as Cloath'd with the Sun of Righteousness and made comely with his comeliness that he put upon her Ezek. 16.14 Thirdly For her Fruitfulness in bringing forth a Seed for God Isa 54 1. Gal. 4.19.26 27. This enraged the Devil as the Churches fruitfulness in Egypt had enraged Pharaoh Exod. 1.7.12 the more they multiplyed the more they were molested c. Fourthly She is call'd a Woman for her strong affection of Love to her Lord Females quicquid volunt valde volunt their desires are more eager and earnest than those of Males hence David saith Jonathan's Love surpassed the Love of Women 2 Sam. 1.26 Mark Secondly This weak fair fruitful and
People again As before He opened a new way never gone before to deliver them out of eminent Danger at the Red Sea A true and due consideration of this great Truth might have prevented their murmuring but alas they look'd too low at Moses and too little at Jehovah who had taken them into his Conduct pardon'd this Sin also and shew'd Moses a Tree that should sweeten those bitter Waters c. at Moses fervent Prayer Exod. 15.25 Here was a Tree at hand even in this dry Desart as there was a Well of Water nigh Hagar in the Wilderness though she saw it not till God had opened her Eyes Gen. 21.19 nor Moses saw this Tree till God shew'd it him and the Nature and Vertue of it The Hebrew Doctors as Elias in Lexico Chald. say it was a Tree that bore Flowers like Lillies but exceeding bitter it being the manner of the holy blessed God say they to make that which is bitter sweet by that which is bitter Thus Elisha heal'd the Waters of Jericho by Salt 2 King 2.21 which was more like to make them more bitter And Christ heal'd the blind Man with Clay which was more like to put out his Eyes than to open them But herein God shews his Power by healing one contrary with another dulcifying those Waters by a bitter Tree But others judge it more probable that this Tree was like our Liquorice which Ecclesiasticus 38.5 intimates Was not the waters made sweet with wood that the virtue thereof might be known and which might be sweet enough to give a grateful Relish to a particular draught But that the main body of the Waters should be dulcified by casting it in this could not be natural but miraculous God could have given sweetened Waters for so many hundred thousand c. to drink without this Tree yet useth he this external Sign and Instrument to make a deeper Impression upon Israel's dull apprehensions and to teach us that the weans which God appoints may not be neglected either for Soul or Body But the mystical signification of this Tree is redundant in Authors quisque abundat in sensu proprio 1. It signifies say some what we are by Nature even bitter in thought word and deed yet sweetned by grace as the Waters by this Tree 2. Others say it signifies the Law which is a killing Letter in it self unpleasant to the taste c. but 't is sweetned to us by the Gospel c. 3. This Tree was a figure of the Tree of Life or of that Rod which was to spring out of the Root of Jesse Isa 11.1 who sweetens all to us Matth. 11.29 Christ is the Fir-tree Hos 14.8 the Vine John 15.1 whose Leaves heal Nations Rev. 22.2 4. 'T is a Type of Christ's sweet Cross and easie Yoke that sweetneth and facilitateth all our bitter and heavy Afflictions which are compared to VVaters Psal 69.2 yet are hereby made light and joyful Gal. 3.13 1 Pet. 2.21 24. 2 Cor. 1.5 7 10. and 4.17 Rom. 5.3 and 6.3 4. N.B. VVhat then if we meet with the bitter VVaters of Affliction in the VVilderness of this VVorld Despond not so long as we have the Remedy by us to redress this Malady our Antidote is at hand The 6th Remark upon this fifth Station is God proves his Church by bewildering her for gracious ends to do her good at the latter end Deut. 8.2 15 16. VVhat this Law was wherewith he proved Israel at Marah Exod. 15.25 there be several sentiments of it To omit the Jewish Fables As 1. The eating of Swine's flesh was here forbid 2. The Sacrifice of the Red Cow was here commanded 3. The Seven Precepts of Noah 4. The Law of the Sabbath and other Ceremonies c. all Conjectures without ground As to the Sabbath 't is probable they kept it in Egypt tho' remisly as both the number of the Seventh Day Passover and the manner of keeping that Day with an Holy Rest Exod. 12.16 do intimate The Law of the Sabbath was immediately given after the Creation not here but their Opinion is more probable who say that First The Lord renew'd his Covenant made with the Patriarchs of old and now reviv'd it with their posterity at Marah or Secondly It may relate to that summary Statute expressed in the next verse If thou wilt keep all my Commandments c. v. 26. which God premiseth as a preface to the Law to be after given on Mount Sinai within the space of little more than a Month as may be gathered by comparing Exod. 16.1 with Exod. 19.1 So there appeared no necessity here to prevent that time and place yet this preface premised as a preparation for that dreadful Day hath annexed to it a most gracious promise of healing all Diseases by an Almighty Physician both those of the Soul forgiving their Iniquities and healing their Souls Psal 41.4 and 103.3 and those of the Body also Ibidem Which sheweth that obedience to God's Law is the best preservative against sickness 1 Cor. 11.30 31. and 2 Chron. 30.20 c. The Last Remark from the connexion of Marah Israel's fifth station to Elim their sixth Exod. 15.27 sheweth that instead of all their discouragements at the former they are better treated with better and more pleasant encouragements and accommodations in the latter place where they met with twelve Wells plenty of Waters for every Tribe one and seventy Palm-Trees made a Badge of Victory Rev. 7.9 or Date-Trees alluding to the seventy Elders the Jewish Sanedrim those abounding with refreshing shade and pleasant Fruit Thus sadness endures an Evening but joy comes in the Morning to bewildred ones Psal 30.5 c. Now come we to Israel's Eighth Station in the Desart of Zin their seventh having nothing memorable being omitted Exod. 16.1 Oh how changeable were the Churches Affairs here no sooner was one impediment master'd but another starts up and stares her in the face Plenty at Elim where Palm-Trees signifie the Righteous Psal 92.12 and were a sign of Victory Rev. 7.9 over that tentation at Mara thro' the Cross of Christ did not last long They are again conducted to the Red Sea on the Arabian shore Numb 33.10 11. and from thence hither where they meet with new and more wants the want of Bread their third hinderance for which they murmured again as before for want of water forgetting all the fresh Experiences of Divine favours behind them and not looking unto Jesus who went before them Heb. 12.3 their joy dwindles This happened one Month after their leaving Egypt in which thirty days time all the provisions they had brought thence upon their shoulders were quite spent though eating sparingly thereof all that time also Now Famine pincheth them having no prospect of more provision in a barren Wilderness unless they had fain upon their own Flocks and Herds which would not have serv'd such an Host for above a Month Numb 11.22 and which they peculiarly preserved for an increase
the Mountain for the Elders ver 1. the Top of the Mountain for Moses and the bottom of it for the People ver 2. Secondly The Manner how Wherein is related what 1st Moses did who 1. Wrote all God's Statutes in a Book ver 4. Heb. 9.19 2. In the Morning the very next day after the fiftieth Day whereon the Law was given he erecteth an Altar to represent Christ and twelve Pillars to represent the twelve Tribes who were both the Parties in the Covenant 3. He sent the First born who were the Sacrificers till the Levites were taken in their stead Numb 3.41 c. to offer up burnt offerings and Peace-offerings both Types of Christ to sanctifie the People for entring into Covenant with God ver 5. 4. With half of the Blood he besprinkled the Altar and the Book that lay upon it to be sanctified thereby ver 6. Heb. 9.19 5. He took the Volume of the Covenant and read it in the Audience of the People that he might bring them into the Bonds of the Covenant ver 7. Ezek. 20.37 6. He took the other half of the Blood and besprinkled the People or the twelve Pillars or the seventy Elders that did represent them ver 8. all which were Patterns of those heavenly Things done by Christ sanctifying us by the Blood of a better Covenant Joh. 17.19 Heb. 9.13 14 18 23. 1 Pet. 1.2 2dly What both Moses said and the People too 1st Moses explained the Covenant and Commands of God to the People ver 3 and 8. as if he had spoke thus This whole People thus besprinkled with the Blood of the Covenant are received into God's Covenant Care and Custody yet upon that Condition If they will exactly keep the Law of their God and in Truth obey all his Commandments 2ly The People Promise their Obedience to all these Conditions of the Covenant ver 3 7. as they had done before Exod. 19.8 and 20.10 Thus the Covenant betwixt God and Israel was establish'd by a mutual and willing Consent though as yet they knew not the Impossibility of the Law which is weak through the Flesh Rom. 8 3. nor did Mind the twelve Pillars of Stone representing to them how their hard stony Nature was thereby resembled to them as the two Tables of Stone did resemble their hard stony Hearts Exod. 31.18 2 Cor. 3.3 3ly The Issue and Effect of this entring into Covenant The Elders of Israel that before might not come near the Lord now see his Glory eat and drink before him and he layeth not his avenging Hand upon them c. ver 9 10 11. Great Joy it was also to all the People ver 15 17. But Moses is call'd up into the Mount with his Servant Joshua ver 12 13. where he must abide to receive the Tables of Stone and the Pattern of the Tabernacle with all the Utensils of it c. In whose absence Aaron and Hur must manage all matters of Controversie in the Camp ver 14. The Glory of the Lord on Mount Sinai appearing all that Time in their sight like consuming Fire ver 15 16. Six days God prepares Moses for receiving the Law as in six days he created the World and rested upon the seventh Gen. 2.2 The same number is here at the giving of the Law wherein God manifested as much Wisdom as in making the World Psal 19. per totum Upon the Seventh day God calls Moses alone into the Cloud who stood at a distance with his Servant till called of God That Seventh Day is supposed to be the Sabbath being call'd the Seventh Day by an Emphatick Article as the Christian Sabbath is emphatically also call'd the Lord's Day above others Rev. 1.10 The People had but three Days of Preparation to receive the Law Exod. 19.10 11. But Moses must have Six to shew what singular Holiness is required of Ministers The Measures of the Sanctuary as the Shekel Cubit c. were double to the ordinary among the People Ministers must wish with Elisha a double Portion of the Spirit that they may save themselves and those that hear them Moses abode in the Cloud Forty Days and Nights ver 18. without eating Bread or drinking Water Deut. 9.9 The like number of days Elias fasted for Reviving the Law which in his day was lost 1 King 19.8 And Christ did the same when he entred into his Ministry of giving the Gospel Matth. 4.2 and it must be supposed that the Lord enabled Moses to abide there forty days as well as to enter the Cloud which he could not do Exod. 40.35 N. B. If it be asked What became of Joshua all this time for he came down with Moses and knew nothing of the Calf set up in the Camp Exod. 32.17 when Moses brought the two Tables It is thus answered Tho' it be expresly said That Joshua went up with Moses and came down with him yet is it not mentioned in Scripture how high he went or whether he heard what God said to Moses c. It seemeth he staid still with Moses during the six days preparation till God call'd his Master from him into the Cloud and like a faithful Servant he staid in some place where his Master appointed and knew how to find him upon his Return Exod 32.17 18 not knowing any thing of Israel's Idolatry so had no meat from the Camp nor did he fast the forty days as Moses did but was as some say sustained all that time with Manna c. in some extraordinary manner by the Lord. In this forty days and nights Conference which the Lord held with Moses in the Mount God gave him the Ceremonial Law which was the Shadowed Gospel for this Infant Church as before he had given the Moral and the Judicial Laws The Ceremonial Law was to direct this Church in the External Worship of God As 1. That a place be prepared for his Publick Worship called then the Tabernacle which as Josephus saith was a portable Temple 2. That the People now in Covenant with their God must offer voluntarily all materials for the making of this Tabernacle both for the outward Fabrick and all the inward Utensils thereof Exod. 25 26 27 and 30. chapters 3. God ordains the Persons to attend the Service of this Sanctuary and they are Aaron and his Sons of the Tribe of Levi who are directed both as to their Garments and as to their Sacrifices and Ceremonies of their Consecration chap. 28 and 29. 4. God calls forth and qualifies the Persons for the whole workmanship of the Tabernacle within and without as Bezaleel and Aholiab with others whom he filled with the spirit of Wisdom and made them meet for the making of all sorts of the Manufacture thereof chap. 31. All which materials must be exactly made according to the Pattern or Model that God now shewed in a Vision unto Moses in the Mount giving him as is supposed an Aetherial Idea or Platform both of persons and things as God afterward
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the lord's-Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their preparation-Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
respect of the Priest's Office and this Covering of the Altar with those Censers of polished splendid Brass was as a Looking-glass for all to behold that none might after as Korah presume to the Priesthood The second Consequent is The new notorious Rebellion of the whole People surviving those sad Judgments raised the very morning after which was pacified by a Plague begun but stopp'd by Moses sending Aaron in haste to stand betwixt the living and the dead with Incense a clear Type of Christ ver 41 to 50. Those Rebels after such a severe double Conviction so soon to murmure against Moses who had saved them by his prayer for them ver 22. for his killing the Lord's People seem to be acted and driven by the Devil into this prodigious contumacy Tho' the miraculous strangeness of both the Judgments did declare them to come from God yet Moses must be blamed for killing both ways even while the carkases of the late Rebels lay before their Eyes As the Devil had set the Sorcerers of Egypt against Moses Exod. 8. so he sets this People against him here to make their Rebellion as marvelous as were God's Judgments upon the Rebellious Some say such a furious Devil agitated the People that they offered to assault Moses and Aaron with violent hands whereupon they fled for their own safety as Vaiphenu in ver 43. is translated to the door of the Tabernacle Then Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as out of an Engine appeareth to Relieve his Distressed Servants and threatned to consume the new and more formidable Rebels because more universal with a third deadly Plague which was in part executed ver 45.46 Moses was quick-sighted by his familiarity with God and early discerns Divine Wrath at its first setting forth He spies the Plague running on like fire in a Corn field he bids Aaron run to stop it by making an Atonement Aaron interposeth and therein exposeth himself to the Wrath of God for saving the People yet living God favourably accepts his Atonement Deut. 33.10 11. wherein he figured Christ who poured out his Soul an Offering for Sin and made Intercession for Transgressors Isa 53.12 Luke 22.34 The Hebrew Rabbins observe well how that Aaron made no Atonement for the dead for they cannot hope for any Portion Eccles 9.4 5 6 10 Psal 115.17 Isa 38.18 for after death cometh Judgment Heb. 9.27 therefore there was no estimation nor price of the dead who could not personally appear before the Priest for any Vow in Israel Levit. 27.8 as Maimonides in Erachin cap. 1 well observeth Aaron could not be so quick for staying the Plague but God was as quick in slaying the People fourteen thousand and seven hundred more died of this speedy Pestilence and tho' Incense was to be offered now only upon the Altar of Incense within the Tabernacle yet Aaron offers it betwixt the dead and the living without the Tabernacle in the open Wilderness and God accepts if as done upon an extraordinary occasion so by a Divine extraordinary Dispensation the Plague was stayed here by ver 47 48 49. All which not only sheweth how prevalent with God are the Prayers of his faithful and fervent Servants Jam. 5.16 1 John 5.14 c. but also fore-shewed the efficacy of Christ's Mediation whom the Father heareth always John 11.42 who is our Atonement 1 Joh. 2.2 our Paschal Lamb that stops the destroying Angel from touching us Exod. 12.23 Heb. 11.28 as also 2 Sam. 24.16 Thus the Smoke of Aaron's Incense figuring Christ's Intercession for us Psal 141.2 Rev. 8.4 stayed the Plague from the surviving Israelites for which Moses praised God at the Tent door ver 50. Lastly To prevent all such like Murmurings for the future Numb 17.5 10. God superadds a miraculous Approbation of Aaron's Priesthood by causing his Rod laid up in the Tent of the Testimony with the Rods of all the other Tribes to bud blossom and bear ripe Almonds all in one night's time ver 6 7 8 9. and Numb 20.9 Heb. 9.4 Here are three Miracles in one 1. That a dry Rod made of the Almond Tree should bring forth buds in a moment 2. That those buds should presently become blossoms and flowers 3. That these should immediately become ripe fruit and that all at once or at least in a little space Natura non facit saltum Nature makes no such leaps All this was supernatural to these ends 1. For a Testimony of God's calling Aaron to the Priesthood 2. For a Type of Christ the branch Isa 11.1 3. For a figure of the fruitfulness of a Gospel-Ministry And 4. For a lively representation of a glorious Resurrection N.B. This Kadesh Barnea where this Miracle was wrought was the more famous a Mansion of Isral there because they not only had their Station at this place many days Deut. 1.46 even a whole year as at Sinai as above for tho' they were commanded to remove their Tents the very next day of their murmuring upon the Return of the Spies and the ten reporting falsly of Canaan Numb 14 25. yet they obeyed not that Command but affaulted the Canaanites in the Mountains and were discomfited by them whereupon they returned to their Tents where they mourned as they had good cause many days and there were permitted to linger and loiter a long time wherein those occurrences afore-mentioned fell out For at their first Station here they received those Laws which are Recorded Numb 15. as also that they stoned him that gathered sticks on the Sabbath day ibidem Here it was likewise that Korah and his Complices for aspiring to the Priesthood of Aaron being of Levis Tribe and Dathan and Abiram c. for aspiring to the Principality of Moses being of Reuben the first-born all perished and that 14700 died of the Plague Numb 16. and that Aaron's Rod budded c. Numb 17. that divers Services for the Priests are appointed to save the People from perishing as they complained ver 12 13. Numb 18 and 19. After which Moses mentioneth no more occurrences from this beginning of their third year or the last six months of the second year after their Redemption from Egypt until the first day of their fortieth year Numb 20. where Israel is come after thirty seven or thirty eight years wandring in the Wilderness to this unhappy place Kadesh-Barnea again where they had received their doom of the Divine Decree that their Carcases should fall in the Wilderness and not enter into the Land of Promise accordingly that sad Decree was executed during their many Marches and Stations from this Kadesh towards the Red Sea Deut. 1.40 and back again to this Kadesh some seven or eight and thirty years after All those Wandrings during this tedious Time are barely mentioned by Moses Numb 33. from ver 18 to 36. having no remarkable occurrencies The first Remark concerning those intercurrent years 37 or 38. is That when Moses saw the old Generation fall so fast in this
his Beast which ought not to be smitten without cause for a far less fault than his v. 33. In which words the Lord intimates to him that the Ass was wiser and honester than her Rider because she only turned out of the literal High-Way for saving her own life and the life of her Master also yet did he smite her and would have killed her for so doing Whereas himself had turned out of the Metaphorical way of the Lord contrary to God's will first revealed to him v. 12. and followed his own crooked ways with a purpose to destroy the lives of God's people therefore he more deserved to be smitten yea and killed than his Ass The Third Remark is If the Lord be thus tender in saving the lives of innocent Beasts vindicating their innocency against their over austere and hard-hearted Masters how much more will he protect the cause of his innocent Servants against their wrongful Oppressors Exod. 22.23 God is the Preserver of Man and Beast Psal 36.7 and takes care that our very Beasts should be delivered from servile toil upon the Sabbath Day Deut 5.14 He also saved alive that innocent Ass whereon the disobedient Prophet rode when the Lion tore the nocent Master 1 King 13.23 24 26 28. And here the Lord declareth that had not the Ass turn'd aside out of the way as v. 23. and faln down under him he had killed the Rider and saved the Ass alive v. 33. The Jewish Cabbalists do indeed say reading the words here and she should have lived that the Ass dyed so soon as she had spoken lest the Heathens should Worship her for an Idol But this is to be wise above what is written in Sacred Record However this is certain not that the words import her death but because she by her Rider's misusing her in his mad frantick fit might have despaired of her own life had not God held the hands of this mad Prophet and this is more certain that a dreadful woe is denounced against those that ran greedily after Balaam's perverse way for reward Jude v. 11. And much more God will defend his innocent Saints that would live quiet in the Land Psal 35.20 The Fourth Remark is Hypocrites make fair but faint offers of obedience to God as did Blaam v. 34. Frigidè hoc offert c. He faintly offers to turn back with an if it were evil to go on speaking of his outward actions only but de malo in corde latenti tacet his inward intentions he concealed I have sinned he acknowledgeth namely in misusing my Beast c. This is the whole of his Confession as his Reason following For I knew not thou stood'st in the way intimateth but his wicked purpose and avarice which lay lurking in his breast the true cause of those external extravagant actings he dissembled and prosecuteth still unto the end Si displicet If it please thee not as the Septuagint translateth it Ishubah li revertar mihi meaning if it displease thee that I should go on my journey I will return back to my own house whereas he could not be ignorant that his wicked intent to curse God's People for his own promotion was a most wicked design in God's all-seeing eyes and was the very reason why the Angel came out against him Full fain would he have gone through his ardent desire to the wages of wickedness yet thus he complements with the Angel that if necessity constrain him he must and would turn back The Fifth Remark is God sometimes Answers Men according to the Idols of their own heart Ezek. 14.3.4 as here seeing Balaam was set upon going and neither the first words of God who forbad him to go v. 12 nor the dangers he met with in his way could hinder his mischievous design As God had bid him go v. 20. which was o grant in wrath not in mercy because he stood not in the Lord's first Counsel v. 12 13 32. therefore the Lord met him with a drawn Sword in his going v. 22. so now again v. 35. he is bid to go wherein God gave him up to his own hearts lusts as Psal 81.12.13 when he would not hearken to the first Counsel of God then God lets him walk in his own Counsels as Solomon saith to his wild youngster Walk on in the wide ways of thine own Heart but at thy peril there is a stinging but followeth after Eccl. 11.9 the Lord left him herein to fall by his own Counsels Psal 5.10 and thus Sol. Jarchi explains these words ver 35. Go with the Men for thy Portion is with them and thine end is to perish out of the World as he did for though he escaped now the Sword of the Angel ver 33. yet afterwards He was slain by the Sword of Israel Josh 13.22 The Sixth Remark is False Prophets are always most highly respected of wicked Rulers as Balaam was of Balak here ver 36. because they only have the knack to gratifie Royal Lusts Balak went out to meet Balaam at Moses did Jethro Exod. 18.7 as Joseph did Jacob Gen. 46.29 and the Kings did to Abraham Gen 14.17 18. and Heb. 7.1 this was high respect and yet higher Balak went to the very utmost borders of his Kingdom to welcome Balaam and to entertain him with Honour who was but a Soothsayer c. The Seventh Remark is Wicked Princes do proudly proffer Promotion to false Prophets and Parasites out of their vain Presumption which oftentimes the great God permits them not to perform This they learn from their Father the Devil Joh. 8.44 who presumptuously offered our Lord himself The Kingdoms of the World and the Glories of them to Him as to Others for falling down to worship him Mat. 4.8 9. Thus Balak vainly boasted to Balaam Have not I earnestly sent for thee and am not I able to Honour thee ver 37. whereas indeed he was not able to promote him to Honour but in the end sent him away with displeasure and disgrace acknowledging at the last that the Lord had kept Him back from Honour Numb 24.10 11. and suppose Balaam had not been disappointed of Balak's Honour what had he got but a magnum nihil just a great nothing as the Tempter would have cheated Christ with bare shews and shadows like our Raree-shows which he only shewed him resemblances of worldly Glory The Eighth Remark is Wicked Princes with the help of their wicked Parasites are not able to act any thing against God and his People without Divine Permission Habemus hìc reum consitentem Balaam himself here confesseth it in his cunning Can I ver 38. the Hebrew word is doubled for more vehemency signifying Surely I am not able in any wise c. for the Redeemer of God's People frustrateth the Tokens of the Lyars and maketh Diviners Mad he turns wise Men backward and maketh their Knowledge foolish Isa 44.25 as he did in Balaam's Case here his Curse to a Blessing The Ninth Remark is How contrary
are the ways of an Holy God to those of wicked Princes 1. The Angel blames Balaam for going so soon Balak blames him for coming no sooner 2. The Angel did withstand him as an Adversary the King welcomes him as a Friend with Royal Entertainment therefore he flew Oxen to Feast him ver 40.3 The Angel met him with a Sword to signifie that the same should be his end if he persisted in his wicked way but Balak met him with a Banquet this worse part Balaam chuses and ends as a Fool Jer. 17.11 The Tenth Remark is The Devil and his Servants are imitating Apes of God and his Servants as to outward observances Here Balak hath his Chapel built in an high place and Dedicated to Baal that signifies a Lord or Patroon ver 40 41. here he has his Altars and Sacrifices yea and Idolatrous Feasts at the appointment of Balaam Numb 23.1 c. and 25.1 2. Deut. 12.2 All this was in Imitation of God and his worship for as God sends his People help from his Sanctuary and succour out of Sion that high and holy Hill Psal 20.2 And comes to bless them from all Places where he Records his Name Exod. 20.24 So the Idolaters Thought their high Places were the fittest Places for obtaining their requests in even from God himself though it were for Cursing his People from those high Places Balaam makes an Experiment what his Conjuring Imprecations might avail against Israel Yea both Balak and Balaam with the Princes of Moab and Midian do wickedly concur with one Consent to set up their abominable Idolatry and Sin upon high being no more ashamed to serve Baal than the Godly are to do Service or offer Sacrifice unto the true God N. B. Now follow the accursed Endeavours of Balaam to curse Israel which he attempteth three times to accomplish in Numb 23. But all those three times he was basely basted and befooled with over-ruling Disappointments by the God of Israel of these three attempts in their order The First attempt of this Sorcerer of Satan is described by these particulars First The two Circumstances of Time and Place are specified in the last verse of the foreging Chapter Secondly The Causa sine quâ non was this false Prophet's hope of bribing God with both his Sacrifices required by Balaam v. 1. and prepared by Balak v. 2. and with his Prayers which he mumbled over when alone v. 3. and boasted before God of his Supererogating Devotion v. 4. then Thirdly The Event hereof was The notorious frustration of his impious Enterprize wherein First Whereas Balaam endeavoured to procure a Magick Oracle under a Divine pretence yet God over-power'd the Devil and his Instrument commands Balaam to return unto Balak and bless Israel v. 3 5 6. God's over-ruling power over Balaam's Black and Necromantick Art was the Efficient cause of frustrating his endeavours Secondly The Material Cause was both the mind and the tongue of this mad Prophet were by a mighty hand from Heaven marvelously Metamorphos'd so that he contrary to his Cursing Intention and Resolution blesseth Israel and loudly preacheth God's loving kindness as unrepealable towards them His Sermon he preached was partly Apologetical saying Tho' I was called to Curse yet am I so restrained from it as if my hands were bound and my mouth muzzled up from doing it v. 7 8. and partly Encomiastical wherein he is forced to affirm to the very face of Balak that the People whom he called him to curse were blessed c because of their Prerogative Power and Amplitude above all other People and therefore he wished the same fate and felicity of them to himself that his end might be as happy as theirs v. 9 10. N. B. Now follow the Remarks upon Balaam's first attempt The First is Balaam's Altars and Sacrifices v. 1. are supposed to be his Worship to the Devil upon these grounds First Because all this was done upon the high places of Baal and Baal's Worship was no other than a Worshipping of Devils Levit. 17.7 Deut. 32.17 Psal 106.37 1 Cor. 10.20 Revel 9.20 Secondly Because Balak a Pagan and a Worshipper of Baal did joyn with Balaam in this Worship yea it was a Worship wholly in Balak's name and upon his account Now it seems improbable that Balak would be at all this Cost and Preparation for the true God whom he Worshipped not but rather for Baal-Peor whom he Worshipped Numb 25.3 Thirdly Because 't is expresly said that Balaam used Inchantmems Numb 24.1 Namely Spells Charms and Communications with the Devil and such Diabolical Arts seem best accommodated to accomplish his Diabolical End to wit for Cursing Israel Fourthly Because he look'd out a solitary place v. 4. chap. 23. wherein to Conjure and call up Evil Spirits who appear mostly in darkness and solitude that thereby he might satisfie Balak's desires and in this solitary place he might possibly be possess'd and fall into such horrible Raptures and Transports as he would not be seen in lest he should be contemn'd Fifthly Because he had not yet consulted with God before he Sacrificed c. Hence it may be inferred that his Worship was not as from God so nor to God but Superstitious from the Devil and to the Devil Sixthly Because he erected Seven Altars as if he were Soothsaying from the Seven planets or from the Seven Daemons which he believed did preside those Planets and did govern their influences so did expect an Oracle from them The Second Remark is others suppose Balaam's Worshipping here was to the true God and their grounds are these First He might be the Prophet of God as the Sibyls were and as was Caiaphas Secondly He calls the true God his God Numb 24.13 and Names him Jehovah Numb 22.5.18 Thirdly 'T is very improbable that the true God should vouchsafe such Divine Revelations to him had he been a Prophet of the Devil then would he have been a Prophet of God and of the Devil too Fourthly The Neighbourieg Nations near the Patriarchs might learn the manner of Sacrificing to Jehovah such as the Aramites Moabites Midianites c. and might retain it 'till Moses's time by Tradition from their Ancestors tho' corrupted with their own Superstitious and abused to much impiety Fifthly Balaam's number of Seven Bullocks and Seven Rams was a Sacred Number Sanctified of God for many Mysteries hence the 7th of days was the Sabbath and the 7th of years was the Jubilee by God's appointment And more Examples of this Mystical Number may be seen in Ainsworth's Notes upon Levit. 4.6 Hence we read often Seven Days unclean and Seven Days lamenting the Dead c. Besides God directed Job's Friends to offer the same number of seven Bullocks and seven Rams c. Job 42.8 Yea and David's Sacrifice at the bringing up of the Ark was of the same Nature and Number with this of Balaam's 1 Chron. 15.26 And so was Hezekiah's for the Kingdom 2 Chron. 29.21 Sixthly After the same manner doth
Exodus Leviticus and Numbers as likewise it is a repetition of the principal matters that had befaln them in their forty years travel from Egypt to this last Station and Recorded in the three Books of Moses aforesaid There be but few Histories falling forth in this Record of only the two last Months and therefore the fewer Remarks must be made upon it so far as it affords new Histories The First Remark is to shew the Reasons why Moses in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded The First Reason was Because all that old Generation of Israel who received the Law at Mount Sinai were now dead in the Wilderness Deut. 1.35 39. and among the Aaron their High-Priest was now dead also Numb 20.25 Therefore Moses Rehearseth here the principal Laws given to their Fathers unto this new Generation that were either not yet born at that time or were then so young as to be uncapable of understanding the Law at Sinai to whom Moses addeth a large Explication of the Law not before delivered which may be Remarked upon afterwards The Second Reason is That Moses having conducted this new Generation to the very confines of Canaan for the space of forty years in a long Pilgrimage through the Wilderness he might prepare them for their possession of the Promised Land therefore he publickly preacheth these two last Months to them and presseth them to obedience c. lest their sins should cut them off in Canaan as their Father's sins had cut themselves off in the Wilderness And The Third Reason is That Moses might renew the Covenant betwixt the Lord and this new Generation requiring a solemn promise from them for the performance of it Thus all this was done Deut. 29. and thus Moses spent the two last Months of his Life would to God we could learn to do so when he knew by Divine Revelation that he must live no longer The Second Remark is After Moses had made a Rehearsal of God's Inestimable benefits to them on the one side and of their Ingratitude Murmurings and Rebellions on the other side in the four first Chapters of this Book he out of a Pastoral Prudence and Providence lays the Law again before them Chap. 5. and expounds the first Command of the Decalogue Chap. 6 to the 11. in which and the 12th Chap. is the 2d Command explained by abolishing false Worship then the 3d Command is opened in the abuse of God's name by False Prophets Chap. 13. and how holy Communion must be being taught by clean Meats c. ch 14. The 4th Command is explained by the Rites of the Sabbath Year the Solemn Feasts c. Chap. 15 16. The 5th Command of Obedience to Governours Civil and Ecclesiastical but not to hearken unto False Prophets Chap. 17.18 The 6th Command concerning Murder Wars c. Chap. 19 and 20 21. The 7th Command touching Adultery Rape Incest c. Chap. 22. The 8th Command concerning Usury and Payment of Vows Pledges or Man-Stealers Wages Weights c. Chap. 23 24 25. The Third Remark is Moses addeth some more Ordinances which he had not mentioned before in the three former Books as the Homage unto God to be paid when they came to Canaan Chap. 26. and the writing of the Law upon stones Chap. 27. and the many blessings promised to the obedient and many curses threatned to the disobedient Chap. 28. and the renewing of the Covenant Chap. 29. together with a promise of mercy to Penitent Sinners believing in Christ Chap. 30. then follows an History 'till Moses's death N. B. To All which is added that Moses Rehearsing the Ten Commandments in Deut. 5. proposeth a Reason for the Sabbath's Ordaining differing from that in Exod. 20. There it was because God rested on the Seventh Day implying the Sabbath's morality and perpetuity But here it is because of Israel's Deliverance out of Egypt and so it respecteth the Jewish Sabbath most properly c. Now come we to the last History concerning Moses to wit the last Facts of his Life a little before his Death After which followeth the famous Relation both of his Death and of his Burial c. Of the first of those famous Facts that Moses did last before his Death an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof The First is the Resignation of his Grand Government of Israel unto Joshua his Successor in which resigning Act Moses declareth the grounds of laying down that great Burden to be Just and Honest 1. Because of his old Age. And 2. Because it was the declined Will of God that it should be done And withal He encourageth his Successor both to Possess and to divide the Land of Promise having the Presence of God with him in that double Work from ver 1 to 9 and ver 23. The Second Record is His Deuteronomy which was written by himself this he commanded to be solemnly Read relating by whom to whom where when why and how oft and to be laid up and preserved in the Ark from ver 9 to ver 14. and ver 25 26 27. The Third Record is his Prophetical Song wherein He foretelleth Israel's falling away from God and God's anger against them for so doing Moses commandeth this Song to be written to be learnt and Sung by all the People as a standing Testimony against their Apostasy from ver 14 to 30. Now follow the Remarks upon this Chap. 31. The First is Such an Accent and Emphasis is put upon this Histoircal Passage that as the renewing of the Covenant between God and Israel was made by the Rabbins Deut. 29. the one and fiftieth Section or Lecture of the Law so here they begin the two and fiftieth Section wherein Moses setteth forth the State of Israel before his Death and Vatablus makes this Story in Chap. 31. the Ninth Division of the Book rendring Vaialek ambidavit Moses walk'd from his House to his Pulpit c. The Second Remark is Moses's Age ver 2. an hundred and twenty which is divided in Scripture into three equal Forties Moses lived in Pharaoh's Court forty Years Act. 7.20 23. and his second forty was in Banishment in the Land of Midian Act. 7.29 30. Exod. 7.7 and his last forty was his Conduct of Israel through their wandrings in the Wilderness This same Term of an hundred and twenty Years was Noah preaching to the old World and building his Ark Gen. 6 3 14. 1 Pet. 3.19 20. the Doctrin he taught them was aut poenitendum aut pereundum either repent in that time or perish for ever As to the complaint Moses makes of his inability here to bear any longer so great a Burden may be wondred at on this account because his hundred and twenty Years had not made him unable for when he died His sight was not dim nor his natural Force abated Deut. 34.7 but it was upon another account that disenabled him namely He
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
manner of madness always said Basil once V. 17. Vntil evening Ruth laid about her and lasted in her labour Vntil the Evening Psal 104.23 Hence Observ 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening How many are but Half-Sabbath-folk that can spare to spend a morning in Sabbath-service but are for their Pastimes or Recreations after that or for laziness all the Morning and spare the Afternoon a little time for Gods service Ruth was none of those lazy Gleaners but begins in the Morning and holds out untill the Evening He that regardeth a Day should regard it to the Lord Rom. 14.6 Man goeth forth to his work and to his labour until the Evening He should labour either manually or mentally and Eat his Bread either in the sweat of his Brows or Brain until the time appointed for Rest and Refreshment come upon him Psal 104.23 And this Woman Ruth doth as the good Houswise Prov. 31.17 She girdeth her Loins with strength So holds out to the end They are but loose Professors not having the loins of their mind girt up Luke 12.35 that spend not the Sabbath From Even to Even c. Lev. 23.32 there be few such Sabbatarians that keeps the Sabbath from Morning to Evenning much less from Sun setting to Sun-setting About an Ephah of Barley About one of our Bushels a good days work for a Gleaner and a great burden for her to carry Home upon her Shoulder Hence Observ 2. Though God be very bountiful to us yet will he have us to use all the means in a way of subserviency to his bounty As Boaz dealt with Ruth here he could have given her an Ephah of Corn ready made up to her hand without any more adoe and 't would have been no more charge to him but he will have Ruth to gather glean all the Day and Thresh out at night all she had got together and all this labour of hers must be all the price she should pay for it N. B. Thus God deals with us in the way of his bounty he will have us to be busie in a careful and conscientious use of the means 't is easie with the Lord to give us a whole Ephah or Bushel full of Grace at once without any further trouble to us save only to carry it away but he will have the care of the Means to belong to us as he is content that the care of the End should belong to him God will give us at the second hand what he would not give us at the first hand He will give us Grace and Knowledge by the use of the means which he gives not immediately from himself Dii laboribus omnia Vendunt God sells all for labour saith Hesiod V. 18. Relates only Ruths kindness to Naomi whereof I have spoken before v. 14. She carried something Home in her Scrip or Bag of her own earnings Hence Observ No man ought to be for himself only but also for the good of others Charitas est a se ipso Charity may indeed begin at home but it must not end there it must walk abroad V. 19. That did take knowledge of thee That is spoke to in ver 14. to wit Boaz's kindness to Ruth Where hast thou been to Day From whence Observ The Saints are so dear to God that both their persons and performances are precious in his sight Isa 43.4 God is pleased to record in sacred writ all their sayings and doings as 't were when the mighty Monarchs with all their great Atchievements are passed over with silence in Scripture History God hath a great complacency and is much taken with all that the Saints say and do in this World if not sinful V. 20. Blessed be he of the Lord Thus Naomi prays for Boaz. Hence Observ 1. Prayer is the poors requital as Health is their patrimony so Prayer is their recompence The blessing of the poor came upon Job Job 29.13 they gave him many good words and wishes as the poor when relieved use to do and God hears the Prayers of the poor and extraordinarily blessed Job according to the poors Prayers To the Living and to the Dead Hence Observ 2. Dead Relations are Honoured and as it were Gratified in kindnesses shown to the Living Thus Boaz was blessed for doing good to Naomi and Ruth for the sake of Elimelech and Mahlon How much more ought God to be blessed for taking care of the Fatherless and Widow Jer. 49.11 for the sake of the Dead The man is near of kin to us our Goel Hebr. The Right of Redemption is his Lev. 25.25 26 47 48. and Deut. 25.5 6 7 Mark 12.19 Hence Observ 3. Christ is our Goel our Redeemer to Redeem our persons sold under sin and to Redeem Morgaged Heaven for us Christ is our Brother Flesh of our Flesh c. V. 21.22 23. Are but a recital of what passed before From all which jointly First observe Over and and above what hath been observed already Modest Naomi hitherto had not bragg'd of her Rich Kindred Secondly Modest Ruth relates Boaz 's Courtesie to her but not a word of his Commendation of her Thirdly The elder Women should counsel the younger Naomi's Mouth was Ruth's Oracle in all cases c. CHAP. III. Verse 1. SHALL I not seek Rest for thee Hence Observ 1. A Married Estate is a State of rest unto Young and Vnmarried People There is a Natural Propension in most to the Nuptial Conjunction If God may be Judge in the case 'T is not good for Man to be alone Gen. 2.18 This is against a Monastick Life And 't is not good also for the Woman to be alone there is no rest for their roving Affections until they come to the Centre of Marriage The Man is restless while he misseth his Rib and the Woman is as restless until she come to settle and center in her old place again to wit under the Mans Arm or Wing and become a Side-fellow to an Husband Hence Plutarch calls Marriage portus Juventutis The Haven or resting place of young People who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves but lies still and rests in the Harbour That it may be well with thee Hence Observ 2. That Parents and Guardians who are in Parents stead ought to seek Rest and Weal for such as are committed to them They should certainly do their best endeavours to provide suitable and comfortable Matches for their Children Not thrust them into Nunneries To give them in Marriage so as that It may be well with them which is indeed as it proves For Marriage is as Merry-Age to some and as Mar-Age to others It was said of the Roman Sylla that he had been happy if he had never been Married and the same no doubt may be said of many others Yet this comes not from Marriage it self for it is Gods Ordinance and Institution and a Divine Medicine which if Rightly
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâ—sses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
though they have changed their Kings into Captains and their Hills into Valleys c. yet shall they find more Graves in the Plains than they did in the Mountains before and more prodigious Destruction shall now befal them that Ahab and Israel tho' Idolatrous may know that the Lord and not Baal is the true God for God will work for his own great Name 's sake but not for your sake Ezek. 20.8 14 22 24. and 36.21 22. Now come the Concomitants the second Part in which there be Remark the First The Battle joins after they had stood in Battle aray each against other for seven days upon the seventh day ver 29. From whence it is manifest saith P. Martyr that they exercised Military Matters upon their Sabbath day as they had done at Jericho's Siege Josh 6.15 at least one of those seven Days was the Sabbath Then did this handful of Israel having the God of Israel the Lord of Hosts with them fall on and slew an Hundred thousand Syrians which was manifold more than every one his Man as they had done in the first Battle ver 20. Remark the Second The rest ran to Aphek for Refuge ver 30. but no place can secure Blasphemers from the stroke of divine Vengeance the very Walls of that City under which they shelter'd themselves were over-turn'd by an Earthquake as Jericho's Walls had been before and destroyed twenty and seven thousand more by falling upon them Thus the Lord's hand supplied the few hands of Israel The Third Part is the Consequents of this Fight from ver 31 to ver 43. wherein is a Narrative in general of the base abuse Ahab made of this glorious Victory he being the Conquering King most fordidly made a League with Benhadad the Conquered King Remarks upon it are First The making of this League wherein Mark 1. The moving Cause Proud Benhadad that had boasted such big words of the Dust of Samaria and swore by his Gods he would kill and conquer all before him is now glad to hide his haughty Head in the darkest hole he could find in Aphek his Courtiers come and finding his pride turned into fear they comfort him with hope of Mercy from the fame That the Kings of Israel were merciful Kings c. ver 31. Indeed David and Solomon were so but Baasha Zimri c. were not so However sure I am the God of Israel is so to such as are truly penitent which we have heard and seen c. Mark 2. The Vicissitude of Human Affairs saith P. Martyr Ahab had called this proud Man his Lord c. ver 4.9 but now it is Thy Servant Benhadad ver 32. His Crown is turned into a Rope and Robes into Sack cloth 't was Thy Lord Benhadad saith now 't is Thy Servant Benhadad saith Let me live c. Mark 3. This humble seeking of mercy in so submissive a manner created in Ahab a credulous and foolish courtesie ver 33. saying He is my Brother Was he not slain among the Multitude I will embrace him as my Brother yet this Brother fought with Ahab for his Life not long after Chap. 22.31 Mark 4. The Messengers catch at this word Brother as the drowning man snatches at any twig N. B. So ought we to do at any Promise hearkning what God will speak to our distressed Spirits Psal 85.8 They bring to him this Brother ver 33. the Covenant is struck ver 34. which Benhadad kept not for Ramoth Gilead was not restored Chap. 22.4 Benhadad escapes Ahab but not Hazael 2 Kings 8.15 His Preservation from present evil was but his Reservation for greater c. Remark the Second is Ahab's Reproof for making a League with Benhadad Mark 1. A Seer disguiseth himself like a Soldier and bids one of his Brother-Seers in the Name of the Lord to smite him that he might be a Sign to Ahab ver 35. but because he refused it being disobedient to the word of the Lord wherewith he was acquainted a Lion slew him ver 36. Mark 2. But the second Son of the Prophets he spake to for the same end did not dare to disobey the Word of the Lord though it seemed unreasonable to human Reason seeing many smite the Prophets at the Devil 's bidding when God forbids it do my Prophets no harm Psal 105.15 but this was when God commanded and therefore he obeys and not only smites but wounds him ver 37. fearing that Instance of Disobedience chap. 13.24 and here also Mark 3. This wounded Seer then slurried his Face with Ashes cast upon the blood that ran out of his slashed Cheeks way-lays Ahab who had he appear'd as a Prophet would not have heard him especially now when so flushed with his Victory but he seeming one of his wounded Souldiers had Audience ver 38. Mark 4. He propounds his Parable much like to Nathan's 2 Sam. 12.2 3 4. whereby he made Ahab judge against himself as David had been ver 39 40. there wanted only this here that was there Thou art the Man dismissing Benhadad Mark 5. The seeming Souldier discovers himself a real Seer saying to Ahab Thy Life shall go for his and thy People for his ver 41 42. Saul spared Agag and thou sparedst a Blasphemer ver 28. such are dead by Law Levit. 24.16 and one whom God had plagu'd with two Defeats Mark 6. This Doom damps Ahab's triumphant Joy having had many Experiences that God suffers not the words of his Prophets to fall to the ground yet neither confesses he his Folly nor calls upon God for pardoning his Sin and putting away the Punishment c. 1 Kings CHAP. XXI THIS Chapter contains Ahab's misimprovement of all those Miracles and Mercies that a gracious God had given to him in his Tyrannical murthering his Innocent Subjects The two general parts are 1. His commission of it and 2. His correction for it Remarks upon the first part are 1. The Time when ver 1. It was after all those glorious Evidences of God's own Greatness above Baal the Calves c. and of his Goodness to Ahab and Israel N.B. Tho' the Lord had let him down both Fire and Water from Heaven which his Baal could not do chap. 18.39 45. and had given him two great Victories over the Syrians chap 20 21 29. yet all those demonstrations of Divine Power and Love made no Impression upon Ahab's obdurate and rocky heart no more than the great Hammer doth upon cold Iron after all this his wicked disposition is not altered but he adds iniquity to iniquity Psal 69.27 No sooner was he returned home from his glorious Conquest over the Syrians but he is fordidly conquered by sinful self his own concupiscence Remark the Second Is the occasion what Naboth had a Vineyard nigh one of Ahab's Palaces and so was oft in Ahab's Eye which the Devil made a Burning-glass to set his heart on sire to cover it for Covetousness is call'd the lust of the Eyes 1 John 2.16 Ahab looked and lusted
Deeds both as to Substance and Circumstance ver 17. Elisha's promise working miraculously beyond Nature both in Wife and Husband is reckon'd his Sixth Miracle The Second Branch of this History concerning the Shunamite's Son as of his miraculous Birth before so now of his more miraculous raising from Death to Life follows which may well be reckoned for Elisha's Seventh Miracle though it be reduced before only as a Branch of his Fourth Miracle which indeed is a double Miracle in this Chapter Recorded ver 18 to 30. wherein first the Antecedents then the Concomitants and Consequents of it Remarks First upon the Antecedents are First the checker'd Work of Divine Providence in its oft mixing sowre with sweet the black of Misery with the white of Mercy which yet is beautiful to behold How glad a Mother she was of her born Son after so long a Barrenness may easily be imagined especially when grown up and able to find his Father in the Field who though Rich like another Boaz loved to over-see his Harvest-Labourers It seems likewise that the Father much cocker'd the Child and the Child dearly loved the Father and therefore was moved to go out to him ver 18. The Sun beams in that hot Season of Harvest which in that Country saith Peter Martyr is exceeding vehement had beaten hard upon the Child's tender Head which not only his childish Age but also his delicate Education had made more than ordinarily tender This heat made him the sooner sick he complains to his Father of his intolerable pain of Head-ach as the doubling of the Phrase intimates ver 19. N. B. Dr. Hall notes well here Oh that Grace could teach us what Nature teaches this Child to bemoan our selves to our heavenly Father in all our Troubles c. Remark the Second The business of this Earthly Father was earnest abroad he knew the care of young especially sick Children belonged more to the affectionate Mother at home which afforded better Accommodations than could be found in the Field therefore bids he his Lad take his Son up into his Arms and carry him out of the open Sun-shine to his Mother she shades him in her Bosom lays him on her lap till Noon and then he died ver 20. This was a most doleful Tryal in many respects as 1. This Son so much desired given as a special Favour of God and that by a Miracle 2. A Son above a Daughter an only Son past the danger of Infancy breeding of Teeth c. and able of it self to walk to his Father in the Fields 3. Yet suddenly unexpectedly and within its Mother's Arms to die Oh miserable Spectacle for such a compassionate Mother to behold Her Child was well sick and dead and all in a few hours time he was well when he went to the Field about Nine in the Morning brought sick Home and held in her Bosom to refresh it till Noon and at high-Noon it died on her Lap. N. B. This severe stroke is a fair warning to fond Parents not to love their little ones with inordinate love The way to over-live is to over-love strong Affections bring strong Afflictions they that love over-much shall be sure to grieve over-much God oft in his wisdom famisheth our earthly Idols Zeph. 2.11 and exerciseth his dearest Servants in their dearest Comforts Gen. 22.2 and 37.3 c. Ezek. 24.16 21. How unstable are all created Comforts here 's both a Father's and a Mother's Joy soon a Bud blasted Remark the Third upon the Antecedents of this Seventh Miracle is The sorrowful and mourning Mother lays her dead Son upon the Prophet's bed ver 21. though she had lost her Child she had not lost her Faith nor had her Passion bereav'd her of her Prudence even this was an act of her Faith having probably heard saith P. Martyr that Elijah had restored to Life a Widow's dead Child 1 Kings 17.21 Faith is the best Lover at a dead lift whereby she with others received her dead to life again Hebr. 11.35 and possibly she might hope that the Prophet's Bed would contribute something hereunto however that it might be prepared for the Prophet whom the very place would excite to Prayer But beyond all dispute it was an act of Wisdom to conceal her Son's death and hide her own grief from her Family lest their Consternation should obstruct her passage to the Prophet as Labour in vain therefore she lets none of them know locks the Door and hastens to her Husband Remark the Fourth The Prudence of this pious Matron though she could do much with her Husband whose Heart trusted in her yet will she do no Matter of moment without his consent ver 22. She presumes not to gad from home saith P. Martyr or to meddle with either Servants or Asses without his leave which humbly and reverently she prays for assuring him tho' she must run to the man of God yet would she not stay long but hasten home she acquaints him with her Journey but not with her Errand and therefore was he at a loss as to the Cause ver 23. seeing it was neither New Moon nor Sabbath N. B. On which days good People in those evil Times resorted to God's Prophets for Instruction and Comfort Her answer to him thus admiring was only Shalom Hebr. Peace which Vatablus interprets All is well whence some infer that she lied to her Husband who suspected something was amiss But 't is thus answer'd this good Woman thought all things done by God are well done Mark 7.37 She saw better things in God's will than in her own and some say her Husband suspected not but that the Child was well by this time 't is oft so with little ones 't is a wonder he did not ask how it did Peter Martyr senseth Shalow thus I go to enquire the Peace of the House be content with my going farewel She hides the Cause that he might not be oppressed with Grief Remark the Fifth She hastens to Carmel ver 24. Grief rideth without Reins where there is but any hope to find help Elisha spys her afar off before she could spy him ver 25. He was sitting at the door as Abraham was Gen. 18.1 so saw her the sooner and like a thankful Guest sends his Servant hastily to meet her and to ask if All were well she answer'd Shalom again all is well ver 26. which Lyra calls a Lye but Piscator saith better that she would not tell Gehazi but reserves it for Elisha so puts off the Servant that Interrupts her haste to the Master But best of all saith Lavater 'T was no Lye for she accounted all well which a wise and a good God's Will ordered to be done She comes to Elisha ver 27. caught him by the Feet forgetting her former fashion of bashful modesty and out of an awful Reverence standing at a due distance in the Chamber door ver 15. here is the first Broach of her Passion hid hitherto but now made
c. The same Nebuchadnezzer who had assaulted Jehoiakim 2 Kings 24.1 and took him 2 Chron. 36.6 the same who had carry'd Jehoiakin Captive to Babylon 2 Kings 24.15 and now being thus provok'd by Zedekiah he sets on him likewise and besieges Jerusalem in the ninth Year of that last King and in the tenth Month c. Now the Evil came Ezek. 7.5 6 and 24.1 Zach. 8.14 both with a Witness and with a Vengeance c. Mark 1. A most numerous Army set this large City round about with a close Siege which lasted to the eleventh Year of Zedekiah above a Year and half 2 Kings 25.1 2. to cut off all Provisions from it Mark 2. Though this Siege was rais'd for a Time by the coming of Pharaoh Hophra to relieve their old Confederates near to them Jer. 37.5 11. yet this proved but a broken Reed to Judah Ezek. 29.6 7. for when he saw the Chaldeans too strong for him he return'd home to Egypt and the Chaldeans to the Siege Hophra came out like Thunder but went back like Smoak Mark 3. The Chaldeans foreseeing their Siege was like to be long against so well a fortified City built Forts against it which Vatablus calls a Warlike Engine upon Advance-ground for shooting Darts Arrows or Stones into the City Jer. 52.4 Ezek. 4.2 and 17.17 Mark 4. During this long Siege which Cluverius saith lasted till the third Year Jeremy knowing God's Will ceas'd not to press Zedekiah to a yielding up the City saying He that goeth forth to the Chaldeans shall live c. Jer. 38.2 17. At this the prophane Princes are highly provoked as if he weaken'd the Hands of the Men of War ver 4. they procure his casting into the Dungeon out of which Ebedmelech deliver'd him ver 12. Mark 5. As the Force without was fearfully obnoxious to the City so the Famine within was ten fold more insomuch that Fathers did eat their Sons and Sons their Fathers Ezek 5.10 and Mothers their Children Lam. 4.10 and this Famine was follow'd with a grievous Pestilence Jer. 21.6 7 9. and 24.10 Mark 6. The Besiegers made a breach in the Wall at which they entred and seiz'd upon the middle Gate 2 Kings 25.4 Jer. 39.3 upon which Zedekiah fled betwixt the Outward and Inward Wall of the City by a private Way having the Advantage of the Darkness of Night and possibly some Vault under-ground as Ezekiel had foretold Ezek. 12.12 Mark 7. The Chaldees that were round about the City discover'd him by their Scouts pursue overtake and apprehend him 2 Kings 25. v. 5. and bring him to Riblah v. 6. where the King of Babylon doom'd him for his Perjury Ezek. 17.18 to see his Sons slain before his Eyes as fellow Rebels a sad Spectacle and then have the Eyes of his Head put out who had put out the Eyes of his Mind long before else his Prevision by the Prophets Jer. 32.4 and 34.3 and Ezek. 12.13 might have been a Prevention Mark 8. Josephus observes that Zedekiah could not reconcile those two Prophecies of Jeremy in the Places last quoted who tells him there He should go to Babylon and of Ezekiel who saith He should not see Babylon which were seeming Contradictions hereupon he concluded that both these Prophecies were false and both were lying Prophets Joseph Antiq. 10.11 yet both were made good by the Event for he was indeed carryed Captive to Babylon but could not behold it because his Eyes were put out before at Riblah and he went blind to Babylon The Dutch have a Proverb Whom God designs to destroy he first puts out his Eyes neither the false Prophet Zedekiah nor the fond King Zedekiah could unriddle it c. Remark the Second Is the Destruction of the City and Temple and of the Kingdom Mark 1. Though Jerusalem had been the Joy of the whole Earth and the City of the great King beautiful for Situation Psalm 48.2 yet now is it broken up 2 Kings 25.4 by the Besiegers who broke down the middle Gate Jer. 29.3 4. there entred they and took the City and plunder'd it c. Mark 2. They then burnt the Temple after they had plunder'd it of all its Treasure which had now stood four hundred seventy Years and upward saith Josephus 2 Kings 25.9 10. 2 Chron. 36.18.19 and Nebuzaradan burnt down Kol-Beth Gadol Heb. every great House sparing the smaller saith Piscator for the poorest sort were to remain behind c. 2 Kings 24.14 and 25.22 Mark 3. This Captain of the Guard which some sense Hebr. Rab tabbuchim as Vatablus Piscator Osiander call the Master of the Butchers or Slaughter-men so his Sword-men seem to be called for their bloody Cruelty after he had ruin'd both sacred and civil Fabricks and Palaces firing both the Chief Priests and the Chief Princes out of their lurking Holes where they lay absconded in some secret Corner of the Temple c. All these he sent to Riblah where the King of Babylon slew them as chief Incendiaties in the Rebellion saith Sanctius and of Zedekiah's Council Mark 4. Dr. Lightfoot observes that this Seraiah who was slain here 2 Kings 25.18 21. was High Priest and Father to famous Ezra Ezra 7.1 and Zephaniah was the Sagan Suffragan or second Priest who upon any extraordinary occasion of Sickness or casual Contamination saith Mr. Gattaker whereby the High-Priest was disabled to officiate this Grand Deputy was to supply his Place N.B. These two came to such a fatal end at the fall of the Temple as Hophni and Phinehas had at the Ruine of Shiloh Mark 5. The Time when the Temple and City were fired This was on the seventh Day in the fifth Month 2 Kings 25.8 which was in our July in Memory of which fatal Month the poor Captive Jews kept an Anniversary Fast in Babylon during their Captivity Zech. 7.3 bewailing the fall of Jerusalem c. with Psalm 137. and this seventh Day Sanctius supposeth to be the Sabbath-day whereon this prophane Person Nebuzaradan purposely brought into the Temple his Pagan Crew to eat drink and be merry therein and when they had thus polluted the Temple with their Pagan prophaneness he set it on Fire upon the seventh or Sabbath day and it continued burning before it was wholly consumed until the tenth Day mentioned Jer. 52.12 13. Mark 6. Munsterus out of the lesser Seder Olam makes the Time of this Destruction of the Temple and City to fall out in the three thousand three hundred and eight Year of the World and eight hundred and fifty Years after Israel's entrance into that Land but Learned Dr. Vsher's Computation doth better in carrying it up higher to three thousand four hundred and five Years from the Creation And Dr. Lightfoot advances it highest of all to three thousand four hundred and twenty Years c. saying that the eleventh Year of Zedekiah and the nineteenth of Nebuchadnezzar was this fatal Year of Jerusalem 's fall and then were Ezekiel's hundred and ninety
Churl the King was not he that can deny him any thing Jer. 38.5 especially when Nehemiah's Prayer-hearing God had bended his Heart toward him Prov. 21.1 he denies not his suit but only Indents with him for the Time saying How long wilt thou be absent as if he had been loath saith A Lapide to lose the presence of so faithful and dear a Servant too long out of his Palace And 't is added also the Queen sitting by either to intimate that this was an unusual solemn Festival Meeting at which saith Masius though it be the manner of the Persian Kings to Dine and Sup alone at other ordinary Times yet the Queen and some of her Children are allowed Admission Or as some others suppose It was an hint that this was Esther as before the Queen-Mother and the Rabbins relate that this King Artaxerxes Darius was her Son if so it may easily be presumed that this Queen sitting by must assist Nehemiah in his Cause and cause it to be more acceptable to the King by her Mouth Remark the Seventh The King set him a Time for his return ver 6. which Junius Piscator and Masius say was at twelve Years end mentioned Chap. 5.14 and 13.6 but Menochius A Lapide c. say his Royal leave was for a far shorter Time at the first for which Cause among others he built the Walls with such a quick Dispatch even in fifty two Days Chap. 6.15 and probably not long after that he returned to the King by whom he was sent a second Time with a more ample Commission not only because the Queen and Mordecai as they say promoted it but also because his speedy return did much oblige the King himself to make him twelve Years Governour of Judah as both necessary and profitable c. Remark the eighth The King 's second grant upon Nehemiah's second Request ver 7 8. Wherein Mark 1. From his former Encouragement he makes a farther Encroachment upon the King's Favour in a new and another request for Letters Patents to the King's Lieutenants beyond Euphrates N.B. May not we do so with the King of Kings who is a whole Sea of Salvation former Favours are a Pawn of Future Experience breeds Confidence God never left bating till Abraham left begging Gen. 18.32 Mark 2. Vittenuli Hebr. Grant me Letters to the Deputies that they may 1. Safely conduct me through their several Countreys well knowing that the Jews nearest Neighbours were their worst Enemies And 2. In particular to Asaph the Keeper of the Forrest of Lebanon that he might furnish him with Wood necessary for his Work and particularly for his Palace Governour like Chap. 5.14 17 18. Mark 3. Wolphius well observeth here that Nehemiah doth no less acknowledge the Goodness of God's Providence over him as Ezra had done before him Ezra 7.6 9. than the Kindness of the King in granting both his first and this second which was a double Petition N. B. Ezra had been ashamed to ask a Convoy from the King Ezra 8.22 and the Reason is rendred there because he had discours'd with the King about God's Protection and Providence to his People but Nehemiah had not done so therefore their Cases were different Tho' Nehemiah did likewise commit his Case and Cause to God's keeping as well as Ezra yet Requests he of the King a Convoy beyond the River where he was sensible of least Safety N. B. 'T is a great Truth that in all our Enterprizes God is so to be Trusted as if we had used no Means and yet the Means are so to be used as if we had no God to trust in Tho' the care of the End belongs to God yet the care of the Means belongs to us The Second Part of this Chapter is Nehemiah's Improvement of this his Royal Commission in this Narrative Remark the First Nehemiah's setting forth on his Journey ver 9 10. The King was so kind to him as to grant him more saith Sanctius than he requested of him for he ask'd only a Conduct when he came beyond the River because he thought he might be safe enough on this side yet the King was so careful of his Safety being so dear a Servant that he suffers him not to Travel to Euphrates without a Life-guard ver 9. And thus being safely Guarded which was another Gracious Answer of God to both his Solemn Prayer Chap. 1.11 and his Ejaculation here ver 4. he came to the Governours beyond the River ver 10. Sanballat and Tobiah soon heard of it by their Wives being Jewesses and this was rang ragna gedola Hebr. a very great evil to their envious Eyes tho' so ally'd Who can stand before Envy Prov. 27.4 Remark the Second He comes safely to the City Jerusalem with the second Convoy he had requested ver 7. and Rested himself three Days after so long a Journey and enquiring into the State of the City ver 11. concealing both his Intentions so far and so long as he well could knowing that the Life of his Enterprize lay in Secresie for which he only Rode the Round in the Night to make his observations of the Walls by the light of the Moon that Mistress of the Night Psal 136.9 yet not alone lest he should expose his Life to Danger but his few Attendants were Foot-men to prevent noise and notice of what he did ver 12. N. B. Wolphius saith that the Sabbath was one of his three Days Rest before he walk'd his Round to observe how the Citizens kept that Solemn Day He walks round the City from Gate to Gate and viewed the Walls every where that he might order sufficient Provisions for so vast Reparations but in his way met with so much Rubbish that his Beast under him could very hardly pass along ver 13 14. and when he had walked the Round and view'd the Ruines he returns again ver 15. Remark the Third He Consults about carrying on his Work of Reparation when he had taken a full view of all the Ruines ver 16. as soon as he saw a fit season to speak Eccles 3.7 Hitherto he had not ask'd the Ruler's Advice but now he excellently Times a word of Wisdom Isa 50.4 saying Come let us Build Jerusalem 's Walls that lie waste that we be no more a Reproach ver 17. With these Arguments he stirs them up to Assist him in the Work Multorum manubus grande levatur opus Many hands make light work And that they might the more heartily join with him he in a pithy and pathetical Speech declareth to them that he had found the Divine Assistance of God and the Humane Help of the King to promote it so it was both Honest and Easie v. 18. And when the Rulers and old Builders heard that both God and the King favour'd the Work they said one to another saith Vatablus Let us lose no more Time and linger no longer but fall speedily upon this Letobah Hebr. good Work that we may Recover with our
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
Manner of their Vnder-writing and Sealing this Covenant The Heads and Chief Men Elders c. did this not only for themselves but as Deputies and Representatives of and for the People ver 14. This was done by Appointment to avoid that Tedious Troublesom and Unnecessary Task for every Individual Person of the People to have Sealed Those Princes saith Vatablus Subscrib'd and Seal'd after the Priests Remark the Third They that had Separated themselves were Subscribers and Sealers likewise ver 28. not only such as had put away their strange Wives c. but also such as had been Pagans themselves and were now become true Proselytes to the Jews Religions these had a Right to all God's Ordinances Exod. 12.48 N. B. Thse were Lawful and Holy Separatists in the Apostle's Sense 2 Cor. 6.17 18. they saved themselves from a sinful Generation at God's Command Acts 2.40 They shunn'd their Sins lest they should share of their Plagues Rev. 18.4 Remark the Fourth Their Wives and Children that were come to the Exercise of Reason saith Grotius were all Interested in this Covenant ver 28. this was Nehemiah's Prudence saith Wolphius that all Persons should sign the Covenant either by themselves or by their Assigns N. B. Thus Children were Covenanters then and may be so still as Partakers of the Benefit 1 Tim. 6.2 and Heirs together of the Grace of Life 1 Pet. 3.7 more especially such as have Knowledge both of their own Misery by Sin and of that great Mystery of their Redemption by Christ The Second Part of this Chapter is the Contents of this Covenant Remark the First The Contents in General are comprized in ver 29. Every one owned what others had done in their Names ratifying it by lifting up their Hands the sign of their Assent entering into a Curse in Case they should break their Oath wherein they had sworn to walk in God's Law intimating hereby saith Piscator that as the foederal Rite among the Jews was to cut the Calf in Twain and such as entred into Covenant passed between the Parts imprecating the same Dissection to befal themselves if they dealt falsly in God's Covenant Jer. 34.18 thus are they said to cut a Covenant with God 2 Chron. 15.2 the Rise of this Rite in Convenanting came from Abraham Gen. 15.9 10 17. and the Heathens used the same Ceremony Et Caesâ jungebant foedera Porcâ Virg. Aeneid Lib. 8. So this People entred between the Parts into a Curse submitting themselves to any Violent Judgment in Case they brake Promise and thus Christ threatens to Dichotomize the Evil Servant or cut him in Twain for forgetting the Covenant of his God Matth. 24.50 51. and all this they did here not only to Confirm the Covenant call'd the Oath of God Eccles 8.2 the more thereby but also to keep their own loose and treacherous Hearts the closer unto God that they might the better cleave to him as their Life Deut. 30.20 as they are said here to cleave unto their Brethren which Hebrew Vatablus renders They laid fast hold on them to wit by taking hold of the Covenant to keep the Sabbath from polluting it and to chuse the things that please God Isa 56.4 6. see Deut. 29.10 11 12 21. 2 Chron. 15.12 14. and 34 31 32. Isa 19.18 and 44.5 yet in God's Strength Psalm 71.16 c. so far as God enables c. all ought to be promised c. Remark the Second The Contents of this Covenant in Particular are branched into seven several Subjects Mark 1. They Covenant in the first Place to avoid their Sons Marriage of Strange Wives ver 30. and their Daughters of Strange Husbands wherein themselves had lately Transgressed or were most prone to trangress saith Menochius They having now sworn their Obedience to God's Law in a General Promise saith Grotius they begin here to specifie those special Duties that were most difficult to observe The first Branch whereof was that they would for the future make no mix'd Marriages with the Heathen being sensible of the Snare that herein Satan had laid for their Souls who had oft broke the Head by the Rib as he had done Adam's by Eve c. and Solomon's by strange Wives 1 Kings 11.4 which God forbad Exod. 34.16 Deut. 7.3 Mark 2. The Second Particular Branch was the Restitution of the Sabbath to its Primitive Institution ver 31. that there should be no Buying or Selling of any Wares on the Sabbath Day Indeed the People of the Land might bring Wares to Sell without the Jews leave and did so Chap 13.16 Therefore Nehemiah prudently bounds the Jews by Oath not to Buy them because saith Wolphius well if there were no Buyers the Sellers would soon be weary of bringing their Wares Mark 3. The Third Branch of the Covenant was the Observation of the Sabbatical Year ver 31. call'd a Year of the Lord's Release Deut. 15.2 and their Land by God's Law was to lay free from Tillage every severenth Years Exod. 23.10 11. Lev. 25.4 as in this Year they were to exact no Debts so they were saith Vatablus to gather no Fruits but leave all for the Poor N. B. This Year prefigur'd the Year of Grace the Kingdom of Christ who giveth his Redeemed a general Release from all their Spiritual Debts and comes not over them again with any after-reckoning Peccata non redeunt Sins are as perfectly remitted by him as if never committed against him He so blots them out as to remember them no more Isa 43.25 Mark 4. The Fourth Branch of the Covenant was the Contribution of Money for the Vse of the Temple c. and for making an Atonement c. ver 32 33. The Worship of God in the Temple had formerly been upheld in its great Expences out of the Temple's-Treasure 1 Chron 26.20 and when that failed out of the King's-Treasure 2 Chron. 31.3 but now both these failing and the half-Shekel enjoined by the Law Exod. 38.26 being not sufficient they in this exigency bind every Head to pay ten-Pence more toward the Charges of that Holy-Service to expiate their Sins c. N. B. 1. God highly accepteth the small offerings of his Poor People when he beholds them proceeding from great Love as Mark 12.41 44. We ought to do what we can when we cannot do what we ought Mark 14.8 as God measures not our Work by weight but by Will 2 Cor. 8.12 Lev. 5.7 11. and 14.21 30 31. so good Men do Samuel accepted of the fourth Part of a Shekel from Saul 1 Sam. 9.8 which was one part less than this Offering here N. B. 2. This Atonement here to be made for the Purifying of Man's Sin and for the Pacifying of God's Wrath was a Legal Type of Christ's reconciling Man to God for he alone is our Propitiation for Sin 1 John 2.2 Mark 5. The Fifth Branch of the Covenant in particular was the Wood-offering ver 34. which was the Consecrated Fewel to feed the Holy Fire and
Keeping carefully and 3. In Distributing prudently to every Priest and Levite their Portion and Proportion Remark the Fourth When Nehemiah had left nothing undone that might become a Vigilant and a Valiant Ruler he shuts up all with this Holy Ejaculation Remember me O my God c. ver 14. that his God saith Wolphius might put a Candid Construction upon all his Kindnesses so the Hebr. is for good Deeds to God's House in Restoring all the Ordinances thereof to be duly observed as he had done before Chap. 5.19 See there wherein N. B. he did what God hade him do Put me in Remembrance Isa 43.20 and 62.6 7. saying Lord forget not my Labour of Love Hebr. 6.10 Not that God needeth any of Man's Memento's but speaking after the manner of Men he alludeth to the wipings out of a Table-Book God is said to have a Book of Remembrance Mal. 3.16 and good Nehemiah would not be wiped out of that Book nor blotted out of the Book of Life Rev. 3.5 as Piscator senseth it here N. B. This good Man was far from that cursed frame of the wretched Monk who in his Dying hour blasphemously belched out these words Redde mihi Deus aeternam Vitam quam mihi Debes God give me Heaven which thou owest me Not like that foul-mouth'd Vega another Popeling who cry'd Coelum gratis non accipiam I scorn to have Heaven as a free gift quite forgetting that Eternal Life is the gift of God and not any wage for Man's work Rom. 6.23 Nor was Nehemiah here like that Third Popish Justitiary who most daringly bluster'd out Non habeo Domine quod mihi Ignoscas which is in the Language of our late Executed Jesuits I die as Innocent as a Child unborn and have no Sins for God to pardon No Nehemiah said thus in the sense of Augustin saying Certum est nos facere quod facimus sed Deus facit ut faciamus Sure it is we do what good we do but 't is God alone who causeth us so to do 't is God that works all our good works in us and for us Isa 26.12 and without Christ we can do nothing John 15.5 and from him alone is our Fruit found Hos 14.8 hereupon the Church in Canticles is no where commended for the beauty of her Hands those Acting Members because her Bridegroom alone wrought all her good works for her and would rather have her to abound with good works in silence than that she should boast of them at all therefore ought we all to say in our loftiest Enlargements and highest Attainments Not unto us O Lord not unto us but to thy Name be the Praise Psal 115.1 This is the Godly Man's Motto and his Daily Practice Gen. 41.16 Acts 3.12 16. 1 Cor. 15.10 'T is not our Pains but Christ's Pounds that gains Ten Pounds Luke 19.16 N. B. I am thus large on this Remark for Refuting that Lying Doctrine of the Romish Merit bolster'd up by these words of Nehemiah See more of this Point upon ver 22. The Third Part of this Chapter consists also of a Malady and Remedy Remark First Upon the Third Malady to wit the Prophanation of the Sabbath are First The Matter that was done in Nehemiah's sight namely Treading of Wine-Presses bringing in Sâ—eaves of Corn lading of Asses c. ver 15. all on the sabbath-Sabbath-day which were expresly forbidden by God's Law Exod. 20.10 and 34.22 c. As their Asses ought to have Rested on that Day so their Wine-Press treading saith Wolphius might then have been waved without Damage so could not be a Work of Necessity Remark the Second The Persons that Prophaned the Sabbath ver 16. The Men of Tyre who being Infidels saith Menochius gave the Grand Occasion of this grievous Sin for Tyre a near Neighbour to Judea and famous for Fishing because it bordered upon the Sea and a great Mart-Town for all manner of Merchandise Ezek. 27.3 c. yea those Merchants of Tyre had their Factors dwelling in Jerusalem who Sold all sorts of Ware publickly upon the Sabbath-day unto the Jews which they ought not to have done for that was God's Market-day and not Man's Nor ought the Jews to have bought them for thereby they made themselves worse than the Tyrians because they knowing God's Law ought to have been better had there been no Buyers there would soon have been a ceasing of Sellers c. Jeremy condemns it Jer. 17.21 Remark the Third The Place where all this was done 't was in Jerusalem that Holy City whose Citizens saith Vatablus should more conscientiously have kept the Commandments of the Lord they being then the only People of God in the whole World and where the Sanhedrim sate and great store of Priests and Levites to Instruct them N. B. This is added as a notorious Aggravation of their Sin in a City where God's House and Presence was So that this Prophanation of the Sabbath in such an Holy City was a manifest high Affront both to God and Man Remarks in the next place upon the Third Remedy are First Nehemiah was Centoculus had as it were an hundred Eyes an Eye in every Corner to observe whatever was out of Order therefore 't is said He saw this Sin also in Judah ver 15. He sits not down satisfied with Discovering and Redressing the two former Maladies but quickly discerning this Third likewise he smartly sets himself to Remedy this also chusing rather as a Learned Commentator Phraseth it to be accounted a busie Justice than a quiet Gentleman To which I add This good Man was thus Seraphically blown up with such a pious Zeal as if he were resolved it should never be writ upon his Tomb-Stone after his Death This Man did no good among his People Ezek. 18.18 Remark the Second He solemnly protested against these Sinful Actions and admonished them before Witness saith Vatablus to forbear ver 15. but he is more sharp with the Rulers saith Wolphius than he was with the Vulgar Jews or Tyrians the Buyers or Sellers ver 17. because the Sin was committed either by the Countenance or at least by the Connivence of those Rulers who ought to have restrain'd and severely punish'd such notorious Offenders therefore in an high Transport he calls them a Company of Traitors to Church and State ver 18. Abetting their Predecessors Sins which had so lately provoked God's Wrath against them Jer. 17.27 and now daring Jehovah to a Duel as Caligula did his Jove in renewing the same Sins as if stronger than God 1 cor 10.22 c. Remark the Third This Godly Ruler to prevent the Prophaning of the Sabbath Commands the City Gates to be shut when it began to be dark the Evening before the Sabbath ver 19. beginning their Sabbath at the Evening before Levit. 23.32 that there might be due Preparation and that the Sabbath might be Sanctified without any Interruption saith Sanctius and it soon began to be Dark at the Gates even at the Sun-setting
Vol. 4. Page 44 Philosophers prime Patriarchs of Hereticks Vol. 4. Page 436 Piety compared to a Tower Vol. 4. Page 124 125 Providence over-ruling all Vol. 4. Page 17 The concurrence of its works Vol. 4. Page 43 The Prodigal Son Vol. 4. Page 135 136 The Punishment of notorious Sinners under the Gospel-Ministry Vol. 4. Page 347 Policy subservient to Piety Vol. 4. Page 432 Q R Reformation not all at once Vol. 4. Page 37 Righteousness natural or moral what Vol. 4. Page 115 116 Its insufficiency for Salvation Vol. 4. Page 116 117 Repentance to be Preached 117 Rewards above whether equal Vol. 4. Page 187 188 Reproofs singular kindnesses Vol. 4. Page 418 Rome Heathen less cruel than Pagal Vol. 4. Page 496 S Sabbath a means of sanctifying Grace Vol. 4. Page 423 Saints glorified know each other Vol. 4. Page 99 The good Samaritan Vol. 4. Page 120 121 Saul's famous Conversion Vol. 4. Page 365 One Sin makes way for another Vol. 4. Page 347 Requiring Signs an evidence of Hypocrisie Vol. 4. Page 92 Simony from Simon Vol. 4. Page 361 A famous Sorcerer Vol. 4. Page 406 Separation when lawful Vol. 4. Page 444 445 Sleeping at Sermons dangerous Vol. 4. Page 452 The Lord's Day Sabbath hinted at by Circumcision on the Eighth day Vol. 4. Page 21 Shiloh signifies a Secondine hence Christ so stiled Vol. 4. Page 9 Simony abhorred and corrected Vol. 4. Page 36 Sins of Great Men to be reproved Vol. 4. Page 41 Socinians refuted Vol. 4. Page 4 Syllogisms used to confute the Jews Vol. 4. Page 50 T Talents allowed to all Vol. 4. Page 178 A Thief converted at the Death of Christ 237.8 9. His Prayer Vol. 4. Page 238 A peculiar Time of Promises fulfilling Vol. 4. Page 14 Time of Christ's coming to comfort Zion Vol. 4. Page 513 Traditions pleaded against Truth Vol. 4. Page 86 Tranquillity of the Church short Vol. 4. Page 446 Tricks of Tyrants Vol. 4. Page 397 U Unbelief cleaves to the best heart Vol. 4. Page 90 Unbeliever's State most miserable Vol. 4. Page 252 Unconverted Men drive a Trade of Sin Vol. 4. Page 111 Unity of Ministers amiable Vol. 4. Page 395 Unanimity alone cannot authorize Opinions Vol. 4. Page 426 V Vanity used to effect great ends Vol. 4. Page 435 Divine Vengeance sleeps not always Vol. 4. Page 26 Believers call'd Vessels because rather Patients than Agents in Conversion Vol. 4. Page 372 The wise and foolish Virgins Vol. 4. Page 176 Vipers destroy each other Vol. 4. Page 490 W Waiting on God a duty Vol. 4. Page 14 The World a Warfare Vol. 4. Page 314 Man's way not in himself Vol. 4. Page 465 Weaknesses discovertd before the Power of Christ Vol. 4. Page 79 Wise men their Offerings to Christ as Prophet Priest and King Vol. 4. Page 25 A Word in season very good Vol. 4. Page 478 X Y Youth a sleepy Age Vol. 4. Page 453 Z Zeal with Revenge Vol. 4. Page 37 Blind Zeal Vol. 4. Page 355 356 An Exact Index of the Scriptures of the Fourth Volume upon the Old Testament GEnesis Chap. verse Vol. 4. page  5 3  9  15 1  513  22 14  400  32 10  17  37 23  215  49 10  9 Exodus chap. verse Vol. 4. page  2 26  25  3 2 3  261  7 3  428  8 15  196  18 21  219  19 16 18  101  34 19  97 Levit. chap. verse Vol. 4. page  14 4  46  25 23  242 Numb chap. verse Vol. 4 page  14 28  221  16 27  424  22 28  434  23 23  407  25 4  225 Deut. chap. verse Vol. 4. page  17 2 8 12  209  18 11  424  28 58  218  32 32 33  224  33 1  42  34 5 6  508 Josh chap. verse Vol. 4. page  2 19  437  10 12 13  401  14 6  42 Judg. chap. verse Vol. 4. page  6 37 39  415 Ruth chap. verse Vol 4. page  4 15  57 1 Sam. chap. verse page  2 2 243  14 39 226  21 9 43  26 10 27  28 7 424 2 Sam. chap. verse Vol. 4. page  7 10  198 2 Sam. chap. verse Vol. 4. page  9 1 3  43  15 11  508  21 6  225 1 Kings chap. verse Vol. 4. page  3 16  27  19 11 12  48 2 Kings chap. verse Vol. 4. page  6 18  408  7 9  208  19 29  400 1 Chron. chap. verse Vol. 4. page 2 Chron. chap. verse Vol 4. page  20 12  104  33 12  243 Ezra chap. verse Vol. 4. page  9 13  59 Neh. chap. verse Vol. 4. page Esther chap. verse Vol. 4 page  9 1  420  10 3  217 Job chap. verse Vol. 4. page  15 11  513  22 29  260  â—3 17  35â— Â 42 2  269 Psalm  verse Vol. 4 page 18  5 193 22  6 7 8  232 45  2  34 76  10  40 84  11  511 103  13  137 105  19  25 118  20  36 119  96  116 128  1 2  511 Prov. chap. verse Vol 4. page  1 10 13  270  7 21 23  270  8 30  25  14 32  239  16 9  500  20 11  115  29 25  219  31 14  513 Eccles chap. verse Vol. 4. page  7 14  260 Cant. chap. verse Vol. 4. page  1 3  12  2 16  456  3 11  216 Isa chap. verse Vol. 4. page  1 12  36  2 2  15  7 14  12  11 4  196  26 20  114  42 8  402  53 4 5 6 11  8  65 24  401 Jer. chap. verse Vol. 4. page  2 2  137  7 11  36  10 23  114  23 6  117 Lam. chap. verse Vol. 4. page  1 12  231  3 30  205 Ezek. chap. verse Vol. 4. page  3 17 18  440  4 6  512  20 6  31  21 20  114  38 4 6  511  39 1  404 Dan. chap. verse Vol. 4. page  2 35 45  410  3 26  246  6 8  250  7 27  326  8 26  511  9 24 26  8 15  12 4 7 9  511 Hosea chap. verse Vol. 4. page  2 14  512  10 8  223  11 1  27 Joel chap. verse Vol. 4.
one Sabbath might pass over the Child to prepare it for the Ordinance Thirdly Yea this Eighth Day was so precisely observed that if it did fall upon the Sabbath-Day yet they Circumcis'd the Child from thence came their vulgar saying Circumcisio sabbatum pellit Circumcision drives away the Sabbath and upon this Christ made some reflections saying Ye on the Sabbath Day do Circumcise John 7.22 Intimating thereby If you may wound a man on the Sabbath day for that was done in Circumcision Why may not I heal one And if you may heal one Member of the Circumcised on the Sabbath-Day why may not I make a man every whit whole thereon If you be at some pains to cure the Circumcised Member with your Hand why may not I without any pains cure this man with my word only May not my Miracles as well as your Sacraments Glorifie God on the Sabbath-day Fourthly Others say the eighth Day was appointed for Circumcision because the Life of a Child is very uncertain all the first seven Days and certainly less able to undergo the pain thereof therefore was it deferred till that Day which may serve to convince those that think God hath simply tyed Salvation to Sacraments for it might have been accounted Cruelty in God to forbid Circumcision till the eighth Day had Salvation depended upon it because the Infant might dye before The Covenant indeed is absolutely necessary to Salvation but the Seal thereof is not so but respectively only as the Sacraments are the Counsel and Command of God they ought not to be rejected Luke 7.30 The want of them is therefore dangerous but the contempt of them is in the Fathers Phrase plainly Damning Lastly The Sentiments of the Antients Ignatius Cyprian and Austin concurr in this that the first Day Sabbath or Lord's Day was wrapp'd up in the Institution of this eighth Day for Circumcision as well as intimated by the number of eighth Persons saved in Noah's Ark and by the Title Shemenith which signifies eight set upon several Psalms to signifie that the eight Day next to the seventh or Jewish Sabbath or first Day should be the Day of our Lord 's rising both to revive us and whereon to bestow Spiritual Circumcision upon us When the Shadow ceased the Truth and Substance prefigured thereby did take its place The Jewish Synagogue and Sabbath ceased at the entrance of the Christian Church and lord's-Lord's-Day See more of this Point in my Christian-walk and Chapter upon the Lord's-Day-Sabbath c. The Second Thing considerable is the performances of it to wit the Act of Circumcision which was a cutting away the Praeputium round the Instrument of Generation When God intended to root out the cursed Canaanites and to plant his People in their Place the Covenant was that they should fear the Lord and not walk in the ways of those Nations Lev. 20.23 So the sign of that Covenant was such as had reference to those Sins of the Flesh wherein the Canaanites had wallowed Lev. 18.24 25 to the end Therefore the Amputation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of Naughtiness so call'd James 1.21 was commanded the People of the God of Abraham lest their Vncircumcision should usher in their utter Excision This Circumcision of the Foreskin signified that they had better be flayed and have their Skin quite stripped off than to have it as a Skin-bottle hanging in the Smoak of filthy Desires land blown full of unclean Motions with the breath of Beelzebub Hence Esau was call'd prophane because He was the first that drew forth the Foreskin after he was circumcis'd whereby He denyed God and the Character of God's People saith Epiphanius This Act of Circumcision had a fourfold Use 1. A Political to distinguish the Jews from the Gentiles 2. A Moral Vse to mind them of mortifying their Sins 3. A Theological Vse to remind them both of God's Holy Covenant with them and of their being an Holy Seed to God And 4. An Eternal Vse in the thing signified by it The Mystery that this History Points at is that Circumcision of the Heart which Origen describes is Purgatio animae abjectio vitiorum And the Apostle calls it the putting off the Old Adam with his Actions by the Circumcision of Christ that is through his Merit and Spirit Col. 2.11 Rom. 2.28 29. The true Circumcision is made without hands and is that of the Heart in the Spirit not of the Letter c. Oh how honourable is the work of Mortification to be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if equal with a Mansion of Glory not made with hands 2 Cor. 5.1 yet this wonderful Work of the Spirit is wrought by the Word upon the Hearts of Christians at their first Conversion when they are let blood in the Heart-Vein as those were Acts 2.37 whereby Corruption of Nature that sink of Sin is wounded beloved Sins cast away with Sorrow and the Sinner received into Everlasting Communion with God and his People The Word Gnorlah Praeputium or Foreskin is applyed to the stoppage of the Mouth Exod. 6.30 of the Ear Jer. 6.10 and of the Heart Lev. 26.41 Isa 6.10 Acts 7.51 hindring the Operation of all these to good Oh pray that Christ may thrust his Holy Hand into thy Bosom and pull off that abominable Foreskin Sin is the Devil's Vomit the Soul's Excrement and the very Garbage of the World therefore must it be cast away into Kidron or Town-ditch as Hateful to God and hurtful to Man James 1.21 The Duty is ours Deut. 10.16 but the ability for doing it is God's Deut. 30.6 in the former God bids us Circumcise our Hearts in the latter he says He will do it for us Urge him with his Promise and doubt not of his Power jubendo juvat while God gives out the command He gives Power to obey as to the Man with the wither'd Hand Stretch it out c. Mark 3.5 The Third Thing considerable is the Reasons why Christ was circumcised seeing He needed it not upon accounts aforesaid The Reasons were these First That He might shew himself a Member of that circumcised People John 1.11 Secondly To testifie that He was our surety and took our Sins upon himself so as to satisfie for them Gen. 44.22 Psalm 119.122 and Heb. 7.22 Thirdly To signifie that he was a Debtor to the Law and came fully to fulfil it on our behalf Gal. 5.3 and Matth. 3.15 and 5.17 Rom. 2.17 Fourthly This was a part of his Humiliation and bleeding Passion Fifthly Christ was both Circumcised and Baptized to teach us that 1. The whole Efficacy of the Sacraments depend wholely and solely upon him 2. That he was the Mediator of Mankind both before and under the Rigour of the Law as well as under the Grace of the Gospel 3. That he is the Knot and Bond of both Covenants 4. That all kind of Sinners both Jews and Gentiles might have all kind of Comfort in Christ as in an
4.18 23. not for Recreation-sake or for a past time nor as the Circumcelliones of old to make a vain shew of their Hypocritical Holiness nor as the Jesuits into whim the false Pharisees have fled and hid themselves do now to make Proselytes and to pervert Passengers that go right in their way Prov. 9.15 but his end was to finish his Fathers Work and for calling his Apostles c. The Fourth Remark is Christ came to Cana in Galilee where he wrought his first Miracle Turning Water into Wine at a Marriage Feast which some say was made at John his Beloved Disciples Marriage John 2.1 11. God the Son works his first Miracle for the Confirmation of God the Father's first Ordinance in Marrying Adam and Eve in Paradise Hereby his Apostles whom he had chosen and called believed on him more than they did before they proceeded from faith to faith Rom. 1.17 and 1 John 5.13 N.B. Note well Wine may be wanting though Christ be at the Wedding yea Bread though Christ be at the Board Yet 't is good that Christ be an Invited Guest his presence sanctifies what is present supplies what is absent and prevents extravagancies and disorders c. Sin in shamefaced when in Christ's Eye Those Disciples lighting their Torches one at another John 1.41 45. must also come with Christ to be Witnesses of this first Miracle John Baptist points at Christ to Andrew He to Peter c. Christ calls them out of their Dark Cells to come and see this Sun of Righteousness Christ was kinder to those Disciples than they expected to he is and will be to all-Commers to him He will in no wise cast them out John 6.37 They staid with him all the Day and as some say all the night too though he had not an Hole or House of his own N.B. Note well 'T is good to come near Christ and not be shie or keep at a sullen distance from Him such as stay with him shall partake of his Grace and Goodness N.B. Note well Christ Honours Marriage with a Miracle though Antichrist dishonour it with Mistakes and Prohibitions Those Miracles that are father'd upon Christ in his Minority are but Fables for then this could not have been his first now his Mother Mary both expected and desired to see some Miracle for supposing she had yet seen no domestick Miracles yet had she seen enough to raise up her Desire and Expectation the Star at his Birth did presage a famous life and beside his Disputing with the Doctors c. She saw he had cast off his private Trade the Carpenters calling and betaken himself to the Publick Ministry Now she longs to see something more than ordinary from her Son especially upon this opportunity the Bridegroom John the Evangelist or who else and the Bride were but a poor Pair who had more Company than Wine Mary a well-wisher to the new Couple intimates this defect to Christ not without Hopes of a supply Christ as Creator was above the Command of his Mother and would not work this Wonder as his Mothers Instigation but at God his Fathers Designation c. From hence Note N.B. Not well 1. Seeing Christ honoured Marriage State thus with his Presence and Miracle Married Persons must not Dishonour it by turning aside to strange flesh what do such therein but dissolve their Relation to Christ who declares himself an Husband to his Church all acts of uncleanness ought to be avoided N.B. Note well Christ and Satan walk in two contrary methods For Satan always gives the best first and reserves the worst last therefore Sin is never to be judged of by its coming to us but by its parting from us for though it bring Honey in its Month yet ever hath it a sting in the Tail The Tempter is like the Panther which enticeth men to him with his fragrant smell and then devours them On the contrary Christ's work is worst at first the best is behind First the bitter Waters of Repentance and then the Communication of Comforts The sweetest of Honey lays in the bottom of the Pot the best Wine Christ gave last at this Feast John 2.10 N. B. Note well Order of time is not in this Discourse strictly observed save concerning the four Passovers which were the measure of Christ's Publick Life as order to place is according to the Method of the Holy Pen-men who upon mentioning a Place take that occasion to relate stories out of their proper Time because they would take up the whole story of that place all at once together Therefore though Christ made three Perambulations of Galilee yet what works Christ wrought at the same Place but not at the same Time is here related The Fifth Remark is Christ's coming again to Capernaum his own City of Abode and Retreat when wearied with Travelling and Preaching abroad this place Christ dignified with many Miracles of Mercy in his being oft there As 1. On the Sabbath Day he cast out of Devil in the Synagogue Luke 4.31 33 c. and Mark 1.21 to 29. which Miracle hath these notable Marks 1. The Devil can foist himself into places not only where Christ is taught but where himself teacheth Drexelius's Vision was His seeing ten Devils at a Sermon and but one at a Market for which this Reason was rendred that at a Sermon People are mostly serious therefore Beelzebub to divert them from profiting by the word though ten Devils few enough for that tempting work but at a Market People are prone enough to Tempt one another into Sin so one Devil would serve there 2. Preaching with Authority not frigidly and Jejunely as the Scribes hath a power in it to startle Devils Such Grace was poured into Christ's Lips Psal 45.2 that all his Auditory was astonish'd at his Doctrine as one saw him without Reverence so none head him without Amazement even this Demoniack was first disturbed and then dispossessed The Evil-Spirit was made to cry out as one pained by the Word that went out with Power 3. The Unclean Spirit cried What have we to do with thee c. Oh horrible Impudence As if Christ were not concerned where his Members are perplexed the Devil grosly mistook here in severing from the Head the sense of an injury done to Members David felt his own Coat cut and his own Cheeks shaven in the Coats and Cheeks of his Servants 2 Sam. 10.5 6. The Soveraign suffers in his Subject nor is it other than Just that the Arraignment of the meanest Malefactor runs in the stile of wrong to the King's Crown and Dignity N.B. Notewell Christ is as sensible of the abuses done to his Saints Acts 9.4 Their sufferings are held his Col. 1.24 and their Reproach his Heb. 13.13 11.26.4 But if the Devil hath nothing to do with Christ Christ hath something to do with him for vexing a Servant of Christ notwithstanding his fair words he gives Christ to be rid of him as some do the
by a Sermon of that Holy Martyr Bishop Ridley to grant two of his Royal Houses Bridewel and the Savoy for such pious ends Oh that more Hearts both Royal and Loyal were so touched as he and others have been c. and blessed be God we want not convenient places wherein to Worship God waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation Isa 12.3 The Second Remark is Here was that beneficial Pool supplied with Water from the Fountain of Siloam which represented the Kingdom of Christ Isa 8.6 which God had graciously granted an healing vertue unto once in the year for diseased People that first stepped into it when the Angel of God went down to move the Waters John 5.2.3.4 These Waters had a cleansing property for making their Sacrifices clean all the year long but not any curing Power for healing the Diseased save only at the time of the Great Jewish Feast 'T is supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it when Eliashib Joshuab's Grand-Child and the Lord's Priests built the Sheep Gate beautify'd it and consecrated it with their fervent and prevalent Prayers Neh. 3.1 This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon himself and therefore was it call'd Solomon's Pool Josephus de Bell. lib. 5. cap. 13. N. B. Note well The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times when both Prophesie and Prosperity fail'd yea Prophaneness had swallowed up piety in the General both under Antiochus and under the Roman Yoke such a vertue being given to that Water wherein they washed their Sacrifices did strengthen the godly Jews in their Worship of the true God but in Zech. 13.1 we are told that Christ is a better Bath that heals many at once and all times of the year c. The Third Remark is In these five Porches lay a great number of Impotent folk that had tryed all other means for cure and could not otherwise be cured by the hands of men therefore came they hither for help and healing by the hand of this Angel waiting here that God might say to them in this House of Mercy as Exod. 15.26 I am thy God that healeth thee Jehovah Rophekah Hebrew signifies a Giant-like or Almighty Physician to whom no disease can be found Incurable N. B. Note well Thus ought we all Impotent ones in a mystical sense to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary the Ordinances of God that Christ may heal us under his Wing Mal. 4.2 The Fourth Remark is some of those diseased folk found healing Semel quotannis once in the year as Tertullian phraseth it when the People out of all parts of Judea met at Jerusalem but because such National Meetings were made three times in the year therefore others do probably affirm that this miraculous cure was wrought not once in the year only but at every of the three Solemn Feasts to retain the Jews in the observation of Moses's Law and in the Religious course of Sacrificing to the true God until the Messiah offer'd up himself as the grand Sacrifice once for all If this healing Vertue given to those Waters wherein their Sacrifices were washed did so confirm the Faith of the Jewish Church from the time of their Return from Babylon to the first coming of Christ N. B. Note well How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath our Blessed and Bleeding Redeemer an Ever flowing and Over-flowing Fountain opened to us every Sabbath and oftner even every day of the year The Fifth Remark is That Troubled Waters should have an Healing property is wonderful whereas all the Holy-Wells so called and so much admired by the World whose Waters do heal several Diseases are commonly most clear and calm The Waters of Siloam that fed and fill'd this Pool of Bethesda had this excellent character of a Current running softly and smoothly Isa 8.6 and 't is expresly said that God was in the small still Voice but was not in the Rough and Blustering Wind 1 Kin. 19.11 12 13. But this being a Divine Dispensation under the Law and before the Gospel we may suppose the Angel did not appear in any visible shape but the only appearance was that these smooth Waters were extraordinarily troubled and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them N. B. Note well Oh what cause have we to bless God that we are delivered from the affrighting Thunders and Sharpness of the Law and now have dispensed to us the small still voice the smoothness and sweetness of the Gospel 'T is the Sin of that Man of Sin to trouble the clear and calm Streams of Sion and to stop up those Wells of Salvation Ezek 34.18 19. Gen. 26.15 So that pure Ordinances cannot be had Yea and 't is the Sin of Corrupt Rulers when Gold Angels in taking Bribes trouble the clear streams of Justice at certain times so that Righteousness cannot enter c. The Sixth Remark is One of those Impotent folk was under sadder circumstances than any of the other For 1. He was a poor Cripple so could not help himself immediately into the Water when thus troubled to make it a miraculous healer of those that could first step into it 2. He was an old Cripple even some almost seven years before Christ was born for he had been then a Cripple Thirty eight years John 5.5 which was a long and tedious time to lye in that limbless misery 3. He had none to help him and to hand him into the healing Pool therefore while he was fumbling to fall down into the Water some or other of the Hospitallers stepp'd in before him and suck'd up as it were all the healing vertue of the Waters from all others that might follow So narrow was this miraculous power of healing but one at one Jewish Feast only Thus he was a Poor Old and Helpless Cripple All strove to be first N. B. Note well Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper who is first in and last out few do desire c. The Seventh Remark is Christ's Eye affected his Heart He could not but symâ—â— thize with this object of pity Our Saviour hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such a love to 〈◊〉 Tit. 3.4 that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy to uâ—â—cording to the measure of our misery whereof he bears a part Heb. 2.17 4.15 5.2 Thus 't is said here Christ knew this Cripple had laid long in that sad case John 5.6 so pitied him N. B.
Note well The length of Calamity either on the Church or on the Children of God is a blessed motive to move Christ's Bowels and tender compassions toward them The Eighth Remark is Some Mens Misery is of a longer Measure and others shorter as the Syrophoenician Woman had her misery of a bloody Issue twelve years Mat. 9.20 The Woman that was bowed down doublefold had her Infirmity eighteen years Luke 13.11 but this Cripple had much longer misery even thirty eight years yet what is this to Eternity of Extremity Mankind in general need something to mind them of God Misery makes a Man know both God and Himself Some have prayâ—â— that Sickness might be sent them to tame their bodies from sin and that their Souls might be better disposed for God Some stand in need of more misery to bring them to Christ as others less Every one hath their measure and none have one lash more than is needful If need be we are in heaviness 1 Pet. 1.6 Christ suits the burden to the back and his strokes to our strength c. Yet at long last comes Deliverance then let none Despond and Despair tho' the Vision tarry it will come Hab. 2.3 The Ninth Remark is Christ is better to miserable men than their own fears or expectations This miserable Cripple had laid long in misery all humane helps and Medicines from Men had hitherto proved ineffectual His hope was now hanging upon an helping Angel no less than the motion of Angels who are Ministring Spirits to the Heirs of Salvation Heb. 1.14 could dispense an immediate Cure to his old and desperate Disease yet in this he had met with many disappointments and therefore feared he should perish by his Distemper When Christ came and look'd upon him with compassion N. B. Note well He only expected Christ would lend him his hand to let him down into the Waters he would not think of any other way of Cure yet even Christ then cures him by his operative word John 5.7 8 9. Thus while we are measuring God by our Model and casting him into our Mold His Thoughts are not as ours but he goes his own way to work not ours and does things for us we look'd not for Isa 64.3 The Tenth Remark is This Cripple thus cured by a Miracle and in a Moment at Christ's Command Trusses up his Bed and walks to the Temple that he might praise God there for his unexpected and extraordinary Recovery N. B. Note well This his practice is for our pattern to imitate as was likewise that of Hezekiah whose first work when God had raised him from off his Sick bed was to give solemn thanks to God in the Temple for that marvelous mercy Isa 38.22 't is manifest that Christ bestowed on this Cripple a double Cure healing him in part on the Inside as well as wholly on the outside in giving him an Heart so willing to obey Christ's Commands though in things as was said contra Gentes against the Grain of the Jewish Nation who quarrel'd with the Cure and the bearing away of his Bed the evidence and confirmation of the truth of the Cripple's Cure because it was done upon their Sabbath day though much tending to God's Glory The Eleventh Remark is Though this Cripple had but at the first a small knowledge of Christ for he was so transported with his Cure that he much inquired not then after the Curer yet when Christ found him in the Temple he made himself more distinctly known to him saying Go and Sin no more lest a worse thing come unto thee ver 14. wherein there is 1. A Commemoration of his Cure and Benefit 2. A Commonition of his Duty And 3. A Commination of some sorer Sufferings upon the neglect of Duty N. B. Note well Relapses into old Sins bring Relapses into worser Sufferings God punisheth more severely the second time and riseth higher and higher in his wrath when we by falling lower and lower into ways of wickedness rise higher and higher into Provocations Lev. 26.24 28. c. N. B. Note well Oh 't is a blessed thing to be found waiting on God in his Temple and worshiping him Christ may find us there as he did this Cripple for he calls it My House and 't is call'd His Temple Mat. 2â— 13 Mal. 3.1 Christ's Haunts should be known to us as David's was to the Ziphites 1 Sam. 23.22 that we may find him or rather be found of him and know him more distinctly as this Man did The Twelfth Remark is The Jews Persecute Jesus for this Miraculous healing c. John 5.16 No sooner had Christ cured the Cripple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he swam out conâ—â—ng himself away ver 13. lest by his Presence that Work should be hindred The cured Cripple as soon as he knew his Curer was Christ from a good intent doubtless 〈◊〉 the Jews that they might Honour Jesus with him and might repair to him if they wanted him for any such Cures Hereupon they Execute their Malice like Hypocrites under specious pretences quarrelling with Christ for bidding the Cripple to take up his Bed on the Sabbath day as a thing unlawful In this they said Vere non Sincere Truly Jer. 17.21 22. Neh. 13.19 c. but not Sincerely It more troubled them that Christ had cured the Cripple than that the Sabbath had been broken by him therefore they ask not What Man is he that healed thee But That bade thee take up thy Bed c. v. 12. Those spiteful People aliud in Titulo aliud in Pyxide like Egyptian Temples beautiful without out some Cat or Dog to be Worship'd within do convent Christ before the Sanhedrim in order to kill him before whom he openly proved himself the Messiah asserting that all Power and Judgment was put into his Hand and that he had the same Authority to dispense the Affairs of the New Testament that the Father had for the Old yet such was their obstinacy that neither Ministry nor Misery nor Miracle nor Mercy could mollifie their Hearts Acts 13.41 however this plain Sermon in Christ's Oracle and Miracle left them ever after without excuse John 15.22 Rom. 1.20 CHAP. XIII NEXT follows the Miracle of Christ's Healing the Man with a Withered Hand which is Introduced with the Disciples plucking Ears of Corn both these were done on the Sabbath-Day Luke 6.1 to 12. Mark 2.23 to the end Chap. 3 to 7. Mat. 12.1 to 15. Luke calls it the Second Sabbath after the First great Passover Sabbath and so the Jews did reckon the Third Fourth Fifth and Sixth Sabbath till they came to the Seventh-Sabbath which was their Pentecost according to the Law Lev. 23.7 11 14 15 16 17. which was their solemn Thanksgiving Feast for Inning their Barly-Harvest The Remarks hereupon are these First That no Corn no nor Ears of Corn must be eaten till the First-Fruits-Sheaf was offered and waved before the Lord to express their Thankfulness
to God for the precious Fruit of the Earth Jam. 5.7 The Second Remark is This Sheaf-shaking Day was the Morrow after the Paschal Sabbath Lev. 23.11 which plainly Prefigured our christian-Christian-Sabbath or Lords-Day upon which day Christ Rose as the First Fruits from the Dead and in the Earthquake was waved before the Lord. 'T is therefore Prescribed and Instituted of God The Third Remark is The very next Sabbath after this shake-sheaf-Shake-Sheaf-Day the Disciples Pluck'd the Ears of Corn for which the Jews did severely censure them and their Master as if they knew better than He how the Sabbath was to be Sanctified Here the Sow would Teach Minerva as the Proverb is The Blind Pharisees Christ The Fourth Remark is Christ's Disciples must not only meet with Hard-fare on the sabbath-Sabbath-Day but as if that were not enough they meet with hard censures too and that from those who had fared far better that day It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals and that of the best upon that day alledging Isa 58.13 to make their Sabbath a delight and to honour it as the Queen of Days Spending much of it save some little in slight Synagogue-Prayers and Divinity-Lectures in Eating and Drinking while the poor Disciples of Christ who were Jews too were hungry and had no better Provision for a Sabbath-day dinner but a few Barley Corn Ears which they must pluck rub and eat yet must be censured for so doing c. may not we be glad of mean fare any day when our Betters fared so hardly on an High-day The Fifth Remark is Christ confutes their malicious cavils with clear Syllogismâ— one upon the Neck of another Though Christ commanded the Cripple to bear thâ— burthen of his Bed which was servile work for a Sabbath-day John 5.8 yet Christ commends it not or commands it as a Servile work but as it was a convinciâ—â—â—â—â—dence to demonstrate the truth of the Cure like as at another time he comâ—◠〈◊〉 them to give Meat to the Damosel whom he raised to life Mark 5.43 noâ—â—â— any necessity the Damosel had of Meat but to Insure to them her miraculous Curâ— So here He defendeth by both Arguments and Instances that works of necessity of Mercy and of Piety are all equally proper works for the Sabbath-day Our Saviour grants indeed that it had been unlawful but only in case of hard hunger and those Cavillers who made their Bellies their Gods Phil. 3.19 as is abovesaid were not competent Judges of his Disciples necessitating Hunger nor was it David's Dignity but his Necessity that excused him from Sin which no man can do by humane Authority God regards it not in point of Sin yet in cases of necessity God will have Mercy and not Sacrifice the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first Beside the Sabbath was made for Man's safety in danger whereof it is not to be observed But above all I am the Lord of it Mat. 12 1â— so can dispense with it May not I do what I will with my own c. Mat. 20.15 The Sixth Remark is Then Christ went into the Pharisees Synagogue upon the Sabbath-Day taking all occasions of doing good Those Jewish Synagogues were Chappels of Ease to the Temple as the Cathedrals of Antient use Acts 15.21 and it seems of Divine Authority Psal 74.8 Where they are call'd the Synagogues of God the Hebrew word is Kol Mognedim which Mountanus reads all the Conventicles This is call'd the Pharisee's Synagogue because they did Dominari in concionibus Domineer as Doctors Dictators and Infallible Oracles out of Moses Chair's where the Priests and Levites should by the Law have sat and taught whose bare word the People must take without further proof or pawn Rom. 2.19 20. Mat. 23.2 6 8 c. Christ was not so morose but he would occasionally go into these Pharisees Synagogues and he cautions the People that though they should decline their Traditions Superstitions and Corrupt Glosses upon the Law yet not to despise such Doctrines as were sound sincere without Leaver and Agreeable to the Truth saying so long as they sit close to Moses Chair and keep it warm as it were so far ye may hearken and hear them Mat. 23.3 The Seventh Remark is In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand This man standing before Christ was a fit object for his Compassion this was sufficient to move him to Mercy who himself by Sympathy took upon him our Infirmities and bare our Sicknesses Mat. 8.17 especially being a Mason who could not work in his Calling as Jerom saith this Lame Mason pray'd Christ to heal him that he might work on his Trade for his Living and not be forced to live by begging Thus when right and fit objects of pity are before us this should be enough to excite exert and elicit or draw forth our bowels of bounty toward them where God sets up an Altar we should be ready with our Sacrifice for with such Sacrifices God is well pleased Heb. 13.16 Drawing out thy Soul to them Isa 58.7 10. The Eighth Remark is How many covetous caitiffs may Christ find in our Congregations such as have in the midst of all their hoards no currant Coin no Quick-Silver to run out for relieving the necessities of others No they have withered Hands and worse withered Hearts alas they come not to Christ that he might say to them as he said to this man stretch forth â—oâ— thy hand therefore are they holdfasts and will as easily part with their Blood as with their Goods to the Poor All their strife is who like the Toad shall fall asleep with most Earth in his Paw The Ninth Remark is They question'd Christ before his healing this man whether it was lawful to Heal on the Sabbath Day whereas their own Decretal allow'd it in some cases saying The Danger of Life Dispenseth with the Sabbath and Christ argues It is not only lawful but needful to do well on that day seeing not to do well is to do ill and not to save life is to destroy it Not to do good when there is an opportunity is to do evil Mark 3.4 There is a Passive as well as an Active wickedness not Robbing only but not Relieving the Poor was the Rich Glutton's Ruine Luke 16.19 20. c. If a Sheep flip into a Slough ye pull it out c. The Tenth Remark is They watched him that they might have whereof they might accuse him thinking this Miracle might as well be wrought upon any other Day Christ had run them down with dint of Arguments which they could neither Answer nor Abide therefore they sought to destroy him Mat. 12.24 This question had anger'd them Have ye never read c. yes many and many a time but so stupify'd and
stubborn they were as not to understand it for malice c. N.B. Note well As these peevish Pharisees watched Christ here so do Wicked Men still Watch and Pry into Professors and their Conversations 1 Pâ—â— 3.2 they over curiously and critically observing what they carâ—â— and carâ— at but it is a brave and blessed priviledge to suffocate envy by Jeading blameless and convincing lives as Christ did and not only to stop evil mouths by preventing them all occasions of â—laspheming but also to force them open in Just and Due commendations by the lustre of a Righteous and Holy Life c. The Eleventh Remark is All Divine Precepts from God commanding man doth not presuppose a power in man to obey those commands as in this instance is plain Christ commands this man to stretch forth his Hand This was impracticable and Impossible for him to do because his Hand was withered Indeed Christ bids him stand forth that the Miracle might be the better notified and that the Lord by whose power it was wrought might be the more glorified This he might perform seeing his legs were not withered â—oo as his hand was so could not be stretched out until the power commanding was the power performing when Christ gave out this command stretch forth thy Hand he gave the man at the same time power to obey Together with his commands there goeth oâ—â— a power as Luke 5.17 Christ's words were operative as they were in the Creation and are so still in our regeneration Dei dicere est efficere both the Creature and the New Creature are passive at the first The Twelfth Remark is 'T is labour in vain yea lost labour to seek any quelling of Christ or any subduing of his Gospel and subverting of his Kingdom The Psalmist asks the outragious of his day saying What are ye all mad To attempt any such vain thing whereof ye cannot render any good reason nor ever hope of any good success Psal 2.1 2 to the end The Kingdom of Christ will irresistibly break through all oppositions maugre the malice-both of Angry Men and of Inraged Devils Irriti ergo sunt omnium hostium conatus in vain are all the wicked's Indeavours Therefore let Earth and Hell conspire together against the little stone 't will grow into a great Kingdom in despight of them all Dan 2.44 45. Here the envious Pharisees lay catching and carping at the growth of the Gospel and they enter into a confederacy with the Herodians whom yet they hated in their Hearts for their being of Herod's Religion to wit that of the Cursed Edomites yet these two parties could easily enough comport comply and complot to do Christ a mischief which they might the better accomplish because it pertained to Herod's Jurisdiction to take cognizance of the actings of Jesus of Nazareth which lay in Galilee twice did those two contrary parties join together against Christ Mark 3.6 Mat. 22.16 Luke 20 20 21. yet both these Catch-Poles were baffl'd and befool'd great multitudes still follow'd Christ who healed all that came to him Mat. 12.15 Mark 3.7 10 11. N. B. Note well Alas how many Herodians or Melchites a kind of Mongrel-Christians in the East so called of Melech the King have we that will be of the King's Religion what ever it is a potch'd one as Herod's these shew'd their Malice against-Christ now but the consults of these Emissaries shall be confounded as they were then Seeing there be other two Miracles of Christ wrought upon the Jews Sabbath at which they took the like offence as at the former to wit his healing of the crooked Woman Luke 13 11. and of the Dropsie-Man Luke 14.2 c. Though these two Miraculous Deeds were done in Christ's thirty third year under his third Passover yet because of their congruity with that of healing the withered Hand it may not be amiss to make some few Remarks upon them in this place leaving that of his healing the Man that was born blind John 9.14 to a larger discourse afterwards in its proper and more convenient Place and Time The First Remark is Where Christ met with the same Malicious Cavils and Misconstructions of his Miracles from those Catch pole Pharisees He always most justly return'd them the same Answer pleading the lawfulness of his own miraculous 〈◊〉 from their own common Compassion to their Beasts in pulling them out of a Pit on tâ—â— Sabbath-Day Arguing thus If a Sheep slip'd into a Slough of Water must be relieved by you how much more my Rational Sheep all which bear Golden Fleeceâ— and every thing about whom is good either ad Esum or ad Vsum their Flesh is food and their Fleece is clothing c. must necessarily be succour'd by me on the Sabbath-Day Mat. 12.11 12. The Second Remark is Though the Jews Tradition did allow of drawing an Ox 〈◊〉 an Ass out of the Pit or of loosing them from the Stall and leading them to the Water Luke 13.15 14 5. yet their superstition was such and so sottish as they wouâ—â— not defend themselves from Assaults upon their Sabbath which advantage Pompey 〈◊〉 Great Improving made all his Batteries on that Day against Jerusalem and Storming took it without resistance Afterwards they grew more rigid in this point so that 〈◊〉 the Sabbath they would not Spit Ease-Nature or get out of the Jakes if by mishap they had faln into it as that Jew of Tewksbury who faln into a Privy cry'd … ata Sancta colo de stercore surgere nolo Whereunto the Earl of Glocester reply'd Sabbath nostra quidem Solomon celebrabis Ibidem Sir Reverence of the Sabbath keeps me here And you Sir Reverence shall our Sabbath there Thus the Wretch deservedly perished by lying two Sabbaths Theirs and Ours there The Third Remark is Such as are more for the Ceremony than for the Substance of God's Worship are Hypocrites Thus Christ brands the Ruler of the Synagogue for this Luke 13.15 The Syriack Naseb baphe is render'd Assumens Vultum one that sets a good Face upon a bad cause and personates a better man than he was a mere Picture of Piety the Latin is Histrio an Actor upon a Stage a Prince in shew but a Peasant in truth The Devil is double handed in this that he blackens the Holy Actions of good Men as of Christ here but whitens the wicked Actions of the bad representing Holy Jesus black as one having a Devil and a Fiend of Hell glorious as an Angel of Light 2 Cor. 11.14 The Fourth Remark is 'T is Christ's touch with his hand upon us that cures us of our crookedness and makes us straight to glorifie God Lu. 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she stood bolt-upright Christ's Spirit is called Digitus Dei the Finger of God Luke 11.20 a touch herewith set Ezekiel upon his Feet Ezek 2.1 2. and raises Daniel from his groveling upon the ground into an upright standing posture yet this required three times
not yet come when it comes it brings Understanding with it The 3d Remark is When Christ's Time of going up to this Feast which lasted seven days came he sent two Messengers supposed to be James and John call'd Boanerges to a Village of the Samaritans in his way to Jerusalem to prepare for his Entertainment Luke 9.52 but found it inhospitable they could find no room for Christ there no more than was found for him in the Inn at his Birth Luke 2.7 with Luke 9.53 That Idolatrous off-spring which came from Babylon c. 2 Kin. 17.24 were haters of God's true Worshippers when those two Sons of Thunder saw this their quick hot and cholerick Spirits began to boyl and they would have been thundering desperately against the Village to fire it with a Thunderbolt only they ask their Master leave for so doing v. 54. N.B. Note well 'T were well if all that study Revenge would â—irst consult with Christ in his Word before they stir either hand or foot c. But â—hrist gives them instead of an expected commission a most sharp Rebuke v. 55. â—â—ying This rash Motion of yours is not the Divine zeal of Elias but a carnal reâ—â—ngeful Spirit fired by the Devil This Wild-fire was never kindled upon God's â—â—earth or Altar Ye are Men of another mould than Elias he was a Minister of Inâ—â—gnation but you of Consolation N. B. Note well The example of Saints never â—â—cheth a violation of Charity Elias's action suiteth not Christ and the Gospel's Dispensation These blind Samaritans had a mock Temple upon Mount-Gerizzim John 4.9 20. so did not like Christ for his not worshipping with them but set his face for Worshipping at Jerusalem this the merciful Messiah thought better of Remission than Revenge Acts 17.30 and so went to another place more Hospitable v. 56. N. B. Note well When one door is shut another shall be open c. this other Village was of Galilee not so zealous for the Law as Judea was so not such severe Persecuters c. The 4th Remark is Christ hasten'd not to this Feast as his Kinsmen prompted him but stays behind privately after they were gone to be there at the first day of the Feast and came not up till the middle thereof John 7.14 and then did he go up without much company v. 8 9 10. as he did at his last going to his last Passover and Passion John 12.13 Mat. 21.8 c. which time he tells his Kinsmen was not yet come the time appointed for his Death as John 8.20 13.1 Gal. 4.4 5. the rage of the Jews was even now great against Christ so that had he come up to the first day of the Feast and that with a great confluence of followers as they expected this would have inraged them more His absence on the first day made them cry Where is He John 7.11 not Where is Jesus so full of malice were they as they could not find in their hearts to call him by his name but 't is This Fellow often times with those black and blasphemous Mouths John 9.29 Mat. 12.24 26.61 Luke 22.59 Thus Joseph's Brethren would not out of malice call him Joseph but the Dreamer Gen. 37.19 and thus outragious King Saul asked not for David but for the Son of Jesse 1 Sam. 20.27 30 31. 22.7 13. N. B. Note well This rage of the Jews Christ for our example avoided by his Prudence though he could have done it by his Power He comes privately upon the Fourth Day of the Feast at which time those that were disposed to hear him were whetted up and at more leisure from their solemn Sacrifices at that time well over then taught he them in the Temple openly John 7.14 and that with so much Light and Life as over-ruled the Jews rage and turn'd it into admiration v. 15. The 5th Remark is It must be supposed that while Christ tarried from the Feast till the fourth day thereof and went not up with his Kinsmen to be there on the first day of the Feast he was not lying Idle in an obscure place for that time but was sending his seventy Disciples dispatching them with the same Documents he had given to the twelve Apostles before and indowing them with the miraculous gift of Healing the Sick Luke 10.1 to 17. only with this difference the twelve went at large to any of the Cities of Israel but the seventy only to those places where Christ himself should come in his way from Galilee to Jerusalem These must prepare the way for him now as John Baptist had done at his first Inauguration N. B. Note well The twelve and the seventy may mind us not only of the twelve Wells and seventy Palm-trees Exod. 15.27 but also of the twelve Tribes and seventy Elders of Israel answerable both to the seventy Souls which came out of Jacob's loins Exod. 1.2 3 4 5. these seventy Disciples in thirty five couples do dispatch their narrow work with great success in a little time for they return to their Master before he departs at this time from Jerusalem Luke 10.17 38. The 6th Remark is Upon the last day of this Feast which the Jews call Hosannah Rabbah the Great Jubilee Christ stood up and publickly cried If any man thirst let him come to me and drink c. John 7.37 38. This eighth day a shadow of our Christian Sabbath was the day of their greatest solemnity at this Feast for now all the People from all parts were got up to solemnize it which their Superstition taught them to do by bringing great store of Water out of the Fountain Siloam into the Temple this Water the Priests took and mingling therewith the Wine of the Drink-Offering poured it out upon the Altar singing with loud Acclamations With Joy shall ye Draw Water out of the Wells of Salvation Isa 12.3 and thinking that by this charm which they would make Haggai and Zechary the Authors of God cannot but give them the Latter Rain for ripening their Harvest from this custom Christ took an occasion of crying up openly his Spiritual Waters in despight of all the Threatnings of his Adversaries suitable to Isa 55.1 He every one that thirsteth c. and shewing that himself was the True Well of Salvation Zech. 13.1 and that the end of their Ceremonies this last day of the feast did lead to Christ hereby he call'd them from those perishing Waters to those Living and Saving c. The 7th Remark is The Issue of Christ's Preaching in the Temple at this Feast 1. The differing sentiments of his hearers some said he was the great Prophet the Messiah Never man spake like him John 7.40 41 42 43. Thus the very Officers sent to apprehend him said v. 46. others cavill'd and design'd to kill him but they could not come to their purpose for his hour was not yet come So that not only the very Sergeants whom the Adversaries sent to apprehend him failed them
which he Illustrates by a Parable of the Barren Figtree v. 7 c. Then Christ healed the crooked Woman after 18. years Misery on the Sabâ—ath at which his Adversaries Cavilled but he vindicates his Act by their own practice in inferior Cases Luke 13.11 to 17. of Leaven and Mustard-seed v 18 19 20.21 For which Christ teacheth the Nature of the word of God in its Operation according as the Receiver is c. Then Luke brings Christ to Jerusalem ver 22. to this Dedication Feast in which what he did is before Related and now what after it c. Secondly Luke with John supplies the other two Evangelists Omissions with more passages of Christs Life after the Feast This Evangelist having brought Christ through many Cities and Villages to this Foast at Jerusalem Luke 13. and gives a touch of some Stories during the Bedication Fedst as 1. of one that came to Christ while he stayed in Jerusalem and asked him Are sew to beâ—saved c. as thy Doctrine imports ver 23. wherein this Questionist was more curious in his Criticisms than he was studions of his own Salvation it concerns us more to know what fort than how many shall be Saved and indeed the former gives light to the latton as Christ Answer ver 24. Imports for all would come to Heaven but few like and love the Namon way thither Heaven hath many seckors but few finders for few seek it in the right way at the right time and by the right door Christ is the way door and all in all c. 2. Luke tells how some lying Pharisees provoked at the impairing of their Reputation among the People by the growth of the Gospel whispers to him of his danger from Herod who was now at Jerusalem and being Tetrach of Galilee had likely belped forward the Slaughter of the Galileans aforesaid c. as if they had been Christs Well-wishers c. whereas it was only to be quit of him This was done the same day with the Captious questions c. Luke 13.31 and Christ bid them tell that Fox that he would live as long as himself listed without Herods Leave and though his last Passoever and Passion did draw nigh yet had he some time wherein to walk and work before it came so he departed from Jerusalem crying out still on the same day O Jerusalem Jerusalem c. Thou shalt no more see me till my last coming hither to dye here ver 34 35. and those very words here mentioned Blessed is he that cometh in the Name of the Lord were about three Months after this implyed in this Phrase to Day to Morrow and the third Day the Acclamations of the People Matth. 21 9 c. Jerusalem was then as Rome is now the Saints-Slaughter-House therefore doth he leaveit here till his Hour came and the farther from it the safer he went beyond Jordan as before His Actions after this are Recorded again by all the four Evangelists some relating one thing and some another and by supplying each other the History is compleated 1. Luke gives an account of his healing the Dropsy-Man on the Sabbath Day Luke 14.2 c. The Preface when Christ had heal'd a Man of the Dropsie ver 4 then he endeavoured to heal his Deriders of their Spiritual Dropsie of Pride and Avarice from ver 7. to 11. Teaching them Humility and to Feast the Poor ver 12. to 17. in both which Parables Christ taught those Moral Duties 1. The Law of Christ doth not Indulge Rudeness or Incivility in us to any Person our Lord was Civil to Pharisees so as to eat Meat with them as here ver 1. and Luke 7.36 though he hated their Principles yet he hated not their Persons 2. The Disciples of Christ must so mind their Conversation as not to prejudice their Reputation in doing any thing they may be ashamed of afterward c. 3. 'T is the Command of God that Honour be given to whom Honour doth belong Rom. 13.7 Godliness and good Manners may consist together 4. Christ Reproves not the common Kindness and Courtesie of one Friend feasting another but the Error of the Pharisees in resting there without pitty to the poor c. 5. Friendly Feastings ought not to Exclude Charity to poor Saints which is a giving to Christ himself Matth. 25.35 and 't is a lending to the Lord who will Return it again with Advantage Prov. 19.17 6. If such Charitable ones meet not with a Recompence on Earth they shall be sure to have a Rich Reward in Heaven ver 14. Luke 14. N. B. Note well Then follows the Parable of the Great Supper occasioned by one at the Table who expected a Reward for his Charity in his supposed Temporal Kingdom of Christ whereas our Lord saith my Kingdom is not of this World John 18.36 and Rom. 14.17 though the poor can not requite us yet God can and will for all good shall be Rewarded c. Christ in this Parable sheweth how Worldly-minded Men who Contemn the Word of God shall be shut out of Heaven from ver 16. to ver 25. Mens cleaving so close to Sensual and Earthly things do cause them to neglect the things that are Spiritual and Heavenly c. This Parable is spoke to in Chapter the thirtyeth namely three Days before Christs last passover All I shall add here is this only That this Parable of the Supper doth plainly hold forth the Rejection of the Jews and the Reception of the Gentiles The Jews were first invited by John Baptist by Christ himself and by his Apostles to the Lambs Marriage-Supper Rev. 19.9 but they make Excuses even in lawful Matters according to that saying in licitis perimus omnes we oft make bad use of good things to our own undoing They excused themselves out of Heaven then the Gentiles as so many Rusticks living in Lanes c. are invited yea such as lived in High-ways and under Hedges must be compelled to come in the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth make it necessary so 't is used Mat. 14.22 and Luke 24.29 and Gal. 2.14 not any Club-law 't is not spoke here to Magistrates but to Ministers only Mans Will cannot admit of any Compulsive Violence but it must necessarily follow the Dictates of the understanding N. B. Note well When our Lord saw great Multitudes following him ver 25. he observed that he had many Followers but few Touchers like that Woman with the bloody Issue 12 years who said If I may but Touch the Hem of his Garment I shall be Cured Matth. 9.20 21. Then Christ turned and said unto them to this purpose 1. That they must love nothing better than Christ ver 26. he must have our plus and our prius our first and our best love and most deserving it for his doing most and his suffering most for our Salvation 2. He cautions them concerning the Cross ver 27. the Doctrine whereof was that if the Cross or
late Lazarus lay four days in the Grave ver 17. and by that time as Martha said ver 39. He stinked what can Christ do with a Stinking Carcass The Faith of the two Sisters must needs be much shaken not only to see their Brother Dead but also to have himlie Buryed till he stank though Christ had sent them word He should not dye ver 4. That is not abide now in the State of Death he should not finally now dye Yet no doubt but this might be some offence to them That Christ with-hold that good from them to whom they might think it due because he loved them all when it was in the power of his Hand to do it contrary to his own word Prov. 3.27 And he had healing Vertue by him and could have Cured him at a Distance by a word as he had done the Centurions Servant Matth. 8 8 13. Yet saith go and come again to Morrow and I will give it Prov. 3.28 Christ still delayed these Expectants till the Carcase began to stink N. B. Note well he usually Reserves his Holy Hand for a dead lift till the Witnesses whom he loveth not only are dead but also stink in the Nostrils of Nations Christ defers his coming that he may shew wonders to the Dead and make them arise to praise him c. Ps 88.10 11 12. He will do here for these two Holy Sisters more than heal the Sick he will Raise the Dead and Lazarus must be let alone so long as none could Conjecture he had been in a Swound only but he must lie four days in the Grave be upon the border's of Putrification then was Christs Congruous Juncture of time wherein to manifest a more Mighty and Undeniable Miracle than to Rebuke a Fever Oh! How great was this Work to unite a Separated Soul to a Putrifying Body greater than had he been newly dead N. B. Notewell Then hold out Faith and Patience he will be seen in the Mount when our Faith flags and hangs the Wing giving up all for lost when strength is gone Isa 33.10 and 42.14 Psal 12.5 c. The 2. Remark is the Concomitants of the Miracle which concern the Comforters and the Comforted 1. The Comforters were of two sorts either 1. Vain and Fictitious such were the Jews that came from Jerusalem two Miles to Bethany to Comfort the two Sisters for their loss of Lazarus ver 18 19. Those made a wrong Construction both of Mary's weeping ver 31. And of Christ's groaning ver 36. In the former they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre and in the latter they Scoff Christ for his groaning as if grieved he wanted power to prevent this perplexity Yet did they hit right upon Christs weeping ver 36. Judging by his Tears of his Love N. B. Note well and if shedding some few Tears for Lazarus did Demonstrate his love Oh! Then how did he love us for whom he shed the warmâ—st Blood in his Body how ought we to love that love c. However they served to by Publick Witnesses of the Reality of Lazarus's Death at Jerusalem from whence they came There were 2. A Real and Efficacious Comforter such a Comforter was Christ though the Jews like Jobs Friends were but Miserable Comforters Job 16.2 For he Comforted these Mourners both by Word and Deed Now was the Physician present who had been long absent Indeed ver 30. He was not yet come into the Town for their Sepnichers used to be out of the Town as Lazarus's was There this Blessed Comforter stayed not going into the Town or unto the House of the two Sisters to Refresh himself after his Tiresom long Journey but would do his work firsh as Abrahams â—cteruant did Gen. 24.33 Now come in 2. The Comforted Martha and Mary Martha minding the concerns of the Family and therein running two and fro first received the Report that Christ was come in deed Mary Entertaining the Jewish Visiters in the Dâ—aing-Room Luke 10 41. Heard not N. B. Note well Faith as Mary sits still in the Centre while love like Martha walks the rounds Martha comes first to meet the Messiah ver 20. After six days waiting for his coming two Days of his Abode and four Days at the least of Lazarus's Death ver 6. and 17. and 30. Would to God we could meet Christ every Sabbath Day In Martha's Faith we find 1. Her Officious care to find Jesus out of the Town not staying till Christ came into the Town and to her own Houseâ— N. B. Note well Those are Virgins indeed that take their Lamps and go forth to meet the Bride-groom Matth. 25.1 The Messiah meets such Martha's that remember him in his ways Isa 64.5 2. Her Faithful Confession ver 21. If thou hadst been here c. Her only frailty herein was that she fastened too much upon Christs bodily dresence If Christ would Lazarus had not dyed though he had not been there He could have Heald him at Distance by a word only as Matth. 8.8 13. And that she believed not throughly in Christ she looked on him as one Gracious with the Father as a master of Request might have any thing for asking ver 22. Yet believed not his Godhead and that he was one with God Hereupon Christ the Comforter sets Martha the Comforted to the Rights ver 23. to 27. Christ tells her Modestly her Brother shall Rise agains N. B. Note well which may also Comfort us in the Decease of our Dearest Relations they are not lost but laid up with Christ who will bring them again at his coming 1 Thess 4.13 14. Martha understood Christs words concern'd the General Resurrection ver 23 24. Therefore he gradually Instructs her saying ver 25. I am the Resurrection c. that is the Auther of it and therefore thou need not doubt but I can raise up thy dead Brother by my own power c. This so Comforted and Confirmed Martha that she made a Confession equal with Peters Matth. 16.16 I believe that thou art Christ ver 27. Hereupon she returns home and by Christs Command calleth Mary secretly ver 28. Lest he should seem to Summon a Multitude which he foresaw would follow upon their own accord Mary arose quickly ver 29. love to her Lord helped her to Wings and made her do more than Martha fall down at his Feet ver 32. This Devotion of Divine Honour she had twice before this paid to the Messiah Luke 7.38 and again Luke 10.39 Her Diligence in hearing the word made her pay greater Respect to Christ than her Sister did yet had the same frailty with her ver 21. in being fastened too much to the Bodily Presence of Christ If thou hadst been here c. ver 32. N. B. Note well Oh! What a Sympathizing Spirit had our Blessed Saviour to weep with those that wept ver 33 34 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature in
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâ—â—â— and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâ—â—â— to Teach 〈…〉 must be made for a True Participation of the Lords Supper c. Thus the Lâ—â—â— of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ— to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her 〈…〉 her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ— drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâ—â—â— Vespasian 〈…〉 Teâ—â—â—â—â—ife their Ramperts and wish their Batteries Assault and with Stoâ—â—â—ings from thence did utterly â—uind it as is intimated Zech 14.4 That Mount 〈…〉 and opens a way for the engery to 〈◊〉 here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâ—â—â—â—â— Bâ—sh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of â—â—â—tiles also for these Greeks were proselyte â—â—â—â—ler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â—7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
not my self but my Surety Dyeth for me c. N. B. Note well This Surety for sinfull Man Heb 7.22 must dye the worst of Deaths such as had all these Aggravations the most Accursed the most Shamefull the most Painfull most Lingring and the most Open and Exposed Death Remark 1. The most Accursed Death whereof something is said before of all other Deaths Though Stoning Burning Sawing Asunder Slaying with the Sword c. Heb. 11.37 were Torturing and Tormenting Deaths yet no Curse is Annexed by the Law of God to any one of them as there is to this of Hanging on a Tree Deut. 21.23 Gal. 3.13 So that Christ dyed the Cursed Death of the Cross to take away the Curse due to us and that we may be Blessed Oh! How should we wonder that he should Humble himself to such a Cursed Death Phil. 2.6 7 8. Did Peter wonder that he Humbled himself so far as to wash his Feet John 13.6 Sure I am we may much more at his Dying thus to Save our Souls and to pay all our Debts for us as Paul did for Onesimus Philemon ver 18. If he owe thee any thing put that upon my Account we are all Run-away Servants and have wronged our Lord much Christ saith I will pay all c. never forget that love in him Remark 2. The most shamefull and ignominious Death not only as he did Hang Naked on the Cross at which the very Heavens blushed and therefore was that Curtain of Darkness drawn over them that they might not behold his Nakedness but also as he was most rudely mocked by all sorts of Passengers and Spectators Yet he endured the Cross saith the Apostle and Despised the shame c. Heb. 12.2 Though Man's Nature be impatient of shame yet Christ shamed even shame it self as if it had been below him to take notice of it and as unworthy of any Observation in Comparison of his so Glorious a Design Hereby the most shameful Death that Saints can be put to is Sanctified to them They that dye in Faith do all dye in a Bed of Honour Heb. 11.2 13. Remark 3. The most Painfull and Dolorous Death This must be so because he was 1. Sore Racked when his Hands were Nail'd wide asunder upon the Head-post and his Feet wide asunder also upon the Foot post not as Papists falsely Picture Christ in their Crucifixes with one Nail only in his Feet whereas two Nails were necessary to Nail his two Feet unless they do absurdly suppose that one Foot only was fast and the other loose but if both were Nailed one upon another according to their Images then the Souldiers could not break both the Leggs of the Thieves but only the outmost because one of them if so lay upon the other besides where shall we find if so the five Wounds of Christ so much spoke off by both Antient and Modern Authors The Popish Picture whereof a great Jesuit was the first Founder Represents Christ with one only Nail in his Feet placed one upon the other Then our Lord had said Amiss in saying to his Disciples behold my Hands and my Feet Luke 24.39 and to unbelieving Thomas behold the print of the Nails c John 20.27 If both his Feet had not been Nailed upon the lower overthwart wide asunder as his side was pierced with the Spear c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful being so extreamly Racked both in his Hands and Feet forcibly stretched wide asunder each from other to the utmost straining of all those Joints 2. Which is the 2d Evidence his four Wounds with the four Nails were made in the Hollow of his Hands and Feet which shews that Christ suffered most Exquisite Torments in those most Sensible Parts being quickest and fullest of Sense as they are fullest of Sinews that as Anatomists Demonstrate all make their meeting together in those places this must needs be most unexpressibly painfull especially in so fine a Body as God had fitted him with Hebr. 10.5 Undoubtedly of the finest Constitution God made his Sons Body that was to be joyned with the Deity and was to be the grand Expiatory Sacrifice for the sins of the World Remark 4. The most Lingring Death those Malefactors whom the Romans Crucified commonly remained many days alive upon the Cross they were two or three days at the leaft a dying Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs that they might not hang so long as was usual because it was the preparation for the Seventh day Sabbath which began at three a Clock on that Afternoon an High Day not only as the Sabbath but also one of the Seven Passover days John 7.37 19 31 32. And this would not consist with the Solemnity of that double Sabbath to have them Roaring under their Tortures therefore their Law provided contrary to the Roman Custom that their Bodies should not Remain all Night upon the Tree but Bury them that Day that their Land might not be Defiled Deut. 21.23 otherwise it was a Lingring as well as a painfull Death a Death that might have lingred and lasted many Days Praestat Semel Mori quà m semper metuere sentire Mortem 'T is better to dye at once than to dye by Inches and to lye long under the smarting Sense and Horrour of a protracted Dying 'T was the Language of a bloody Beast to a Martyr thou shalt not only dye but thou shalt feel thy self a long time to be a Dying The Cruelty of the Cross the weight of the Body hanging by the Hands till Death and practised by the Roman Tyrants upon the Christians was so Inhumane that good Constantine the Great Abolished it out of the Empire never to use it more c. Remark 5. The most Publick Open and Exposed Death not like the fore-runner John Baptist's Death whose Head was taken off privately in Prison without any more ado or observation But Christ's Death was Apparent to be seen Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament but also the God of Heaven both with this Execution and with their preparations to it For 1. Their causing Christ to bear his own Cross till he tyred which comported not with their hast for his Execution to Golgotha 2. Their throwing the Cross upon the ground there in order to its Erection while all requisites were prepared 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty 4. Their stripping Christ of his own wearing Apparel that he might dye naked c. 5. Their laying his naked Body upon the Cross as it lay along with his Face forward on his Back 6. Their stretching out his Hands and Feet with their utmost strength as upon a Rack of the Spanish Inquisition 7. Their Nailing his Hands and Feet thus extremely Racked out to the Upper and Lower overthwart of the Cross And
yet hath he promised that his own Arm should bring Salvation when neither the Arm of a Man can or of an Angel doth it Isa 51.18.59 16. 63.5 2dly May we be but found in Union with Christ then are we in League with Angels and that Angel which kept fallen Adam from returning into Paradise with a drawn Sword in his Hand shall be Reconciled to those that are renewed by the Second Adam and all the Angels shall be imployed to Roll away the Tomb-stones of the Saints and to remove the Mould that is laid upon their Bodies or Bones and will gather them from all the quarters of the World Mat. 24.31 and shall hand them into a better Paradise than that which Adam lost 3dly God makes his own Use and Works his own Glorious ends by all sorts of his Creatures according to his own pleasure He makes use of wretched Miscreants to Crucifie Christ of two good Men Joseph and Nicodemus to Bury him and of an Angel to Roll away the Stone at his Resurrection The only Wise God Acts several Ways by several Instruments and all according to the Counsel of his own Will The Third Antecedent was the Approach of Holy Women to see into the Sepulchre and Imbalm Christ's Body with sweet Odours probably not knowing that Joseph and Nicodemus had done it before them or however being Ignorant that God would not suffer his Holy One to see Corruption These Women Matthew names Mary Magdalen and the other Mary the Wife of Cleophas the Mother of James the less and Joses and Sister to the Virgin Mary Mark adds Salome to the two and Luke adds Joanna but John names Mary Magdalen only as being the most notable the ringleader of the rest and having the largest love to her Lord Luke 7.47 She laid out the most Money for the Imbalming Ointments yea most early stirring both to come from Bethany and to call out the other Women from their Homes c. which might take up all the time betwixt its being very Dark and the Rising of the Sun and which well considered will reconcile the differing terms that the Evangelists express the time of their coming to this Sepulchre-work They came to see what the Pharisees had done to the Lord's Body the Day before hearing they had been tampering with Pilate c. not knowing what was done for as they were in the Way thither their thoughts were only troubled about rolling away the Stone but not a word of who shall remove the Watch or who shall break open the Seat for us When the Women came to the place they find all those Remora's both those thought on and those not thought on removed the Watch was fled being frighted away by the Earth-quake fearing to be buried Alive as Korah's Conspirators were while they watched the Buried Body of Christ least his Disciples should steal it away The Imperial Seal they find broken up and the great Stone rolled from the Door by glittering and glorious Angel whom they saw sitting upon the Stone on the Right Hand of their entering in and when they were entered into the Sepulchre they saw another Angel both which told them that the Lord was Risen before they reached the place c. thus Matthew and Mark who speak but of one Angel may be reconciled to Luke and John who speak of two the two other Evangelists thinking it enough to mention that principal Angel only which some suppose to be Gabriel that brought the first Tidings of the birth of Christ Luke 1.26 c. who spake most to these Women and because they assumed the Bodies of Young Men seeing Spirits are Invisible therefore are they called so This History teacheth these remarkable Mysteries 1st The Battel saith Solomon is not alway to the Strong Here the weaker Sex Women excel the stronger Sex Men Not only in so much as Mary Magdalen and the other Mary Salome and Joanna stick close to Christ Living and Dying and when Dead too so that as 't is said of Boaz Ruth 2.20 they lest not off to shew kindness to Christ both while he was Living and when he was Dead whereas his Men-Disciples became Cowards and hid their Heads in Holes not daring to own him now either Living or Dead But also when those desperate Roman Souldiers ran away as Dastards being daunted at the terrour of the Earth-quake and with the splendour of the Angel Even then those Holy Women dare stand it out in their Attendence upon a Dead Saviour and like true Daughters of Faithful Sarah They are not afraid with any Amazement 1 Pet. 3.6 2dly 'T is Prudent Piety so to moderate our outward expressions of our Inward love to and zeal for Christ as not to neglect any known commanded moral Duty Thus these Holy Women dare not neglect the sanctifying of their Sabbath but stayed till the Duties thereof were ended before they came forth to Imbalm Christ's Body They began not their Preparations till in the end of the Sabbath Mat. 28.1 whereas those Priests who had so oft accused our Lord falsly for a breaker of the Sabbath do not stick to do servile work on their Holy sabbath-Sabbath-day in going to Golgotha to make Christ's Sepulchre sure Sealing the Stone and setting a Watch Matth. 27.62 66. And now on that Day they seemed to Dance upon his Grave as thinking themselves cock-sure of him Though but a little before this they pretended great Respect for the Sabbath in not permitting the Bodies of Christ and of the Thieves to Hang on the Cross upon that Day for fear for sooth of polluting it John 19 31. c. yet now themselves do pollute it by doing this drudgery work 3dly So Gracious is our God as he is pleased to pass by our well-meant weaknesses when he Heart is sincere and upright as in those good Womens preparing sweet Spices for Imbalming Christ's Body which was a superfluous zeal and whereof there was no need nor use yet God Accepts of the Will for the Deed and 't is Recorded for their Eternal Honour These Three Antecedents are the Introduction of that most prodigious Act of Christ's Resurrection the precise Time or Hour wherein he Rose is unknown as Jerome saith to all Men for none of all the Evangelists make any mention of the moment thereof only they give an Account that Christ was Risen before those Holy Women were got to the Sepulchre for when they entred in they sound not the Body of the Lord Jesus Luke 24.3 and the Angel told them about the Rising of the Sun He is Risen he is not here Mark 16.2 6.9 Mat. 28.6 So that it may undoubtedly be affirmed that our Lord Rose as these good Women were in their way to the Garden the Sun of Righteousness arose about the time when the Sun of the Firmament was preparing to Rise and to come out of his Chamber Mal. 4.2 Psal 19.5 And his Resurrection must be in the midst of the Earth-quake which opened all
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
strictest observations c. So 't is expresly said They returned together to the place from whence they Ran John 20.3 10. Therefore Peter was never alone here either in his Egress or Regress to have any such appearance of Christ apart from John concerning whom we read not any thing of the Lord 's appearing to him alone Hereupon other famous Writers do think this appearance to Peter alone mentioned both in Luke 24.34 1 Cor. 15.5 was in his going into Galilee which he immediately say they undertook when he heard that message Behold he goeth before you and Peter into Galilee there shall ye see him Mark 16.7 Now Peter recovering his convulsion and fall and having most fervent affections to be reconciled to his Lord must needs make the most haste his old Leggs would permit to meet him c. This Third opinion is likewise but an Unscriptuar Coniecture and this is also to be wise above what is written for we read expresly that Peter's first hasty race was to the Sepulchre and not into Galilee and that the Lord appeared to him with the rest in the City but when he was alone we read not Nevertheless though neither the time when nor the place where Christ appeared to Simon can be known yet the reasons why he did so may be better resolved The 1st Reason of Christ's appearing to Simon was that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him whom he had before professed to be the proper object and Author yea finisher of Faith as he was the Son of God Matth. 16.16 Therefore the Lord appeared to him with his converting and comforting presence that he might not be swallowed up of over much sorrow nor sink into the Pit of Despair 2dly That when poor faln Peter was through the power of Christ's prayer for him got out again our of Satan's Steve wherein he had been so tossed and shaken to and fro as almost this Wheat was made Chaff he might learn the better to strengthen his Brethren Luke 22.31 32. that is to be tender towards the penitent as the Lord had been to him and to restore them with the Spirit of meekness Gal. 6.1 using a soft hand for a sore heart to heal it 3dly That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance because he despised not Magdalen nor Peter therein As these Reasons for Christ's appearance to Peter are plain obvious and perspicuous though neither the time when nor the place where no nor the manner how as in his other appearances be not mentioned in Scripture and hereby are left dark and obscure so the reasons why our Lord appeared five several times upon the very day of his Resurrection this being the Fourth and the Introduction of the Fifth the same first day are as conspicuous to a Right contemplative mind also The reason why Christ appeared five times on that day was not only to prove the reality of his own Resurrection nor to comfort his disconsolate Friends and Followers who were Universally mourning for the loft of him c. But especially to dedicate and institute the New Christian Sabbath as he was the Lord both of the old Legal and of this new Evangelical Sabbath Mark 1â— 8 Therefore did he appear so many times on that day and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences All the day long he was in some holy service or other beginning betimes in the Morning to appear unto Mary Magdalen and to have sacred discourse with her and then to the Godly Women as they went from the Sepulchre to the City with whom also he had Godly Conferences after that with the two Disciples Travelling to Emmaus which could not but take up a great part of that first day especially If they set out from the City soon in that day and he fell into a Confabulation with them soon also this was a Divine Discourse that lasted the Journey of seven miles and a half long towards the Evening the Argument they used to constrain his turning in with them so their Lodgings as above indeed when and where this Godly Conference began the Holy Scripture is silent as it likewise is what part of that day and how much thereof was spent in his Conferring with and comforting poor penitent Peter without all doubt which notwithstanding the Scripture's silence must take up some considerable time because Peter had committed grosser sins so stood in more need of greater comfort 'T is therefore not at all improbable that compassionate Samaritan spent some considerable time of that day though what part thereof be not Revealed to pour in Wine to search and Oil to supple his wounded conscience and stay with him some time not because he was the most worthy person of all the Apostles as the Romanists say but because he had been the worst sinner next to Judas of them all and therefore he stood in the most need of longest care for his lasting cure However this is plainly expressed in the Gospel that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles only Thomas was absent Luke 24.36 and had a long discourse with them verse 37. to 49. John 20.19 c. Saying Peace be to you c. Now for what cause was all this done by Christ in spending this whole day thus Religiously all the day long appearing to one or other at one place or another and entertaing them with sacred discourses and holy Exercises what better reason can be rendered for it but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day distinct from and next following that of the Jewish It is therefore safer to say that this new Sabbath was not so much any bare Apostolical Institution or any mere Tradition of the Church for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution but it must be Christ and Christ alone who was Lord of the Sabbath Matth. 12.8 into whose hands all these things were delivered by the Father Mat. 11.27 And to whom all power both in Heaven and on Earth was given Matth. 28.18 He only had power to alter it This our Lord did by his own holy example leaving his own personal practice so far as it is Imitable for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties Accordingly his Apostles are found in their following practice proportionable to their pattern shewed them to a due observation of this same day For 't is expresly recorded how they usually Assembled together for religious exercises upon the first day of the Week Acts 20.7 and 1 Cor. 16.2 which day is likewise plainly styled the Lord's-day Revel 1.10
that trust in him Heb. 13.5 assuring his Apostles here that they should never want necessaries though superâ—â—â—ties they might want without prejudice Nature is content with little 〈◊〉 Grace with less Note But beside this miraculous Provision of Fish c. made by himself he also bids them bring some of their Fish which they had now caught He saith not which I have caused you to catch Thus is he pleased to give them and us the honour of his own Actings and to ascribe such and such good works to us when 't is himself that works all those works in us and for us Isa 26.12 This he doth not so much for pleasing us as for incouraging us in duty Note Nor did our Lord here bid them bring their Fish c. as if his own provision had not been sufficient for them for he could câ—filier have satisfied seven Men with this broiled Fish than he had done 9000 with some few small Fishes c. but it was his pleasure to joyn their labours with his own to honour them as Fellow labourers with him in furnishing this Feast that they might not neglect his Blessing upon their own labour nor lose that which he had helped them unto in the way of their Imploy nor that they should think their great Draught was only a Vision nor that they should tempt God in neglecting means by expecting Micracles Note No sooner had Peter heard his Lord bid bring hither the Fish c. but he always the first and the forwardest to obey his Master's commands runs to the Ship now brought to Shore and with the help of his Fellows brings 153 Fishes but of the Net verse 11. which was a figure of Solomon's Time wherein were found 153 thousand Proselytes 2 Chron. 2.17 Note Here was God's plenty for a Sabbath day Dinner to the tyred Disciples who had toiled all night and taken nothing to eat but this Joy came next morning Psal 30.5 Now the Lord invites them to Dinner saying to them as that King in the Parable said to his Guests Behold I have prepared my Dinner and all things are ready c. Matth. 22.4 When their labour and obedience was accomplished the Master calls them to Dinner to Dine both upon the Food that he had created and upon the Fish that they had caught by his Blessing for both were miraculously brought to hand and ordained for one and the same End Note And when they were sat down to Dinner verse 12 13. then shewed he himself as Master of the Family his Church as he had oft done before his Death distributing to each of them their Portion Matth. 25.14 Luke 12.42 himself Dining with them not that he now wanted Meat but this was done to assure them of the Truth of his Manhood and that he was no Spectrum or Phantasm nor was it only to feed his Disciples corporally but also spiritually in the grand Doctrine of the Resurrection for though they knew by his Face Voâ—â—â— and Actings that it was the Lord yet were not void of all scruples which against such clear evidences they were ashamed to propound Hence was it that Christ condescended to convince them of their groundless scruples by so many signs and circumstances Note As 1. His coming in twice among them when the Doors were shut shewed that his Body was now glorified and made spiritual 2. The Skars he still retained as Trophee-marks of his Triumph to which Paul alludes Gal. 5.17 shewed that it was the same Body which was Crucified 3. His Body being seen here standing upon the Shore shewed that his Resurrection had Landed him above the reach of Sea-storms for had they seen him walking upon the Waters as he did Matth. 14. they would have suspected him to be some Spirit as then they did verse 25 26 c. And now 4 He Dines with his Disciples that no longer any place of doubting might remain Acts 1.3 and 10.41 Christ saith Austin did really feed with his Disciples ex potentia not ex indigentia The Summer Sun by his hot Beams sucks up Water as well as the thirsty Earth the former doth it by power the latter for need No doubt but a glorified Body can eat though it need not do so For glorification cannot take away any power c. Briefly learn hence 1. When God will bless Man all second Causes shall cooperate and contribute their concurring help here the Net breaks not but when God will cross Man then the strongest sinew in his Arm shall crack and his most probable Projects shall have an Abortion He can curse our Blessings Mal. 2.2 and blast all our proceedings as King John confessed Since I subjected to Rome I never prospered 2. Hence learn that 't is Christ's method of Providence to exercise us with disappointments and discouragements for a while to prepare us the better thereby for some greater blessing Thus these Disciples caught nothing all night but the morning made amends for all their labour in vain before Thus Joseph and David were prepared for Advancement to the highest Dignities by many praeceding disappointments c. And thus Israel were long bewildered before brought to Canaan 3. Learn how this World is a Warfare no sooner out of one Trouble but into another Peter here was no sooner got safe through the Sea to Christ but presently his Lord bids him go into the Sea again and fetch the Fish c. Thus our Lord dealeth with us no sooner hath he delivered us out of one Temptation but immediately that we should not Rust for want of exercise he casts us into another yet leads us out and leaves us not in it 4. 'T is but a Dinner with Christ upon Earth until all our toil and travel in Trouble is over but it shall be a Supper with him in Heaven Rev. 19.9 Be we but now nigh the Shore of Deliverance 't will be our happiness to Dine with Christ in a more glorious Raised Dispensation Yet Unda supervenit Vndae one Wave follows another After Dinner before the night of Death come new Storms may overtake us but when we Land upon Death's Shore we rest from our Labours Rev. 14.13 no more Fears or Tears we shall sup and sleep with Christ for ever 5. Learn hence that we have all our Food from Christ and we are his Guests at our own or other's Table As we should receive all with thankfulness 1 Tim. 4.4 Deut. 8.10 c. so must we demean our selves as in his presence not seeding without fear Jude verse 12. not as the profane who have not God in their heads hearts words or works In a word learn hence lastly The Mystery of this whole History That the World is this Sea Preachers are the Fishers the Accoutrements necessary are the Ship the Church and the Net the Word of God The Fisher-men should strip themselves of secular Affairs and be naked with Peter of worldly cares They must be girt also with him yet without Christ they
only as before Matth. 10.5 6. to the Jews but also to all Gentile Nations now the Partition Wall being broken down Eph. 2.14 not that they were immediately to go forth for they were to stay till the Spirit came N. B. And Mark joins with Matthew in shewing that Faith and Baptism cannot save without Obedience adding only the Apostle's Credential Letters to wit the miracles done by them a necessary fence for the young Plants of the Gospel N.B. But this Evangelist Mark 's Conclusion makes it more plain that he comprehendeth this last Meeting so then after the Lord had spoken to them c. ver 19 that is all the precepts and promises which he had to deliver during that time to his Apostles concerning the Kingdom of God Acts 1.3 he had nothing now to say but to Seal all with sending the Spirit he was lifted up into Heaven a Blessed resting place after he had been tyred out on Earth taking along with him the earnest of our flesh and sending down the earnest of his Spirit which are two sure gages that our Bodies and Spirits shall meet again at the Resurrection The Spirit came and made the Gospel-Ministry successful attending it with signs verse 20. Mark knew it was most needful for us to know that Appearance mostly which Established a Gospel-Ministry The Third Remark upon this last Appearance is from Luke Chap. 24.47 48 49. where Christ gives out his Commission and Institution of a Gospel Ministry again Defining the Office of Teaching what and whom the Apostles ought to Teach and promiseth to send the Spirit but withal commands them to tarry at Jerusalem till the promised Spirit came upon them which precept is a most pregnant proof that the Evangelist speaks here of Christ's last Appearance for before this they were at liberty to go into Galilee and never till now confined to stay in Jerusalem Whereas they went whither they would before this some to Emmaus others to Galilee c. But now they must tarry here Ten Days more till the day of Pentecost came c. St. Luke goes on here giving us an account how Christ led them out of the City to Bethany ver 50. and there the Disciples had the Lord 's both Benedixit and Valedixit c. He both blessed them as Jacob and Moses did the Patriarchs at their departures and bid them farewell Then did the Disciples return to the City and there put themselves into a posture to receive the Comforter ver 51 52 53. preparing themselves Ten Days for the Spirit 's coming and their Reception of it c. The 4th Remark is from John who likewise gives the like account of the Apostle's Mission into the Ministry and Commission that did impower them for the Remission of sins c. But because he placeth it not upon this last Appearance before his Ascension but upon the last of the Five Appearances upon the very First Day of Christ's Resurrection John 20.19 21 22 23. therefore meet we here with the most obscurity which yet may be cleared by considering 1. That John writing the last of the Four Records only what the other had omitted save where the Contexture of the History required hereupon he saith nothing of Christ's Ascension because both Mark and Luke had left it needless as to him they having spoke largely of it already and why Matthew saith nothing of it too 't is supposed because he wrote his Gospel in Judea where none doubted of it seeing 500. Eye-witnesses thereof put it past all doubt in that Countrey but both Mark and Luke writing to those that lived out of Judea it was more necessary for them to Record his Ascension This Specimen is enough to take off Scruples about such Historical passages that are not alike related by all the Evangelists as to circumstances if it be 2. considered that John mentioneth here the substance of a Gospel Ministry's Institution as to both the mission and commission c. though not the same circumstances of time and place with the other Evangelist which yet he abundantly supplies with other new circustances omitted by the rest as the Lord 's Saluting his Apostles twice with Peace be to you the better to make them Preach the Gospel of Peace As my Father sent me so send I you not to destroy but to save Souls and likewise his breathing upon them as God did upon Adam whereby he became a living Soul And saying Receive ye the Hâ—ly Gâ—â—â—â— â—â—â—maâ—â—â— those make but â—â—d 〈◊〉 heâ— that receive him not first c. By the Divine 〈◊〉 tâ—ings of Christ upon their hâ—â—â—s c. But 3. Suppose it be not the same History yet is it at the least a Material Branch of it as to the power of the Keys in remitting or Revenging Sin as Peter did on Ananias and Saphira Acts 5.5 10. It was a pawn and pledge of that promise of the Father afterwards powr'd out at Pentecost for inabling them to speak with Tongues and to work miracles whereof Thomas though absent at that time was made partaker as well as the power of remitting sin c. Without his being breathed upon with the rest and so was Paul also long after though one born out of due time 1 Cor. 15.8 To whom Christ Appeared from Heaven Acts 9.5 as he had done to Stephen in Heaven Acts 7.55 and as he had done all these Ten times to others while he was on Earth Yea and more such Appearances here might probably be which as John intimates Chap. 20.30 are not written yet enough is to make us believe ver 31. So that it is not at all improbable to say that Christ might Celebrate all the Six first Days that were within the Forty Days after his Resurrection for the fuller establishing it as our Christian Sabbath and these last Four Days may seem little enough to settle his Church and to dispatch so much work as is before mentioned though this be not written as all could not be John 21.25 before his final farewel and disappearance at his Ascension which history begins the Acts of the Apostles to which place I adjourn the Discourse thereon The good Lord help us to be duely prepared for his last and great Appearance at the last day We should be both looking for and hastening unto the coming of our Lord 2 Pet. 3.12 It will be sudden therefore be we always ready Matth. 24.44 c. Having our Loins Girt and Lamps Burning Luke 12.35 Like wise Virgins to meet our Blessed Bridegroom Matth. 25.10 Crying Come Lord Jesus come quickly Rev. 22.20 Amen Δάξα Ï„á¾· Θεῷ The end of the first Part. The Second Part of the New Testament CONTAINING Christ's Ascension and the Lives of all the Apostles CHAP. I. Of the Antecedents of Christ's Ascension NEXT to the most Illustrious Life of our Lord Jesus God man whose life is the light of Men John 1.6 the Lives of the Holy Apostles do succeed whose Lives and Actions had greater lustre and
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
saith the Poet Names and Natures do oft agree but it holds not true in these two Hananiah's in whom not great Grace as Acts 4.33 but very little was to be found The Old Testament Hananiah was only a pretended Prophet Preaching plaâ—â—ntia pleasing things to the Prince and People through flattery and for filthy lucre likely He limits their Deliverance from Babylon to come within two years when the Lord by Jeremy had told them their Captivity should continue seventy years Now because this graceless false Prophet made the Prince and the People to trust in a Lye therefore within two months of his Lying Prediction God smote him that he died Jer. 28.1 3.15 17. Note So dangerous a matter it is for Ministers to teach People contrary to the Revealed Will of God and presumptuously to limit the Holy One of Israel to our time Psal 78.41 Event hath confuted and confounded such Lying Prophets in our Day according to Deut. 18.22 And this New Testament Chananiah is found here to have little more Grace c. than he had as will appear after in describing his sin c. How many Ships are named the Happy Success and the Good Speed c. yet make unhappy Shipwrack at Sea The Second Remark relateth to his State and Quality he was not an ordinary or common Person or Professor but probably as 't is thought a Minister of the Gospel who had received extraordinary Gifts of the Spirit and therefore mention is made of him next to Barnabas Acts 4.36 37. that Son of Consolation a good man and full of the Holy Ghost Acts 11.24 whereas alas this greatly gifted Minister was a bad man and full of the evil Devil for Satan is said to fill his heart top-full even from corner to corner Acts 5.3 As when the head is fill'd with the fumes of Strong-waters such a person is bold and daring c. So the Devil had so fill'd this man's heart with his Intoxicating Cup that he dare desperately venture to provoke God to his face Note This teacheth us 1. What are Gifts without Grace there the Handmaid wants the Mistress to manage her so miscarrieth And 2. The more light and love any Man or Minister is made partaker of his sin hath the more aggravation and is a falling Star c. The Third Remark is touching his Sin which was this he would ambitiously imitate blessed Barnabas in selling his Farm and devoting the whole price of the Possession by a solemn Vow to God and his Service but the Tempter by his Temptation meeting with and drawing forth this man's corruption perswades him to purloin and detain part of the vowed price for supplying his and his Wife's necessaries in their Old Age or in a time of Sickness or in some sad scattering Persecution that might arise after as indeed it did which they might lawfully enough have done keeping back part for such Ends as are aforesaid had they not vowed to give the whole to the use of the Church Thus there was a complication of many sins in this one as 1. Here was Ambition he would be thought as good as the best yea even as Barnabas himself c. 2. Hypocrisie pretending Holiness and Devotion to God but intending to serve his own ends c. 3. His Diffidence and Distrust in that God whom when he had made his Vow he seemed to dedicate himself and his whole substance unto and upon whom he professed to have his whole dependency for time to come And 4. Sacrilege in Robbing of God insomuch as he paid not down the whole that he had vowed to God contrary to the Law Mal 3.8 Lev. 27.10 and Deut. 23.21 22 23. The Fourth Remark relateth to his Punishment for the concurrence of these four sins in one No sooner had Peter told him of his belying God the Holy Ghost who had stirr'd up the first motion of selling his Possession but he had suffer'd Beelzebub the God of Flies or Master-Fly Satan soon to fly-blow and corrupt it c. but immediately he falls down and gave up the Ghost Acts 5.2 3 4 5. Note Thus as God graced the Jewish Church with some extraordinary Instances of his severe Judgments upon Sinners in the beginning of it such as were executed upon the Man that gathered Sticks on the Sabbath day Numb 15.35 and upon Nadab and Abihu for offering strange Fire Levit. 10.1 c. So did the Lord accordingly grace the beginnings of the Christian Church with the like Judgments upon Sinners that they might be set forth as Sea-marks for all who sail in the Sea of professing Christian-Religion to shun such sins and to learn that the great God with whom we have to do therein is greatly to be seared That we may be what we seem to be we must be to God what we seem to be to Men and we must be to God at all times what we seem to be to Men at any time That we worship God in spirit as opposed to Formality and in Truth as opposed to Hypocrisie John 4.24 God takes some Malefactors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Theft or Act John 8.4 and hangs them up as it were in Gibbets that others warned thereby may hear fear and do no more any such wickedness Deut. 13.11 and 17.13 and 19.20 and 21.21 Alterius perditio tua fit cuntio seest thou another suffer Shipwrack then look well to thy own Tackling Note Christ had impowered his Apostles with this Commission Whosoever's sins ye remit or retain they are remitted or retained John 20.23 whereby they were invested with a power of Life and Death to inflict corporal Plagues upon the disgracers of the Gospel or to spare them as they were directed by the Holy Ghost which they now had received and whom Ananias and â—â—â—hira had here basely belied thinking their False-play could not be detected by that Divine Spirit as if he were not the Third Person in the Godhead which those that cursedly deny have cause to fear Ananias's Plagues Peter here being fully perswaded that his own sin of Lying against his Lord in denying him c. was assuredly pardoned doth dare thus signally to avenge a Lye against the Holy Ghost and thus doing in a 〈◊〉 Zeal for his Master whom he had denied Note This miraculous manner of punishing notorious Sinners in the Gospel-Church was accommodated only to those Primitive-Times wherein Magistrates were so far from defending the Church that they themselves were found the greatest offenders of it Therefore were those two Dissemblers extraordinarily erected by the extraordinary Apostles as lasting Pillars of Salt with Lot's Wife and everlasting Monuments to all Generations of the great God's just Indignation against the Despisers of the Spirit of Christ After the Husband's Death for his sin against the Holy Ghost followeth 2. The Story of his Wife wherein we have these Remarks likewise The first Remark is her Name was Sapphira which signifies specious or beautiful She might be so on
Syrian Army were smitten with Blindness so that they could not captivate that one single Servant of God Elisha 2 Kings 6.18 Their senses being so deluded by a Divine Operation yet was this Conjurer worse confounded than they and stopped in his perverting carreer The seventh Remark is In the midst of wrath God remembers mercy even in his dealing with wicked men Hab. 3.2 and stirs not up all his wrath Psal 78.38 This Blindness therefore was not a perpetual as it might have been but only a temporary Blindness Thou shalt not see the Sun for a season N.B. This phrase intimateth that it was inflicted upon him not so much in a poenal as in a medicinal way that he might be reclaimed from his Villany be reduced by Repentance and receive his sight again The Antients do without Book affirm that he did hereby Repent of his sin and was restored to his Eye-sight again yet after this they say he returned with the Dog to his Vomit and with the Sow to his wallowing in the Mire not only of his old Judaism but to his devilish Magick Tricks again which shews he repented of his very Repentance but so did not Paul who was struck blind also Acts 9.8 for he saw savingly c. The eighth Remark is God over-shoots Satan in his own Bow That which the Devil designed for obstructing the Gospel was over-ruled by the Lord for a farther promoting it Sergius Paulus was set upon by Satan in this Sorcerer to be turned aside from becoming a Proselyte yet when this prudent man saw that the Gospel which Paul Preached was attended with so much Majesty and with such a power of working Miracles accompanying it he the more firmly believed being astonished at the Doctrine of the Lord verse 12. N.B. The Word never works more kindly than when it is received with admiration The second Journey Paul and Barnabas took from Cyprus when they had done their work there N.B. Was to Perga in Pamphilia verse 13. whereof we have nothing of note Recorded save only how their Collegue that ministred to them verse 5. plaid them a slippery Trick there though some say this was that John Mark who wrote the Gospel called by his name yet his departure from them at this juncture when they were walking their Biennial Circuit was blame-worthy Acts 15.38 Whatever was the cause of this withdrawment from the Yoke of Christ Sundry Conjectures there be why he did so N.B. As 1. That he foresaw from this short Experience what difficulties and dangers attended the Gospel and therefore in time provided for his own safety and avoided it as one soon weary of his work There be too many who can be content to be doing something for Christ yet care not to meet with suffering little or nothing for him as the King of Navarr told Beza He would launch no farther into the Sea of Religion than so as that he might be sure to save himself by returning safe home to Shore at night 2. N.B. Some suppose Mark returned to Jerusalem out of an over-fond affection to his Aged Mother who lived there But he had learnt a better Lesson in his own Gospel Mark 10.29 30. to forsake Mothers for Christ who promised to be worth ten Mothers to him c. N.B. The third Conjecture is That Mark heard of the Imprisonment of Peter with whom he had some special familiarity yea a peculiar Interest in him as appeareth from 1 Pet. 5.13 whom Peter there calls his Son and in that Peter was so well acquainted with Mark 's Mother's house Acts 12.12 therefore his extraordinary respect to Peter might draw him back to see what became of him at Jerusalem N.B. The fourth Opinion is That his Relation to Peter who was the special Minister of the Circumcision made him the more shy and nice to venture among the Uncircumcised Gentiles not only lest he should not shun that occasion of offence to the Jews and Peter but also because he fore thought of the Tediousness of that two years Journey they having now but newly entred therein who had met with a Temple of Venus at Paphos in Cyprus and now were come to Perga in Pamphylia where there was another Temple of Diana which would unavoidably create trouble enough to those that cried down their Idolatrous Worship and they were now like to go deeper into the thickest of these Idol worshippers every day more than other this might become Mark 's discouragement N.B. But whatever was the cause of Mark 's withdrawment from this work it was so unwarrantable as to make a breach betwixt him and them for the present nay it occasioned that bitter Paroxism betwixt Paul and Barnabas afterward even the great commotion or perturbation Acts 15.39 Let us leave Mark in his Journey to Jerusalem learning this Lesson only from his frailty Let him that thinks he stands take heed lest he fall 1 Cor. 10.12 whither when he came he did abide there till Paul and Barnabas came thither again N.B. Beside this Remark of Mark 's departure from his Ministry here we find nothing remarkable concerning Paul and Barnabas at Perga in Pamphylia no more is Recorded of them Their third Journey was to Antioch in Pisidia verse 14. so called to distinguish it from the other Antioch of Syria from whence they set forth verse 1 3 4. and Acts 11.19 which was next to if not part of Pamphylia Here these two Apostles as we read went into the Jews Synagogue upon their Sabbath day N.B. Either to joyn with the Jews in their Worship which was not then unlawful or rather to get an opportunity of Preaching the Gospel more publickly to them for this was the grand Errand of their coming thither And the Rulers of the Synagogue soon gave them a candid Invitation thereunto after the Reading of the Law and the Prophets v. 15 c. The other part of this Chapter begins with the special Remarks upon Paul and Barnabas's Actings at this Antioch where Paul Preacheth a most powerful Sermon wherein a general prospect may be presented as to the form and manner of his Convincing Discourse in these following particulars As 1st His Prologue or Preface v. 16. wherein he craves their careful attention which he intimates none could do but only such as truly feared God for that is the proper Character of a right Attentive Hearer 2ly His Narrative of the Divine Benefits which the Lord of old bestowed upon his People Israel frankly for the Messia'hs sake and these he reckons up to be four 1. God's free Electing of them above all Nations and his wonderful delivering them out of Egypt verse 17. 2. God's Indulgency towards them for forty years in the Wilderness as a Mother bears with her Child's frowardness or as an Huband bears with his Wife's crossness verse 18. 3. His giving them the Possession and Improvement of the Land of Promise verse 19. 4. His constituting them into a form of Government there both that of
Aristocracy under Judges verse 20. and that of Monarchy both under Saul verse 21. and under David verse 22. Then 3ly He lays down his Proposition That Jesus is the Christ the Saviour of the World v. 23 4ly The Illustration of the Proposition variously proving it as 1. From Christ's Stock and Family according to the flesh foretold by God verse 23. 2. From his Fore-runner fore-told by Isaiah and Malachy verse 24. 3. From the Testimony of John Baptist himself verse 25. 4. From the Resurrection of Christ verse 30. which he asserts as well fortified with the Testimony 1. Of the Apostles and many Galileans v. 31. and 2 Of the Prophets both David verse 33 35. and Isaiah verse 34. 5ly He anticipates Objections that some might raise against his Proposition as 1. None must look upon themselves to be unconcerned in this Truth for the holding forth of the Messiah was of universal concern to present as well as to past Times verse 32 33. 2. None must be offended at Christ's unjust condemnation whereof the Cause he tells them was only the Jews Ignorance verse 27. nor at Christ's Ignominious Death upon the Cross verse 28. nor yet at his Burial verse 29. 6ly And lastly His Epilogue wherein he excites his Auditory to an hearty Imbracement of the Gospel by two Arguments the first is drawn from the Advantage thereby informing them that many benefits do redound unto those who imbrace the Faith in Christ verse 38. and 39. And the second is drawn from the danger of neglecting it Contemners of Christ saith he God will severely punish at the last day v. 40 41. Having here drawn a Graphical Scheme of Paul's Seraphical Sermon now come we to the particular Remarks The first is It may justly be wondered at how Paul got the liberty to Preach thus publickly as well as powerfully in the Jews Synagogue seeing the Jews generally did so hate him as appeareth by that danger he was in at Damascus through the Jews Machinations against him who had wrought with the Governour of that City to apprehend him and there they would have dispatched him had he not been let down over the City-wall in a Basket Acts 9.22 23 24 25. 2 Cor. 11.32 33. And seeing also that no man might presume to Preach in their Assemblies without lawful Authority and a solemn Calling thereunto by the Governours which God had set over them in their Law and appointed them for ordaining Preachers This Doubt is exprresly resolved verse 14. Acts 13. saying The Rulers of the Synagogue gave him a call to this work But that they should do so is the greater wonder of the two For the difficulty lieth how did those Rulers know that Paul and Barnabas were qualified for Preaching-work It may be answered by their former converse with them for it cannot be imagined that this was the first time they had seen them nor that they came to Town that very day but as Dr. Lightfoot supposeth the Rulers had been conversing with Paul and Barnabas before this some time whereby they understood their Ability to give a word of Exhortation and not only so but probably those very Rulers had by conversing with those Apostles by this time drunk in some Respect for and Affection to the Gospel hereupon they did thus urge them to Preach it to the people The second Remark is 'T is a laudable custom to read some portion of Scripture first and then to expound and apply it before the Sermon begin N.B. This was the practice of the Priests of the Lord in the Jewish Synagogues and this ought to be done in our Christian Churches The Reading of the Law was commanded by Moses and the Rabbins say that Ezra commanded the Reading of the Prophets also in their Synagogues and both the Law and the Prophets were so distributed into parts and so many Sections as by Reading every Sabbath day one of them they might Read the whole of both once a year N B. That the Scriptures were Read in the Synagogues many proofs do demonstrate as Luke 4.16 Acts 13.15 and 27. and Acts 15.21 c. And that they were expounded also is as demonstrable Neh. 8.5 8. Acts 9.22 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth signifie that they proved the proposed Truth by comparing Scripture with Scripture and laying one place to another as Joyners that in order to Erect a Fabrick first fit all the parts of their work together so that each part may perfectly agree with the other c. Thus the Priests in Nehemiah's day Read the Scripture and gave the sense thereof to the people for it was their special Office to Instruct them Deut. 33.10 Mal. 2.7 c. hereupon these Levites Neh. 8.8 did not only Read the Law but also as Tremellius renders it Dabant Intelligentiam per Scripturam ipsam they caused the people to understand the meaning of one Scripture by comparing it with another N.B. Parallel Texts like Looking-glasses placed one against another do cast a mutual Light one to another And thus the Lapidary useth to brighten his hard Diamond with the Dust that is shaved off from it self and so ought hard Scriptures to be opened and explained by those that are plainer But above all N.B. The Example of our Lord himself maketh it a most commendable Custom This was Christ's own Custom to Read and Expound the Scripture Luke 4.16 17 18 19. where we are told that our Lord did not only open the Book to read but he also opened that portion of Scripture which he had Read As he was admitted to be Maphtir or publick Reader of the second Lesson in the Prophets for that day So he became both his own interpreter and paraphrast too tho' for his pinching them too close his life was then indangred The third Remark is The success of that powerful Sermon which Paul preached this first Sabbath-day after the Reading of the Law and the Prophets as aforesaid upon the Auditory The Auditors consisted of two sorts the Jews and the Gentiles N.B. 1st The Jews were some good and some bad The latter were offended at this Apostolical Doctrine at those offence that Solemn Assembly was broken up by the aversness and outrage of those bad Jews against the Gospel but the former took the better part and joyned with the honest Gentiles who were both together wrought upon by the word of God Acts 13.42 43. N.B. Thus God will â—ut in for his part with the Devil and not suffer him to take all Christ as it is promised Isa 53.12 will divide the spoil with the strong with the strong People with the strong Turk and with the strong World yea with the strong Devil he will scramble among the strongest of his Enemies for his share even among the cursed Jews themselves who were his Crucifyers He will out of his gracious Nature Exod. 22.27 pluck some yea many as 't is said here of them as brands out of the fire Zech. 3.2 3.
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
Amphipolis and Apollonia two Cities also in Macedonia whether they were called by the Vision but God had no Harvest work there for these his Harvest Labourers and tho' the former of these was so called because the Sea came up to it on both sides yet the Gospel of Christ that vast Ocean of Divine love must not now come to it on any side but Paul passeth by both those places as he was directed by God's Spirit and goes on to Thessalonica one of the chiefest Cities of Macedonia a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Thessalians and therefore call'd it Thessalonica which signifies the Conquest of Thessaly but it became far more famous for Christ's coming and riding upon the white Horse of the Gospel and conquering a famous Church to himself to which Paul wrote two famous Epistles afterwards c. As to Paul's Preaching the Gospel at Thessalonica two things are principally to be considered concerning his Doctrine Preached in that City The first is the Object thereof which is Two fold 1. The Personal 2. The Real Object The Personal Object is manifold As 1. Whom he Taught the Jews 2. Where in their Synagogue 3. When on the Sabbath-day 4. How oft three Sabbath days together And 5. From whence he drew his Doctrine 't was out of the Scriptures Acts 17. verse 1 2. Then the Real Object is twofold 1. What his Doctrine was namely the Doctrine of Christ's Death and Resurrection And 2. The manner how he taught it was by opening the Prophecies of the Old Prophets concerning Christ and comparing them with what was both done and suffered by Christ making all things so plain to the Eyes of their understandings as if he had exposed them to the open view of their Bodily eyes ver 3. The next considerable to the Object is the Event which also is twofold 1. Good And 2. Bad. The good Event was the Conversion of some Jews and of a great multitude of Greek-Gentiles and of the chief women not a few verse 4. But the bad Event was the opposition and persecution which was a constant Companion of the Apostolical Doctrine in all places where Paul came and this is described by its three parts its Beginning its Advance or Middle and its Catastrophe or ending 1st The Beginning of it was started by the Unbelieving Jews moved with envy who call the lewd Fellows into a League of Conspiracy with them and so sets the whole City in an uproar verse 5. The 2d part of this persecution is the Middle or Increase of it wherein is related that the Apostles being withdrawn to avoid the rage of the rude Rabble so could not be found they fall foul upon Jason the Apostles host and entertainer with others of the Brethren and hale them away to the Rulers of the City where they lay heavy and heinous crimes to their charge they accuse them 1. Of raising Sedition verse 6. 2. Of committing High Treason verse 7. Then the 3d. part the Conclusion thereof tho' those Judges were affrighted at these Accusations both fearing a Tumult among the Citizens and the Roman powers reckoning with them if Christ should be allowed to affront Caesar verse 8. N.B. However they were either well satisfied with Jason's Apology or with the Bail taken for their Appearance if there were need so as to dismiss them out of the Court and let them return home verse 9. This gave a loud alarm to the Apostles knowing that the Jews sought Paul's life therefore were they sent away verse 10. The Remarks upon Paul's preaching at Thessalonica are these The first Remark is Still the Gospel is as the Sea what it loseth on one side of Land it gaineth on another The sending away of Paul and Silas from Philippi to gratifie the mad multitude Acts 16.39 was a means to carry the word of life and Salvation to Thessalonica yea and we may suppose to some Jews both in Amphipolis and Apollonia too N.B. For tho' the every where scattered Jews had no Synagogue built in either of those two Cities as was in Thessalonica yet 't is not at all improbable that they resorted to this Synagogue in Thessalonica out of both the other Cities so had the opportunity to hear Paul preach the Gospel to them N.B. As all these three Cities were situated in Macedonia so they were not so far distant one from another but that they might hold up a Communion in the Jewish worship without any breach of that Law which limited their Sabbath-day's Journey to about two miles among their Traditions Acts 1.12 yet was this looked upon as binding only in their own Countrey in times of peace and not in other Countreys into which War had dispersed them So that some of those Jews out of the other two Cities might be of the Number of those that Believed and Consorted with Paul The second Remark is But those Jews which believed not were the worst sort of Enemies the Gospel of Christ met withal in the whole world N.B. These Unbelieving Jews were worse than those lewd Fellows of the baser sort that were as Idle vagrants out of all honest Imploy Viles et Venales Saith One Vagi otiosiq saith Another such as had nothing to do but to gaze about and run on Errands This Rascality and Sink of the City was the best tools the Jews could find out by whom to do the Devil's drudgery A quo aliquid tale est illud est Magìs Tale inasmuch as those cross-grain'd and cursed Jews set those Mercenary Dueggs of the City on work to make an uproar and opposition against the Gospel they were the principal Agents therein and therefore worse than those worthless burdens of the Earth who were but their Instruments which watched all opportunities to move Sedition in hope of finding some Advantage in change Hence Paul brands those Jews thus that they are neither pleasing to God nor profitable to men 1 Thess 2.15 The third Remark is The Success and prosperous Reception of the Gospel is a grievous eye-sore to the Envious Devil N.B. Would we know the Reason why the Devil raged thus both in the chief Agents the Jews and in those their under-Instruments the mad Miscreants against the Apostles of Christ It was because in three weeks space or very little more they had Converted some Jews many Proselytes and not a few of the chief Gentiles yea and a considerable number of the honourable Matrons of the City tho' such had stirred up persecution against Paul and Barnabas in Antioch Acts 13.50 All which number of Converts considered with the shortness of the time wherein so many were brought in it cannot be wondred at that the Devil seeing his Kingdom tumbling down filled the hearts of those Incarnate Devils from corner to corner with rage against the Apostles N.B. However this speedy Efficacy of the Gospel upon so many and mighty persons together with the malicious Opposition they
and Pollux or Gemini do not arise together in the Horizon It presages an approaching Storm Sure I am our divisions have done no less But Paul knew of a better Pilot and Patron than the picture of those two young men riding upon white horses having either of them a Javelin in his hand and by him half an Egg and a Star c. He knew such Heathenish folly would be so far from procuring favour for better sailing under this Pagan badge and patronage that they met with before they were cast up at Malta that it might provoke the great God of Heaven Earth and Sea to far worse disfavour yet his Divine warrant for his appearring at Rome bears him up above all discouragement N.B. The Ship sails safely from Malta to Syracuse in Sicily once famous for Archimedes's Engines for its defence against Marcellus the Roman Generals besieging it Where the Ship abode three days to sell some of her wares in her Trading Voyage From thence she passed to Rhegium in Italy derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rumpo because Tradition telleth that there the Sea in a strong Tempest broke off Sicily from Italy both which were before but one continent as the like is related concerning France and England at Dover broke off from Calais in France and from thence they passed to Puteoli a Sea-Town not far from Naples where they found some Christians and abode with them seven days verse 12 13 14. Which shews Christ confines not his Church to any one place but had Christians Scattered up and down both here who requested Paul to spend one christian-Christian-Sabbath with them that day being one of the seven as well as at Rome c. The eleventh Remark is Oh! how powerful is God's providence in over-powering all passages concerning Paul here that he passeth to Rome not like a Prisoner as indeed he was and in chains too but much more like a Triumpher verse 15. We read how the Roman Conquerers when they returned to Rome after their Conquests in Europe Asia Africa as the two Scipio's Africanus Asiaticus c. were alway met upon the Road thither by eminent Persons to congratulate their great Victories c. Accordingly was Paul met in his Road to Rome by Persons more excellent than their Neighbours Pr. 12.26 Even by Christians whom they then called one another Brethren an amicable amiable title for the Brotherhood of Christ who is call'd their elder brother 'T is a wonder how any Christians could be found in Puteoli in Rome it self in Nero's Reign but the wonder ceaseth if it be well considered how it is expresly mentioned that there were strangers from Rome at Jerusalem upon the day of Pentecost when those mighty miracles were wrought there then Acts 2.10 c. And we may well suppose these same persons became true converts at that time who propogated the Gospel in their Sphere and whose hearts God now moved so as not to be ashamed of Paul's bonds but to come forth from their homes to meet him and to shew their respect to him as a prisoner of Jesus Christ some of them coming as far as to Appij forum about one and fifty miles and others to the three Taberns upon the Road about three and thirty miles from Rome so that God stirred up friends to come some one day's journey and some two and to congratulate Paul's coming up to Rome all whom when Paul saw he thanked God and took courage as owning it an incouragement sent from Heaven and a token of good from God for hereby they enjoyed the sweet society one of another for some space together as they travelled along their way which could not be but a rich refreshment to Paul who had desired so much and so long to fee them yea some friends he found even in Nero's Family Phil. 1.13 and 4.22 So that Paul entred Rome more like a long look'd for Triumpher than a poor Prisoner The twelfth Remark is The great yet gracious God despiseth not his Prisoners Ps 69.33 but looseth them Psal 146.7 Even those that are Prisoners for Righteousness sake 1. Pet. 4.14 15 16. As God was with Joseph while a prisoner and gave him favour in the eyes of Potiphar Gen. 39.21 So he was no less with Paul a prisoner of Christ giving him favour first in the eyes of Julius the Centurion who brought him and the rest of the prisoners from Judea and who had been his fast friend from their first seting forth Acts 27.3 And so continued even to the time of Paul's setling in Rome and 't is probable it was through the means of his Mediation that the chief commander over the Judgment Hall to whom prisoners of State were committed did not commit Paul to the common Goal where his righteous soul would have been continually vexed with the blasphemy's of the Goal-birds as Lot's had been with the Sodomites in Sodom 2. Pet. 2.8 but he obtained that favour of Liberty to take private Lodgings by himself having only his keeper with him after the Roman manner v. 16. N.B. and there was he kept under a restraintless restraint which favour God gave Paul for his comfort and for the advancement of the Gospel for by this means he had an opportunity of going abroad at his pleasure c. tho' chained as v. 20. he might preach the Gospel which was not bound 2 Tim. 2.9 in any place where a door was opened As his chain was a long light and therefore a more easy chain to bear so his keeper who bare one half of the burden of the chain could not but become by this time very tractable and complying to Paul's counsel not only as one under irresistable convictions of his prisoners Innocency but also in the many Donatives and kind Treats he met with among well-wishers which might easily melt down and sweeten all kind of Rigour to his prisoner Paul The thirteenth Remark is Gospel-Ministers ought as speedily and as effectually as they can to obviate those objections and to remove those obstructions that may render their Ministry unacceptable and useless Thus did blessed Paul here after three days he sends for the chief of the Jews c. ver 17. He states his case to them that he might free himself from all sinister suspicion in them of him as if he came thither to accuse his country men whereof had he a mind he wanted not matter no his work was to vindicate the cause of Christ and his own Innocency with as little reflection upon the Jews as might be tho' they had used all their Oratory and Interest against him both before Faelix and Festus the former of which would have sacrificed Paul to the malice of the Jews for regaining their favour whom he had notoriously incensed against him and the latter Festus with King Agrippa both unbelievers had Justified Paul Acts 25 26. yet because Faelix had forced him by his fawning upon the Jews for recovering their
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but