only Mortal Men but common Ghosts yet ascending out of the Earth as if he came again from the state of the Dead N. B. Saul hereupon asks her what is his form Hebr. v. 14. which implieth that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her and Saul was not an eye-witness at the first nor as yet saw the Apparition while he made this double enquiry The Witch tells him his form that he asked after namely it is an Old Man that cometh up and he is covered with a Mantle that is the same Mantle he used to wear when he was Israel's Judge and Prophet yea the same that Saul did rend Chap. 15.27 and that wherein he was Buried saith Lyra at random when Saul perceived it was Samuel he stooped with his face to the ground and bowed himself Osiander's Opinion here is with others that Saul saw nothing like Samuel when he thus Worshiped but as the Witch only saw the form but heard not the voice so Saul heard the voice only but saw not the form yet he Worshiped from the words of the Witch that inform'd him it was Samuel but 't is more probable that Saul both saw him and heard him preach his Funeral Sermon to himself notwithstanding his Worshipful Cringes towards this mock Samuel for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel well knowing that Saul regarded not Samuel while he was alive yet is now made so mad for his Advice in his Distress that he will give him that Adoration which is due to the Lord only may he but have him raised from the dead N. B. After this Discourse betwixt Saul and his Dame she calls him into her Conjuring Room to see this supposed Samuel and then was the time of Saul's bowing to him at his first entrance and when the Witch had brought them two together she tho' Vilis Operaria a poor Pains taker as Josephus calls her yet had so much good manners as to withdraw from them and to leave them to themselves to debate their Secrets as appeareth from v. 21. she came to Saul Before we come to the Dialogue betwixt Saul and Mock Samuel v. 15. which is the Ninth Remark this Grand and Grave Enquiry is first to be answered to wit N. B. Note well Who was the other party that spake to Saul Answer the First Some Popish and other Writers do affirm it was the true Samuel upon these Arguments As First 'T is said that Samuel Prophesied after his Death Ecclesiasticus 46.21 To which we say that is but an Apocryphal Argument and therefore cannot be a Canonical Proof Besides that Author begs Pardon for his Darkness in his beginning of that Book Their Second Argument is That he is oft called Samuel in this Story To this we say He is called so because both Saul and the Witch thought him to be so though really he was not so as the Sun and Moon are called the two Great Lights though some Stars are really bigger yet seem not so to us As an Actor of a King in a Play is call'd the King but really may be a Rogue Their Third Argument is He foretold future contingents which come not within the compass of Satan's cognizance but belongs to God alone Isa 41.22 23 and to whom God reveals them To this we say Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes He knew Saul's Rejection and David's Election the Philistines Courage and Israel's Despondency therefore might give a shrew'd guess what would be the end of such means that were now at work towards it Moreover the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him as 1 Kings 22.21 22 23. Judg. 18.6 Answer the Second It was certainly Satan in the similitude of Samuel which appeareth evident upon these grounds as First Briefly The Souls of the Saints do immediately at Death go up to God to Rest there Rev. 14.13 and their Bodies are laid up in the Grave as in God's Repository until the Resurrection God keeps his Servants Bones Psal 34.20 So that neither the Philistines could break David's Bones saith Abenezra nor could the cursed Jews break the Bones of Christ Joh. 19.36 And they cannot be Raised up but by the Almighty power of God and therefore not by any power of the Devil or his Imps. Secondly 'T is altogether improbable that the Lord who so lately refused to Answer Saul by those means of God's own appointment Saul himself being a witness hereof chap. 28.6 should now Answer him or suffer Samuel to Answer here by such means as by Witchcraft which God both Contemned and Condemned Thirdly The very Circumstances of this Relation do discover this Party in the Dialogue to be no good but an Evil Spirit as 1. That he receives that Worship from Saul V. 14. which a Good Spirit would not own Rev. 19.10 and 22.8 9. God only is to be Worshipped 2. This Spirit pretends to be disquieted by Saul and his Witch which is not only absurd but impossible for a Good Spirit to be that is returned to God Eccles 12.7 Entred into peace Isa 57.2 Lodged in Abraham 's Bosom Luk. 16.22 And at Rest from their labours Rev. 14.13 Being made perfect in Heaven Heb. 12.23 The Fourth Argument is Had this been the true Samuel who was so zealous of God's Honour and so faithful a reprover of sin in Saul Amongst his other sins for which he reproves him here he would not have omitted this heinous sin of his asking counsel from this Witch for which great Transgression with others he is expresly said to be Slain by the Lord 1 Chron. 10.13 14. The Fifth Argument is Had it been the true Samuel then either he came on his own accord and so he consented to the Power of this Witches Magick Art when she called him up by Conjuration which is absurd to imagine Or he came unwillingly and if so then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth which is a Blasphemous Supposition The Sixth Argument is If it were the true Samuel then must he come by the will of God or by the power of Satan in this Witch He could not come by God's will at the call of a Witch for God had forbidden Witchcraft in many Scriptures aforementioned but in none doth he warrant it nor could he come against God's Will by the force of Magick for then the Devil must be more mighty than Almighty God Here is Saul's Will and the Witches Will but not one word of God's Will Had God sent Samuel he would not have called obedience his disturbance The Seventh Argument is This Spectrum's coming in a Mantle makes it manifest to be a meer Cheat and a Mock Samuel for the true Samuel had now no Mantle to bring with him
the Death of his Master proâ—leing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheâ—â—ouâ— Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaâ—â—lleâ— though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed 〈◊〉 was promised for our Lord was seen Six several times in Judea before he was seen in Galilee â—est they should flee away thither for fear from Jerusâ—lem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâ—ly promised to cleave close to their Lord even â—â—to Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ— not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â— Then all the Disciples forsook him and â—â—ed even then when there was no such daâ—ger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâ—lee to shew N.B. that infirmities bewailed do not break the Squâ—â—â— of the Coveâ—ant of Grace peâ—cata nobis noâ— nocent Si â—â—n placeâ—t saith Ambrose our Sins thurt us not if they please 〈◊〉 not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate â—he same day for their Solemn and Sacred Assemblies Acts 20. â— 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â—0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he â—â—d done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâ—reâ—l to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
Aquinas that all the Veins Nerves Humors and Bowels shall be discerned through the Body as wine is through a glass the Soul shall shine through the Body as the Candle through the Lantern and it shall then be so full of agility and nimbleness far beyond that of Asahel 2 Sam. 2.17 that Luther saith the Body shall move up and down like a thought and Austin saith The Body shall then move to any place it will and as soon as it will And Zanchy gives this Illustrating Example As an Egg before it be hatch'd is an heavy body and full of slimy Matter that sinketh downward but when it becometh a Bird and filled with life and spirits then it flyeth nimbly into the Firmament So the Body being dull and heavy now yet when hatch'd by the Resurrection â—nd filled by the Spirit of God it shall then be agile and nimble and thereupon the Apostle saith We shall be taken up to meet Christ in the air 1 Thes 4.17 the Body shall be so pure and Spiritual as to be able to mount up into the Heavens And as the Body shall then be a Transparent Coelestial Glorious and Spiritual so it shall be an Incorruptible Immortal Body 1 Cor. 15.53 54. It shall then be free both from all Actual and Potential Corruption 1. From Actual there shall then be neither defect nor deformity no want of Meat or Drink which are of a Corruptible Nature or of any other thing 2. From Potential Corruption for then the body shall be Impassible and can suffer nothing that can be hurtful to it no hurtful passions that may harm the body can then be yet there will be the comfortable passions such as Seeing and Hearing their most comforting Objects Those two Senses though others do not shall remain in the life to come as being more excellent Senses and receiving their Objects more immaterially are more Spiritual and shall be gratify'd with fulness of joy such ravishing and refreshing Spectacles and Musick as are both unexpressible and unconceivable such a joy so great as cannot enter into us but Christ saith we must enter into it Matth. 25.21 All the Bodies of the Saints shall then shine as the brightness of the firmament Dan. 12.3 and as the Stars of Heaven Matth. 13.43 yea as the Sun in his strength Judg. 5.31 Oh what a lovely sight will it be to see them together with God Christ and Angels and how transporting to hear Saints and Angels singing Anthems in their Hallelujahs to the Lord what manner of persons should we then be 2 Pet. 3.11 Now to make some Improvement of those Premisses take these Inferences following as 1rst Having viewed the Excellency of the body in the state of Innocency let us now consider it under the faln estate and 1. view it in the whole 2. in its parts 1. in the whole Oh who can contemplate this Burnt Temple but Mourn over it as they did Ezr. 3.12 Oh quantunt haec Niobe what Lamentations ought justly to be taken upon this account seeing this perfect glorious and Immortal Body is now by the fall become a vile Body yea vileness it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of vileness in the very Abstract Phil. 3.21 Now the body is Tohu Vabohu full of deformity and emptiness like that Chaos out of which all things were Created Gen. 1.2 as if the fall had reduced that Excellent Fabrick the Body to its first Chaos again Now the Body is truly called the spoil of Time this curious silver-piece that shone so splendidly when it first came out of Gods Mint hath lost its lustre its sound its weight its Divine Image and superscription and is become a poor thin overworn groat lost in the dust or dirt of the great house of this lower world Luk. 15.8 Now Satan hath set his own limbs instead of Gods Image upon it 't is now so disguised with sin that God may well say Depart from me I know thee not for my own Creature Matth. 7.23 thou hast so marr'd thy self since I did make thee God made it a Palace a most stately structure if viewed from the highest Garret to the lowest Cellar that is from the Crown of the head to the soles of the feet consisting of many specious as well as spacious Chambers and none useless yea the Body of the Woman consists of rarer Rooms more curious capacious and roomy for Conceiving and Containing her Babe which dwelleth in her Womb as in its house and hath as it were all its Houshold-stuff about it till time at its Birth bring it forth to the light of life than the Body of Man Hence 't is said in the Hebrew Tongue that Adams Body was formed â—â—t Eves Body was builded to wit with a special skill in a fitter proportion and a more exact Composition than Mans for the end aforesaid Adams Body was made out of Paradice but Eves in it The Bodies of them both were pompous Pallaces yea magnificent Temples fit Habitations for their Divine Souls to dwell in and fit Instruments to act by but now this body is become a prison a shackle a Sepulchre to the Soul it sometimes becomes so unuseful to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum The Body is as the Grave wherein the Soul seems to be buryed and wherewith as with many weights it is really shackled Hebr. 12.1 Hence 't is one desire of the Soul to be dissolved Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be released out of prison to be set at liberty from its fetters and to return unto its proper home 2 Cor. 5.6 8.9 2 Tim. 4.6 Even to God from whence it came Eccles 12.7 And this strait betwixt two and groaning in the flesh doth not arise from the Natural Original Constitution but from sinful Corruption by the fall The Body of Man is now not only called a vile Body as above Phil. 3.21 as it is become a Compound of vileness and a lump of misery but also in the whole 't is call'd 1. a body of Sin Rom. 6.6 as it is both conceived and born in sin yea and oft both lives and dyes in sin Psal 51.5 Num. 27.3 Joh. 9.34 8.21 24. Sin is incorporated into all the parts of it as will appear after 't is call'd also 2. a body of death Rom. 7.24 which lives in Diseases and dies in dishonour 1 Cor. 15.43 a body that is dying so soon as it begins to live having the principles of Mortality in it as sin so death hath a real subsistency in the body the sense whereof made the great Apostle cry out Oh wretched man who shall deliver me from this body of death from this Carcase of sin to which I am tyed 't was as noisome altogether to his Soul as a stinking Corpse to his smell yea and as burdensome to it as the stone that was tyed to the foot of Anselms Bird which when she would have flown up towards Heaven did pluck her
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
and favour could have kept this Patriarch longer for the Apostle saith He shall be established for God is able to make him stand Rom. 14.4 Speaking there of Gods faithful Servants Faithful unto Death as that longest lived Patriarch Methuselah was it followeth therefore that Enoch was not taken away lest wickedness should alter him as that Apocryphal Author saith but because holiness did most eminently shine forth in him so that the antients call him Phosphorus inter Stellas the morning Star of his Age for his out-shining all other Stars in his walking with God and therefore had he this singular favour for his singular Conversation to be translated out of the lower Orb of this World into the highest Orb of the other World there to shine as a bright Star for evermore Hence two absurdities are sufficiently confuted 1. That of Procopius and Gazeus who both say that Enoch was a wicked liver before he begat Methuselah because 't is said after he had begot him he walked with God Gen. 5.22 And not before say they yet after this he repented Yet there is no ground in Scripture for this groundless surmise for the word after is not at all exclusive but may as well be Inclusive intimating that he walked with God both before and after the begetting of that Son and that he was most Eminent and Extraordinary in Piety appeareth plainly inasmuch as God did vouchsafe him this most Eminent and Extraordinary priviledge above all the other Patriarchs to be translated from Earth to Heaven without any death or disease And the second absurdity is as gross in the Jewish Doctors calling Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the shortest lived Patriarch because he was voluptuous and lest he should degenerate for in truth he was the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or longest liver of them as his life on Earth was changed into a better life in Heaven Having done with the dark expression of Moses Gen. 5.24 Concerning Enochs translation made more dark if not disannulled by the Jewish Ficticious Fables I come now to that more plain place of the Apostle Heb. 11.5 Which yet is also darkened by sundry Popish Dreams and Dotages In which plain place of the New Testament which is an unvailing of Moses or a clear Explanation of that Darker place aforenamed 4. Generals are very remarkable to wit 1. The extraordinary Priviledge vouchsafed to Enoch above all the other Patriarchs before the floud to be Translated 2. The admirable advantage attending this Priviledge of his Translation That he should not see death 3. The excellent Effect or Consequence thereof he was not found that is any more in this vale of tears where his Righteous Soul had been daily vexed with the unrighteous Lives of that degenerating age as 2 Pet. 2.8 For God had translated him to wit hence into Paradice as the Arabick Version addeth where he had a plentiful amends for his want of the days of the other Patriarchs in the days of their several Pilgrimages so called Gen. 47.9 He was not found after this a poor Pilgrim on Earth but he was found a Bird of Paradice flown up into Heaven 4. The great ground and famous Foundation and Fountain from whence all the before-named did flow was that he was a pleaser of God Of all these four parts in their due order handling the second observation that doth arise from hence to wit Those and those only that are walkers with God and pleasers of God upon Earth shall undoubtedly be assumed up to God and be happy and inhabit with God in Heaven The first enquiry in the improvement of this point is concerning Enoch's Metathesis ceu metabasis or translation how it was for manner and whither it was for place and what of Enoch was translated Body as well as Soul Answer Moses's word lakak Gen. 5.24 is more dark as before which signifies rapuit importing his rapture which some Interpret accepit eum Angelus ejus his Angel took him away thus Emanuel sa sayeth but Elohim is better Translated God who translated or took Enoch as in our Bibles than his Angel Josephus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversus est ad deum he returned to God and the Tigurine Version reads it subductus est ascendit in Coelum ex mandato coram domino he was taken up and ascended into Heaven by command before the Lord. Accordingly Piscator and Ainsworth explain the Arabick Version he was translated into Paradise that is say they into the Heavenly Paradise mentioned Luk. 23.43 and 2 Cor. 12.2 4. Agreeable to this is that more plain word of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.5 the same word used by the same Author Heb. 7.12 for the change of the Priest-hood from the Law to the Gospel imports also the change of Enoch's Life from Earth to Heaven Thus the word Metathesis is frequently used in Authors for a man's changing his habitation from one place to another as from the Countrey to the City Thus Enoch chang'd his Habitation from the Church militant to the Church triumphant Calvin elegantly expresseth it that the World began to burn as an Oven with unlawful Lusts and God snatch'd Enoch as a brand out of that fire or Oven so called Hos 7.4 for a signal reward of his singular piety This in the general but more particularly 1. The manner how he was Translated Answer Some Hebrew Doctors do assert that he was taken up in a Whirlwind as Elias was 2 Kings 2.11 and that he was disarayed of the Foundation corporal as their phrase is and clothed with the Foundation Spiritual and further they say that God shewed him all the high Treasures and the Tree of Life in the midst of the Garden of God c. Thus glosseth Rabbi Menachem upon Gen. 5.24 The manner of Elias or Elijah's Translation is more largely described by the Holy Ghost in Scripture 2 Kin. 2. where mention is made 1. God foretold him of his Rapture v. 4.19 and therefore was he so careful to visit the Schools of the Prophets before his departure and to leave them a blessing behind him both at Bethel and Jericho v. 2. and 4. This is not said of Enoch that he was foretold of his Translation 2. Elijahs removal was also foretold to the Sons of the Prophets v. 3. and 5. 'T is not said by Moses that any other fore knew Enoch's removal 3. The very means of Elijahs Transportation are distinctly mentioned v. 11. which was a Chariot and Horses of Fire to wit Angels in this form Psal 104.4 a fiery Apparition like Horses drawing a Chariot as 2 Kin. 6.17 Hence the Poets feign the Sun is carried in a Chariot and Horses of Fire What means could be more commodious than a Chariot to carry a man from one place to another therefore Gods Angels that carried up Elijah are so set forth here they appeared in Fire but it was such as consumed him not like that in Exod. 3.2 which
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
many profess'd Christians who so rudely rush into Gods Worship without any true preparedness so Offer up only a Sacrifice of Fools Eccles 5.1 and compass God with a lye Hos 11.12 who dare come to the King with dirty Shoes and defiled Hands NB. 'T is very remarkable that Jacob's due preparation brought him a double Blessing The First is Gods Terror was upon his Enemies v. 5. securing his Servants from their Hostile assaults and puting forth his great power over their Hearts as well as Hands making them Timorous where they might have been Insolent in regard of Jacob's impotency for his own defence The Hebrews say they pursued Jacob and were beaten back by him which made Jacob say Gen. 48.22 he took that Country out of the Hand of the Amorites with his Sword and with his Bow If so then God took their Courage from them who had most cause to have confidence and on the contrary God gave most courage to Jacob who had most cause to be discouraged Jacob's Second Blessing thereby is Gods comfort was upon himself v. 6 7 9 10 11 14. for he coming thus prepared to Bethel or Luz Gen. 28.19 thirty miles from Shechem a long Journey for so large and lame a Family yet there he saw the Face of God Psal 84.6 7. who came there to comfort him Jacob had heard from God all the way both in his going out and coming home now God must hear from Jacob in the end he comes to Bethel pays his Promise in erecting an Altar which he had Vowed to do as he went to Laban and which he now though at long last makes his performance at his return Home again compare Gen. 28.22 with Gen. 35.7.14 and upon this Altar he Offers up his Sacrifice of Praise to the God of all his Mercies and marvellous Deliverances This teacheth us the Seed of Jacob that our Prayers and our Praises should be like the double motion of our Lungs the same Air that is sucked in by Prayers should be breathed out again by Praises Alas we learn not to tread in our Father Jacob's steps unless it be in his neglects and failures we are all good at receiving but bad at returning Then and there Jacob hears from God again reviving and renewing his former Promises to him with fresh supplies of comfort upon the Heart of this his Faithful Servant that his Faith might be the better fortified against all his future calamities which follow'd fast and did fall foul upon him as this third afore-named the Death of his Dear and Best-beloved Rachel whereof the Death of Deborah that grave Matron and of great use in his House was an unhappy Forerunner Gen. 35.8 16. Now Gods coming thus to comfort Jacob at Bethel was a sweet allay for the loss of his prudent Nurse who had been such an Assistant in the Government of his Family and such a Peace-maker betwixt his Emulous Wives and their Handmaids and a Soveraign Preparative for the loss of his most precious Wife who had been the desire of his Eyes and the delight of his Heart for above twenty years Notwithstanding this late comfortable and comforting appearance of God to him yet must he have something more still to humble him lest he should be now exalted above measure with this Heavenly Vision also as Paul was 2 Cor. 12.7 8. and just as God dealt with Ezekiel from whom he took the desire of his Eyes his Wife dearly Beloved and greatly delighted in and that with a sudden stroke Ezek. 24.16 18. though a good Woman probably and to the Prophet a great comfort the sweet Companion of his life and miseries yet must he lose her and be called almost an hundred times Son of Man in his Prophecy both which befel him to keep him in a due poize that he might not be transported with his Visions of God which were more in number and more rare in kind than were given out to any other Prophet So God dealt with Jacob here having more excellent Visions as before than any of the fore-going Patriarchs therefore must he have not only much that made for him but also many things that made against him as himself complaineth Gen. 42.36 He must have something that was sour Sauce to abate the Lusciousness of his sweet Bitts God comes here and strikes a Rib out of his Side so his Wife was which he could not but look upon as a very severe stroke No doubt but Jacob wrestled hard here again in Prayer for the Life of his dear Rachel and for her safe Deliverance yet the same God who had been wrestled with by him before and lately had most graciously appeared to him now would not be prevailed with by his most earnest Prayers but disappeared from him Jacob must still walk through the valley of the shadow of death after all his long and painful Pilgrimage and must have the Rod to chastize him as well as the Staff to support him as David had Psal 23.4 and here the shadow of Death did slide near to Jacob when it did climb up into his Bed and struck this Rib out of his Side Rachel must Die and that in the very Borders of Canaan she must not see that good Land the Land of Promise nor carry her Teraphims or Idols which she stole from Laban Gen. 31.19 and which some say Jacob indulged in his over-fond Affection towards her wherewith to defile that Holy Land she must not reach Hebron to solace her Eyes with a sweet sight of old Isaac and of if yet alive dear Rebekah How many with Rachel here fall short of the Heavenly Canaan though they seem to approach near it Jacob must lose his over-loved Rachel We forfeit many favours by over-affecting them We first make the forfeiture to God of our Mercies before God take the forfeiture from us Our jealous God cannot endure that we should Idolize any of his Creature-comforts He will famish the Gods of the Earth or Earthly Idols to us Zeph. 2.11 an Atrophy or Consumption shall carry them off be they Wives or Children whatever hath our Hearts beside and below God is our Idol and God will out of his jealousie make it to fail to us as he did Rachel to Jacob here therefore 't is said 1 Cor. 7.30 Let them that have Wives or any other Mercy they admire be as if they had none So Love as to think of loss they that love over-much shall be sure to grieve over-much strong Affections in them will bring strong Afflictions on them We should let all outward comforts hang loose as our upper Garment that we can throw off at pleasure As Jacob by his fond Affection forfeited Rachel's Life so Rachel for her being sick of the fret and could not live unless Jacob could cure her Gen. 30.1 did also forfeit her own Life She call'd on her Husband for Children with such passionate importunity as if she should die of grief if she had them not and no sooner comes
the purity of their own Original Parentage do palliate this eldest of their twelve Patriarchs Act saying Reuben did only cast out Bilhah's Bed out of Rachel's Tent where Jacob had placed it after Rachel's death but did not commit that shameful sin Answer 1. The word Vajisheab is rightly rendred concubuit he lay with her as 't is sensed in all other places of Scripture so that he cast himself rather into her Bed than cast it out of the Tent It must be granted that this abominable Act did cast Bilhah out of Jacob's Bed from whom he probably abstained ever after this Defilement as David did from his Defiled Concubines 2 Sam. 16.22 Answer 2. This Jewish Apology for their first Ancestor Reuben of their Twelve Tribes is the more improbable because Jacob's grief was so great at it as could not be expressed by words or signs as Ezek. 24.17 23. There is a Mourning that is smother'd within where no Expression thereof is visible without the Heart may bleed inwardly when neither the Mouth moans nor the Eyes weep outwardly as the Prophet Ezekiel so this Patriarch Jacob were no Stoicks but were both of them sensible of what they suffered yet their sorrows were too sad and big for these outward signs to utter as the Prophet was bid to be silent Hebr and forbid to cry Ezek 24.17 So this Patriarch held his peace when he heard of this Act though it was according as the Greek Version addeth evil in his sight so that his silent sorrow which is the sorest and saddest of all sorts of sorrows did plainly proclaim it to be a most sinful and filthy Fact Answ 3. This is yet made more manifest by the greatness of Jacob's Anger at this Act as well as Grief or Sorrow for it Though as some say Jacob dissembled his Displeasure for a season because Reuben was a fierce and furious Young man so might revenge himself of his old Father had he doom'd him to be punish'd for it as a Judge in a Court of Justice as Simeon and Levi had done to the Deflowrer of their own Sister Dinah c. therefore might he refrain or restrain his ill resentment of Reuben's capital Crime at present for fear of some greater mischief or it was pass'd over by the old Patriarch without any Punishment inflicted upon his sinning Son because as others imagine he saw the just hand of God in it to punish himself for his unlawful Polygamy Jacob reads his own Sin upon this Punishment God chastiz'd him with in the Sin of his Son therefore is the Punishment so like the Sin sometimes that a man may manifestly reflect saying Such a Sin was the Mother of such a Misery This made Jacob as it did David Dumb both as to his Deploration and Indignation and opened not his Month because God's Hand was in it Psal 39.9 However whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason or from both yet may it probably enough be supposed ' that the good Father did most severely chide his bad Son for this foul Fact so Jacob did Judge it otherwise he would not when he had a fairer and fitter opportunity have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament Gen. 49.3 4. where he takes the forfeiture of his Birth-right by this Fact and disinherits him of all the Privileges thereof giving from him the Dignity 1. Of the Scepter to Judah 2. Of the Mitre to Levi to whom was devolved the Priesthood that belong'd to the first born and the double Portion of Inheritance to Joseph whose two Sons made two Tribes and that the greatest in Israel 1 Chron. 5.1.2 Hence therefore is this necessary consequence that this Fact of Reuben was not what the Hebrews feign a bare casting out of Bilhahs Bed out of Rachels Tent c. Had this been all that was done by Reuben that Son of seeing as his Name signifies had never been cast out of both the Dignity and double Portion due to the first-born Gen. 49.3 Deut. 27.17 by this Dying Patriarch And hence also Note 1. Reuben by his Repentance found Reception with God and was not rejected of God though thus polluted by Sin yea by such a Sin for which that Incestuous Member of the Corinthian-Church was solemnly Excommunicated 1 Cor. 5.1 c. yet Reuben repenting Gen. 37.30 is not only reckon'd after as a Patriarch Gen. 35.23 1 Chron. 5. c. but also is highly Flonoured Exod. 28.28.21.29 and Rev. 21.12 God is not off and on with his Elect. Their Badness alters not his Goodness 2. Note hence The Jews may not boast of the Merit of their Progenitors their Adoption is by Grace not by Debt Repentance restor'd them to Gods favour and so it may us Mercy not Merit gives both Penitence and Acceptance and God's Election cannot be interrupted in its course by any Sins of the Elect. 3. Note hence when scandalous Sins come to be committed in Religious Families we should as Jacob did here rather cover them with silent sorrow than publish them in Gath 2 Sam. 1.20 or disclose them with publick Reproach both to the scandal of the weak and to the scorn of the wicked yea to the dismal Detriment of Religion it self as if it could not be good because some that profess it do things which are bad yea so bad as not fit to be named 1 Cor. 5.1 This latter is cursed work Gen. 9.22.25 the former blessed v. 23.26 The Fifth Calamity that came upon Jacob after his Return to Canaan was the Death of his Dear Father Israel which Moses mentions with the Death of Deborah his Nurse and of Rachel his Wife all three special Friends Jacob Buries in Chap. 35. v. 8.19 and 29. Crosses as they are there reckoned come thick and threefold as we say upon him Though indeed Isaac's Death is there described only by a Prolepsis or in a way of Anticipation that Moses might make an entire and compleat Narrative of Jacob's History and not be compell'd to interrupt it by interlacing the History of Joseph as he pass'd along in it and pursued it to the end For upon a just Calculation and a right Computation of Time it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt though that be set down after his Grandfather's Death which was so long before yet Isaac's Death is related Gen. 35.29 and Joseph's Selling not till Gen. 37.36 when he was at 17 years old v. 2. then his Father Jacob was 108. who was born in Isaac's 60th year Gen. 25.26 and Joseph was 30 years old when he stood before Pharaoh Gen. 41.46 which was 13 years after he was Sold into Egypt so long his Service and Imprisonment lasted now when Joseph's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph's Sale which must be about 13 years before Isaac's Death because 't is said
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
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
glad of their not Dying by the Hands of a Boy which as it was more Ignominious and Dishonourable to Die by such an Hand so it would put them to more torment before the weak hand of a Boy could haggle them to Death therefore they desire Gideon to dispatch them himself ver 12. looking upon it both more easie and Honourable to Die by the Hands of a Valiant Man like themselves who were likely of a tall Stature of a fierce Countenance and of an Undaunted Magnanimous Disposition which might well affright Young Jether to fall upon them as appeareth by their not fearing to Die at all so they might but Die by Noble Hands N. B. Note well Secondly And this is not always the Sign of a good Cause and of a good Conscience for the Old Roman Spirit hath oft bid defiance to Death and the like Fool-hardy Frame hath been found in the Devil's Martyrs in our Days The Third Vertue that Gideon is commended for here is his Modesty and Humility in refusing that Regal Honour which the Israelites would have conferr'd upon him as well as offer'd it to him as a Reward of his Glorious and Miraculous Deliverance he had wrought for them ver 22 23. wherein they requested his Compliance to have an Hereditary Kingdom settl'd upon himself and upon his Family This was so fair an offer as few would have refused to be King of the Land which was more than to be a Judge extraordinarily called only and guided by the Sanedrim but here Absolute Power is tendered to him and God needed not be consulted about his Successor for the Crown must be setled upon his Son and upon his Son's Son for ever Here Gideon's humble and modest Refusal is highly commendable saying Neither I nor my Son but the Lord shall Rule over you As he hath hitherto done in a special manner by Judges whom he hath particularly appointed and directed by Vrim and Thummim and hath wonderfully assisted in many former Marvelous Deliverances therefore I will not take upon me the Place and Power of a King over God's People nor entail it upon my Sons after me but the Regal Rights shall yet for all me and mine remain still in God's Hand until he be pleased to alter the Government himself according to his Promise Deut. 17 14 15. So that upon this ground did Gideon refuse their offer of Kingship after which it seems Israel had an early Itch long before Saul because he knew it entrenched upon God's Royal Prerogative and had he accepted of their Electing him King this would have been no less than their Rejecting of God for God's Raigning over them as it is expresly said 1 Sam. 8.6 7. and 12.12 for then God had not continued to be own'd as the Special King of the Hebrews but only as a General Lord over them as he is over all other Nations of the World and this odious Itch after Kingly Government which now only exerted it self without any consulting with God about it did powerfully break forth in Saul and Samuel's Day Now having shewed in the first place Gideon's Threefold Vertue take a View of his Vice in the second place ver 24 25 26 27. No doubt but Gideon was a good Man because First He stands Inrolled among the Saints of the greatest Magnitude Heb. 11.32 Secondly He is said to die in a good Old Age ver 32. here as Abraham is said to do Gen. 25.8 And Thirdly He kept Israel by his good Conduct all his Days from that Horrible Apostacy and Idolatry they backslided into assoon as he was dead ver 33. here N.B. Yet was he not perfectly a good Man but this piece of Ambition and Vain-Glory was found in him that he must make some lasting Monument of his Miraculous Victory without any Warrant we read of from God for so doing For here Gideon begs one Golden Ear-ring a Man which they had taken in the Spoils from the Ishmalites as the Midianites were promiscuously called Gen. 37.25 28 36. this was easily granted to him who had just now refused a Crown and Kingdom Their Gold Ear-rings came tumbling in abundantly to the weight of one Thousand and Seven Hundred Shekels of Gold besides the Collars like the Moon about their Camels Necks which he took ver 21. of some part hereof he made an Ephod probably with a good Intention for God's Glory this might make it the more excusable but still a good Aim alone cannot make a good Action Peter had a good Aim in cutting off the Ear of Malchus and Paul Aimed at God's good Service while he persecuted his Church and this Act casts an Aspersion here upon all his former Acts and seems to be added here to stain the Glory of them if not to Stigmatize the Act it self however the Issue and Event of it doth intimate no less First As to the Act. 1. An Ephod seems to be much less congruous for a Monument of Victory than his Erecting of a Pillar would have been as Samuel did 1 Sam. 7.12 c. 2. Nor was it lawful to set up an Ephod in Ophrah though God had indulg'd him upon an Emergency to build an Altar there Judg. 6.26 So he might presume to grace his Altar without Divine Direction with an Ephod seeing an Ephod was proper only for the Tabernacle then in Shilo and for the use of the High-Priest Secondly As to the Event of it Gideon gave the occasion hereby of Israel's Will-Worship Superstition and Idolatry after his Death unto which he knew they were so naturally and generally addicted nor was it only a Stumbling-block to the People but it became likewise a Snare to his own Family for this was the cause which moved God to suffer so many Tragical Stories befalling his Posterity after his Death whereof the next Chapter Chap. 9. giveth a most sad account The Second Branch of Gideon's Description after that of his Manners Vertuous and Vitious is his double State and Fortune First Publick in procuring Peace to Israel for Forty Years ver 28 29. Reckoning them from the Death of Deborah the Country was quiet from the noise of War no Clamours of Soldiers no clashing of Weapons no sounding of Trumpets with any Alarms for Battles no loud Acclamations from the Conquerors nor sad Exclamations of the Conquered or wounded Captives c. Every Man sat under his own Vine and drank under his own Fig-tree and there was none to make them afraid This was a transcendent Favour of God after Seven Years Slavery had it been well improved by Man Midian was so subdued they could never make head again and though Gideon went and dwelt in his own House yet was it not privately in his Father's House as he did before nor so publickly as a King in his Court as the People desired but in a middle State as a Judge for the preservation of their Religion and Liberties to his Dying Day as is intimated ver 33. Secondly His Private Capacity Wherein
God bless'd him with Threescore and Ten Sons all lawfully begotten by his Body and none of them Adopted only ver 30. and he had one Son by his Concubine who moved him to call his Name Abimelech which signifies my Father the King probably out of her Pride and out of design to have him a King though his Father had refused it ver 31. That design breaks forth in the next Chapter This Eighth Chapter closes up with the Third Branch of Gideon's Description to wit his Death and Burial and Israel's Horrible Apostacy after it ver 32 33 34 35. Their Piety died with Gideon Judges CHAP. IX JUdges the Ninth contains the History of Abimelech the Sixth Judge of Israel so called though indeed he did Vsurp the Kingdom He is described First By his Name Father and Kindred ver 1. Secondly By his double State of Prosperity and Adversity from ver 2. to ver 28. Thirdly By his Deeds in conquering the Seditious and Besieging the Tower from ver 29. to 49. And Fourthly By his Death as Jotham had foretold it from ver 50. to 57. The Remarks are First How great a mischief many times is the Death of a good Governour as it was observed before the loss of former Judges was again and again a mischievous loss to Israel both as to their Religion and Liberties So here again no sooner is Gideon gone but Israel is gone both from God and from all Godliness they make Baal-Berith their God to whom they become professed Covenanters as the Name importeth Judg. 8.33 Yea this People were of such a wicked Temper that they neither remember'd the Favour of God nor the Valour of Gideon but so mad they were after their Idols Jer. 50.38 that they neither feared God nor Reverenc'd Man Judg. 8.34 35. Apostates from God prove Devils to Man Therefore as God had scourged them for their former Folly Apostacy and Idolatry by Forreign Foes So now he comes to plague them for the like Provocation and worse as it was against more light and love against more Means and Mercies added to the large number of all their former Deliverances with the Plague of a Civil Vncivil War among themselves insomuch that they are made to sheath their Swords in one anothers Bowels through Abimelech's Ambition c. N.B. Gideon's Ephod left behind him did indeed become a Snare Judg. 8.27 making a most fearful Schism and Division among the People for some of them went to Worship God as Shilo as they had done for many years from Joshua's Judgeship others new-fangl'd were for this new Altar and Ephod at Ophrah This was enough to sow Seeds of Sedition amongst them and because good Gideon gave the occasion hereof he therefore got to himself a new Name namely Jerub-bosheth 2 Sam. 11.21 Bosheth Hebr. as Ish-bosheeb signifies a Man of Shame Gideon got this Name of Shame for leaving this shameful thing the Ephod behind him but his Bastard Son he left proved worse c. The Second Remark is Abimelech's Prosperity in promoting his Plot and Project to compass a Crown and Kingdom His Ambition rode without Reins therefore goes he to Shechem where his Mother dwelt Judg. 8.31 Communes with his Kindred Uncles and others what might be the likeliest means for effecting his Design puts a starch'd Speech into their Mouths how to Court the Men of Shechem supposing they would willingly enough comply with a Regal Government which his Father had modestly refused and upon this Supposition grounds he his Oration That the Multitude of his Father's Sons was such they all affecting Domination as he Insinuated measuring them by himself for so ill minded Men do Muse as they use will occasion horrible Dissentions in dividing the Kingdom amongst them all that each may have his share this would cause dismal Stirs in the State All which confusion might be prevented by making me King saith he who am so nearly related to you and therefore shall be your no small Honour and Advantage Chap. 9. ver 1 2. and his Glozing Wheedles did easily captivate the Men of Shechem They readily complied because it seem'd to suit well with their Interest which will not lie at any time ver 3. and now having got a Temple built for their Baal-Berith after the Death of Gideon which he would never have suffered while he lived and endowed with considerable Revenues for those Men that were close-sisted in the Service of God could be open-handed enough to their Idol's Contributions they take out of this supposed Sacred Treasury Threescore and Ten pieces of Silver ver 4. N.B. All this the Devil in the Idol was willing to part with that therewith he might purchase the Heads of Gideon's Threescore and Ten Sons whom he found did Patrizare and were like their Father in opposing Idolatry With those Seventy Silver pieces Abimelech hired the Dehauched Desperado's as with Press-Money or Entring Penny promising them rich Plunder to execute his Devilish Design They march like a Ragged Regiment along with him to Ophrah and there Massacre Gideon's Seventy Sons upon a Stone as so many Sacrifices unto Baal upon this Altar to revenge the wrong that their Father had done to Baal in throwing down his Altar Judg. 6.27 28. Thus the Money out of Baal's House was expended in Baal's Service yet the Lord hid Jotham out of the Assassinates hands ver 5. he after did Jeremy and Baruch Jer. 36.26 The Third Remark concerning Abimelech's Prosperity when he had thus bloudily removed those Seventy Sons ' of Gideon excepting Jotham that were Rubbs and Remora's in his way to his Regal Government that his Bowl might run more roundly end-ways then the Men of Shechem are call'd together to make him King ver 6. This may well be look'd upon as an highly presumptuous Act for one single City to chuse a King for all Israel especially considering how God had appropriated the choice of a King over all Israel to himself Deut. 17.14 15. N. B. But it may be supposed this City had many Advantages at this Juncture for promoting this presumptuous Project As First The eager inclination of the Israclites in general to Kingly Government as appeared by their offer of it to Gideon and to his Sons Judg. 8.22 and though Gideon refus'd it for himself yet could he not give it away from his Sons to whom they then offered it also as well as to him Secondly There was now after Gidoen's Death a General Defection of the Israclites from God to Baal whose powerful Patron Abimelech only pretended to be at this time Thirdly The Proud Imperious Spirit of the Tribe of Ephraim unto which Shechem belonged did manifest it self Judg. 8.1 and 12.1 as if they had the prevailing power over all the other Tribes and could cause them to close with a King of their chusing among their Brethren Fourthly They here got the start and whipping hand of all the other Tribes actually at this time putting the Crown upon Abimelech's Head and having
and take most Liberty to gaze upon Wanton Objects their fulness of Bread producing Ease and Idleness c. Ezek 16.49 N. B. 2. That she so willingly came with the First Messenger without any Jealousie of a snare to her after such too open a Washing her self in the view of the Court. N. B. 3. That she so easily yielded unto David's Tempting her without any Reluctancy forgetting her Fidelity to her Honourable Husband chusing rather to be a Base Harlot to a King than an Honest Wife to a good Subject N. B. But others think that seeing the Scripture doth report her to be a Vertuous Wise and Modest Woman as appeareth by all that Sage Counsel she gave to her Son Solomon Prov. 1.8 and 6.20 and 31.1 2 3 throughout as a Woman that feared the Lord v. 29 c. Therefore they judge that she did not Bathe her self in her open Garden but in her private Chamber and that David spy'd her through a Casement accidentally left open Yet this must be acknowledg'd that Bathsheba being a Woman so honourable both by Parentage and by Marriage wanted both the fear of God and faithfulness to her Husband in prostituting her self at all to David's Lustful Insinuations though she now wanted Vriah being at this time with Joab besieging Rabbah and was now freed from her Menstruous Pollutions which made her Apta Viro apter to Conceive upon David's congresse The Seventh Description and Character of her Person is She immediately Conceived after her dealings with David v. 5. and finding the certainty hereof by the Cessation of the Custom of Women she writes for Letters blush not to let David know that she was with Child by him Or she sent before to signifie her coming that she might have the more free and private Access that they two might secretly consult together of the most likely means to hide their Sin and Shame Therefore saith she consider what to do for thy Honour and for my Safety having brought me into a double danger both of the Rage of my Husband at his returning home and of the Lash of God's Law which commands that every Adulteress must be Stoned Deut. 22.21 Joh. 8.5 yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law Levit. 20.10 'T is an Iniquity to be punished by the Judges Job 31.11 12 c. and therefore take effectual Advice what to do in such Dangerous Sinful and Shameful an Emergency N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin No doubt but Bathsheba was more blameless than David for he was the Enticing Agent and she only the Enticed Patient He sought to her The weaker Vessel who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband yet did she not seek to him Nor could David lie under any such need for he might have Drunk Water out of his own Cisterns and Running Waters out of his own Wells Prov. 5.15 having so many Wives of his own and was at Liberty as Nathan from God afterwards told him to have taken more chap. 12.3 4 8. therefore it could be no Natural Want but a Lustful and Sinful Wantonness in David thus basely to abuse the Wise of so Honourable a Neighbour and so Loyal a Subject N. B. No doubt but Satan provoked David as 1 Chron. 21.1 that is dogg'd him daily and duly without respit till he had put him to the foil and gave him this foul fall But as David through the Sure Mercies of God's Covenant of Grace 2 Sam. 23.5 Isa 55.3 Act. 13.34 happily recovered from his Down-fall by unfeigned Repentance so undobtedly did Bathsheba as appeareth both by the Birth of Solomon of her Body For as God's Anger was declared by the Death of that Child which was begot in Adultery so his Reconciliation to them both was demonstrated in the Lord 's delighting in a Child born in Wedlock of the same Woman called Jedidiah the Lord 's Beloved and it also appears by that choice Poem his Mother taught him for the Choice of a Wife Prov. 31. c. So Bathsheba was the other Bush that burnt but was not Consumed This was another wonder The Second Part of this Chapter is David's adding Murther to his Adultery instead of Repenting for his sin Remarks hereupon are First David's contrivement to conceale his sin from the Eyes of Men in the mean time not regarding the All seeing Eye of God c. Wherein Mark well First David's sending for Vriah to come home in all haste from the Siege at Rabbah v. 6. which was the result of David and Bathshebah's secret Consult Chrysostom on Psal 51. doth bring in Bathsheba to David crying out O King I am undone I am with Child the fruit of my Sin buddeth I carry my own Accuser within me my Betrayer is in my Womb my Husband will kill me c. v. 5. From whence that Father inferreth N. B. Admire my Brethren what bitterness ariseth out of the sweetest sins Oh bless God for your freedom from such foul offences Bathsheba had made Conscience of the Ceremonial Law in purifying her self from Natural Uncleanness yet made a desperate venture to break the Moral Law and defiled her self with Moral Pollution both of Soul and Body Smart Reflections upon the Fact and fear of a fatal Issue caused her hideous out-cry Wherefore David to calm her crying and to prevent her suffering whereof he also was sure to have a great share of shame at least now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences though all would not do God so disposing that David's sin should come to Light However he drives his design so far as it would go without Rubbs Mark 1. He sends for Uriah that he returning home and Lying with his Wife might believe this now Begotten Child to be of his own Begetting Thus David not unlike the Devil Matth. 13.25 had Sowed another Man's Ground and he would now fain Father his Bastard-Brood upon him This was high Injustice and Theft saith Peter Martyr here in David to intrude a Child of his Begetting into the Inheritance of Vriah and thereby to Rob the right Heirs if he had any after lawfully Begotten of their own due Patrimony Mark 2. The Discourse betwixt David and Vriah upon his return at Royal Summons v. 7. 'T was determined before hand by David to Discourse him about the state of the Camp and the safety of the Army before Rabba and accordingly David did so wherein he shew'd himself but a Bungler both in Committing and in Covering his Sin Lust was but a stranger to him as Nathan calls it in his parable 2 Sam. 12.4 He asks him such Frivolous Questions which any Common Messenger could have Answered and no doubt but this was done by daily Posts that passed between the King and the Camp and there was no neeed
Sennacherib and his Army saved Hezekiah and Jerusalem who were not only preserved but doubtless much enriched by the Spoils of the Enemy Mark 2. How the Lord guided the Jews after this Deliverance as a careful Shepherd doth his Flock say Junius Piscator c. protecting them providing for them all necessaries c. so that many Strangers were Proselyted as Jethro was hearing God's Wonders in Egypt Mark 3. God magnify'd Hezekiah in the eyes of many Nations that heard of these Matters not only of the slaughter of the Assyrian Host but also of God's Vengeance pursuing Sennacherib home to verifie all that was foretold in being Murder'd by his two Sons N. B. because as Grotius saith he in a Danger vowed to Sacrifice them in imitation of Abraham whom he would outdo designing to offer up these two for one Isaac that he might purchase God's favour and protection to himself and his Progeny c. N.B. Nineveh never prosper'd after Senacherib 's fall now Nahum 's Prophecy takes place c. 2 Kings CHAP. XX. 2 Chron. XXXII Isa XXXVII IN these Chapters an Account is given 1. Of Hezekiah's Sickness 2. Of his Sin and 3. Of his Death and his Successor after it Remarks First upon his Sickness are 1. The Time when it seized upon him 2 Kin. 20.1 2 Chron. 32.24 'T was in the fourteenth Tear of his Reign for he Reigned fifteen Years after this which make up his Twenty and nine Years Reign 2 Kin. 18.2 and God sent this Sickness upon him immediately after the Ruin of the Assyrian Host and the Raising of the Siege c. N.B. Tho' that Expression in ver 6. speaks of his Deliverance from the Assyrian as a future thing which hath made some Learned Men suppose this Sickness was before that yet the Series of the History imports the contrary and that Phrase might be made as God's Promise against some farther Attempts of the Assyrians for recovering their lost Reputation and to be reveng'd of the Jews Remark the Second The Cause why God sent this Sickness now upon him was as Menochius saith lest either that he should grow proud of his great Victory or because he was not so grateful to his gracious God for it as he ought to have been And this latter is the more probable because 't is said He Rendred not again according to the Benefit 2 Chron. 32.25 in conjunction with ver 21 22 23 24. but undoubtedly God Visited him here for his good to preserve his Spirit as Fruit is sweet for God's Service Job 10.12 For this Sickness was sent of God 1. to exercise his Patience c. 2. to discover his Disposition Godward 3. to quicken him up to Prayer and Humiliation and 4. to strengthen his Faith by more Miracles as the sequel shews Remark the Third The Nature of his Disease He was sick of the Plague as is probably gathered from ver 7. where a Bile is mentioned supposed to be a Carbuncle or Plague-Sore Hereupon a Cataplasm or Plaister a Salve sutable for such a Sore was prepared for him and some say he had the Tokens likewise a Plaister of Figs have a mollifying vertue for ripening hard Tumours 'T is call'd a Mortal Disease he was Sick unto Death in the course of Nature his Sickness having seized upon his Vital Parts and so was incurable by ordinary Means he could not be cured but by an extraordinary Miracle so strong was his Disease and Sickness N. B. A good Man may have the Plague and die of it too as did Oecolampadius Junius Mr. Stafford Mr. Greenham Mr. Blackwell and some say famous Mr. Jer. Burroughs notwithstanding that precious Patent and promise of preservation from that contagious Disease of the Noisom Pestilence Psal 91.3 6. a Psalm supposed to be penned upon occasion of that great Plague which follow'd upon David's Numbring the People 2 Sam. 24. for then if ever both Prince and People stood in need of special Comfort c. Hippocrates calls the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Disease because sent more immediately from God and he preserves from it whom he pleaseth as he promiseth there conditionally ver 7. if he see it good Reverend Beza had his Family visited with it four times and was much comforted with this sweet Psalm which therefore he hugg'd as most dear to him all his days as he says upon it Remark the Fourth The Means of Hezekiah's Cure were twofold 1. The Internal namely his Prayers and his Tears ver 2 3. And 2. External his applying the Cataplasm of Figs upon the Carbuncle or Bile ver 7. Mark 1. The grievousness of his Disease was aggravated upon him by the Prophet threatning him with Death 2 Chron. 32.24 Isa 38.1 Set thine House in order for thou shalt die N. B. 'T is the double work of a Dying Man to set his House in Order and to set his Heart in Order None ought to account it ominous or be afraid to make their Wills seeing 't is God himself that counsels Hezekiah by his Prophet to do so here N. B. Nor did God's Prophet Lye in telling him He should dye when he did not for he spake only of Second Causes in order to their Effects in the common course of Nature in which sense his Disease was Deadly When the Prophets foretold things ut futura in seipsis then they always fell out but when they foretold them only as in their Causes then might they fall out or not as 1 Kin. 21.29 Jon. 4.3 Mark 2. However this Divine Message rouz'd up Hezekiah to his Prayers and Tears Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables saith the Philosopher 't is call'd The King of Terrors Job 18.14 and is mostly found a Terror to Kings Yet did not this Godly King turn his Face to the Wall c. so much out of any fear of Death tho' Nature will shew some Reluctancy in the most Religious nor at all because he was uncertain whither he should go when he died N. B. as was the Despairing Speech of that prophane Emperour Adrian Nescio quo Vadis Animula Vagula Blandula I know not O my merry Soul whither thou art now going after all our Merriments upon Earth and now thou and I must part by Death c. This was none of Hezekiah's Case but this Message of Death was thus harsh and heavy to him because had he then died he had died without Issue as appeareth in that Manasseh was but twelve Years old at his Father's death 2 Kin. 21.1 and he might well think should he not have a Son to succeed him on the Throne both God's Promise of continuing a Lamp to David's House would fail and God's Church would be Divided about a Successor and so fall into their old Idolatry Mark 3. He pleads with God in Prayer ver 3. his walking with God not by sits or for a few turns but in Sincerity both for Matter Manner and Motive and in Constancy also
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.
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
c. that it is the Gift of God Deut. 8.18 And that God gives it for this End for Man who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick Animal not born for himself only to improve it for publick Benefit in his proper Station it is God that works every good Work in Man Isa 26.12 N. B. Note well 6. As God giveth even Natural and Civil gifts to Men in all Ages for the more Orderly Government of the World so he at his Ascension gave Spiritual Gifts to Men Eph. 4.8 For the better Order and Administration of his Church that they might Occupy those Gifts untill he Return Luke 19.13 Though the former be but Pounds and Defective as to Salvation yet ought Men to Trade with them so far as they will go in Order to it all Men can do more than they will do John 5.40 But more especially the latter being Talents must be Traded with such as have Spiritual Gifts given to them they must drive a great Trade for their Masters Glory and for the Advantage of his Redeemed they must stir up the Gift of God that is in them as we stir up the Fire to make it burn better or we blow it up into a Flame as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 2 Tim. 1.6 Such ought to be Crafty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work all wiles in God's Wisdom that Souls may be caught with Guile 2 Cor. 12.16 'T is sad to be said of any He hath done no good among his People Ezek. 18.18 The main Motive that all Men must Maintain a Mighty Trade in a Diligent Faithful Improvement of such precious Gifts as God hath given to them is to consider 1. And how kind God is to us in lending so many Pounds or Talents to us and betrusting us with them though we can give God no Pledge nor lay down any Security for our Fidelity c. This is more than any Usurer useth to do or most Friends amongst us 2. What cause have Believers to bless God who accepteth as well as appointeth his only Son Christ our Saviour to become our Surety Hebr. 7.22 As Judah was for Benjamin to his Father Jacob Gen 43.9 N. B. Note well 7. Behold how Highly Honoured is every Sound Believer even such as is blest with but one single Dram of Saving Grace this is more than to be betrusted with Pounds 't is verily a most precious Talent 't is an old and true Saying a Dram of True Grace is better worth than a whole pound of Gifts such as Knowledge c. Grace is Wisdom from above Jam. 3.17 Which makes a Man Wise unto Salvation 2 Tim. 3.15 Job Extolleth this Wisdom above the Starrs saying Man knoweth not the price thereof Job 28.13 It cannot be gotten for Gold nor shall Silver be weighed for the price thereof ver 15. It cannot be valued with the Gold of Ophir c. ver 16 17. The price of Wisdom is above Rubies ver 18. and Wise Solomon spendeth a whole Chapter in Extolling the Excellency of this Wisdom Prov. 8. from ver 1. to ver 36. Saying 't is better than Rubies and all Desirable things are not comparable to it c. ver 11. As the smallest Filings of pure Gold is Gold So the least Grain of True Grace is Grace our Lord saith the Kingdom of Heaven is like to a Grain of Mustard-Seed Sown in the Field which indeed is the least of all Seeds but when it is grown it is the greatest among Herbs and becometh a tree So that the Birds of the Air come and Lodge in the Branches thereof Mat. 13.31 32. Importing that the least grain of Real Grace consisting of Incorruptible Seed 1 Pet. 1.23 and of the Eternal Spirit Hebr. 9.14 will grow up to a tall Tree the top whereof reacheth up to Heaven As the Wheat Harvest is Potentially in the Seed of Wheat when it is Sown in the Field so the Joyful Harvest of Glory is Potentially in the Seed of Grace when it is infused into the Heart For Real Sanctification is the Root and Original of our Eternal Glorification 1 Pet. 1.9 Grace and Glory differ not in kind but in degree The Third part of this Parable is the Lord 's Returning Mat. 25.19 Luke 19.15 Wherein consider four things 1. The Time 2. The Place 3. The Manner and 4. His Attendants First of the first Namely the time when he Returned 't is a very long time after he had Travelled and Ascended up into Heaven Acts 1.9 10 11. Before he doth Return to Judge the World in the General seeing that the General day of Judgment is not yet come in this year of 1695. And when the precise point of that time shall be is not Revealed No Man knoweth that Day and Hour no not the Angels Mat. 24.36 No nor the Son of Man but the Father only Mar. 13.32 to wit in Ordine Sciendi the Son of Man as Man knew it not from himself but from his Father The last Day is known Exclusively as to Men unto the Lord only Zech. 14.7 Ideò latet unus iste Dies ut observentur Omnes saith Ambrose this one Day lies latent to all Humane Understandings that all Days may be diligently observed in watching and prayer Mar. 13.33 34 35 36 37. That this Day will come there is nothing more certain but in what Hour Month Week Day or Night whether at Evening Midnight Cockcrow or in the Morning there is nothing more uncertain Alas How many wild Conjectures have been made at it both by Antient and Modern Authors all which time it self the truest Interpreter of Dark Prophecies hath already Confuted and Confounded those Authors are the safest Guessers who take time enough for its coming that they may not over-live their own groundless Guesses God Conceals this time 1. For his own Glory Prov. 25.2 Rom. 11.33 34 36. and 2. For our good that we may always watch and not become secure with that wicked Servant Mat. 24.48 c. Much less boldly sinfull with the Harlot saying the Good Man is gone a long Journey I know the time of his Return Prov. 7.19 20. Moreover every Mans Deaths-Day is his particular Dooms-Day for then the Soul passes out of the Body and appears before Gods Tribunal Eccles 12.7 And there receives its Final Doom and Sentence either of Everlasting Weal or Everlasting Woe Now all Mankind must say with that Holy Patriarch Isaac I know not the Day of my Death Gen. 27.2 Therefore ought we to make ready every Day and learn to dye daily 1 Cor. 15.31 And so live as those that are evermore prepared to Dye knowing perfectly that the Day of the Lord so cometh like a Thief in the Night 1 Thess 5.2 For if we learn to dye daily 't is the way to live Eternally The Second Circumstance after the time when is the place whither our Lord Returneth to which Aquinas saith it is the Valley of Jehosaphat Joel 3.2 Over which is the
by Abraham If they hear not Moses and the Prophets neither will they be persuaded though one rose from the Dead Luke 16.30 31. How can they believe the Creature who will not believe the Testimony of the Creator himself revealing his Will to Moses c. 4thyl Those Dead Saints when raised and appearing to living Saints did discourse about Divine Doctrines such as that of Christ's Resurrection and Future Glory in his State of Exaltation as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before both which patterns do direct us to the like practice that when living Saints meet together their discourse should be of Divine Matters as is commanded Mal. 3.16 Though they have not attained that holy state of the Resurrection of the dead Phil. 3.12 We ought to do what we can though we cannot do what we ought this is acceptable to Christ Mark 14.8 5thly The death of the Godly is only as a sleep of the Body till the Morning of the Resurrection come 't is said they slept Mat. 27.52 6thly Christ is a Saviour to Saints before his Death as well as after even of Old Testament Believers 7th This is a Pawn that Christ will raise our Vile Bodies and conform them to his Glorious Body Phil. 3. last The 6th Inquiry is What became of those raised Bodies were they Mortal or Immortal Bodies Answer 1st Some say they were Mortal and that they did die and dissolve into Dust so soon as their Work was done Their ground for this Assertion are these 1. They were only raised up for a little time to testifie the Truth of Christ's Resurrection which when they had done there was no farther Work for them so they laid down their raised Bodies as soon as this was finished which may teach us a willingness to lay down our Bodies when we have fulfilled our Ministry and finished the Work our Father hath given us to work in the World as our Lord and Master as well as these did John 17.3 2. This is the more probable say they because those Bodies which the Angels Assumed wherewith they Feasted with Abraham Gen. 18.8 16. and with Lot Gen. 19.3 c. were laid down again when that special Dispensation was Dispatched and so likely was Moses's Body wherewith he talked with the Messias in his Transfiguration laid aside likewise when that Glory was withdrawn Thus by special Dispensation some are made Rich or Poor let God Abase or Exalt as his Soveraignty pleaseth c. 3. Because these raised Bodies of those Saints say they of this first opinion when they had given their Testimony to the Truth of our Redeemer's Resurrection must either lay down their Bodies again or live an Animal Life upon Earth or Ascend up with Christ into Heaven but they did neither the Second nor the Third therefore they did the first of the Three For as we read nothing of their living on Earth 〈◊〉 conversing with Men after their Resurrection as we read of Lazarus after his John 12.1 2 3 c. save only their Appearance to many so we read as little of their Ascending into Heaven but rather the contrary seeing our Lord was seen to Ascend alone Acts 1.9 10. Answ 2d Others more probably are of Opinion that they were raised Immortal and that they died not again as Lazarus and others whom Christ in his state of Humiliation raised up after a while did but were conversant with Christ during the Forty days he was upon Earth after his Resurrection and then at his Ascension they did Ascend with him in their Bodies as he did into Heaven where they were to be ever with the Lord. Their grounds for this Opinion are these 1. If being raised they had been Mortal and Died again this could not have been so plain a proof and such an Evidencing Specimen and Document of the solid Resurrection that is to come at the last Day which was the Reason and End of this Special Dispensation 2. As the Scripture speaks of a first Resurrection and of the first Fruits of the Resurrection So these Saints Bodies thus raised here might well be priviledged with the first Resurrection to die no more and with being the first fruits of the Harvest to wit of the General Resurrection of all Christ's Redeemed ones 3. As this was more comfortable to them to die no more but to be taken up into Heaven c. So it was more Glorious to Christ who now being entered upon his state of Exaltation raiseth Bodies up now not to die again as he had done in his former state in the form of a Servant but to live for ever and to be Attendants upon their Lord in his Triumph which can never without great Attendance have its due Pomp and Magnificency both while he stayed on Earth and when he went up into Heaven Though the Scripture be silent hereof as it is in the Minute of his Rising 4. Had they died again it had been only a Suscitation rather than a Resurrection c. The Romanists do Triffle in saying that those Saints wandered upon the face of the Wide Ocean or in the remote parts of the Inhabitable Earth c. till Christ Ascended or they tarried for him in the Earthly Paradise c. We say they attended alway on their Lord. Thirdly The Manifestation after the Time and Manner of our Lord's Resurrection which Introduceth the Third Grand Remark herein to wit The Consequents thereof in Christ's several Appearances at several times to sundry persons the Forty Days betwixt his Resurrection out of the Earth and his Ascension into Heaven The Evangelist Matthew speaking short in this after his Manner yet speaks thus far of the Manifestation of Christ's Resurrection That 1. It was declared by an Angel to Mary Magdalen c Mat. 28. ver 1 to 9.2 That it was confirmed by those Women through Christ's Appearing to them v. 9 10. And 3. That it was ratified to his Disciples by his Appearing unto them ver 16 17. to whom as a Triumphant Mediator he gave Commission for laying the Foundation of his New Evangelical Church ver 18.19 20. having now in his state of Separation made his Triumph over Hell the Grave and Death by his Resurrection wherein he set his Foot upon the Neck of that King of Terrors and Terror of Kings bringing Death under his Dominion So that now Death is become but a necessary Engine only to Transplant the Trees of Righteousness which are both of God's Planting and of his Watering into the Celestial Paradise and 't is only a strait Trap-door to let out the Saints out of this Life of Misery and into a Life of Glory Though the precise point of Time the very Instant and Moment thereof wherein Christ rose be not revealed nor likewise the express specifical and distinct Manner of his Rising is clearly recorded in Scripture yet the demonstration of it a posteriori is most Amply Insisted upon by
Divines whether Innocency or Penitency doth more glorifie God Had Innocency been more for Gods glory the first Adam had never faln from that State and the Second Adam had never been promised to give Repentance if Man had not sinned then God had not Dyed This way in God's Wisdom wrought and brought the greatest glory to the great Creator c. 2. Because she sought her lost Saviour with most Tears 'T is said of this Mary that she stood by the Sepulchre Weeping John 20.11 When she could not find him whom her Soul loved as Can. 1.7 c. both Alive and Dead 'T was her great Trouble his Body was removed by some means or other but how or to what place and whether for Honour or for Dishonour as above she knew not only this she knew that she had lost her Lord and this broke her Heart and broached her Tears so sets her on Weeping which none of the Disciples or of the other good Women that we read of did 't is said indeed that Peter when his Lord in Caiaphas's palace had melted his Heart with a look of Love he went out and wept bitterly Luke 22.61 62. to wit for his foul and filthy fall but not a word Read we of his Weeping bitterly for the loss of his Lord but on the contrary when he and John had seen the empty Sepulchre they both return Home to the City and neither Peter nor that beloved Disciple had so much love as this Woman had to stay weeping there till they found him and if they had so done for ought we know they might have had the Honour of their Lord's first Appearance unto them which she had John 20.7 8 9 10 11 12 13. c. 3. She sought for her lost Saviour with most pains she not only staid still there when Peter and John were gone Home as too willing to want him still or at least for fear of the Jews Malice lest they should be Apprehended but also she stooped down with her Body and looked more wishtly as well as her watery Eyes would permit into the Monument that at least she might receive some comfort from beholding the very place where her Lord lay but still received more Discomfort Vbi Amor ibi oculus loving and looking goes both one way she cannot trust the Eyes of Pesâ—r and John but must look into the Tomb also with her own Eyes where she saw two Angels in VVhite sent for her sake to tell her the glad Tidings of Christ's Resurrection which their Splendour did intimate and they ask her Woman why Weepest thou Denoting how Angels still have pitty upon Humanâ— Frailty and from their Compassion to us do yet secretly Suggest Comfort They do Hint to Mary here that she had if she had known all no such cause to Cry but rather to Rejoice And when she was no longer able to abide the brightness of those Angels she turned her self back and Addresseth to the Gardener for farther Direction ver 14 15 16 c. of John 20. Supposing that he rather than any had taken the Body away because none had such free Access-thither as himself to whom she offered out of the Fervency of her Affections to Christ with her weak Arms to lift him to his proper place that the Body of so Honourable a Person to her should not be Dishonoured by his Adversaries Thus was she at most pains for her much love to find him 1. At most pains in staying there 2. In stooping into the Grave 3. In offering to lift his Body into its proper place alone by her self c. 4. She made the most doleful complaints of her loss of him first to the two Apostles Peter and John John 20.2 that some had taken the Body away and had laid it whether in a decent or undecent place she knew not Secondly To the two Angels she made the same complaint ver 13. still fearing that Thieves had done it for stealing the rich Spices an Hundred pound weight wherewith the body was Buried it to secure it from Worms and Putrefaction till the Sabbath were over that it then might be Imbalmed John 19.39 40. And Thirdly She still powrs forth the same complaint to the supposed Gardener John 20.15 where she drops three Emphatical Hims as if he had known whom she meant 5. She persevered most in her seeking him even until she found him we find not that the Disciples either made any such complaints as she did or took any such pains when they found him not in the Tomb or sought him still any where else as she did but returned Home c. Remarks or Inferences from this first Appearance of our Lord after his Resurrection are these 1. Though we were as Notorious in sin as Mary Magdalen had been yet could we but become as Notable in Repentance before the Lord and in such Fervent Love towards him as she did c. There need no doubt be made but Christ would also Manifest himself to us as he did to this great sinner out of whom he had cast seven Devils Mark 16.9 possibly we have been possessed with so many Devils if not more as she was for Luther's Assertion is Tot Daemonia quot Crimina so many sins so many Devils every sin unrepented off hath a Devil in it Now seeing none can tell the Errours of his Life Psal 19.12 our Iniquities are more in Number than the Hairs upon our Heads Psal 40.12 we are therefore not able to reckon them and much less able to reckon for them By this account we may in our State of Impenitency be possessed with whole Legions of Devils But if Christ the stronger Man hath met with us and we with him and hath Dispossessed the strong Man the strong Devil yea whole Legions of Devils as he did for that poor Man Luke 8.30 Mar. 5.9 and taken possession himself in us Luke 11.21 22. He will undoubtedly appear to us for he assured us He that loveth me shall be loved of my Father and I will love him and will manifest my self to him John 14.21 And as Christ gave Mary Magdalen cause to wonder why our Lord should vouchsafe to appear first to her who had been such a wanton and wicked Woman and not first to his own Dear Mother Mary who had been all her Life time an Holy Virgin Woman So may he give us worthless worms cause to wonder to cry out with the Apostle Jude How is it Lord that thou manifests thy self â—o us and not to many others better than we in the World John 14.22 The 2d Remark is The Divine Dignation and vouch saâ—ement of our Lord 〈◊〉 calling us by Name is a Blessed-Evidence of his appearing to us Mary here was Mistaken in taking Christ for the Gardener till he called her by Name John 20. â—6 saying Mary he pronounced that Name with such a Sound Accent and Emphâ—â—â— as sometimes he had done before his Death that thereby he calls her but by â—er
communion with his own Servants in such retired Apartments but also to teach them sursumcorda that their hearts should be lifted up from the low Valleys of this lower World towards the Everlasting Hills of the higher Heavens Both this Place and this Time were appointed by Christ himself as well when as where Jesus had appointed them Matth. 28.16 Though it be not expresly and particularly Recorded in the general only the Disciples were told that Christ would meet them in a Mount of Galilee after his Resurrection Matth. 26 32. Mark 13.28 and 16.7 c. and they were commanded to go into Galilee Matth. 28.10 and they go thither in order to have this Eighth Appearance verse 16. Note Now had they not known both Time and Place we may justly wonder how Peter durst venture to go a fishing in that Sea of Galilee John 6.1 and to draw six other Disciples along with him to that work lest he and they should miss meeting with their Lord then and there seeing such a miss as that they all knew had been very costly to Thomas before but their knowing when and where was a Salvo to that fear The 3d. Remark is The Persons to whom this Manifestation was made Matthew mentions only the Eleven Disciples Matth. 28.16 But as he is brief in repeating Christ's many Appearances to his Disciples mentioning only this one of their meeting him on this Mount of Galilee which was the main solemn and appointed meeting as John only mentions that meeting at the Sea of Galilee all the other meetings being supplied by the other Evangelists So is this Evangelist short in relating the Persons naming only the Apostles as Principals but probably there went along with them the Seventy two Disciples and many more Believers who were all desirous to see the Lord. Note Especially if we refer that Relation of Paul He was seen of more than five hundred Brethren at once 1 Cor. 15.6 be referred as some Learned Men do with great confidence to this very Time and Place For Mary Magdalen being bid Go tell my Brethren John 20.17 There is no doubt but all these he accounted his Brethren and such as long'd to see their Elder-Brother Christ The 4th Remark is The manner how the Master manag'd this his Eighth 〈◊〉 fâ—station Here again our Lord consecrates the Fourth Time this New Christian Sâ—◠〈◊〉 in holy Exercises c. For supposing that all his Brethren Disciples came out of Jâ—â—â—â— and all out of Galilee where he had many more resorted to this Mount of Vision◠〈◊〉 not at all to be doubted but that he Preached to this Confluence of People as he 〈◊〉 done to the Multitude that Golden Sermon on the Mount which Matthew mentions 〈◊〉 large in his 5th 6th and 7th Chapters speaking to them now the things concerning his Kingdom as we are assured from Acts 1.4 Thus this New Sabbath was sanâ—â—â— fied c. Inferences hence are 1. Our Lord is never worse than his word but often better than his promises He had promised to meet them in Galilee There shall ye see me Mâ—â—â—â— 16.7 And though he had met them twice before in Judea which was more than 〈◊〉 had promised yet now again he meets them at the time and place appointed also 〈◊〉 Galilee not shuffling them off to be satisfied with those in Judaea He is faithful 〈◊〉 performing as well as merciful in promising as his Love moved him to make 〈◊〉 promise so his Truth binds him to perform it He will do it because faithful 1 〈◊〉 5.24 2 Tim. 2.13 and Rom. 4.20 He will perform with his hand what his mouth 〈◊〉 spoke and do as he says They shall meet their Lord who promised it and not 〈◊〉 with a disappointment 2dly 'T is a blessed frame to be willing to wait upon the Lord at such times 〈◊〉 places as he hath appointed Let the Lord manifest himself to us as he pleaseth 〈…〉 our duty to attend those means and meetings that are of his own appointing in so â—â—ing we may meet him and he us as here The Lord loves the Assemblies of Saints 〈◊〉 87.2 and he will draw nigh to us in mercy if we draw nigh to him in duty Jam. 3dly 'T is not enough to see Christ once but we must long to see him often The Disciples had seen him twice or thrice before this yet long to see him again in 〈◊〉 hereunto they went away from Jerusalem into Galilee a long Journey to this Mounâ—â—â— Galilee signifies as before Transmigration or passing away We may not grudâ—â—â— take long Journeys to pass away from City to Countrey yea from one Countrâ—◠〈◊〉 another that we may see the Lord whom we cannot see too often either in the 〈◊〉 or in the Countrey We still have new doubts as they had to be done away by 〈◊〉 New Appearance The Ninth Appearance of our Lord was to James this was Recorded only by Paul 1 Cor. 15.7 and not by any of the four Evangelists nor is the time place or manner mentioned any where but 't is supposed this was not done in Judaea before the Apostles went away from thence into Galilee but after their Return from Galilee thither Note This James was not the Son of Zebedee who was slain by Herod Acts 12.2 but the Son of Alpheus call'd James the less Mark 15.40 Brother or Kinsman of the Lord Gal. 1.19 who was alive when Paul wrote this passage I find an odd fancy in Hayâ—â—â—â— who affirmeth that this James made a Vow He would abstain from eating any thing till he had seen the Lord and therefore did the Lord pity this long Faster and so appeared to him the sooner but these unscriptural conceits do too much palliate the Mâ—rit-Mongers in Popish Fastings More probable is the Opinion of Learnd Dr. Lighâ—â—â—â— who saith that the Appearance of Christ to this James the less made him so very famous as to make up again the Triumvirate and to be Ranked in the like Dignity with Peter and John and was Minister of the Circumcision in a special manner with them Gal. 2.9 As they were to the Jews scattered abroad so he was Residentiary in Judaea Acts 15.13 and 21.18 Gal. 2.13 The other James his Name sake was indeed exceeding famous as being a Boanerges or Son of Thunder with his Brother John the name of which two and Peter's were only of all the Apostles changed by Christ and the privacy that Peter James and John had the priviledge of with their Lord more than any of the other Apostles both at his Transfiguration upon Mount Taboa and in the Garden of Gethsemane's Agony made them three of singular eminency Now that Golden Chain of three links was broken by Herod's Martyring the middlemost of them Acts 12.2 Therefore to piece the Chain again the Lord personally appears to this younger James particularly which wonderful vouchsafement was not only an Argument but also carried the Authority of a command that this James the less
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
Malady to wit his Policy and Prudence now come we to his Piety and Prayer The first was in relation to Man The second Remedy was in relation to God Wherein we have an account of Jacob's double wrestling with God as he had a double wrestling with Man 1. With Laban 2. With Esau as before and Jacob wrestled with God 1. In a Spiritual 2. In a Corporal manner And both those two wrestlings with God interposed and were accomplished before Jacob had his happy Issue of his second wrestling with Man to wit with his Brother Esau and after he had out-wrestled his Uncle Laban The first wrestling Jacob made with God was Spiritual and is conspicuously expressed in his most pathetical Prayer recorded in Gen. 32.9 10 11 12. which is eminently marshall'd and manag'd in an excellent order for his effectual prevailing with God Some say that there be three Ingredients required for a right composition and making up of a pious Prayer The first is a Divine Promise as the ground-work and foundation of a right Humane Prayer When and where-ever Faith finds a Promise 't is its very instinct and nature to turn that Promise into a Prayer and then God will turn it into a Performance The second Ingredient is Deep Humiliation before the Lord that we may not seem to found our Faith and Confidence upon our own Merits but upon Gods meer Mercy The third Ingredient is Hearty Intercession and an earnest Expostulation with God which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interparling with the Lord 1 Tim. 2.1 where all these three parts be put together 1. 'T is partly Gratulatory giving God thanks for his gracious Promises and past Performances 2. Partly Supplicatory making lowly Addresses to God And 3. Partly Precatory particularizing some special Request or Petition before him All these three parts of Prayer Jacob here most exactly observeth But others affirm there be more than these three parts requisite to a right Prayer which I shall not here discuss and not so much the Order as the Affection of Praying Jacob here ought to be observed because this is the Prayer of a perplexed Mind wherein Jacob's Faith wrestled with his fears of a sudden surprizing External Evil. However 't is very manifest and plainly Remarkable that his Prayer is made up here of three parts 1. His Exordium or Introduction 2. His particular Petition 3. His Arguments wherewith he backs his Petition First His Introductory Exordium or Entrance into his Prayer is very observable Gen. 32. ver 9. O God of my Grand father Abraham O God of my Father Isaac and O Jehovah that saidst c. wherein observe how this Holy Patriarch 1. Negatively Doth not apply himself either 1. To those Teraphims or Idol-Images that his Uncle Laban had Idolatrously Worshipped and that his Beloved Rachel had stoln from her Father and now had them hid in her Tent Gen. 31.34 So Jacob had he been Idolatrous-minded might have by his Wives Information and Instigation a fair opportunity to consult with them as Calvin supposeth Rachel did having a tack and tincture of her Fathers Superstition and Jacob from a Blind Love to her connived at in her These were Idols by which the Devil gave delusive answers to Idolaters asking advice in difficulties and dangers Zech. 10.2 Ezek. 21.21 Hosea 3.4 Habb 2.18 Isa 41.29 Jer. 10.8 15. The Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Idols as Synesius calls him and he would have Men to be so too who have naturally an Itch towards it nothing is more Natural and Con-natural to us than Popery in Image-Worship Nothing is more retained in us when once Entertained by us this Diabolical Itch once got is hardly ever clawed off and cured Rachel had these Mawmets a long time after this Gen. 35.2 4. And Micah's Mother after all that Airing of Israel Forty years in the Wilderness still smells strong of Egypt in having her Molten and Graven Gods Judg. 17.3 5 and 18.14 17 18 20. call'd Teraphim which is in the Hebrew plural for those Idolaters loved them so well as to have more than one of that sort in their Houses from which they expected Help and Health whence Avenarius deriveth the Greek word Therapeuo which signifies Healing as well as Worshipping Therefore John shuts up his first Epistle with this Epiphonema a most necessary caution Little Children keep your selves from Idols 1 John 5.21 at least Negatively with the seven thousand in Israel that bowed not the Knee to Baal If you dare not positively profess a publick Dislike and Detestation thereof holding them in Derision not in Devotion as Daniel and his Associates did Nor 2. Did Jacob betake himself to Angel worship no more than he did to Image worship having as fair an opportunity for this latter as well as for the former for here if ever Jacob had a fit season and occasion to apply himself unto the mediation of Angels seeing they had lately presented themselves to him as military troops in a visible Apparition Gen. 32.1 they met him sensibly and visibly not in his Dream as before on the Ladder but when awake as Servants do meet their Masters and as the Life-guard their Prince and he acknowledgeth Gods kindness therein v. 2. that so much favour and honour was done him as not to charge one particular Angel but a whole Host of Angels with the protection of him who was but one man which made a Lane for him at Mahanaim signifying a double Camp to his great comfort it was now if ever seasonable for Jacob to implore the Angels presence and assistance for his over-matching Esau with his four hundred Cut-Throats but he had learnt better things than these two popish points either Image worship or Angel adoration he knew them unlawful practices And Therefore in the Second place Positively He makes his immediate application to the great Jehovah the only true God as he was made known in the Church to wit in his Fathers and Grand-fathers Families to be above all other Idols never making the least mention of any mediatory Angels at all but giving the whole glory of all to the Lord alone who is only able and willing to hear and Help his Servants that call upon him in their necessities The Second part of Jacob's Spiritual Wrestling with God is That particular Petition which he promotes with much ardency of Affection Deliver me I pray thee from the hand of my Brother c. for I fear him c. v. 11. This Petition he placeth in the midst of his prayer so that it standeth strongly guarded both before and behind with several cogent and inforcing arguments both in its Front and in its Rear for the shoring up his Faith in his praying or wrestling work as may more appear in the third part Deliver me saith Jacob he was one that was fled and delivered from a Lion even from Laban and a furious Bear met him Amos 5.19 so by running from his
Death he seem'd to run to it and by seeking to shun the shelves should â—ow most likely be split upon this Rock Laban as a Lion had some shamefac'dness in him saith a Rabby but Esau as a Bear had none at all Jacob therefore Prays sends Messengers sends Presents and submits c. And all to pacifie this chafing Bear robb'd of his two Whelps to wit the Birth-right and the Blessing He that meets with such a Beast will not strive with him for the Wall but be glad to scape by him with any lawful condescentions For I fear Jacob's fear was not a sudden and involuntary violent fear such as wise Men are naturally subject unto upon the noise of some dreadful crack of Thunder or upon the news of some unexpected strange and horrible Casualties out of which they again recover themselves whereas Fools as the Stoick Epictetus observeth do abide in the same fear still sometimes to a Distraction but Jacob's fear was a judicious and setled fear as may appear by his careful and threefold Preparation 1. For War 2. For Prayer 3. For Presents In all which he did well placing his Prudence and Prayer in a way of Subserviency and Subordination to Gods Providence which is the proper place The Third part of his Prayer is The Arguments he pusheth on his Petition with and they are in number seven placing his particular Petition not in the Head but in the Middle of them The first is taken from the Divine Covenant v. 9. where he is Gods Remembrancer reminding him of that Covenant which God had struck with Abraham and his Seed so pleads and puts in for his own part thereof as his Seed Saying as it were Lord thou hast been graciously present with my Grandfather and with my Father Oh! be not absent from me both their and thy Son As thou hast deliver'd them out of all evil so deliver me Remember thy Covenant if not my Congregation Psal 74.19 20. Jacob herein doth as it were Appropriate God calling him the Tutelar God of his Fathers Family their Domestick Deity or Daemon that he might the more pathetically profess him to be his peculiar God too The second Argument is drawn from a Divine Command as the first was from a Divine Covenant saying Thou saidst unto me return ver 9. wherein he argues thus Lord thou knowest I did not depart from my Service in Syria upon my own Head neither by any rashness of my own Sentiments nor by the fond advice of any of my Relations either of my Wives or of my Children I am no Rogue nor Runagate 1 Sam. 25.10 that hath broke away from my Master as some evil Servants do before their time be out I have not been saith he like a Damm'd or stopt River that breaks its Banks or as some unruly Cattel that break both their Bands and their Bounds No I staid out my full time of my hard Service and stirr'd not a foot until I had thy Call Gen. 31.3 Seeing therefore it was not my precipitancy but thy precept that hath brought me into this great peril of my Brother Esau 't is but an equal and Righteous Challenge I make to claim relief from thee The third Argument is drawn from a Divine Promise as the second was from a Divine Precept urging Thou saidst I will do thee good ver 9. and 12. So Jacob interprets that Promise I will be with thee Gen 31.3 which indeed hath in it whatever Heart can wish or need require Promises must be prayed over God loves to be sued upon his own Bond to be burden'd with and importun'd in his own words Prayer is our putting Gods Promises into Suit 'T is neither Arrogancy nor Presumption to Burden God as it were with his Promise-Bonds As his Love mov'd him to make them so his Truth binds him to perform them and 't is our Duty to improve them as it was his Mercy to make them So Gods Mercy always calls for Mans Duty there is a sweet Reciprocation between them two we ought therefore to lay claim and make challenge in a way of Duty unto all that Aid and Assistance when we find our selves plung'd into perils which God hath promis'd to give us in a way of Mercy as Jacob doth here to whom this Promise of God I will be with thee was such precious Spice that twice he repeats it and ruminates upon it rolling it as Sugar in his Mouth and hiding it under his Tongue God spake it once he heard it twice as David did Psal 62.11 by an after-deliberate-reiterated Rumination and Meditation upon it He sucks and is satisfied with this Breast of Consolation Isa 66.11 He milks out or as the Hebrew signifies he wrings out as the hungry Child doth its Mothers Breast sucks so long as a drop will come and sucketh still till more cometh so Jacob the Patriarch here both presseth and expresseth Gods Promise squeezing out more comfort out of it than it seemed to contain 'T is very Remarkable how the Patriarch improves this Promise Veeheieh Gnimmak ero tecum I will be with thee Gen. 31.3 wringing it and squeezing out of it 1. Those words Veettibah Gnimmak ' benefaciam tibi I will do thee good or I will deal well with thee Gen. 32.9 And then again 2. These words Hetib Atib Gnimmak ' benefaciendo benefaciam tibi In doing good I will do thee good or I will surely do thee good v. 12. The Lord is good and doth good to Man even while he is evil and doth evil to God and Jacob here argues himself into an assurance that God would certainly do him good Mark well how kindly doth a Promise ripen grows both greater and mellower in the Hand of Faith which stretcheth and straineth it after an holy manner to the best and most happy advantage Could we but believingly pray over Gods Promises such Prayers would be nigh to God Night and Day 1 Kings 8.59 and he could as little deny them as deny his own Deity The exceeding great and precious Promises so called 2 Pet. 1.4 are the most fragrant and sweet-smelling Spices especially when well pounded by the Preaching of the Word to the Souls of Saints that are sick of Love 't is a sweet time with them when Christ brings them into his Banqueting-house stays them with the Silver Flaggons of his Wine-cellar the Holy Scriptures and comforts them with the Golden Apples that grow upon the Tree of Life the precious Promises Cant. 2.4 5. Then is Christs left hand under their heads and his right hand doth embrace them v. 6. and then it is when they are thus stayed and stablished under his Banner of Love when their Souls are thus satisfied with such transporting Joys that they can now be content to want what God will have them to want and to wait Gods time which is always the best time and his leisure for their Deliverance being hereby adjured themselves and they now adjuring others not to Dare the awakening
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâ—h as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. 〈◊〉 At this Bethany his three dear Friends dwelt Laâ—drâ—s Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea