Kings 22.48 49. whereby he shew'd the Truth of his Repentance Mark 3. These Three Branches First Jehosaphat's Sin in associating himself with so notorious a Sinner had this aggravation that it was so soon after such a glorious Deliverance as Ezra 9.13 14. The Second is How good Men may fall once and again into the same fault as Gen. 12.13 and 20.2 Abraham said twice She is my Sister The Third is God will not prosper the evil Projects of his own People Peter Martyr saith God prosper'd Solomon's Voyage for Gold 1 Kings 9.28 because his Temple was then to be Built but not so Jehosaphat's for there was no necessity then 't was only for Curiosity c. 2 Kings CHAP. I. THIS Chapter is a Narrative of the Life of Ahaziah who was his Father Ahab's Vice-Roy during his absence at Ramoth-Gilead and his Successor when he fell there and Contemporary with Jehosaphat as before The two General Parts of this Chapter are 1st the Life and 2dly the Death of this King Remarks upon the First are First this Ahaziah hath a black Brand put upon him 1 Kings 22.51 52 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil Egg of an evil Bird his Father Ahab was bad but his Mother Jezebel was well worse No good Son could well be expected from such notoriously bad Parents seeing both their Loins and their Lives were sufficient to Debauch him He clave close to his Parents Patterns and succeeded Ahab not only in his Throne but also in his Sin so he did truly Patrizare prone to prove the same Sins and to be his Father's Second Edition therein Remark the Second This mopish Man makes Moab revolt from their long Subjection ver 1. here they had been subdued by David 2 Sam. 8.2 Upon the Division Moab was adjoined to the Ten Tribes as Edom was to Judah 1 Kings 22.47 Moab had furnish'd Israel with rich Flocks and Fleeces Chap. 3.4 5 and was kept in that Subjection until that warlike King Ahab died but now they cast off the Yoke when Ahaziah comes who was a weak as well as a wicked King This was the first Judgment of God upon him to punish his Wickedness Remark the Third is This mopish Man hearing of Moab's Revolt walks musing upon the Battlements of his Palace and leaning on the Lattice the same righteous God that had guided the Arrow to kill Ahab now orders the Lattice to break asunder and to let Ahaziah fall so as mortally to wound him vee 2. Where can obstinate Sinners be but God's Justice may meet them and their sin find them out Numb 32.23 now is he disinabled to attempt any thing against Moab Remark the Fourth is When this Second Judgment of God had befall'n him he fearing Death and being desirous of Life inquires of Baal-zebub or of the Devil and not of God touching the Issue Thus his Body was not so sick as his Soul was sinful in sending to Satan either for Medicine or for Intelligence This is the first time we hear of Baal-zebub in Scripture the Name signifies a Fly-Lord the Ekronites called their Idol thus thinking by the perswasion of their Priests that Baal freed their Country from the annoyance of Flies wherewith they were much infested All the Dunghil-Deities of the Pagans were Devil 's saith the Apostle 1 Cor. 10.20 and in after-times the Prince of Devils is called Beelzebub Matth. 12.24 At Ekron he was chiefly Worshipped hence Acheron is taken for Hell in Virgil. Flectere si nequeo superos Acheronta movebo Saul had said the same in effect If God will not be my Friend the Devil will be glad to be so 1 Sam. 28.6 7. but Ahaziah Saul's worse seeks not to God at all but to the Devil in the first place Nor did he seek to his own Baal for that he had lately gull'd Ahab out of his Life but to that of Ekron among the Philistines Oh sottish Soul thus to admire a Foreign Idol Remark the Fifth The Lord look'd upon this Message as an intolerable Affront to himself that a King of Israel should so far degenerate from an Israelite indeed John 1.47 as to prefer the Idol or Devil of Ekron before the God of Israel who had never said to the Seed of Jacob or Israel Seek ye me in vain but bids them Concerning the work of his hands command him and be asham'd of their dumb Idols Isa 45.11 16 19 because of this heinous Crime in ascribing Prescience God's Attribute to the Devil who knows no future Things but what are in their working Causes or in the Light of Particiâ—â—tion as the Schoolmen say therefore God sent his Angel a great honour to Elijah who bids him meet the Messengers of Ahaziah and denounce the Doom of Death to him ver 3 4. and then when he had better do any thing else than die Eccles 7.17 Remark the Sixth The Messengers saith Peter Martyr thought Elijab to be more than a Man even some Angel who knew the King's Secrets delivered to them in his Bed-Chamber therefore durst not apprehend him but he departed to Mount Carmel and they returned to the King with the Tidings without going to Ekron concluding he that could tell what the King had so secretly spoken could also foretel how he should finally speed N. B. Their so speedy return did easily discover to the King they had not been at Ekron therefore he enquires of them What manner of man he was that met them with these Tidings ver 5 6 7. they describe him ver 8. how he had a rough Garment Zech. 13.4 a pattern of Repentance Isa 20.2 Matth. 3.4 Hebr. 11.37 to mind the King of becoming a Penitent otherwise he was himself hastning to Beelzebub the Prince of Devils Matth. 12.24 and Baalzebub the God of Ekron could not save him from it The Second Part of this Chapter hath relation to the Death of Ahaziah as it was usher'd in by the Death of two of his Captains and an Hundred of his Men of War by Fire from Heaven Remark the First is Ahaziah readily apprehends it to be Elijah whom he had seen more than once an unwelcome Guest to his Father Ahab and to his Mother Jezebel and instead of Repenting he resolveth in a great rage to make Elijah die before himself saith Sanctius N. B. And therefore sends he not a Messenger of Peace to call him to Court that he might pray for him but a Captain of War with a Band of Soldiers to fetch him by force ver 9. All Authors agree That his wicked Mother Jezebel stirred him up to breath out such persecuting Threatnings against the Lord's Prophet she being as highly incensed against him 1 Kings 19.2 as ever Herodias was against John the Baptist Matth. 14.8 This Captain goes to Carmel and there calls him in contempt Thou man of God come down I must carry thee Prisoner to the King or if he confessed him to be so without a Jear 't was with a false Heart and bloody Hands the
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
Salvation to some but a Savour of Death or Destruction to others 2 Cor. 2.16 Thus God did most graciously give a due warning to an evil World though he needed not to have done so for as men gave God no warning of their sins against him so God might have given as little warning of his Judgments against them but his mercy triumph'd over his Justice Jam. 2.13 and fury or revenge was not in God Isa 27.4 For such who are for revenge are all for surprize but God gives both respite and warning that his Judgments might not come as a thief in the night at unawares upon them And though this race of Rebels improv'd it not but Jeared where they should have Feared Those of Lamechs black line laughed at Noahs daily labour scoffingly asking him whether he meant to Sail upon dry ground and why he expected a wet Winter and whether much holiness had not made him mad Acts 26.24 However Noah took warning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved with fear Heb. 11.7 And gave warning to those that would not take it they cannot all flout him out of his Faith but he Preaches Builds and Finishes and then Enters taking Gods threatning by the right handle he feared the Judgments when the World generally jeared at them Inferences hence are 1. As Noah took the warning well at Gods hand and Feared so ought we to do being warned of God about Judgments impending The word Heb. 11.7 for warn'd of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to have dealings with God coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res negotium Noah was a man that did Negotiate with God and was of his Court and Counsel God will not hide what he hath to do from Abraham or Noah his Friend Gen. 18.17 Psal 25.14 Joh. 15.15 Surely the Lord God will do nothing but he revealeth his secrets to his Servants the Prophets Amos. 3.7 Nothing that is hardly any thing such is his Philanthropy or Love to men that he loves to fore-signify and to warn before he wound Even Pharaoh himself had warning of the First and Second Plagues but not of the Third again of the Fourth and Fifth not so of the Sixth yet again of the Seventh and Eighth but not of the Ninth and when neither warning nor no warning would work well then came that Tenth and last sweeping Plague that swept away all the first-born of Egypt As Moses was Gods Herald to warn Egypt so Noah was to warn the old World and Gods Prophets are now no less to warn this present evil World that the goodness of God might lead us to repentance Rom. 2.4 The old World had but one Preacher yet we have many God might deal with us as Absolom did with Amnon whom he designed to destroy in speaking neither good nor evil to him 2 Sam. 13.22 Or he might rush suddenly upon us and by a Thunder-stroke confound us at once as he did the Apostate Angels in the very first Act and Moment of sin No he sendeth his Heralds to proclaim War yet with articles of peace open in their hands So slow to Anger is he and so little desirous of the death of sinners that he who was but six days in making the whole World yet could be seven days in unmaking or destroying that one City Jericho Oh who would not but fear this goodness Hos 3.5 The 2. Inference is seeing God hath foretold us of Evils to come both Particular and the General Judgment we should be moved with fear as Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling Gods warning well and making a saving use of these predictions for preventing the danger Especially considering the old World could at first say from a divine warrant that there are yet an hundred and twenty years before the general Judgment by water doth come but we can none of us say that there be yet an hundred and twenty days before the general Judgment by Fire come for of that day and hour knoweth no man Mat. 24.36 Oh God forbid that as it was in the days of Noah it should be so now v. 37. Noahs fear is opposite to the Worlds security Noah was moved with Fear but the wicked world were moved at Gods threatnings no more than a Stone The honest and good heart Luk. 8.15 is like the Pool of Bethesdah Joh. 5.3 4. If the Angel of the Covenant come down into it 't is then moved such was the heart of Daniel Dan. 4.19 And such was the heart of Habakkuk Hab. 3.16 And such was Noahs also in being moved with fear and such ought ours to be also Especially considering special and particular Judgments are Imminent over us if not Incumbent on us besides that general day of Judgment drawing nigh all Preachers of Righteousness as Noah was do tell the World that it shall shortly be destroyed by Fire as Noah did its destruction by water yet where is that Reverence and that fear which doth Spring from Faith as Noahs did Heb. 11.7 That fear which looks only at the Judgment Hell and Damnation is servile only but that which hath an Eye to deliverance also is Filial and of a right Gospel Edition This is a fear of Faith which hath always a Vein of Love running along with it For Faith doth teach to fear God as a most glorious holy God and yet to love him as a loving reconciled Father and faith teacheth also from filial fear as it did Noah here to prepare an Ark to wit Christ Jesus for our deliverance from wrath to come 1 Thes 1.10 By Faith is this Ark prepared The 3. Inference is Now while our days of respire remain as Noah did in the respite of an hundred and twenty years we should prepare an Ark wherein to he saved if we be moved with a fear of Faith then shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take right measures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well busied as the word also signifies in taking right methods Oh how busie should we be in preparing an Ark as Noah was who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Artificer or Carpenter prepared his Faith set him on work fearing the danger for Judgments in Divine Threatnings are Objects of Faith and are to be believed as well as mercies in Divine promises Noah by an Eye of Faith saw that danger approaching which was unseen by the unbelieving World so falls upon this tedious work to prevent the Danger 't was undoubtedly a very strong Faith that bore up Noah to do all according as God had Commanded him Gen. 6. last Unbelief could not chuse but Object sundry carnal Reasonings against Noah's Act of Obedience As 1. May not God save me from the Flood by Translating me out of the World as Enoch was and not put me upon this hard Service of hewing and hammering c. Or 2. If I must be reserv'd in the World for propagation cannot God Build me a Castle upon the highest
the Jews to Captivity for both which he drops down every Day two Tears into the Ocean and for Grief daily smites himself upon his Breast with both his Hands Talmud Doctrin fidei Judaicae ord 1. disp 7. ord 5. Tract 8. 'T is likewise to say of God as the Turkish Alcoran chap. 43. saith That God and his Angels do wish well to Mahomet their Prophet but cannot free him from Death which the Fates had Destined Yea lastly This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter who they say doth daily deplore the Irresistible Destinies when he could not possibly divert them What is all this but to think wickedly of God that he is just such a one as our selves Psal 50.21 made up of passionate Affections such as are Desires to have all both Men and Angels both Elect and Reprobate to be Eternally Saved but he cannot help the matter with all his Omnipotency and therefore must upon the same account take on and be sorrowful that he cannot procure the Salvation of all thus they do not only put Fetters upon Gods Almighty Hands but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness The second Consideration is The Covenant of Grace is a free Covenant on Mans part as well as on Gods as God had no Obstacle or Obstruction in himself as is aforesaid to oblige him to it so neither had he any Objective Idea of good or Object of Complacency in Man either seen or foreseen which moved and drew forth the compassion of God to give faln Man this Covenant of Grace no his own Free Grace and the good pleasure of his Will Eph. 1.6 was his only Motive Ground and Foundation thereof According to that Maxim in Divinity Idea Dei non advenit ei aliunde God fetcheth not any Motives to or Reasons of his Love from without him but they flow freely from within himself to faln Man who was then left without Money he could pay no price for this New Covenant Isa 55.1 3. God freely gave him this Covenant as 't is said concerning Abraham I will give thee my Covenant Gen. 17.2 So the Hebrew Veetenah Berithi ought to be read and rendred though it be otherwise in our Translation which yet reads the like Phrase to a plainer purpose Numb 25.12 Hebr Nothen lo eth berithi Shalom I give unto him my Covenant of Peace both which Scripture Phrases do jointly imply that the Covenant of Grace is a Free Gift of God to Man And this great Truth is most Excellently Illustrated from that Intricate yet Divinely Inspired Expression Deut. 7.7 8. Behold or lo he loved you because he loved you which may seem idem per idem a Womans Reason yet is it a most manifest Demonstration that the ground of Gods Love to Man is solely in himself and comes wholly from himself Moses that Man of God who was so oft and so long in the Mount with God could assign no other Ground or Reason why Israel became Gnam Segullah a peculiar people Exod. 19.5 Deut. 7.6 Mal. 3.17 where the same word Segullah is used and read Gods Jewels in Covenant with their God above all the common Stones of the World but this God frankly chus'd them for his Love and then firmly loved them for his choice Seeing all the World was his he might chuse or refuse at his own pleasure nay he tells them plainly 't was not for your Righteousness Deut. 9.5 but 't was done freely finding no Motive thereunto in them more than in others 't was only because he had a delight to love them Lo Betsidkathekah Rak Chashak leahabah otham 'T was not for your Righteousness 't was only God delighted to chuse them for his Love Deut. 10.15 and to rest in his choice Zeph. 3.17 And with Moses agreeth Samuel another Chancellor of Heaven saying Ho il Jehovah legnash oth ethkem lo legnam It pleased the Lord to make yon his people 1 Sam. 12.22 the Hebr. Jail signifies to Swear 1 Sam. 14.24 It not only pleased God to give them this Covenant but he also Swore it to them And with both these two doth David also concur saying Ki Chaphets Bi he made over such and such Mercies to me because he delighted in me 2 Sam. 22.20 Chaphets implies the highest content even delight hence the Church is call'd Gods Chephsibah Isa 62.4 his delight Thus David speaking of himself was Gods delight but speaking of Gods people he saith they had their Mercies Kiretsitham because God had a favour to them Psal 44.3 The word Ratsah signifies the highest complacency Psal 149.4 Thus also Ezekiel chap. 36.22 and Jacob Gen. 32.10 yea all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace but all unanimously exalted it and gave it the highest honour themselves mean while sitting down in the Dust under the lowest Abasement Inference It follows hence that no Man can enough admire the Free Grace of God which is the Fundamental Cause of all Divine favours and not any Merit of our own Free Grace is the Fountain from whence floweth all our Temporal Spiritual Spiritual and Eternal Felicity Oh what a gracious God must our God undoubtedly be as he stileth himself Exod. 22.27 who will thus humble himself to Man as to come down to him and freely put himself into such a condescending capacity as to become a Covenanting God to him and with him and to make himself who is absolutely free and unobliged an Honourable Debtor unto Man as well as Man a poor Creditor unto himself when he did owe nothing to him Yea and to make Heaven and Eternal Happiness so sure to him as that all the Orbs above shall sooner break and melt like Snow before the Sun than that the Covenant of Promise or a tittle of it fail The Third Consideration is Faith is only quodam modo after a sort the condition of this Covenant of Grace which differeth from the Covenant of works in this There be conditional Promises to Grace in the first Covenant but there be absolute Promises of Grace in the Second The First Covenant was conditional given to Adam in his State of Innocency and so to Grace received before but the second Covenant was absolute given to Adam in his State of Corruption when he had lost his former Grace Promisinga New and better Grace in Christ The first Covenant did presuppose Grace before it was made with Man yet doth it not Promise to give Grace to whom it was made but the Second gives all Grace and presupposeth none preceding to its gift thus in its own Intrinsick Nature and Essence it is absolute not conditional therefore is it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament wherein Men do absolutely dispose of their Goods but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant containing a mutual stipulation from both
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâ—er World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
Veneration and godly Affection to so worthy a Parent and Patriarch who had so long mourned for him when he supposed his Son was devoured by an evil Beast therefore he honours him with these Solemnities and partly to preserve the Corps sweet so long as the many days time of Mourning and the long Journey to Machpelah his Burying-place in Canaan required but principally to testifie his Faith of the Resurrection and that Incorruption he hoped for at the last day The second Remark of Joseph concerning Jacob also is the Funeral Solemnities of his Fathers Interment when Joseph had got leave of Pharaoh by the mediation of Messengers for he being a Mourner must not come before Kings Esth 4.2 to fulfil the will of the Dead and the command of his Father together with the Obligation of his Solemn Oath the sacredness whereof and the Execration of Perjury the Light of Nature discovered to these Heathens Pharaoh and his Courtiers he marcheth to Canaan with a most Pompous Retinue both of Courtiers Counsellors Captains and a strong Convoy or Conduct for their Defence in case of Opposition and there affordeth his Father a most Honourable Burial Gen. 50.4 5 6 7 8 9. making a grievous Mourning for him beyond Jordan ver 10 11 12. the place was thence called Abel-Mizraim the Mourning of the Egyptians which was a good Providence for confirming the Faith of the Israelites when they were to pass over Jordan afterward by this standing Monument of Jacob's Transportation out of Egypt into Canaan for his Burial The third Remark is Joseph's kindness to his Brethren who had been notoriously unkind to him and who were now Jealous he would be reveng'd of them ver 14 15 16 17 18 19 20 21. See the force of Conscience though for a while it be still and seemingly asleep yet is faithful in Recording and fearful in Reproving albeit it doth not alway execute the acts of accusing yet then hath it always the habit of it and when awakened with Losses and Crosses brings old sins to a new reckoning What they say to Joseph of their Fathers command looks like a loud Lie ver 16. for had Jacob known of their ill usage of Joseph he would have branded them with it Gen. 49. as he did Simeon and Levi for their cruelty and he would himself have spoke to Joseph before he died for pardoning them They repented this purchas'd Joseph 's pardon and he nourish'd them that would have starved him in the waterless Pit c. Gen. 37.22 24. The fourth Remark is concerning Joseph in four Respects 1. His Age ver 22. 2. His Off-spring ver 23. 3. His Last Will and Testament ver 24 25. And 4. His Death and Burial ver 26. First of the first of these Joseph's Age he lived an hundred and ten years ver 22. Mark the Divine Comment God made upon Solomon's Sapiential saying Prosperity is set over against Adversity Eccles 7.14 and the marvellous proportion of both He did not only receive good from the Hands of the Lord as well as evil Job 2.10 but also his good far exceeded his evil seeing for his about thirteen years Adversity he enjoyed after that full eighty years of the most Honourable Prosperity even as much Happiness as this lower World could well afford him Thus also God dealt with Job giving him an hundred and forty years of Temporal as well as Spiritual Blessings in abundance after the Lord turned his Captivity Job 42.10 12 16 17. Thus God Honoured Joseph in Egypt where he had no Divine Oracle or Angel to speak to him as the other Patriarchs had yet was he all along like a Pearl in a Puddle keeping his Vertue still where-ever he came as God was with him Gen. 39.2 and last so Gods fear was before him ver 9. though the Iron entred into his Soul Psal 105.18 or his Soul came into Iron Hebrew yet sin could not enter into his Heart because it was fraught with the fear of God when it was suggested to him that his becoming a Minion to one of the greatest Ladies in Egypt would not only afford him much Carnal Pleasure but also Release him out of Prison and Advance him to the Highest Worldly Honour he contemns the Temptation furnishing the Tempter with nothing but wet Tinder to strike Fire upon resolving to lye still in the Dust rather than rise by any way of wickedness This was strong Faith and therefore is he made the tenth Exemplary Witness of Faith Heb. 11.22 Secondly Joseph's Off-spring God blessed him for his Holiness with so long a Life after his Affliction that he lived to see his Son Ephraim's grand Childrens Children Gen. 50.23 yea and to Dance and Dandle with great delight upon his Lap the Grand-Children of his Son Manasseh This was another Branch of Gods Blessing upon him for his Holiness shining forth so splendidly in him notwithstanding his want of those helps in Egypt of God or Angels speaking audibly to him which his Fore-fathers had Dr. Lightfoot affirmeth that Ephraim at Joseph's Death could not be less than threescore and fifteen years old and therefore that passage concerning Ephraim's Sons being slain by the Men of Gath 1 Chron. 7.21 22 23. seemeth to be not very long after Joseph's Death if not before it 'T is probable saith he that third Generation of Ephraim mentioned Gen. 50.23 were the Persons so unhappily slain by the Inhabitants of the Land In those Antient Times it was usual for one Countrey to Invade another Adjacent as Philistims or Men of Gath the Egyptians their next Neighbours and to carry thence their Booties This probably had been done upon Goshen the utmost part of Egypt and Bordering on the Philistims The Children of Ephraim presuming on their Numbers and Strength might Attempt to Requite the Plunderers and Recover their Losses wherein they miscarried as is related for which Ephraim Mourned many days c. Thirdly Joseph's Last Will and Testament Gen. 50.24 25. which he delivered by Faith Heb. 11.22 consisting of two Branches 1. His mentioning Israel's Exodus or departure out of Egypt foreseeing they would be hardly used after his Decease yet God would visit them with Grace and Mercy after he had visited them with Justice and Anger to wean them from the Idolatry of Egypt that they might not carry it along with them into the Land of Promise and because they were tainted therewith therefore the Lord Aired and Sweetned them from the stench thereof full Forty years in the Wilderness and then brought them into Canaan Joseph lived with his Brethren after his Return with them from Burying Jacob in Egypt fifty three years or more in great peace and plenty but at his Death began their Egyptian Bondage Their Liberty and Worldly Felicity died with Joseph as afterwards Israel's Prosperity died with Josiah Yet dying Joseph foretold them by Faith that the Promise of fetching them forth and giving them Canaan would assuredly be Accomplished which Prophecy of Joseph was fulfill'd
Discipline and was a symbol of internal Grace As this People had three Days prescribed to prepare and sanctifie themselves So our Lord saith He for our sakes did sanctifie himself Joh. 17.19 in dying for us which Sanctification Christ compleated not until the third Day at his Resurrection Secondly What the People were not to do 1. They must abstain from their Wives during those three Days Preparation ver 15. This the Apostle sheweth is to be done with Consent for a Time that they may the better give themselves to Fasting and Prayer 1 Cor. 7.5 Not because there was any legal Pollution in it being instituted in the State of Innocency Gen. 2. and honourable in all Heb. 13.4 'T was therefore prohibited not as any prophane Matter in it self but meerly that their Minds might be the more entirely devoted to the Covenant now to be made with God and not diverted by Carnal yet lawful Pleasure Some make this to mean Priests disavowing of Marriage which argues as absurdly as because People on solemn Fast-days abstain from Meat therefore the Clergy must eat no Meat at all 2. As they were not for that Time to touch their Wives so nor must they touch the Mount at that Time when the Signs of God's glorious Presence was upon it v. 12 13. In which Interdict or Prohibition are sundry Branches observable As 1st To whom it was prescribed to wit both to Men and to Beast To Men in General that is to all the People oft intimated in Exod. 19. but principally ver 13. and in special to the Priests who otherwise seem to have a nearer access to God in sacrificing-Service ver 21 22. These Priests are after call'd Young Men of the Sons of Israel Exod. 24.5 being the First born of Families whom God had sanctified to Himself Exod. 13.2 in whose Place he afterward took the Tribe of Levi Numb 8.14 15 17 18. 2ly Upon what Penalty this expresly is added upon Peril of Death The Offender if near Hand was to be stoned and if farther off was to be shot at with a Dart and the Beast is here doomed to Danger to keep his Master at farther distance from Danger in which Premonition there was Mercy in the Commination though so much Severity in the Execution 3ly The Reasons of this Interdict were 1. For Reverence-sake 'T is Presumption in People and an Affront to a Prince for any to come into his presence uncalled Much more into the presence of the King of Kings who though he love familiarity with us in our walking with him in our Conversation yet takes State upon him in his Ordinances will be feared in his Commands and will be trembled at in his Word and Judgments as Dr. Hall phraseth it 2. To restrain the People's Curiosity from prying into God's Secrets 1 Sam. 6.19 Not that it is evil to see God but it is evil in him that seeketh to see him out of Curiosity and to make nearer approaches presumptuously unto him than he permits The Third Reason Had they been permitted to approach and gaze this would have hindred their Attention in hearing the Voice of God which proceeded out of the midst of the Fire 4ly To put a difference betwixt the Lord's Service and that of Idols they had seen in Egypt wherein they used Sporting Dancing and Feasting which afterward this People practised as their Apes when they set up the Golden Calf But here they must know their distance dread God's Presence which was a strong check to all Idolatrous Jollity But 5ly And more especially this was to shew the Nature use and end of the Law which was rather to exclude Men from God by Reason of their Sins than to accept justifie or give Life to them as doth the Gospel for it was the Ministration of Death 2 Cor. 3.7 Gal. 3.10 11 19 21 22 23 24. Mount Sinai is in Bondage with her Children Gal. 4.25 Contrary to the Gospel upon Mount Sion as Paul explaineth at large Heb. 12.18 20 22 c. Notwithstanding this strict peremptory Prohibition that neither People nor Priests should approach beyond their bounds yet the Lord knew better than Moses the Itch of Curiosity in them and therefore He commands Moses to go down and charge them over again though Moses thought it superfluous to keep their Distance yet Moses and Aaron who were Types of Christ's Princely and Priestly Offices were allowed to come up unto the Lord ver 21 22 23 24. The Sixth Remark is the miraculous Manner and marvelous Majesty of the Promulgation of the Law 1. In the affrightful Agitation of the Elements as of the Fire ver 18. of the Air in the Cloud Thunder and Lightning ver 16. and of the Earth in that Dreadful Earthquake c ver 18. And. 2. In the astonishing sound of the Trumpet which by the Ministry of the Angel made a most terrible sound ver 16 19. As Moses gives an ample Narrative of this Majestick Manner of God's giving the Law There was Thunder and Lightning and a Thick Cloud and the â—â—und of a Trumpet c. to the Affrightment of all the People c. that the Man of God might the better accommodate his Expressions to the magnificence of the Lord 's glorious appearing on Mount Sinai and thereby the more to make the People meet to meet the God of Israel such a marvelous Majesty attended Moses here as never any Law-givers among the Heathens were ever honoured with That on a suddain in a clear Morning the Mount was surrounded with Darkness and Fire broke forth out of the midst thereof c. as Gregor Nyssen testifieth but Moses better declareth that there were four Signs of God's Presence two were heard the Thunder and the Trumpet sounding and two were seen the Lightning and the thick dark Cloud so the Apostle to shew the Terrour of the Law describeth the giving of it by six several Expressions As 1. Fire burning 2. Blackness 3. Darkness 4. Tempest 5. The sound of the Trumpet And 6. The Voice of Words Heb. 12.18 19. God speaking out of all these must needs be very frightful Deut. 5.22 23 24. and Deut. 4.11 12. Psal 18.8 9 11 12 13. There was no Comfort from the Light of this Fire because of this dreadful Mixture The Thunder-cloud had blackness in it self and caused a darkness to Israel both be put together Blackness of Darkness Jude ver 13. The Tempest includeth Thunder Lightning and the Earthquake together to signifie that all such the Law raises in the Souls of Sinners under strong Conviction and Compunction of Heart Act. 2.37 c. The Trumpet sounding was the great Alarm and Proclamation that the King of Kings was coming down upon the Mount and a summons to the People to appear Personally before him which was a figure of the last Judgment when no more Relief shall be found than was here in this barren Desart Nothing but Bryars and Brambles which if in Gods way He burns them up and
Servants of God who have the Angels to keep them in all their ways lest they dash their feet against a stone Ps 91.11 12. and the Servants of Satan such as this Balaam was who still tempting God hath his Angel withstanding him once and again whereby this second time his foot was crushed against the wall The Tenth Remark is Behold here the gentleness of God towards the wicked the Angel smites not Balaam down with his Sword as he might have done but lets him pass by again unslain God had more work to do by him and more glory to bring to himself by his means Hereby God teaches us the method of his proceedings in his Judgments against Sinners first he deals with them more mildly shaking only his Rod at them to see if they will be reclaimed yet lets them go untouched then coming nearer he toucheth them with an easie correction as it were wringing their foot against the wall but at the last he bringeth them to such a strait that they have no way to escape his hand but must fall before him as Balaam here had no way to turn aside ver 26. The Eleventh Remark is The Vanity of Diabolical Divination is here marvelously discovered For Balaam was not only a professor of this Black Art of Devilish Divinity but he was also become a most famous practitioner in it so that he was had in highest reputation even in Foreign as well as Domestick Courts and Kingdoms yet this so Admired Diviner that could tell others their Fortunes so called could not presage his own He could not Prognosticate those unhappy casualties that happened to himself once and again in his perverse way whereas such Contradictions in his progress according to the grounds of his own craft were indicating Signs according to their own phrase of ill luck attending and should have made him either to turn back or at least to suspect that his Journey would be unfortunate herein he falls short of the very Philistims Diviners in their superstitious foretelling of future events who directed the People to give the God of Israel the glory of their Mice and Emrods in Emrods of Gold whereof he had given them pain and sorrow in flesh that they might buy off their dolorous Distempers with the choicest and chiefest of their Metalls 1 Sam. 6.2 3 4 5. and their discovery of the difference between common chance or blind Fortune and Divine Providence did far out-strip Balaam's craft v. 9 c. The Twelfth Remark is Balaam meets with his third stop each worse than other this last the worst v. 26. for tho' there was so much distance betwixt the two Walls in his second stop as that the Ass by creeping close to the wall and crushing her Rider's foot might pass on yet in this third Remora the Ass had no room at all to turn aside therefore she falleth flat down under Balaam which teaches us that tho' the Wicked for the present have scope to escape God's Judgments running hither and thither with much riot and Elbow-room Psal 12. last yet at length God rains down such snares upon them Psal 11. last wherewith they are so entangled and in such straits that they can no way escape his heavy hand but must fall before him and be as a Butt for Fire and Brimstone to fall upon them The Thirteenth Remark is This mad Prophet thus reproved three times by three strange carriages and actions of his Ass learneth no good and makes no good use thereof but is still more inraged and smiteth his Beast v. 27. Whereas the Pythagoreans learnt from hence Vbi Asinus procubuerit non est pergendum in istâ viâ Not to go on where an Ass lyeth down Hermippus Records it and out of him Josephus Thus Balaam kick'd against the pricks as Acts 9.5 God oft takes brutish Creatures to teach Men knowledge as Job 12.7 8. Jer. 8.7 Isa 1.3 but Balaam here proves unteachable and will not learn from his Ass to turn aside with her from his perverse purposes tho' by his Asses means his own life was preserved in those three actions v. 33. He smiteth his Ass with his Rod or Staff As he that judgeth another condemneth himself by doing the very same thing Rom. 2.1 c. so Balaam in smiting his Beast shewed himself worthy of more stripes for doing much worse than the Ass A Rod and a Whip saith Solomon for such an Ass and such a Fool 's back as Balaam's was Prov. 26.3 Hitherto reach the Remarks upon the first obstruction of Balaam by his own Ass now follow the Remarks upon his second obstruction by the Lord's Angel or rather the Lord of Angels as before whom now Balaam having his eyes opened saw in an humane shape appearing to him and heard him expostulating with him v. 32 33. excusing the Ass and accusing Balaam whose Omnipresence could sill the Cloudy Pillar for covering and conducting Israel and yet at the same time could meet Balaam as a Man of War with a Sword in his hand to cross this Conjurer in his career c. The First Remark is As Men cannot behold the Marvelous things of God's Law until the Lord unveil and open their eyes Psal 119.18 so nor can they see the deaths and dangers they expose themselves unto by transgressing that Law of God unless God reveal it to them as was done to Balaam here the Angel uncovered his eyes v. 31. The way of the wicked is a darkeness Isa 47.11 They know not at what they stumble Prov. 4.10 He that could advertise others of things that should befall them Numb 24.14 could not advertise himself of the danger of his own death which was before him but was more silly than his Ass which saw the Angel v. 23. until the covering was removed from his eyes Thus are we all naturally not only dim sighted in Spirituals but even as blind as Beetles therein 1 Cor. 2.14 until the Lord give both light and sight irradiating both the Organ and Object Therefore must we pray for that precious Eye Salve Rev. 3.17 and for that Supernal Light 2 Cor. 4.6 We must either Plow with God's own Heifer as Judg. 14.18 the Holy-Spirit 1 Cor. 2.11 otherwise we shall not find out his saving Riddle The Second Remark is The way of the wicked is a perverse way yea worse than the perverseness of Beast This appeareth by the Angel's Expostulation with Balaam v. 32. Ki-Jarat Haderekek lenegdi This Lord of Angels saw his perverse inclinations that he was resolved to Curse howsoever and not to lose so hopeful a preferment The Reward of his Divination the Lord saw was the Primum Mobile of Balaam's present motion to Balak sure I am he must needs buy his Honour at too dear a rate that pawns his honesty to procure it The Apostles Peter and Jude applie this perverseness of Balaam against the Balaamites of their times 2 Pet. 2 14.15 and Jude v. 11. and the Angel rebukes him for mis-using
gone c. this gave them good cause to weep c. but they hoped that in his Wrath he would remember Mercy Habb 3.2 The Third Remark is The Repetition of the Story of Joshua's Dismission of the People from his Parliament at Shechem c. borrowed from Josh 24.28 29. and mentioned here from ver 6. to 11. this is done in order to a discovery of the Time Cause or occasion of Israel's Defection from God and God's Desertion of them these five Verses have Joshua's Death and the Death of those Godly Elders about his Age c. Inserted in them to clear the way of all the ensuing Stories Vatablus his Note here is that these things are spoken here by way of Recapitulation that the Sum and Argument of this whole Book may be in this place set down together and à Lapide calls it an Hysteron-proteron repeating what was done long ago as if now done that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua But others are of Opinion that these Verses have a due Connexion to the words of the Angel in ver 1.2 who told them that the Idols of the Canaanites will become your ruine and now those Verses declare how this really came to pass and when and by what means dating it from the Death of Joshua c. then they began to forsake the Lord but above all Dr. Lightfoot's Judgment in this point seems to me most cogent and of greatest importance saying That all these things that were past are mentioned here as present that the foundation of the future story may be better laid and that the time of the Peoples beginning to degenerate may be the more manifestly marked out and hereupon after the tenth Verse of the second Chapter he placeth all those Stories which are held forth in Chapters 17 18 19 20 21. and after all these Chapters he begins again at Chap. 2.11 with the Death of the first Judge of Israel namely Othniel Let me have leave to transcribe his Reasons for his double Assertion First That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter And Secondly That the Holy Ghost did not preposterously lay those Stories which came to pass so soon in so late a place of this Book of Judges As to the first of these his Arguments take as followeth his Chronology may not be in every hand where this may come Argument the First The Danites were not setled when the Stories of the 17th and 18th Chapters came to pass and therefore this could not be long after Joshua 's Death Secondly Phinehas was alive at the Battle at Gibeah 'twixt Benjamin and the Ten Tribes Chap. 19. and Chap. 20. ver 28. Thirdly The Wickedness of Gibeah is reckoned for one of their first Villanies Hos 10.9 there they began it as in Judg. 19. c. Fourthly Deborah speaks of the 40000 of Israel that perished by Benjamin as if neither Swâ—rd nor Spear had been among them Judg. 5.8 Fifthly Mahaneh Dan or as in our Translation the Camp of Dan which was so named upon the March of the Danites when they set up their Idolatry Judg. 18.12 is mentioned in the Story of Samson by that very Name Mahaneh-Dan though that Story of Samson be set before the Story of the Danites Judg. 13.25 Sixthly The first publick Idolatry that was found in Israel had its first beginning in the Tribe of Dan Judg. 18.30 before the Worshiping of Baalim and Ashtaroth in any other Tribe Judg. 2.13 Therefore Dan is omitted among the Sealed of the Lord Revel 7. Seventhly Ehud mentioned in Judg. 3.15 may very well be supposed to have been one of the Left-handed Benjamites and one of them that escaped at the Rock Rimmon Judg. 20.16 47. and 21.13 The Reasons of his second Assertion why there is a transposition of those Histories by the Holy Ghost I must refer to the Reader Lightfoot's Chronicle of the Old Testament pag. 93. to avoid prolixity of Quotations c. Nor is this the private Opinion of Dr. Lightfoot alone and singular but I find an Universal Concurrence of the most Learned and Judicious Interpreters with him concerning this Dislocation c. such as Judicious Junius Learned Lavater Bochartus Malvenda and many others both Foreign and Domestick Writers who do not only Insist upon the Reasons aforementioned but also do much amplifie upon them all unanimously affirming that these Stories in the five last Chapters of Judges did not fall out in the order wherein they are placed but much sooner even presently after the Death of the Elders that out-lived Joshua Judg. 2.7 and not immediately after the Death of Samson as they are set down in this Book Those Divines afore-named make it more apparent by adding Amplifications to the Arguments aforementioned N. B. They add to the First That it is not at all probable the Tribe of Dan which was numerous could want their proper Possessions for so long a time as 300 Years after Joshua's Death yet are they said to seek an Inheritance to dwell in c. Judg. 18.1 this could not be after Samson's Death To the Second is added The Story of the Levites Concubine and the War with the Benjamites happened while Phinehas was High priest Judg. 20.28 who must have been about 350 Years old if these things had falen out after Samson's Death which is more than improbable for Phinehas was at Man's Estate when he slew Zimri and Cozbi Numb 25.7 8. which was before Israel entred into Canâ—an and he succeeded in the High-Priests Office after his Father Eleazar who died about the same time that Ioshua did Josh 24.33 and therefore could not out-live Samson To the Third is added That the Sin of Gibeah Hos 10.9 must be soon after Joshua's Death and before the time of the Judges for Jebus or that part of Jerusalem which belong'd to the Benjamites was not yet taken Judg. 19.11 12. but was still possess'd by the Jebusites so that the Sin of Gibeah that Hosea mentions must be very Ancient c. To the Fourth is added That Deborah beside her mentioning the 40000 of Israel slain by Benjamin Judg. 5.8 doth in ver 14. use an Apostrophe turning to God in her words After thee Oh Benjamin among thy People and admiring that the poor Remnant of Benjamin reserved from that General Slaughter of them Judg. 20. should not be discourag'd by his paucity of number but became most forward in her Expedition and encourag'd Ephraim a Numerous Tribe thereunto the whole Tribe of Benjamin though now but small came forth to this War of Deborah's when the Numerous Tribe of Ephraim sent forth but an handful to it and did but follow after Benjamin she admires God in this double precedency To the Fifth is added That the place where Samson's Parents dwelt and where their Son Samson put forth the first Specimen of his Miraculous Prowess
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
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.
not undertaking this hazardous Voyage without his express Precept so they safely lay in the Arms of Christ's protection and so long as he keeps the Insuring-Office the Devil himself could not harm them without their Lords-permission And 3. Their vain Imaginations If the darkness was not so condensed as to hinder them from beholding the Spectrum they might also have seen and known their Saviour had they trusted in him and their senses not been disturbed by their fancies and fears which were now got above their Faith when they should have been below Psal 56.3 Gen. 15.1 Thus it is with the Church things seems to go backward ere they go forward though Christ be come Duplicantur lateres venit Moses when the tale of Bricks were doubled then came Moses 12. As the Disciples deserved reproof for their misbelief yet Christ pities and pardons their perplexities and passions speaks good words and comfortable to them saying Be of good cheer it is I be not afraid 't is no nocturnal Bug-bear but your very Saviour in whose presence ye have no just ground to fear your extremity is my opportunity I am that I am Exod. 3.14 Hereupon they desire him to come up into the Ship when he had made them able to know it was he that spake as he ever doth to his own People John 6.21 N. B. Note well Thus Christ covers our mistakes we think sometimes he is mad as Mark 3.21 when he exercises us with harsh Providences though he do all things well Mark 7.37 They mistook him for a Spirit not only now but after Luke 24.37 till he had convinced them by both being touched by them and by his eating with them v. 39.42 nor was this the only time of Christ's seeming to go from them Mark 6.48 for he did so Luke 24.28 only that they might invite him both times let us do so also c. 13. As still Peter must be tryed for asking a sign and Christ must be entertain'd tho' at hand before the Storm cease c. N.B. Note well So we still hanker after signs and invite him not earnestly to a constraint c. were this done the Sea would be calm and as soon as Christ sets his foot upon the Ship she would immediately be at Shore Our Jesus sets his foot upon the proudest Waves of wickedness as did Joshua upon the necks of his loftiest Adversaries Josh 10.24 Christ is not far off Acts 17.27 Rom. 10.6 c. constrain him to come in and he will bear the Ship more than she bears him so can lift her into the Haven of Hope No sooner is Christ come into any heart but presently Conscience is becalm'd Lust is our Tempest while we love the Lord we with Peter can walk on the Waters but when we love the World then begin we to sink yet if then we cry to Christ he hath an helping-hand for us c. The Romanists applaud this fact of Peter but Pareus shews he believed not without a sign as the rest did and had it but with a check v. 31. Mat. 14. CHAP. XXII NO sooner were Christ and Peter come up into the Ship Mat. 14.32 but the Wind ceased as if it had been weary with blowing so big and boisterous out of the Devils mouth and now desired rest after its hard labour as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Then both the Tryal and Trouble of the Disciples and Mariners ended together and most happily ended both in the Increase of their knowledge and in glorifying God ver 33. They all came and worshipped him as the Son of God not by Creation as Adam Luke 13.38 and as the Angels Job 1.6 nor by Adoption as all Believers John 1.12 and 1 John 3.1 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By Eternal Generation Prov. 8.22 And 2. By Personal Vnion Psal 2.7 This new Experience of Deliverance from the danger of death made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead than his miraculous feeding of 5000 with five Loaves had done for then were they not in any imminent or eminent danger of dying as here therefore being then secure they considered not so well that Miracle Mark 6.52 N.B. Note well We are more teachable in Adversity than in Prosperity especially if God illuminate our minds then Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida from whence his Disciples launched out and Capernaum not to the contrary side of the Lake but only cross that Bay or Bosom on the same side therefore 't is said the People whom he had fed with the Loaves here did before follow him on foot from Capernaum to Bethsaida John 6.1 Mat. 14.13 and Mark 6.32 33. and came up to him in Bethsaida's Desart where he fed them And now when his Disciples return by Sea again they are said to go over to Bethsaidâ—â— Mark 6.45 and from thence to Capernaum John 6.17 coasting still upon the same side yet met they that astonishing Storm tho' they pass'd not over the Lake to the other side beyond Jordan aforementioned But that which is highly remarkable here is that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias yet they return in Ships back to Capernaum that they might ' meet with their bellies-filling Jesus so much the sooner John 6.22 23 24. and they meeâ— with no Storm in their Voyage as the Disciples had done to teach us that the World sails with fair gales of Wind when the poor Church is tossed with Tempests Isa 54.11 as also that the greatest Graces must expect to encounter the greatest Exercisâ—â— Now Christ is got to Genezareth supposed to be the same Countrey with Cinneroâ—â— Josh 11.2 19.35 however out of Herod's Jurisdiction where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his garment Mat. 14.34 35 36. and Mark 6.53 to the end wherein we have these following Remarks 1. Our Lord went about doing good Acts 10.38 healing every where such as came 〈◊〉 him yet harming none no not such as were refractories any where no not in obstinate Samaria Luke 9.53 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost Acts 5.5 10 and did strike blind that Sorcerer Acts 13.11 by their gift of Miracles but we have no such Instance in Christ the giver thereof The 2d Remark is A People that have blown upon the Gospel are more unkind to Christ than they that have not had it before Thus Christ's own Countrey-men Nazareth reject him and resolve to break his neck Luke 4.29 when this Genezareth an Emblem of the Gentiles Conversion do kindly receive Christ and acknowledge him the Messiah and they rejoyced at his coming amongst them c. The 3d Remark is Oh the matchless candour and kindness of Christ to all commers to him He heals all promiscuously here
Light and Law of Nature one would think should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances or had he been in Christ's School he would have learned that lesson that shewing mercy to those in misery is a far more necessary and hasty work than any sacrifice he had to offer up Mat. 9.13 Man especially in misery stands in more need of mercy than God doth at any time of Sacrifice c. Remark 4th The Mystery that lyes vailed here under the History of this Priest when unvailed is the Insufficiency of Legal Righteousness for Man's Salvation There be some indeed that give this Mystical sense of the Priest here to be meant Angels who saw man fallen among Thieves and both strip'd and wounded by them under guilt of Death c. but these Angels passed by and could not cure or comfort him c. but the best Interpretation of this Priest is Moral Righteousness this carries a correspondency to the Sacrifices and Services of the Legal Priesthood which verily was disannulled because of the weakness and unprofitableness thereof c. Heb. 7.18 19. Enquiry the First What is this Moral or as it may be call'd Natural Righteousness Answer 1st 'T is a Righteousness of Natures best Edition in the fallen estate there be degrees of Nature as well as of Grace some Natures are better than others even a Child is known by his Doings whether his Work be pure and whether it be Right Prov. 20.11 As a good Disposition in some is seen to Order and Refine depraved Nature especially if attended with a strict Education and Exemplary good Actions c. so the contrary to all these we see do strangely disorder and corrupt it There is a Refining of Nature by Moral Vertue where there is nothing found of Spiritual Grace We read of an House that was Swept of Moral Vices and Garnished with Moral Vertues yet is it still Empty of Christ whereupon the Unclean Spirit returns after seeming Dispossession and Repossesseth it again c. Math. 12.43 44 45. so may it be with a Moralized or a Civilized Heart the last state of such a Man may be made worse than his first Answer 2. This Moral Righteousness is a supposed compleat Conformity and satisfaction to the Law of Mosâ—s a Righteousness wholely within us and from our selves as that of the Scribes and Pharisees Math. 5.20 c. whereas the true Evangelical Righteousness is a Real Conformity to the New Covenant even that of Grace and not of Works this is both without us in the Grace of Justification and also within us in the grace of Sanctification for Moses and the Messias met together as very good Friends upon Mount Tabor Math. 17.3 and thus they both agree well enough in a truly gracious Heart The grand Evil and Folly is that Man seeks for a Righteousness altogether within and from himself which Paul durst not do as he had done in his Pharisaism but calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Scraps cast to Dogs All but Dross but Dung in comparison of Christs Righteousness Phil. 3 4 5 6 7 8 9. Enquiry the Second what is the Original of this Moral Righteousness Answer The Foundation from whence it flows is from the remaining Sheards of Gods Image in Man which is only defaced but is not quite destroyed by Adams Fall as the Tables of the Testimony which Moses held in his hand and which were the Work of God and the Writing was the Writing of God Exod. 32.15 16. yet Moses when he saw the Golden Calf his anger waxed hot and he threw the Tables out of his Hands and brake them beneath the Mount ver 19. Notwithstanding the broken pieces thereof still remained Even so it may be said yet in a quite differing Manner when Adam saw the forbidden Fruit pleasant to the Eyes and desirable to make him Wise Gen. 3.6 Then he did cast down as it may be said that Image of God stamped upon him at his Creation and broke it in pieces beneath the Mount of his primitive Innocency After which fall he begat a Son in his own Image and not in the Image of God Gen. 5.3 yet some Sheards of the first broken Image still remain in all his Off spring which is called Synteresis signifying a Remnant Reserved or a Natural Conscience call'd by the Apostle the Light and Law of Nature written in Mens Hearts which serves to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 and 2.14 15. and which is all one and the same with the Moral Law that was added because of Transgression Gal. 3.19 for by the light whereof the Sin of Murther was known to Cain Gen. 4. and hereby other sins as Adultery Gen. 20. Fornication Gen. 34. and 38. and Theft Gen. 44.8 were known to be Hainous sins long before the Law of God written in Tables of Stone were given by Moses unto Israel in the Wilderness So that this Law of Nature was light enough to inform Man what was Good and what was Evil and what Man had last by Adams Fall as the Prodigal when he came to himself Luke 15.17 became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House There is indeed both a Theorick and a Practick Knowledge of God and good Manners This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World John 1.9 yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature therefore Man stands in need of a wall as well as of an Hedge Hos 2.6 to Restrain him from Evil nor indeed is Restraining grace sufficient which that pagan King Abimelech was blest with Gen. 20.6 but there must be Renewing Grace also Eph. 4.23 there must be according to the tenure of the New Covenant a Supernatural Work of Light Life and Love I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People saith the Lord Jer. 31.32 33. This plainly imports the Insufficiency of the unrenewed Estate wherein the best Bank that can be made against sin is so low and weak that it is easily overflowed or broken down by the strong Torrent of Corrupt Natural Affections As the Light of Nature which is called the Candle of the Lord Prov. 20.27 burns but darkly and dimly in the fallen Estate so that it cannot Discover the guilt of Adams sin committed almost 6000. years agoe nor that Original Pollution descended upon all Mankind thereby nor can it discern that great Damning sin of unbelief John 3.18 36. which binds the guilt of all other sins upon a sinners Conscience c. so the Law of Nature is so weak and of such little force that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty
it must be meant for David himself had begged his Bread twice once at Nob. 1 Sam. 21.3 and again of Nabal 1 Sam. 25.5 8. Yet God forsook him not And the Lord gives this good Security to the very Daughters of Moab Let thy Widows trust in me and leave thy Fatherless Children with me I will preserve them alive Jer. 49.11 Assuredly God hath much more kindness for the Daughters of Sion c. N. B. Note Well 3. Consider how all Christs Sheep thrive best upon short Commons Gods Daniels likes well and looks fair and fat when fed only with pulse and water Dan. 1.12 15. Man lives not by Bread alone c. Mat. 4.4 the Lords People do Travel safelyer through the Valley of Bacah which signifies Tears then when they pitch their Tents in the plains of Sodom Righteous Lot made but an unrighteous Choice when he chused to Sojourn in that well-watered Country Gen. 13.10 11 13. with Gen. 19.4 c. It is much better to be pickled and so preserved in Brime than to rot in Honey Prosperity of Fools doth destroy them saith Solomon Prov. 1.32 It often proves too strong Wine for weak Brains and doth Intoxicate c. Davids Heart and Harp too was kept in better Tune for God and Godliness when he washed his Couch with Tears Ps 66. than when he with Job chap. 29.6 did wash his steps with Butter if it may be said that Adversity hath kill'd its Thousands with Saul sure I am that Prosperity hath kill'd its Ten Thousands with David 2. Let us look upon this Lazarus for his Leprosie as well as Poverty he was full of Sores ver 20. Running Ulcers were upon him this made him seemingly still more Miserable yet the Glutton's Dogs did Commiserate him more than their dogged Master did They licked his Wounds ver 21. Dogs naturally loves to lick blood thus 't is said that Dogs licked the Blood of those Peerless pair of sinners to wit the blood of Ahab and of Jezabell Yet this Miserable Man who was mocked by Men and lick'd by Dogs in his Life came to be Honoured by Angels at his Death therefore 't is not Righteous Judgment to Judge of any Mortal by outward Appearance it is said of one of the same Name with this Larazus to wit the Brother of Mary and Martha John 11.3 The two Sisters send this word to Christ Behold be whom thou Lovest is sick which shews Bodily sickness may consist with Christs Love and so may Poverty and Leprosie c. N. B. Note well The Lepers under the Law were not sent to the Physician but to the Priest Levit. 13.2 3 5 6 c. Hence our Lord to Confute the Jews Cavill that he opposed the Law bad the Leper go shew thy self to the Priest Matth. 8.4 to signifie that the Priest under the Law was a Type of Christ who is a Priest for ever Hebr. 7.3.17 Who is Jehovah the Physician Exod. 15.26 The Sun of Righteousness with Healing in his Wings Mal. 4.2 And who Healeth all our Diseases Ps 103.3 Unto whom we all that have the fretting Leprosie of sin ought to come for Cure It may not be said here why did not Christ Cure this Leper as he did many other Lepers for this Story of Leprous Lazarus was of one long before christs coming in the flesh Augustine and Prudentius think him to be that Eleazer who was the Faithful Servant of Abraham Gen. 24.2 3. c. And who for his Faithfulness now resteth in the Bosom of Faithful Abraham as 't is said of this Man ver 22. N. B. Note well This poor Lepar lay at the Rich Man's Gate and begged not for whole Loaves but only for such Crumbs as fall from this Gluttons full Table for his Dogs to Eat up under the Table ver 21. This was the Offall only and due to the Dogs Matth. 15.27 Yet would he not spare this Dogs part to this Beggar but these very Dogs having that part which he begg'd came forth and were kinder than their dogged Master and licked his Ulcerous Sores which sheweth that Man in the fallen Estate is not only like Brute Beasts that Perisheth Ps 49.12 20. But is become worse and fallen below them in many Moral Duties The Kine though they had Calves at Home took the straight way to Bethshemech signifying Hebr. the House of the Sun not turning aside to the right Hand or to the left 1 Sam. 6.7 12. Whereas Men turn aside to crooked Pathes c. Ps 125.5 Not minding the straight way toward the House of the Sun of Righteousness whereas Solomon saith Let thine Eyes look right on and thine Eye-lids look straight before thee c. Turn noâ— to the right Hand nor to the left c. Prov. 4.25 26 27. Thus Balaams Ass proved Wiser than his Master who became the worst Ass of the two and had been slain had he not been saved by the Wisdom of his Ass Numb 22. ver 23 25 27 to 34. And thus God often sends Man to the School of Inferior Animals for his Learning Instruction from them as go to the Ant thou Sluggard c. Prov. 6.6 and 30.25 yea go to the Stork to the Turtle to the Crane and to the Swallow who all know the Appointed time of their Coming which Men know not c. Jer. 8.7 Moreover God complaineth that the Oxe knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider a sinfull Nation a Seed of Evil doeos they are gone away backward Isa 1.3 4. N. B. Note well This Godly Beggar was in League and at Peace with those Brute Beasts the Gluttons Dogs according to the promise thou shalt be in League c. with the Beasts c. Job 5.23 These Dogs do not fall upon this Beggar to Tear him as is the manner of many Dogs c. but they rather fawn upon him quite contrary to their dogged Disposition which was here Chained up and Restrained as is expressed concerning dogged Persecutors Ps 76.10 And they did all the kindness they could do for him in cooling the burning heat of his Ulcers by licking them with then Tongues 'T is Remarkable while the Image of God did shine forth in the first Adam that he had Dominion over all Beasts Lions Dogs c. Gen. 1.28 But by his fall he lost this Dominion both for himself and for all his Posterity yet so far as this lost Image is renewed and restored by the second Adam to his Redeemed this Dominion is in part restored also Hence are we told by Antient Martyrologists that in the Ten Primitive Persecutions neither the Dogs nor the Lyons dired to Tear those Christians when the Law then was Christianos ad Leones that were cast forth to be Torn by them untill their Persecutors did cover them with the skins of Beasts that they might mistake them to be but Beasts like themselves The Third Difference betwixt these two Persons is in
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
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
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
all the four Evangelists who unanimously concur in the Manifestation of it by many Witnesses Thâ—â— may serve to comfort such Christians as know not distinctly either the time or the manner of Christ's rising in their Hearts by that Work of Regeneration may there be made but an after Manifestation of it by undeniable Signs and Testimonies 't is enough for it was so in the case of Christ's own Resurrection Acts 1.3 10.41 What Trees are of God's and what of the Devil 's Planting and Watering are known by their Fruits Mat. 12.33 Grace is like Corn that grows we know not how Mark 4.27 Though we know not the time when nor the manner how we were Regenerated and Cured by Christ of our Spiritual Blindness yet can we but say in the Witnessings of the Holy Ghost Rom. 9.1 This I know that whereas before I was Blind now I see This is sufficient John 9.25 c. The Children of Men while Infants know not the time when nor the Manner how they are conceived and born yet have After-Manifestations that their first birth hath been effected So may it be with the Children of God as to their New-birth as Christ said to Simon Peter What I do now to thee thou knowest not but thou shalt know hereafter John 13.7 So it may be with such as the Lord effectually calleth by a small still Voice and not by mighty Storms or Heart-quakes c. 1 Kin. 19.11 12 13. This is best known by its effects The Penitent Thief upon the Cross gave Infallible proofs of the Reality of his Repentance as our Lord did of his Resurrection We have upon Record the Truth thereof Testified by many Infallible Testimonies and ways of Witnessing The 1st Way was the Witnessings of Persons and the 2d was of Things as his Eating with his Disciples Acts 10.41 His shewing them his Wounds in number five causing their Hearts to burn within them while he talked with them by his Presence and Influence of which we read not while he conversed with them in his days of Mortality c. to be treated upon severally and in order as they fall out in his several Appearances during the Forty Days before his Ascension Here I shall confine my discourse to the personal Testimony which was either Divine or Humane 1. The Celestial or Divine was that of Angels who were sent of God from Heaven with this high Embassage to publish the happy Tidings first that the Lord was risen indeed and had made a compleat Conquest over the Grave Death and Hell c. 2. The Terrestrial or Humane is Manifold 1. Of Women 2. Of Men and the Men were 1. Some Dead and Some Alive 2. Some were Good as his own Disciples some Bad as the Pagan Souldiers Thus was the reality of our Lord's Resurrection proved and confirmed by all those Testimonies because the Doctrine hereof is the Foundation of all Faith 1 Cor. 15.20 and the principal Pillar of a Christian's comfort Christ died for our Sins but was raised again for our Justification Rom. 4.25 His death was the payment of our debt but his Resurrection gives us a full Discharge and a Quietus est or Acquittance from it Therefore the Apostolical Rather is not put upon his Death but upon his Resurrection Rom. 8.34 as before There be three special fruits of it 1. The certainty of our Justification 2. Of our Resurrection And 3. Of our Glorification that we if Children of the Resurrection Luke 20.36 Heb. 11.35 c. may be where he now is John 17.24 Therefore no wonder if it be so well proved by many Witnesses As 1st By an Angel Who was that Heavenly Herald that made that first Proclamation of our Saviour's Resurrection and that a very Glorious one as he is described Mat. 28.3 c. supposed to be Gabriel who wearied himself as it were with his swift flying to certifie Daniel of his good Acceptance in Heaven c. Dan. 9.21 and who was sent to certain Shepherds not to Zachary or Simeon God goes a way by himself with the glad Tidings of Christ's Birth Luke 2.9 10. and who here first publisheth the good News of Christ's Resurrection not to the Disciples but to Women and of them not to the Holiest of Women his Mother Mary but to Mary Magdalen that great Sinner Still God loves to go his own way Thus we see the first Preacher of the Gospel was an Angel a most Glorious Angel even Gabriel himself publishing both Christ's Birth and his Resurrection Should God call forth Kings and Emperors to become Preachers of Christ's Cross and Resurrection it would be no unbecoming Imploy to their Royal Grandeur no dishonour or disparagement to their Thrones of Majesty for so honourable is this Message that it is worthy of such an High Angel as this Gabriel to be the Messenger of it And the very Angels do not so much honour this Embassage as they are honoured by being the Ambassadors of it Who therefore is the Man that dare think himself too good to be a Preacher of the Gospel God hath now taken this honour from the Angels and put it upon the Ministers who are in Scripture called Angels Rev. 2.1 c. and the Angels are called Ministers Heb. 1.14 Though an Angel certifies Cornelius's his Prayers were accepted yet he Preaches not Redemption to him but refers him to Peter Acts 10.4 5. The 2d Testimony next to that of the Angels for there were two that both told the Women of Christ's Resurrection Luke 24.4 6. is that of the Saints who had been Dead but now were Raised and appeared to many for confirming this great Truth as before The Persons time and place were all well Accommodated to make up a congruous Testimony in those to whom Christ became a quickning Spirit 1 Cor. 15.45 The 3d Testimony is that of the good Women who returned from the Sepulchre to the City and told the Disciples what they had seen and heard at the Sepulchre from the Angels Luke 24.9 10. but their Testimony seemed to them as an idle Tale and they believed them not ver 11. Though they told it with great Earnestness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies The Angel saith Mathew sent those Holy Women away from the empty Sepulchre to go quickly with those joyful Tidings to the almost Heart-broken Disciples Matth. 28.7 8. especially to Peter who was most Dejected Mar. 16.7 for his Deserting of Christ Though it was an Holy Angel that sent this Errand Lo I have told you Matth. 28.7 whose Authority might have been a sufficient prop to their believing this word of Faith yet these Tidings seemed as idle Tales to the Disciples and Mary Magdalen her self did not at the first believe that the Lord was Risen but that the Priests had only removed the Body in order to put some base abuse upon it as the Papists did to Bucer's Bones which they digged out of the Grave for that purpose to burn them
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all â—hings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â— 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be