of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
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
and therefore so rich a Reward ought not to be neglected thus the subtile Serpent first removes all fears of Death and then proposes great hopes of a Deity This is the sum of Satans assaulting our first Parents and still doth their Off-spring with 1. Contempt of Gods VVord and 2. Ambition of Honours The third Remark is That the Tempter did besides those outward Weapons wherewith he assaulted the Woman inject some inward suggestions those three especially the Lust of the Flesh the Delight of the Eyes and the Pride of Life 1 Joh. 2.16 Setting them on with his Diabolical Rhetorick Behold I pray thee good VVoman how the Fruit of this Tree is lovely to look upon pleasant to the Palate and Divine to devour or eat such an excellent Tree how can it be hurtful who but a Fool would refrain from it why dost thou still forbear to taste and to perswade thy Husband to taste also Hereby 1. The Womans Understanding was darkened 2. Her VVill was corrupted 3. Her Affections and Appetite were inflamed her Eyes wherewith she gazed upon the beautiful Apple became Burning-glasses to fire up her Heart that moved her Hand to take and her Mouth to eat it All this she did through Satans suggestions according to the third Branch voluntarily consenting and obeying though the Devil was the promoter hereof yet had she a free will which could not be compell'd the Tempter hath only a perswading sleight not an enforcing might her eating therefore was a spontaneous Act. The fourth Remark in the Temptation is She was first in the transgression 1 Tim. 2.14 Yet not alone in it for she gave it to her Husband and he did eat Gen. 3.6 The Man was not deceived saith the Apostle that is he was not so much deceived by his own Judgment though also by that too as by his Affection to his Wife which at length blinded his Judgment Adam was not deceived by the Serpent who having won the Woman soon slided out of sight though the Lord summon'd his appearance after v. 14 but by Eve who gave him the Fruit and withal a relation of the Serpents promise concerning the force of the Fruit She gave it to him undoubtedly with some strong perswasions which as Augustine saith the Scripture left to be understood yet it expresseth thus far that he is said to hearken to her voice v. 17. what that voice was may be easily supplyed she told him the taking this Fruit would make them wise as God knowing Good and Evil. It would make him a God and her a Goddess to say all this without all doubt the Devil had directed her now Adam did not only incline to his new Bride amicabili quâdam Benevolentiâ with Uxorious transporting Affections and thereby was more easily enticed as Sampson was by Dalilah and Solomon by his Wives but he was also seduced by those false and flattering Insinuations wherewith the Serpent had beguiled the Woman and she him having now got the Itch after an higher Perfection for which the Lord reproved them v. 12. 'T is true the Rabbins from the word Gnimma secum with her expressed Gen. 3.6 do gather that Adam was with her all the time of her Conference with the Serpent for say they It is very improbable this new Bridegroom and Bride being newly join'd together after so solemn a manner by God himself that either the Bride should endure to withdraw her self from her most Beautiful Bridegroom the self-same day and almost the self-same hour wherein they were Married or that the Bridegroom should suffer his most Beautiful Bride to be pull'd away from his side and to be drawn out of his sight so as to wander from him in the Garden to meet there the Serpent where she could then meet with none of Mankind to divert her 't was not possible their Conjugal Affections should be no stronger in the State of Innocency whereas any such like withdrawment will scarce be admitted in the State of Corruption These things the Hebrews taking for granted do tax Adam for not rebuking the Serpent in the Disputation and for not giving his Wife an Avocation from it this makes Adam's sin the greater However 't is said expresly and he did eat which words have a great Emphasis for Eve's eating would not have spoil'd Mankind had not Adam eaten also And some say he yielded to eat because he believed to obtain a pardon for his Transgression and so to remain in the same State of Perfection He complies with Eve by the proper motion of his own will to follow Satans suggestions hereby the sin was accomplish'd which brought Death into the World as God had threatned Gen. 2.17 and this sin was not only his own personal sin but the common sin of all Mankind Rom. 5.12 19. 1 Cor. 15.22 The fifth Remark in this first Temptation is The Devils particular sin in promoting and procuring the fall of man from his happy State is not so much as once mentioned by Moses in all this History Gen. 3. Though he was the principal and the Serpent but the Accessory and according to the Maxim Accessorium sequitur principale Satan was the prime Agent in all and the Serpent was but his Organ or Instrument to follow his Conduct Yet Moses mentions only the Serpent as if the Author of the whole Temptation and not one word of the Grand Tempter the reason is supposed to be this which is the fifth added to the four forementioned The Devils sin is not recorded there because he was not to be restored by repentance but was sealed up under everlasting wrath for whosoever repenteth the Devil can never repent God will never give the Gift and Grace of Repentance to him as he doth to men though with a peradventure 2 Tim. 2.25 Without all peradventure the Devil and his Angels are kept in everlasting Chains Jude v. 6.2 Pet. 2.4 Those Spirits are kept in Spiritual Chains to wit of their own guilt which bindeth them over to damnation yea so fast that they cannot shake them off James 2.19 Math. 8.29 And their despair begets despight so that they obstinately sin the sin against the Holy Ghost which is the unpardonable sin As they are hopeless of Relief for the Redeemer took not on him the nature of Angels to redeem them from their fall Heb. 2.16 So they are without all Purpose of Repentance or Hope of Recovery there remaineth nothing to them but a certain fearful looking for of Judgment and Fiery Indignation Heb. 10.27 Hereupon they do nothing but add sin to sin and become wickedness it self therefore are they call'd Spiritual wickednesses Eph. 6.12 Without all Expectation of Recovery by Repentance and Redemption But the sin of man is set out here and enlarged on in all its circumstances and why this more than the Devils Sin but that he might be sensible ashamed and be penitent for his sin which the Devil could not be there was Room for Repentance in the latter but none
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
Salvation to some but a Savour of Death or Destruction to others 2 Cor. 2.16 Thus God did most graciously give a due warning to an evil World though he needed not to have done so for as men gave God no warning of their sins against him so God might have given as little warning of his Judgments against them but his mercy triumph'd over his Justice Jam. 2.13 and fury or revenge was not in God Isa 27.4 For such who are for revenge are all for surprize but God gives both respite and warning that his Judgments might not come as a thief in the night at unawares upon them And though this race of Rebels improv'd it not but Jeared where they should have Feared Those of Lamechs black line laughed at Noahs daily labour scoffingly asking him whether he meant to Sail upon dry ground and why he expected a wet Winter and whether much holiness had not made him mad Acts 26.24 However Noah took warning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved with fear Heb. 11.7 And gave warning to those that would not take it they cannot all flout him out of his Faith but he Preaches Builds and Finishes and then Enters taking Gods threatning by the right handle he feared the Judgments when the World generally jeared at them Inferences hence are 1. As Noah took the warning well at Gods hand and Feared so ought we to do being warned of God about Judgments impending The word Heb. 11.7 for warn'd of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to have dealings with God coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res negotium Noah was a man that did Negotiate with God and was of his Court and Counsel God will not hide what he hath to do from Abraham or Noah his Friend Gen. 18.17 Psal 25.14 Joh. 15.15 Surely the Lord God will do nothing but he revealeth his secrets to his Servants the Prophets Amos. 3.7 Nothing that is hardly any thing such is his Philanthropy or Love to men that he loves to fore-signify and to warn before he wound Even Pharaoh himself had warning of the First and Second Plagues but not of the Third again of the Fourth and Fifth not so of the Sixth yet again of the Seventh and Eighth but not of the Ninth and when neither warning nor no warning would work well then came that Tenth and last sweeping Plague that swept away all the first-born of Egypt As Moses was Gods Herald to warn Egypt so Noah was to warn the old World and Gods Prophets are now no less to warn this present evil World that the goodness of God might lead us to repentance Rom. 2.4 The old World had but one Preacher yet we have many God might deal with us as Absolom did with Amnon whom he designed to destroy in speaking neither good nor evil to him 2 Sam. 13.22 Or he might rush suddenly upon us and by a Thunder-stroke confound us at once as he did the Apostate Angels in the very first Act and Moment of sin No he sendeth his Heralds to proclaim War yet with articles of peace open in their hands So slow to Anger is he and so little desirous of the death of sinners that he who was but six days in making the whole World yet could be seven days in unmaking or destroying that one City Jericho Oh who would not but fear this goodness Hos 3.5 The 2. Inference is seeing God hath foretold us of Evils to come both Particular and the General Judgment we should be moved with fear as Noah was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 handling Gods warning well and making a saving use of these predictions for preventing the danger Especially considering the old World could at first say from a divine warrant that there are yet an hundred and twenty years before the general Judgment by water doth come but we can none of us say that there be yet an hundred and twenty days before the general Judgment by Fire come for of that day and hour knoweth no man Mat. 24.36 Oh God forbid that as it was in the days of Noah it should be so now v. 37. Noahs fear is opposite to the Worlds security Noah was moved with Fear but the wicked world were moved at Gods threatnings no more than a Stone The honest and good heart Luk. 8.15 is like the Pool of Bethesdah Joh. 5.3 4. If the Angel of the Covenant come down into it 't is then moved such was the heart of Daniel Dan. 4.19 And such was the heart of Habakkuk Hab. 3.16 And such was Noahs also in being moved with fear and such ought ours to be also Especially considering special and particular Judgments are Imminent over us if not Incumbent on us besides that general day of Judgment drawing nigh all Preachers of Righteousness as Noah was do tell the World that it shall shortly be destroyed by Fire as Noah did its destruction by water yet where is that Reverence and that fear which doth Spring from Faith as Noahs did Heb. 11.7 That fear which looks only at the Judgment Hell and Damnation is servile only but that which hath an Eye to deliverance also is Filial and of a right Gospel Edition This is a fear of Faith which hath always a Vein of Love running along with it For Faith doth teach to fear God as a most glorious holy God and yet to love him as a loving reconciled Father and faith teacheth also from filial fear as it did Noah here to prepare an Ark to wit Christ Jesus for our deliverance from wrath to come 1 Thes 1.10 By Faith is this Ark prepared The 3. Inference is Now while our days of respire remain as Noah did in the respite of an hundred and twenty years we should prepare an Ark wherein to he saved if we be moved with a fear of Faith then shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take right measures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well busied as the word also signifies in taking right methods Oh how busie should we be in preparing an Ark as Noah was who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an Artificer or Carpenter prepared his Faith set him on work fearing the danger for Judgments in Divine Threatnings are Objects of Faith and are to be believed as well as mercies in Divine promises Noah by an Eye of Faith saw that danger approaching which was unseen by the unbelieving World so falls upon this tedious work to prevent the Danger 't was undoubtedly a very strong Faith that bore up Noah to do all according as God had Commanded him Gen. 6. last Unbelief could not chuse but Object sundry carnal Reasonings against Noah's Act of Obedience As 1. May not God save me from the Flood by Translating me out of the World as Enoch was and not put me upon this hard Service of hewing and hammering c. Or 2. If I must be reserv'd in the World for propagation cannot God Build me a Castle upon the highest
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
muzzl'd Mouth was unmuzzel'd and now he not only confesseth his sin saith Calvin but aggravateth it saying I am not only an Hebrew of the Hebrews and so a Member of God's Church and a true Believer as Heber Gen. 10.21 and Abraham Gen. 14.13 were but also I am a Prophet in God's Church a Doctor in Israel yet have I done perversly and dealt perfidiously with the great Jehovah who made this troublesom Sea that now troubleth you so sore and the dry Land likewise which you would so gladly recover and as he created them by his power so he governs them by his providence and will unmake all again rather than his should want help in due season c. Thus like a Prisoner upon the Rack he not only tells all with Aggravations but also thrusts himself into the hand of Justice yet not without Hope of Mercy Mark 5thly When Jonah had told them not that he was of Judah for that was false saith Tarnovius nor of Israel lest they should think him a Worshipper of Jeroboam's Calves but an Hebrew taught from a Child to know the true God yet had now basely Disobliged him relating his Message to Nineveh and his Miscarriage in turning his back c. to them they were sore afraid ver 10. being conscious to themselves of their greater sins than this of Jonah and preceiving saith Calvin that Jonah's God was a just Judge so severely pursuing him with a Storm for his Disobedience how much more might the same God punish them for their greater Rebellions as Idolatry c. Yet whatever they thought concerning themselves and their sins against God saith Daneus they say Why hast thou done this as if he had been the only Misdoer among them all c. Mark 6thly The Sentence passed upon Jonah wherein 1. They make Jonah to be his own Judge saying What shall we do unto thee ver 11. meaning saith Mercerus thou art a Prophet of the Lord and knowest best how he may be pacified seeing also thou art the Party whom he pursueth They feared to execute Jonah looking now upon him as a Saint of God and as a Prophet and so durst not offend Jonah's God And in this great grief they appeal to him that they might not perish with him Hereupon 2. Jonah denounceth his own Doom against himself Cast me forth into the Sea c. ver 12. wherein we have as before his real Repentance so here his famous Faith triumphing over Death offering himself to it with great Courage and his illustrious Love likewise in chusing rather to die as a piacular person than to cause so many Men die for his Crime N. B. 1. Man is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Animal David asks What man is he that desireth life and loveth long days c. Psalm 34.12 and Austin answers There is no Man but would be Master of such a Felicity Therefore Jonah did not rashly offer himself to Death his natural Reason would oppose it but he did it by a supernatural Revelation as a Prophet whereby he prophesy'd of the Calm that would ensue when the raging Sea had got its prey He only did freely submit to the mind of God that had mark'd him out by the Lot to Punishment N. B. 2. Jonah was a Type of Christ in this saith Mercerus that Christ offer'd himself to Death without which the Tempest upon the World could never have been becalm'd and quieted and who without Murmuring took the Sins of the World upon himself as Jonah did of the Ships-Crew here and in that much more of his being in the Whale's Belly three days and nights as will appear afterwards in its proper place Remark the Ninth The Execution of that Sentence which Judge Jonah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemn'd Tit. 3.11 denounced against himself Mark 1. Its Antecedents which are Two First Their fear of executing the Innocent made the Mariners row hard ver 13. to save Jonah's life if possible N.B. The Trinity consulted to make Man in God's Image Gen. 1.26 therefore Magistrates may not rashly marr it but rather maintain it if it may stand with Justice they must shew Mercy as the Mariners did here however they should sweat to save their Souls Man is like a Glass once broken cannot be made up again Secondly When they saw all their cordial Compassion and utmost Endeavours as the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with all their might to bring the Ship to shore for saving Jonah but could not striving only against the Stream and the irresistible Will of God Voluntas Dei est necessitas Rei Then they betake themselves to Praying when Rowing could not prevail Ora labora is the Rule And 1. the Object of their Prayer was not Aeolus or Neptune those Pagan God's of Wind and Sea but Jehovah whom they name thrice ver 14. Thus much they had learn'd from Jonah to invocate the true Jehovah and not their false Gods as they did ver 5. before this 2. The subject of their Prayer was deprecating both that they might not perish for Jonah's sake and also that innocent Blood might not be imputed to them for he had done them no harm 3. Their Submission in it was an acquiescing in God's good pleasure saying Our Rowing in vain against a tempestuous Sea that still continues so is God's revealing his Will 't is thy Will and Law that thou hast appointed him to be executed tho' full sore against our Wills c. Mark 2. Its Concomitants ver 15. where 1. They took up Jonah not against his will for his own Sentence against himself had given his Consent to it so that he in a sort offer'd his Carcass unto condign Punishment Herein Jonah's Charity is very exemplary who yielded to perish alone rather than to have others perish with him and for him 2. They cast him into the Sea this was their last Refuge being forced to do it in their utmost Extremity The Mariners had tried all means to save him Now they saw 't was God's Will which no man can resist Rom. 9.19 that they must either drown and destroy him or be drown'd and destroy'd with him then they cast him over-board N. B. 1. Thus dealeth God with his Servant Jonah formerly faithful and able in his Office and therefore sent to Nineveh All his foregoing Acts of Obedience could not preponderate this one Act of his Disobedience in refusing to go thither when God commanded him N. B. 2. Our good Deeds are so far from outweighing our bad Deeds that a lesser fault laying unrepented of may do us more mischief than all our well-doing can possibly claw off as may easily be instanced in Moses Miriam David c. yet all this proceeds from displeased love of God Mark 3dly The Consequents thereof which are twofold First Respecting the Mariners who were not only deliver'd from the danger of the Tempest the Sea ceased from its raging when it got its prey ver 15. Nec
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
Draught thereof never Thirst any more after any of the Vanities of the World or Villanies of Sin 4. He Thirsted that we may Drink better Drink as we do daily c. The 6th Of the last words of Christ upon the Cross was It is Finished when Jesus therefore had received the Vinegar he said it is finished John 19.30 Then had he no more work to do or Suffer not to Descend into Hell either in Soul or in Body as some Romanists say As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains So the Receit thereof was the last bitter part of his Unparallel'd Passion The first time of their offering him Vinegar before he was Nailed to the Cross he received it not but only Tasted thereof and did not drink it up for he left the rest wherein his Redeemed must pledge him of the same bitter Cup filling up the measure of the Afflictions of Christ Col. 1.24 but here he drinks all off to shew that he took the whole Curse for Sin into himself so that now N.B. Note well our Sufferings by Afflictions for our Sinnings against God come not in the Nature of a Curse but of a Cure They are more Medicinal than Penal and there is rather a Spiritual Remedy than any Divine Vengeance now in them they come now all out of Divine Faithfulness as David saith I know that out of thy very Faithfulness thou O God doth Afflict me Psal 119.75 As if he had said Lord thou wouldst not be Faithful to my Soul unless thou hadst thus and thus Afflicted my Body The ground of our being Afflicted is now offended love and the end thereof is fuller Embracements Jer. 31 18.20 All our Sorrows and Sufferings as they come to us through the Sufferings of Christ as through a Colature Sile or Strainer they leave the Curse behind them there our Dear Redeemer drank up all that Vinegar leaving none of it for us it was our Saviour solely that fully satisfied God's Justice for Man's Sins by his Meritorious and Mediatory Sufferings and left not the least part thereof unsatisfied for us to satisfie by any Sufferings of ours The Lord looked upon the Travel of his Soul and was satisfied with all our Souls Isa 53.11 N. B. Note well So that if Inquiry be made what must be the Antecedent to this Relative It in this saying of our Dying Saviour it is finished the Answer in general must be that full Satisfaction to God's Justice for Man's sin was now fully satisfied when our Redeemer received this last bitter Potion of the Vinegar all the parts of his unparallel'd Passion were now Accomplished save only his commending his Spirit into his Father's Hands he had nothing now to do but to Die and to give up the Ghost N. B. Note well But more particularly what is said to be finished here must have a beginning and an Intervening midle as well as end or finishing Now the beginning of Christ's Passion was at the beginning of his Incarnation when he Divested himself of that Divine Glory which he had with the Father before the World was John 17.5 and puts on him the the Form of a Servant Phil. 2.6 7. in his Humane Nature and the Intervening Midle from his Cradle to his Cross was a continued Series of Suffering all his Life long both in the Private and in the Publick part thereof his whole life was indeed as is above said but a lingring Death he was designed by bloody Herod to Die so soon as he began to Live and this Diabolical design for Destroying him was carryed on uncessantly by the Scribes Pharisees and Priests even all his Days But now when his Hour was come for Finishing his Passion behold the Man how many little Deaths he endured in his Agony Buffetings Scourgings Mockings c. before he came to Die that worst of Deaths even the Death of the Cross N. B. Note well Behold how Commensurate was the Second Adam's Passion to the First Adam's Transgression Adam had sinned in Paradise the most pleasant place in the World and his sin consisted in seeing the loveliness of the forbidden Fruit in his Touching and Tasting it for the Eating of which he was Derided by God with an Holy Derision Gen. 3.22 't is an Ironical Irrision Man is become as one of us for his vain Affectation of Aspiring unto a Deity What God speaks there Laughing we all should always Read with Weeping for Hinc Illae lacrimae from hence sprung in all Misery and Mischief upon Mankind this foul Fact of his Eating Forbidden Fruit plainly opens Pandora's Box as the Poets feign from Moses's Pentateuch and pulled up the Sluce to let in an Inundation of Sin and Misery and all Evils to fly out upon us N. B. Note well Behold how the Circumstances of Christ's Suffering do wonderfully Correspond and carry an Accommodated contrary proportion proportionable in those points to Adam's sinning As 1. His place of sinning was the best place even Paradise so Christ's place of Suffering was the worst place in the World even Calvary call'd so from Calvus or Bald-pate 2 Kin. 2.23 24. This Calvary or Golgotha was a place of Skulls such as were Bald all the Hair being rotted off a stinking place for our Sweet Saviour to Suffer in 2. As Adam sinned by seeing the lovely look of the Forbidden Fruit Gen. 3.6 So our Saviour suffered by seeing this sad Spectacle of such an Heap of Bald Skulls No doubt but his Tender Heart was much Afflicted with beholding so doleful a sight seeing such a Slaughter of Men was all made by sin 3. As Adam finned in pleasant Touching so Christ to Expiate Adam's sin was not only touched with our Infirmities Heb. 2.17 4 15. but also had the Torturing Touches of the wicked one 1 John 5.18 in his Torments upon the Cross 4. As Adam sinned in his sweet Tasting so did Christ Tast not only of the Vinegar mingled with Gall but Drank up the Second Dose thereof yea and Tasted the bitterness of Death for every Man Jew and Gentile Heb. 2.9.5 As Adam was derided for vainly affecting a Deity so Christ was mocked for saying truly he was the Son of God c. And he was mocked for many other Crimes yet doth he challenge his mockers to convince him of any sin John 8.46 besides 6. The second Adam Died in the same Day of the Week and at the same Hour of the Day as is noted before to bring Life into the World that the first Adam sinned and brought Death into it thereby The 7th and last of the seven last words or sayings of our Blessed Saviour upon the Crâ—â—s was Father into thy Hands I commend my Spirit Luke 23.46 This was the lasâ— of all our Saviour's Sayings for immediately after he had so said while he was yet living under his six Hours Torments upon the Cross and having a power to lay down his Life when himself pleased John
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
11.20 so it may be said of the lust of the Eyes that it is the chief of the Devils Engines an Heathen could say that a world of wickedness windeth it self into the heart by the window of the Eye There is an Apologue a most significant Fable of a Contention that arose betwixt the Eye and the Heart which of the two was the greater cause of sin a Reference was made by them both to Reason which decided the Controversie thus Cordi causam imputans occasionem Oculo Reason determined that the Heart was the cause of sin but the Eye was the occasion of it oh how oft doth the Devil make the Eye to be as a Burning-glass to set the Heart on fire as he did Davids 2 Sam. 11.2 from the roof he saw a woman and from this roof did Davids downfal begin for there the old Serpent easily winded himself into his Heart by the loop-holes of his Eyes and made himself master of the whole man from looking he went on to lusting and the venome thereof did so infect his Vitals that upon the Ladder of Hell he got a most foul yet not a final fall though it would have been no less had not the hand of Heaven been underneath him to help him up again Psal 37.24 No wonder then if David did so heartily cry Lord turn away mine eyes from beholding vanity Psal 119.37 lest looking should cause liking and liking lusting again and Job steppeth one degree further to wit from a Prayer to a Vow Job 31.1 yea from a Vow and Covenant to a solemn Imprecation v. 7. he knew the danger of irregular glancing and of inordinate gazing these two do often metamorphize a Man into a Beast and make him a prey to his own bruitish Affections Thus we see that the Eye is now become an Evil Eye so called frequently in Scripture Deut. 15.9 Prov. 23.6 28.22 Matth. 6.23 20.15 Mark 7.22 Luke 11.34 1. Hence the Word flatly forbids us to walk after the sight of our Eyes and the lust of our Hearts Numb 15.39 Eccles 11.9 for those two are seldom sundred 2 Job set a guard and laid Gods Charge upon his Eyes lest they should prove a Broaker of sin to him as that Hang-by Hiram the Adullamite did to Judah Gen. 38.20 4. Hence God hath placed Tears in this sinful and in no other Member which are tokens of Repentance that as it were they might wash it from its sinfulness therefore the Hebrew word Gnaijn well signifies a Fountain as well as an Eye for from it as from a Fountain doth Iniquity flow and surely as the Eye is a Fountain of sin it should be a Fountain of sorrow also Therefore the Prophet wish'd that his Eyes might be a Fountain of Tears Jerem. 9.1 that he might with the waters of godly sorrow wash away the filth both of his own and of other mens sins the waters that flow from a bleeding Vine are said to cure the Leprosie sure I am those Gospel-tears which flow from a Godly Heart are very Instrumental in curing the fretting Leprosie of sin and therefore God hath made the Eye of a watry Constitution that it may be frequently trickling down Tears for that washing work such waters will be turned into wine at the Marriage of the Lamb for which purpose they are preserved in Gods Bottle Psal 56.8 Oh blest is that Soul which is plentifully bathed in the warm bath of their own penitent tears and in the Kings Bath of the Blood of the Lamb of God for without blood there is no remission Hebr. 9.2 'T is not our Tears alone but 't is Christs Blood that doth expiate sin Zeeh. 13.1 The Fountain opened in the sides of our Saviour Job 19.34 who came by water to sanctifie and by blood to justifie penitent sinners 1 Joh. 5.6 Finally seeing the sight by the fall is become a deceitful and a sinful sense our Saviour giveth safe and saving Counsel Matth. 5.29 not only to bind it to its good behaviour call it from its outstrays and lay Gods charge upon it as well as thine own check but also to pluck it out of the old Adam and place it in the new lest it prove a window of wickedness and become a worse disease than any of those two hundred diseases which Physicians reckon up do belong to the Eye and lest Death enter in at that window according to Jer. 9.21 as the Antient Fathers apply that Text cautioning us to shut our Casements lest sin ascend into the Soul thereby and Death by sin so this light of the body bring the Soul to utter darkness Secondly The Ear is a noble Organ and an honourable Member of the Body as well as the Eye in many respects 1. The Ear is as Aristotle calls it one of the two Learned Senses it is an Instrument of Instruction it lets in all Discipline to the Soul All Learning is let into the Mind either by Ocular demonstration or by Auricular Admonition Job 33.16 36.10 15. As the Eye is the window so the Ear is the door for Discipline to enter 2. The Ear is that excellent Organ that lets in Life and Salvation At this door the Devil drew in death at first Gen. 3.1 c. as well as at the window v. 6. Satan in the Serpent said only to bely what God had said Eve listned and let in death God ordaineth as it were to cross and counter-work the Devil that as Death entred into the world through the Ear by our first Parents listening to that old Manslayer so Life should enter into the Soul by the same door the dead shall hear the voice of the Son of God As the living Parents of Mankind Adam and Eve in their state of Innocency had listned with their Ears to the Devils proffers so their dead posterity which by their first Parents fall were become dead in sin by bearing Christs promise should live not only the life of grace on Earth but also the life of glory in Heaven Joh. 5.25 And the Prophet saith Hear and your Souls shall live Isa 55.3 therefore he calls on them there Hattu Oznekem to hear with all their might unto the Covenant of Grace and so to the Counsel of Christ Revel 3.18 which only hath power to quicken dead Souls the Covenant of works and the Counsel both of the Devil and of our own darkened understandings have a killing property 3. The Ear is that noble door by which Saving Faith is conveyed into the Soul Faith comes by hearing Rom. 10.17 Faith is the gift of God Eph. 2.8 and God giveth not that gift to all men 2 Thess 3.2 but only to his Elect therefore 't is call'd the Faith of Gods Elect Tit. 1.1 yet God giveth not this gift immediately to Man but mediately by hearing the word As the Eye is called the Sense of Love so the Ear is call'd the Sense of Faith The saving knowledge of God is not conveyed into the Soul
things are put under the feet of the Soul Psal 8.5 6 8. The Body is but the Souls servant and all other Creatures are but the slaves and drudges of the Soul God made it the Lord and owner of all 4ly The Soul hath the most noble stamp upon it Gold is precious in regard of its Matter and Substance but when it is Coined and comes from the Mint with a Princes stamp upon it then onely is it currant Coin and more precious than before So this noble nature of the Soul hath a noble Image engraven upon it There is a twofold Image of God upon the Soul The first is in the substance of it as it is one Immaterial Immortal and Intelligent Spirit distinguish'd into three powers the Mind Will and Memory all which make up one Soul This Image is never lost Gen. 9.6 The second is in its Divine Qualities Knowledge Holiness and Righteousness This Image is lost by the first Adam and cannot be restored but by the second 5. The Soul hath the most noble provision made to preserve it The moisture of the Earth feeds the Plants the Grass of the Field feeds the Beasts c. yea and Bread that perisheth feeds the Body but God hath provided Bread from heaven Angels food to feed the Soul his Word and Sacraments exhibits to us a pretious Christ whose Flesh and Blood is Meat and Drink indeed Joh. 6.55 56. Christ is call'd the Shepherd and Bishop of Souls 1 Pet. 2.25 he hath by way of eminency Curam Animarum both the Care and the Cure of Souls therefore hath he ordained Holy Ordinances both for its Food and Physick this Prince and principal Pastor hath appointed the means of Grace as Pabulum Animae the green pastures of the Soul Psal 23.1 2. wherein this chief Shepherd feedeth the Sheep that belong to and keep in his sheepfold bidding them eat and drink abundantly there Cant. 5.1 he feedeth his Church among the Lillies Cant. 2.16 on Mountains of Spices Cant 8.14 Christ feeds them and feasts them daily and daintily with the best of the best Isa 25.6 in those glorious Ordinances wherein the Saints go in and out that is out of one green pasture into another with refreshed Souls what the Tree of life was to Adams Body before the fall that the Tree of Ordinances are to Believers Souls after the fall An Ordinance now is to the Soul what the River Jordan was to Naamans Body 't was not any intrinsick vertue in the water but the Divine Institution which gave it an healing vertue so the Ordinance materially taken hath not in it self any Spiritual good to convey to the Soul save only by Divine appointment And in as much as Christ hath appointed not only feeding but also physicking Ordinances for the Soul and rather than the Soul should not prosper 3 Epist Joh. v. 2. he giveth his flesh and blood to feed and physick it The Travel of Christs Soul is the cure of ours Isa 53.11 As if the Physicians death were the best Medicine to make his Patient live All this Soul-care and Cure from Christ evidenceth the Souls excellency 6ly The most noble price that ever was paid in the world was laid down for the Soul when it was lost taken captive and enthralled by Satan God counted nothing too good and too dear to redeem it The Soul was not then redeemed with corruptible things as Silver and Gold which are the most pretious things in the world yet are they but corruptible things and therefore far below the worth of an Incorruptible Soul but the Peerless price for purchasing the pretious Soul when lost must be no less than that Pearl of great price Matth. 13.45 46. paid down as a ransome for it it was no less than the pretious blood of Christ 1 Pet. 1.18 19. which Bernard calls Animae pretiosae Inestimabile pretium an unvaluable price for a pretious Soul the Blood of this Lamb of God was not the Blood of a mere-man but of God-man hence 't is call'd the Blood of God Act. 20.28 The Soul of Man is so pretious that God is said there to purchase it with his own Blood 'T is call'd there the Blood of God not as if there were any Blood or Flesh in God who is a Spirit but by a Communication of properties in God-Man our Redeemer to set forth the inestimable value and vertue thereof Hence the Schools do say that one drop of Christs Blood was sufficient for the whole world as to the dignity of the person and natural value of the thing yet not so by a value positive in respect of the Covenant Christs Blood was more precious and more profitable than Davids who said what profit is there in my Blood Psal 30.9 but oh how precious and profitable was Christs Blood wherein there was both a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of ransome from Hell and a price of purchase for Heaven Now seeing the redemption of the Soul is so precious Psal 49.8 and Money will bear no Mastery in the things of the Soul it follows then that it is a most precious thing 7ly The most noble place that ever was made in both worlds was framed for the reception and Mansion-house of the Soul to wit the Third Heaven that Heaven of Heavens Hebr. 12.23 c. This is the order of Nature that the basest things be below and the choicest and purest be above Thus the dreggy lumpish earth is below our feet but the pure Heaven is above our heads Our worthless lumber we lay in our Cellars underneath but our Treasure and Jewels we chamber them above Those most glorious Bodies the Sun Moon and Stars are placed in the Heavens above us yet is there an Heaven which we cannot see save only the underceiling of it the highest and therefore the richest of all the Heavens this was made for a receptacle of the Souls of just men made perfect Our Jewels which are our choicest treasure we keep them in the richest Cabinets so this highest Heaven the richest and most pretious of all places was created as a Cabinet to contain the most pretious Soul therefore it is called Sedes Beatorum the seat of the blessed the Paradise of God wherein are many Mansions of glory Joh. 14.2 Now if the outside and the underceiling which we behold of this glorious room be so glittering and so glittering and so bespangl'd with Stars how much more glittering and glorious is the inside wherein the Souls of the Saints shall live and reign with Christ for ever 8ly and lastly The Soul is a most noble thing in respect of all its four Causes Efficient Material Format and Final 1. The efficient cause was Elohim who call'd a Counsel only for making Man a living Soul the Lord God consulted not about making any other Creature save only Man 2. The material cause the Soul was a quinta essentia a noble and Divine substance a Spiritual matter more pure than the Heavens
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though â—â—â—ou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â—3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
more solid reason of their dying within that term is rather to shew that the life of man though it be never so long yet in respect of Eternity is very short and not a day but a magnum nihil Mine age saith David my World Heb. That is my abode in the World is as nothing Psal 39.5 Punctum est quod vivimus puncto minus 't is but a point and less than a point so though never so long yet far off from perfection 'T is but a small space of time that the longest liver hath on Earth compar'd with Eternity in Heaven The Phrase and he died is added at the end of all those ancient Patriarchs to shew how unalterable was that grand Stature of Heaven Thou shalt die the Death Gen. 2.17 And 't is appointed unto all men once to die Heb. 9.27 So that the youngest and strongest should be mindful of their mortality learning to die daily as Paul did 1 Cor. 15.31 And to make death familiar to us at Bed and Board for as young as we and as strong as we do daily drop down into the dust The Proverb saith assoon goes the Lambs Skin to the Market as that of the old Sheep 'T is a witty and yet a worthy saying That while Death was but a young Archer newly come into the World and unexperienced he could not hit the mark for many hundred years Hence it was that those Primitive Patriarchs most of the Ten lived nine hundred years why Death then could not hit them with his Killing Dart any sooner but now he is become a better Marks-man and can strike down right Dead within the term of one hundred nay at seventy years Psal 90.10 which number is there stated as the term of Man's Life few exceed it and fewer attain to it As mens wickedness increased so the length of their lives decreased even in Mose's time who was the Pen-man of that 90th Psalm as the title telleth Yea Death learns to hit the mark sooner now for mens lives are daily shortened and Generations are fast justled out of their Beings to give place for others Eccles 1.4 The Stage of the Earth still standing in its place while the Actors upon it are often changed that so the World may come the sooner to its End and though there be some singular Examples of a longer life yet in the general 't is observ'd that more Die before they be Ten years old since Death became such a cunning Archer than there be that live above Sixty Yea some of Mankind there be whom Death sends out of the World as soon as Life hath led them into the World whose short passage is ab Utero ad Urnam from the Grave of the Womb to the Womb of the Grave There is but a little inter-space 'twixt their lying in the Womb and being laid in their Tomb Living in the former but Dead in the latter Besides how many die in their youth while their bones are full of marrow and their veins full of blood They perish in the midst of their way Psal 2.12 like the Jay pruning her self on the Tree Death shoots his Arrow and down they tumble while they hope in themselves to see many fair Summers The 4th Circumstance concerning Enoch's Appearance is the Function Capacity and Condition wherein he Appeared This is twofold 1. Publick as a Prophet of God and a Preacher of Gods Word or Will 2. Private as a Professor and a Practiser of Godliness both in the Form and in the Power of it in his walking with God 1. Of the first he appeared in the Quality both of a Prophet and of a Preacher both were publick Functions 1. Of a Prophet The Apostle Jude expresly mentioneth Enochs Prophecy Judes Ep. v. 14 15. How Jude came to this is uncertain There be two opinions concerning it the 1. is that the Apostle Jude had these two verses out of a book call'd the Prophecy of Enoch whereof Origen Tertullian Jerom Augustin Bede c. make mention That there was such a Book called by that name in those primitive times of the Fathers is not denied but all the doubt lieth 1. Whether Enoch was its Author Or 2. Whether Jude quoted those his two verses out of that Book considering 1. Because none of the Prophets either Moses Samuel or those after them in the Old Testament quotes any such book as those of Moses are by after-prophets 2. Because no such book is mentioned to be kept either in Moses Tabernacle or in Solomons Temple as the Tables of the Testimony were in the Ark of the Covenant 3. Because the Old Testament Church had no such book among all their Canonical Scriptures before their Babylonish Captivity 4. Because had there been such a book Moses could not have concealed it seeing the Creation of the World the History of all the primitive Patriarchs from Adam to himself were so distinctly revealed to him and had there been any such book in a true being he could not be ignorant of it but would have mentioned it as he doth all other things from the beginning Especially in his History of Enoch 5. Because if Enoch had indeed writ such a book then Moses had not been the first writer which all learned Authors both Protestant and Popish do acknowledge and which the words of our Lord Beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Luk. 24.27 do import for had Enoch writ a book before Moses Christ would have begun at Enoch and not at Moses 6. Because neither Philo nor Josephus two learned writers of the Jewish antiquities do make mention of such a book of Enoch now they both being curious observers and careful preservers of all memorable Monuments would undoubtedly have discovered such a precious treasure as could not but be in all generations of the Jews most highly valued both for the Reverend Antiquity and Eminent Piety of the Author as likewise for the sublime excellency of the matter There be indeed other various sentiments about this Enochs Prophecy some say he wrote it upon Pillars of Stone or brick that neither of those two grand destructions of the World which he foresaw by Water and by Fire might destroy it others say that he wrote it in a book which is lost as many other Books mentioned in Scripture as the book of the Wars of the Lord Numb 21.14 the Book of Jashar Josh 10.13 With many others of Nathan Semeiah Gad Ahiah Haddo Hanani c. Named in the Chronicles c. Others say that this book was preserved in Noahs Ark from the Floud or if it were lost yet was it restored by Noah thereunto inspired This was the opinion of Tertullian But all those are uncertain Conjectures having no confirmation from Scripture yea rather are a contradiction to it as it maketh Moses the first writer in the World Herewithal these following considerations introducing the 2d Opinion are worth due observation As 1.
of Violence as he did Abel for he delivers from Death whom he pleaseth Psal 68.20 And he was a Pleaser of God though a Displeaser of the World in his contrary motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave God good Content and continued in Gods Favour John 15.11 Jer. 32.40 41. Deut. 10.15 Prov. 11.20 and 12.22 and 15.8 when he could not please God in Efficacy he would always do it in Indeavour As when the Centurion could not come himself he sent a faithful Servant so when Enoch could not reach God with his performances he breathed out to him faithful Desires and Indeavours and God accepts of the VVill for the Deed. Thus Abraham walked with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or perfect unblameable yet rejoiced to see Christs day John 8.56 as needing a Saviour apprehended by Faith and without Faith it is impossible to please God Heb. 11.6 Neither of those two Patriarchs pleased God by presenting to him their own Righteousness but by believing in the Righteousness of their Redeemer who fill'd up the measure of their imperfect Obedience hence God is pleas'd with their Endeavours Objettion 2. But Christ was the first that Ascended into Heaven as the First-fruirs so Enoch was not carried thither Answer 1. Christ indeed is the First-fruits of them that Slept and Rose again but so did neither Enoch nor Elijah neither of them Died or Rose from the Dead as Christ did Answer 2. That is not spoke in John 3.13 1 Cor. 15.20 Col. 1.18 in respect of Time but in respect of Power the two Enoch and Elijah Ascended not by their own power as Christ did who Ascended as a Son but they only as Servants sent before the Son therefore the Doctrine of Purgatory c. is but an idle Dream and Dotage but the Doctrine of the Ascension both of Body and Soul into Heaven is confirmed by Enoch's and Elijah's Translation this is assured to us by three Bodily Inhabitants in Heaven that this Truth may be established by three Witnesses and all their Ascensions had sundry Witnesses thereof As 1. The Seven of the Ten Patriarchs though Abel was kill'd and Adam newly dead of Enoch's Ascension 2. Fifty Men that sought Elijah and found him not 2 Kings 2.17 3. The Men of Galilee were Witnesses of Christs Acts 1.9 May we but experience our Spiritual Translation here on Earth Col. 1.13 and 1 John 3.14 this Experience will breed Hope Rom. 5.4 of a Corporal Translation hereafter into Heaven with those three Blessed Ones c. CHAP. IX The History and Mystery of Noah's Deluge The History of Noah succeedeth that of Enoch to be discoursed upon according to the Apostles method in the 11th of Hebrews wherein he amplifies the excellency of Faith as in its nature so in its Effects evidenc'd and Illustrated by many instances in the Faithful from the Creation all along down to the Maccabees Those he divideth into four Classes or Ranks The 1. Is of the Faithful before the Floud Heb. 11 4 5 6 7. The 2. Rank is of the Faithful from the Floud to Moses time from v. 7. to v. 23. The 3. Rank is of the faithful from Moses to Israels entrance into Canaan from v. 23. to v. 32. The 4. Rank or Classis is of the Faithful from Israels entrance into Canaan through the times of the Judges Kings and Prophets of Israel to the times of the Maccabees whose faithfulness he reduceth to two heads declaring 1. What they did do from v. 32. to 33 34 35. And 2. What they did suffer v. 35 36 37 38. Agreeable to this Divinely inspired method I do propose my present method of discourse and having already given a large and practical account from Adam to Noah before the Floud I come now to discuss the History of Noah which contained in it many famous and most remarkable passages of Divine Providence The particulars thereof be six 1. Gods determination to drown the World and to destroy it by Water as at last it shall be by Fire 2. The impulsive cause and occasion provoking God hereunto to wit the notorious pravity and corruption of that age 3. The Singular Piety and Righteousness of Noah in that Universal Degeneracy 4. A narrative which is double 1. Of the Ark for saving Noah 2. Of the Deluge for destroying the World 5. The Divine Deliverance of Noah by the Ark from the Deluge 6. The comfortable Covenant God made with Noah after that Divine Deliverance and Destruction Of all these in Order and first of the first 1. Gods Decree or Purpose to destroy that wicked World wherein the Negative as well as Positive part are both Remarkable for God 1. Repented he had made man Gen. 6.6 2. He resolves to ruin and marr man v. 7. Whence observe 1. Such is the poisonous and pestilent nature of sin as to provoke God who did make the World even to marr it and unmake it again The first Enquiry in the Explication of this first Observation is How did God repent of making man Answ It repented the Lord c. and it grieved him v. 6. are not spoken properly of God in whom none of those accidents common to mankind can be found for God repenteth not 1 Sam. 15.29 But parabolically and figuratively as Maimonides saith in Jesudeh Hatorah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectum though spoken after the manner of man yet understood according to the nature of God as the Fathers Phrase is Suitable to the aforesaid saying of the Hebrew Doctors Vajinachem Hebr. here is rendred Gods Abominating his making of man Symmachus And Humane passions are here ascribed to the Divine Nature for our better Apprehensions of Gods displeasure against mans sin hereby we are to understand that as a man when he repenteth changeth his Act he that repents him of his work is ready to destroy it So God when he changeth his Act is said to repent yet then 't is mutatio Rei non Dei effectus non affectus facti non conslii 't is not a change of Gods will but of Gods work Repentance with man is the changing of his VVill as well as VVork but repentance in God is only a changing of his VVork but not of his VVill which is unchangeable For in him there is no Variableness nor Shadow of change Jam. 1.17 Seeing there is no mistake in his Counsels no disappointment of his determinations and no deceiving of his Expectations Though God have sometimes a will to change his work yet never to change his Will His Decrees and Purposes stand like Mountains of Brase Zech. 6.1 Always Immutable God is not capable of Frailty and Fickleness as man is Accordingly is that other Phrase It grieved him at the Heart to be understood for in the Right Idiom and Property of speech God hath neither Heart nor Grief as he is a most pure Spirit and an uncompounded Being he can have no passion as he is above all composition
Beloved Children it plainly Prognosticates he will break up house there and shortly remove himself to some other place Methuselah Hebr. signifieth he dieth and the dart cometh for immediately after the Death of that Holy Patriarch the Deluge came upon the wicked World Then is the day of Babylons Vengeance when God calleth and causeth his own people to come out from her Rev. 18.4 As he did Lot out of Sodom and then out of Zoar both which were destroyed after his departure Oh the mad censures of a Frantick World crying Away with them they are not worthy to live whereas they are most worthy and the World is not worthy of them Heb. 11.38 And the World could noâ— indeed subsist without them therefore all should learn with Lydia to intreat such Paul's Timothy's to stay with them Acts 16.15 And as it is one of Gods methods to call his people out of a place before the Judgment come so 't is another of his methods to hide his people in the place until the Judgment be past As he hid Jeremy and Baruch Jer. 36.26 with 26.24 c. As he hid Rahab Josh 6.25 God gave her hiding for hiding and this is oft found in Promises as well as Presidents Psal 57.1 and 91.4 Isa 26.20 Zeph. 23. and many more thus did God hide Noah here till that Calamity was overpast The ground whereof on Gods part was Gods graciousness to Noah and on mans part was Noahs Righteousness to God First Of that which is well placed first Noah found Grace in the Eyes of Jehovah Gen. 6.8 There is a sweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew for Nach his name and Chan signifying Grace are the same Letters only transposed in the Hebrew Radix Hence Note that the grace or graciousness of God is the Fountain and Foundation of all Mans Felicity Noah did not find favour in Gods Eyes because he was a perfect man that is Free from all sin as the Romish Romances affirm but because he was in Covenant with God through his Eternal purpose of Electing Love Eph. 3.11 Noah of and in himself was a Child of wrath by Nature Eph. 2.3 But he was saved both Temporally and Eternally by grace only though he was Just and Perfect in his Generation It was of Grace and not of Debt that God accepted him As he did Lot Gen. 19.19 and Moses Exod. 33.12 And David Acts 7.46 Yea and the blessed Virgin her self Luk. 1.30 Though the Romanists Report of her she was born lived and died without sin If so then she needed not as she more truly reports of her self to rejoice in the Lord her Saviour v. 47. Such as be without sin may well enough be without a Saviour where there is no sore there is no need of a Salve Noah was saved as all the aforesaid by Christ who was given of God for a Covenant Isa 42.6 Now the Mercy-seat was no larger than the Ark wherein the Covenant was kept to shew that the Grace of God extends no farther than the Covenant As all out of the Ark of Noah were drowned so all out of the Covenant of Grace are Damned There is no other name under Heaven by which we must be saved but by Christ the Covenant Acts 4.12 2. Noah was just and perfect Gen. 6.9 This was the ground on Mans part why he was not destroyed by the Deluge with the old ungodly World as Gods Grace or Graciousness was the ground on Gods part this as the Cause and that as the Effect quite contrary to the Damnable Doctrine of the Romish Church which asserteth that because Noah was just and perfect therefore he found Grace in Gods sight Noah indeed was a righteous Man Gen. 7.1 he had 't is true the Two-fold Righteousness 1. Imputed 2. Imparted By the former he was Justified and by the latter Sanctified yet this is remarkable 't is said expresly of him that he first found favour in Gods Eyes before he was either Justified or Sanctified Gen. 6.8 9. and 7.1 he is no where said to be Justified by VVorks nor any else but the contrary for then it had been but of Right and by Debt But the Author to the Hebrews doth expresly say He was Just or Justified by Faith Heb. 11.7 Now the Grace of Christ nor Mans own Righteousness is the Sole Foundation both of our Faith and of our Felicity Christ is our all and in all Col. 3.11 As Manna is said to comport most contentedly to all curious Palates So this Grace comprehends in it all kind of Blessings which the Heart of Man desireth and his Need requireth 'T is very true and as observable Noah was the first Man in the World that had this Honourable Encomium put upon him as to be stiled just and perfect Indeed Abel before him was called by Christ long after him Righteous Abel as Mat. 23.35 yet must we take this Title in the right Notion he was Just but how 'T was by his Faith for even in Old Testament Times the Just did live by their Faith Hab. 2.4 as well as in the New Testament Rom. 1.17 Gal. 3.11 and Heb. 10.38 and thus the same Epistle saith Noah did Heb. 11.7 Noah is not said here to be Just simply or absolutely taken for so there is no Man that sinneth not 1 Kings 8.46 but Comparatively compared with that wicked World he was the best of Men in that worst of Times which was a singular commendation therefore is he said to be just and perfect in his Generation that is in the midst of those wicked Ones he lived amongst in comparison of whom he was the only Righteous One Gen. 7.1 The worse they were by an Holy Antiperistasis the better would he be hereupon some say Noah was above Enoch in this that he walked with God a quite counter-motion to the wicked World in far worse times no doubt than those in Enoch's days Neither was Noah perfect in measure and degree but in uprightness Aiming at Perfection and willing in all things to please God and keeping himself from his and others iniquity Psal 18.21 23. This sincerity was his safety as well as his Perfection So true is that of Solomon He that walks uprightly walks surely Prov. 10.9 Such are as safe as if in a Tower of Brass or Town of VVar Prov. 14.26 From this double Ground both on Gods part and on Mans I pass on to the fourth Grand Particular to wit the double Description or Narrative 1. Of the Saving Means or Instrument Noah's Ark. 2. Of the Destroying Means or Instrument Noah's Deluge From whence the fourth Grand Observation ariseth The most Great and Gracious God is fully furnished with Effectual Means or Instruments both for Saving the Righteous and for Destroying the VVicked First Of the first of these the Description of the Ark wherein most Remarkable be 1. It s Matter 2. It s Form or Fashion 3. It s Measure 4. Its Accoutrements of
in the Faith of it v. 13. It is the custom among men first to take Possession and afterwards to Inherit and Enjoy which may be some reversion only and personal peaceable possession may by some long Lease be Interrupted for some Generations This was Abrahams case yet took he Possession of the Land because of his Title to it which was threefold 1. By Promise 2. By Conquest 3. By Purchase 1. By way of Promise God made Canaan to belong unto Abraham by making a Promise of it to him no less than four times Gen. 12.7 and 13.15 and 15.7 and 17.8 This Promise of God being a fourfold Cord Abraham accounts his best Free-hold hereupon he left his present Possessions in Ur and in Haran though he saw not so much as a Foot of the Land of Canaan made over to him as an Inheritance in his day Act. 7.5 yet he look'd upon all as his own This History containeth a Mystery to wit thus it is with all the Faithful as it was with the Father of the Faithful such have the Spirit of Truth to assure them of their Interest in Divine Promise 2 Cor. 1.22 and 5.5 Eph. 1.14 't is an Earnest This makes them exceeding Rich though they see not the Actual Performance of them in their day The wealth of a man is not reckoned so much by the ready Cash he hath by him in his Coffers as by the substantial Bills and Bonds c. he is able to produce thus the greatest part of a Believers Wealth lyeth in good Bills and Bonds under Gods own Hand and Seal all Signed in his Word and Sealed by his Spirit He therefore accounts Heavenly Promises far better than Earthly Performances as Abraham did only take Possession of Canaan which afterwards he was to Inherit so a Christian takes Possession of Heaven with his Name written in it Luke 10.20 and with his Heart Panting towards it 2 Pet. 3.12 having his Conversation there while his Commoration is here and Abraham asked a Sign to assure him of his Inheritance Gen. 15.8 not because he believed not Gods Promise thrice made over to him before but that he might the better believe after How great is Gods Love to us in giving us his Sacraments wherein he maketh himself Visible as well as Audible to us Yet this is greater Love to give us the Privy Seal of his Spirit as well as the Broad Seal of his Sacraments for our better security 2. By way of Conquest Canaan belong'd to Abraham in his Conquering Chedarlaomer c. Gen. 14.4 15 17. This great King was the Son of Elam the Son of Shem Gen. 10.22 and According to Noahs Prophecy Canaan shall be Shem's Servant Gen. 9.26 this Chedarlaomer was Lord over the Canaanites and over those chief Cities which stood in the plains of Jordan Abraham conquers him in battel so Canaan became the Conquerours by Conquest he became the Heir of Canaan the History holds forth this Mystery that all Christians the Children of Abraham are by their New-Birth Born Heirs of Heaven the Celestial Canaan they should therefore be Valiant for it Jer. 9.3 And Violent to Storm it Mat. 11.12 'T is the meek that Inherit the Earth Mat. 5.6 but 't is the Violent that both wins and wears Heaven as above As Davids worthies brake through all Difficulties to come to the well of Bethlehem 2 Sam. 23.16 So the good Souldiers of Christ 2 Tim. 2.3 should endure all hardness and hold Heroick resolutions to have Heaven by Conquest whatever it cost them that they may be more than Conquerours even Triumphers Rom. 8.37 2 Cor. 2.14 what was said of Cyprus that the Richness of that Country did sollicit the Hungry Romans to attaque and overcome it may be much more said of Heaven in its bliss-ful Riches When Israel heard that Canaan was the glory of all Lands this made them run violently through all dangers to subdue and enjoy it when Joshuah saw the slackness of seven Tribes which had received no Inheritance nor cared to do so consulting their own case and not daring to wage a new War he severely checks them saying How long will ye be slack to go up c. Josh 18.2 3. So we must lay hold on Eternal Life 1 Tim. 6.19 3. By way of purchase Canaan was Abrahams Though all the Land was his by Promise yet he procures only a Burying place by purchase Gen. 23.16 â— not having a Foot of it for his own present possession This purchas'd Burying place was an earnest for all the rest hence all the Patriarchs Dying after desir'd to be Bury'd in it Gen. 47.30 and 50.25 a Sepulchre of ones own was a sign of firm possession Isa 22.16 As in Shebna's case who hewed out for himself a stately Sepulchre in Jerusalem as it he had been of the stock Royal and had a right there whereas he was but a stranger an exotick Plant and a meer Mushroom or Terrae-filius an up-start Forreigner yet died a disgraceful out-cast v 18. but Abraham's Assurance made to him of this Burying-place Gen. 23.20 was a Prophetical Sign of a certain future possession as Jeremy's was Jer. 32.7 10 15 43. Hence flow some Remarkable Inferences As 1. Abraham was the first Purchaser of Land that is mention'd in Scripture yet his Purchase was not a place to build on but to Bury in which teacheth us our chiefest care should not be for this present Life being only Pilgrims here and living only as in Tents but for the life to come the very Egyptians had some notions of this great Truth in their building but mean houses yet most costly Tombs but the Hebrews saw it more clearly in calling their burying-places Beth Cajim the House of the living Job 30.23 Isa 14.13 Psal 49.14 and 89.48 as Heaven is call'd the Congregation-House of the Souls of Just Men Heb. 12.23 So the Grave is the Congregation-House to Which the Bodies of all the Living are assign'd 'T is the publick or common meeting-place hence when Godly Men Die they are said to be gathered to their People Gen. 25.8 17. and 49.33 Numb 31.2 'T was the Jews custom to Hew out their Sepulchres long before their Death to be standing memorials of their mortality thus Joseph of Arimathea had his Tomb in his Garden that his choicest delights there might be moderated with meditations of Death whereof he was there also minded Mat. 27.57 60. The 2. Inference is Abraham is call'd the Heir of the World Rom. 4.13 much more must he be the Heir of this little Land of Canaan reputed no bigger than our Wales wherein he had now sojourned about sixty years yet purchased not one Foot of Inheritance save only this Burying-place in it at that time for his Dear Dead Sarah 't is not Improbable though that some of his Family so numerous might Die in so long a space of time yet we read not a word of his Carking care for purchasing Possessions wherein to entertain his numerous Family
Road to Egypt Jer. 41.17 18. when they brought this request to Jeremy only in a pretence of piety and to put a greater Reputation on their fore-stalling Resolution might they have but Gods Approbation which seeing they could not obtain they will drive on their design at a venture tide Life tide Death fall Back and fall Edge come good or come evil Though they had promis'd under a Solemn Oath that which they never intended to perform ver 5. Oh hateful Hypocrisie ver 20. therefore they going into Egypt as into according to their thoughts the VVorlds warm Sun-shine they went out of Gods protection and put themselves into his punishing Hands and the Sword they feared and sled from did there overtake them ver 16 17. The Great God hath long Hands and the wicked cannot run out of the reach of his Rod Thus the Old Testament Worshippers limited God to a place confining him to their Temple whereas in the New Testament times such limitations were done away John 4.20 21. and Prayer may be made not only in the House of Prayer but any where every where 1 Tim. 2.8 any corner if but of a Chimney may now make a good Oratory yea the secret places under the Stairs Cant. 2.14 the voice is sweet there also The third particular is the Means wherein we often limit God as well as in respect of time and place Thus Israel must not have God to speak to them though it was a wonderful condescention and unparallell'd honour it must be Moses lest they die Exod. 20.19 compar'd with Job 33.6 7. And what great matters it was said would one from the Dead do Luke 16.30 Though Lazarus was such yet little regarded John 12.10 Thus Israel did so limit their Deliverance to the presence of the Ark that their Idolizing of it betray'd it into the Philistines Hands 1 Sam. 4.3 11 21. And thus when the Brazen Serpent a Blessed Means of Healing before was become an Idol to Israel Numb 21.8 2 Kings 18.4 it became Nehushtan or a common piece of Brass having no Vertue of Cure in it God makes us defie what we have Deified Zeph. 2.11 The fourth particular is the Manner wherein we oft prescribe to God Thus those cursed Carnalists cryed We will have Plenty with Purity and the World with Worship or we will have none of it Jer. 44 17 18. Thus Peace and Plenty is the Popish Plea as well as Antiquity and their strongest Pillars for upholding their rotten Religion and their Idolizing the Virgin Mary whom they call the Queen of Heaven as those did and equalling her Milk unto Christs Blood for Soul vertue The Wise Man saith Say not thou what is the cause that the former days were better than these for thou dost not enquire wisely concerning this Eccles 7.10 as if thou wert wiser than God to govern the World Alas the Times are the worse because we are no better we must not take non causa pro causa In promptu causa est the Reason is soon render'd wickedness is the true cause and not much Preaching or strict Worship as the World saith 't is hard Hearts that make hard Times Nay even Professors themselves will not own God unless he appear to them in their own manner whereas God sheweth himself in divers manners Heb. 1.1 Hence have we many famous Remarks As 1. That though blind Obedience as to Man is abominable yet as to God 't is highly commendable such as this of Abraham's was 2. Though this Obedience of Abraham was a blind Obedience as to his own Will yet was it not so as to Gods Will for Gods Will was the Rule of Abraham's Obedience 3. Though Abraham knew not whither he went Heb. 11.8 yet he knew well with whom he went even one with whom he was sure he could not possibly miscarry It David could say to Abiathar VVith me shalt thou be in safety 1 Sam. 22.23 How much more may Abraham's God say so to him Hereupon Abraham put God to it as a proof of the Truth of his Promise 4. Abraham knew not yet sollow'd not knowing whither but we know from the sure VVord of Prophecy whither our way leadeth to wit to Heaven 't is a shame for us not to follow Abraham's following God Blindfold brought him to the Earthly Canaan but our following God with our Eyes opened will bring us to the Heavenly Countrey 5. Such as never yet experienc'd Gods Call saying Get thee out of thy Countrey c. and the answer of a good Conscience 1 Pet. 3.21 their Hearts Ecchoing again to Gods Call Psal 27.8 in their Effectual Calling are yet in Ur of the Chaldees in the Countrey of Babel or Confusion They are yet in the Shadow of Death and Region of Darkness Mat. 4.16 Under the power of Belial and Servitors of Hell Alas the Devil is both their Master and their Father 6. Such as continue in an uncall'd condition yield up themselves to Satan VVorld and sinful Self as Abraham did yield up himself to his God They live in the very Suburbs of Hell under a cursed blind Obedience and are condemn'd already John 3.18 having the wrath of God abiding on them ver 36. consuming the Stubble Hence also have we these Excellent Inferences As 1. Mans Heart hath many Suitors there was never such contending about the Body of Moses Jude ver 9. as there is about the Soul of Man We should not ask so much who wooes our Hearts for there be many wooers thereof the Flesh the VVorld the Devil und God but who wins them Ask not so much whither goest thou as with whom goest thou If thou goest with Satan thou goest to Hell if thou goest with God thou goest to Heaven this latter question is resolved by answering the former If we know with whom we must know whither we go 2. Gods Call speaking to us with a strong Hand Isa 8.11 must fetch us oft from our false Rests as it did Abraham from Ur and Haran Rest without a change is suspicious Rest Till God say effectually Get thee out of thy Countrey c. we are setl'd upon our Lees Jer. 48.11 12. Till we can Experience an Heart-changing and a Life-changing Work we cannot be as Moses drawn out of the VVater Exod. 2.10 nor right Children of Abraham call'd from Chaldea to Canaan 3. If we be truely such then Children must resemble their Father in resigning up themselves to God as Abraham did and that upon these Motives 1. We are foolish and unskilful to order our own ways for either our Temporal Spiritual or Eternal good So long as Christ openeth not our Eye the Blind leads the Blind a Blind Understanding leads Blind Affections no vvonder if we fall into the Ditch God therefore must be our Guide even unto Death Psal 48.14 2. We have lost our strength as vvell as our skill by the Fall and are unable to cast our selves into the Pool of Bethesda when the Angel moves the Waters
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâ—er World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
and as heady and headlong as he and to give him as hot as he had from him Had Jacob done so as we are apt to do when evil intreated thinking then we have Reason to be Mad speaking as big for our selves as our Revilers speak against us this is the High-way for both to become Fools and men may then say there is never a wiser of the two Yet doth wise Jacob answer Laban the Fool somewhat according to his Folly lest he should be wise in his own conceit Prov. 26.5 he casts in some Answers that might sting him and stop his Mouth yea he plainly Stones him with soft words and hard Arguments lest he should advance his Crest too high and insult as a Conquerour too much and be held so by his Hearers In a word when a Fool is among Fools such as himself he must be answered lest he seem Wise to them but if he be among Wise men then he is not to be Answered for they will rather Regard thy seasonable Silence than his passionate prattle Laban was among both here so Jacob Answers some not all Objections As Jacob Answers not all his Calumnies about his stealing away from him which was the first 〈◊〉 of Laban's Charge against him so not at all doth he Answer concerning the Meâ—â—â—s and Threatnings Laban swaggers against him withal saying It is in the power of my 〈◊〉 to hurt thee v. 29. whereas Jacob might have reply'd Uncle You might better say It 〈◊〉 so than it is so for God hath now forbid you Though indeed it never was farther 〈◊〉 so far as was given him from above Thus our Lord told Pilate upon the like Bravado 〈◊〉 19.10 11. Prophane Princes and Persons bear themselves over-bold upon and boast of 〈◊〉 power to do hurt as if they were little Gods within themselves not considering that â—â—lan's Time is in God's hand and not in the hands of Men Psal 31.15 and unto him belâ—rgeth the Issues from Death Psal 68.20 Restraining man's Rage that will not turn to his praise Psal 76.10 Therefore the mightiest man may not boast as this Thrasonical Laban doth here Psal 52.1 and as Caesar said to Metellus he could as easily cut him off as bid it to be done and as Caligula to his Consuls I smile to think that I can kill you with a Nod of my Head and with a word of my Mouth off goes the Head of my beautiful Wife little thinking that their Power is limited by one higher than the highest Eccles 5.8 Christ saith Fear not them that kill the Body to wit by Divine Permission Matth. 10.28 He saith not them that can kill the Body as if they had power to do it at their own pleasure for that is a Royalty belonging to God only This Laban himself acknowledges in his But He breaths out his Threatnings with a But confusedly I can and I cannot hurt thee I can in respect of my own Mind and my Armed Men at my heels easily hurt unarmed Jacob and his tender Flock but I cannot in respect of God who forbad me chaining up both my hands and my heart Thus Laban as an Hypocrite forbore his Sin as the Dog doth his Meat not because he hates the Carrion but fears the Cudgel he is as wicked in a timorous abstaining from Sin as in a furious committing of it The Wolf is a Wolf in Chains as well as out Yet as to the second part of Laban's Charge Why hast thou stolen my Gods v. 30. To this he Answers No with much Confidence adjudging them to Death with whom they were found v. 32. wherein he gave Power to Laban to take away their life This seems a rash Sentence sorry would Jacob have been if Laban had found his Images under Rachel and taken him at his word Hasty words may work much woe what a sad snare was a rash Vow to Jephthah Jacob's simplicity was such that he was confident of the Innocency of all his as well as of his own upon which he made this smart Reply wherein he was mistaken though God prevented the evil Effects thereof Jacob might better have answer'd thus Laban Hast thou acknowledged the true God to me and that it was he who blest thee for my sake Gen. 30.27 and canst thou still call those poor Images Gods They are goodly Gods that could not save themselves from stealing how can such Gods save their Worshippers that cannot save themselves from the hands of the Thief c. However Jacob seconds God's gracious Interposition with an angry Expostulation wherein observe 1. God's Care of his Servants against the rage of their Enemies God lets Laban alone to band his Accomplices and bend his Army for six days of his and for thirteen days of Jacob's Journey He lets him have the ball upon his foot till he came to the very Goal of overtaking Jacoâ— â—â—t Gilead There and then God appear'd to Laban not for his sake but for his Servants sets bounds to him speak neither good nor bad that is either by Allurement or by Affrightment to bring Jacob back or do him Harm either by fraud or force 2. The Confidence of a clear Conscience in the Godly under Fears and Straits Jacob here professes his great Travel and faithful Service together with God's Blessing upon all Accuses Laban of hard dealing all the time then Laban submits makes a Covenant of Peace with Jacob which is ratify'd on both Sides with an Oath Happy is he that can be acquitted by himself in private by others in publick and by God in both as Jacob here though God let out Laban's Tedder yet he pulls him back again to his place with a hook in his Nose and makes him miss of his Game Gen. 31.44 to the end God grant it so now Solomon saith There is a time of mirth and a time of mourning Eccles 3.1 4. The former is call'd the Day and the latter Night Thus the Psalmist phraseth it Heaviness may endure for a night but Joy comes in the morning Psal 30.5 the morning brings mirth after a mourning Night Jacob had both those Times interchangeably succeeding one another as Night and Day he had his Night-time of mourning when he was Banish'd from his Blessing as well as Blessed Father and from his loving as well as lovely Mother And he had his Day-time of mirth too when he return'd back to Bethel after so long a Banishment He had his Night-time of mourning all the Seven years severe Service under his unkind Uncle and he had his Day-time of mirth when he embraced his Beautiful and best beloved Rachel If ever any man may be said to live at the Sign of the Checquer assuredly this Holy Patriarch had his Dwelling there having such an equal mixture of the black of Misery and of the white of Mercy as he sometimes had occasion to say All these things are against me Gen. 42.36 so he had as oft an occasion to say All these things are with me and
she to have her desire another Child to Joseph to make up Children but she down-right dies by that very means desired Her second Child that made her a Mother of Children according to her desire Give me Children or I die desired was the Death of her self the Mother She had a Child to wit Joseph and lived yea lived sixteen years after she bore him but if she will have Children and be so frettingly discontented at the want of them she must pay dear foâ—â—â—r discontent The bringing forth of Children according to her inordinate desire is the bringing forth of her own Life the Life of this Lad is the Death of his Mother as soon as her Son was come out of her Belly her Soul also went cut of her Body before which she therefore named this Son of sorrow Benoni but his Father as loth to have a daily revival of his dolesom loss call'd him Benjamin as dear to him as his Right Hand Yet this Right Hand Father as his Name signifies had Children that were famous for Left-Handed Slingers Judg. 20.16 most notable Marksmen Rachel dieth of Benjamin whom she over-desired Our desires after Sense-comforts should be moderate and submissive to Gods good pleasure we should be willing to want what a wise God will have us to want though as to Soul-comforts we may and must be earnest and importunate taking no nay-say at Gods Hands these things being so absolutely necessary we cannot live without them and we dare not die without them These latter being upper Springs Throne Mercies and Right Hand Blessings must be striven for with an eager importunity whereas the former being but nether Springs Footstool Mercies and Left Hand Blessings should only be sought for with an even indifferency so as to be pleased without them if God be not pleased to bestow them Rachel's over eager importunity for Temporal Blessings made her whatever use she made of her Fathers Idols no better than an Idolatress when it transported her into a mistaking of her Husband for her God as if he had been in Gods stead to give her Children at his will Rachel dieth by having her desire Oh bless God then for disappointments sometimes to have what we affect may undo us and our wishes taking no effect become the best Weal to us let God be wiser for us than we for our selves God grants our desires ad salutem though not ad voluntatem always for our weal not so for our will Blessed Jacob loses his lovely Rachel such losses happen alike to all to the good and to the bad Eccles 9.2 'T is the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink that thereby they both may be minded of their own Mortality and that they as frail as Grass may only so love as to meditate upon loss Yet this loss of Jacob is qualified to him 1. Partly by his God who instead of a dying Wife gave him a living Son and such a dear Child as 't is said the life of the Father was bound up in the life of the Lad Gen. 44.30 So comfortable was the Son to the Father and so compassionate was the Father to the Son that if the Son died the Father could not live 2. Jacob 's loss was partly qualified by himself in two respects 1. In changing the Name of sorrow given this Son by his dying Mother into a Name of joy that is Benoni into Benjamin not liking such a standing Memorial of Mourning for his moanful loss he alters that Name by his own Authority and in a better Name as it were Buries his own grief which new Name importeth that though this Son was a Son of sorrow to the dying Mother yet he should be for his Mothers sake a Son of joy to him the living Father yea as near and as dear to him as his own Right Hand that is a Son of love Psal 80.17 and the more because this only of all Jacob's Children was Born within the Verges of the Land of Canaan 2 In erecting a Pillar upon Rachel's Grave to testifie his respect and continue her remembrance Deceased Relations may lawfully be thus honoured with such Monuments as have not any Superstition nor too much Pomp and Vanity in them such an one was this of Rachel's Sepulchre Gen. 35.20 not demolish'd as Superstitious either by Joshua or the Judges but is honourably mentioned in King Saul's time 1 Sam. 10.2 Such Memorials of the dead were for reminding the living that they might imitate the Vertues of the deceased so die in hope of a better Resurrection and doubtless the making of this Monument for Rachel's Tomb was some satisfaction and consolation to dejected Jacob. 'T is meet that sorrowful Men should make their own Burdens as light as they can so Jacob did here The Fourth Cross and Calamity that befel Jacob as returning home in his own Family was his eldest Son Reuben committed Incest with Bilhah his Father's Concubine Gen. 35.22 This Holy Patriarch Jacob was just like the Waterman's Oar in the hand of his God no sooner was he heaved up out of the Salt Waters of one Affliction but presently he was dip'd down again into another by the mighty hand of God's marvellous Providence Nay indeed He was not well-weighed out of the Salt Water of his Third Calamity Rachel's Death but he was presently plunged into this fourth Cross to wit Reuben's Incest The Death of his Dear Wife must needs cost him the shedding whole Showers of Salt Tears therefore properly enough is his Sorrows for it call'd Salt Waters And it could not but occasion in him a long and lasting Heaviness Especially If Jacob made Reflections upon himself how he might be somewhat Accessary to his Dear Wives Hard Travel by putting her upon Travelling 't is supposed on foot with an heavy Burden in her Belly and which was worse the pangs of her hard Travel came upon her in the very way of her Heavy Travelling even in the open Field too a place incommodious enough for such Hard and Hazardous a worâ—â— wherein all warmth and other Conveniencies are Requisite yea Necessary for a safe Deliverance Surely we may not suppose that so good a Man as Jacob was and so kind an Husband to his beloved Rachel could peaceably put his Dear Wife especially under her so sad present Circumstances upon unnecessary Hardships and Hazards Some doubt of Jacob's due Tenderness to his big-belly'd Rachel because God bade him go up to Bethel and Dwell there Gen. 35.1 Hence 't is objected Why did not Jacob Dwell or abide at Bethel as God had commanded him until Rachels both Delivery and Recovery but before both these he removes from Bethel toward Bethlehem or towards Ephratah which is Bethlehem Gen. 35.19 and the Prophet Micah Ch. 5 2. puts both these Names together Thou Bethlehem Ephrata But something must be said here for Jacob's just Vindication to wit 1. He understood God's Command for his Dwelling or Abiding at
them and to their Father So that Judah deluded both himself and his Brethren into a vain and false Perswasion that they were not Guilty of Joseph's Blood because they spar'd his Life whereas in selling him for a Slave and that into an Idolatrous Country was as much as in them lay to drive him Body and Soul out of this World and the next too c. ☞ Hence have we here three notable Inferences The First is Bad Men think themselves good and guiltless if they can but contain their Hands from acting the grossest Enormities or can conceal their grievous Crimes from the knowledge of Men As if God had forbid greater but not lesser Sins though that Divine Precept Thou shalt not Kill Prohibits not only the Effect of the Hand but also the Desire of the Heart for the Death of our Brother whom we ought not to hurt in Thought Word or Deed And as if God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-Eye could not discern concealed Crimes as to Men so as both to discover them to the World and to take severe Revenge for them in the World also The Second Inference Behold here the sublime Folly and strange Stupefaction which intoxicateth wicked Men that think to destroy God's Joseph's by either Force or Fraud therefore do they take most cruel and crafty Counsel how to accomplish their devilish Designs whereas all the measures they renew and all the means they make use of never so often in Tendency to gratifie their wicked Wits Wills and Wiles yet all ends in Folly and Disappointment The Third is So powerful are the Decrees and Providence of God that Wicked Mens Works whereby they would prevent the Prosperity and Preferment of pious People are so over-ruled thereby that they do plainly promote them Here Joseph's Brethren resolve to kill him to disappoint his Dreams and God's Decree no saith Reuben who failed in the manner but not in the matter and end of delivering him let him be cast into the Pit this was done to destroy him on their part though not in Reuben's no saith Judah who fail'd both in the manner in his Man-stealing and Man-selling and in the matter and end as not designing to deliver him safe to his Father yet all this evil in them God orders for good to him whatever they did to be reveng'd of Joseph and to defeat God's Decree and his Dreams made way for their Accomplishment Oh how ought we to acquiesce even in seeming contrary Dispensations ☞ Especially considering how the most Wise and Gracious God hath given us a double Dispensation in our own days as a renewed Exemplification of Joseph's Deliverance most worthy to be transmitted to Posterity by a perpetual Record NB. The late and present Popish Plot carried on by the Patriarchs of Rome the Jesuits to Murder the Innocent Child of Reformation as the Dragon did the Manchild Rev. 12.4 and to reduce Great Britain and Ireland c. under Rome's Tyranny and Government hath been manag'd after the same Method as those wicked Patriarchs did here to remove Innocent Joseph out of their way that they might possess their Father's whole wealth among them as well as his Respects Joseph stood in the way of their march to hinder them as Amasa's Body did in the way of the Armies March 2 Sam. 20.12 13. and therefore must be removed The Conclave and Consult of this cursed Crew hereupon as in a Diabolical consort unanimously cry as those wicked Husbandmen the Proud Pharisees This is the Heir come let us kill him and the Inheritance shall be ours Matth. 21.38 and as those cruel Conspirators Joseph 's Brethren cry'd against him saying Come let us kill him and cast him into some pit c. Gen. 37.20 In pursuance of this Plot and Project the Pope just like Ahab who sold himself to Sin Falls to work as wicked Ahab lick'd his Lips and longed for some Lettice out of Naboth's Garden or had taken a Surfeit of the Grapes which grew in his Vineyard and so marâ—â—◠〈◊〉 Appetite that he threatned Naboth his Life and must have his Vineyard as well as 〈◊〉 Life 1 King 21.2.10.16 whom Jezabel that Fire-brand of Mischief a very Hell-Hag stâ—rred up v. 25. So the Pope prompted on by the Mother of Harlots Rev. 17.5 longâ—d and lick'd his Lips at some Lettice fain would he pick a Sallet growing in Great Britain's Garden thereupon sets all his cursed Engines Knights of the Post Incarnate Devils c. to wâ—â—k that this Vineyard so Tempting and Desireable might Escheat to him Hereupon the Bâ—â—hop of Casal is sent to claim Ireland and Card. Howard England both by the Pope's Authority that so a plausible pretence might precede the Pope's forcible Entry In order to which latter his Provincial Whitebread was Impowered to grant Commissions for General-Officeâ—s to Head a secretly-listed Army that with the Help of the French Landed at Dover might make a general Massacre upon the poor Protestants the Joseph of this Time so to extirpate that Northern Heresie as Celeman call'd the Reformed Religion and so to root it out as not to leave one Heretick alive to Declare that there ever was the Protestant Religion in England This Mr. Bedloe Swore to in Ireland's and Groves's Trials pag. 37. To compass this cursed Design with more Facility the Popish Consult concludes that Two Remora's must be removed before they could come to their purpose First The King must be kill'd because say they he had cheated them so oft they were now resolv'd he should serve them so no more See Dr. Oate's 16th Deposition And Secondly Justice Godfrey must be murder'd also because he had taken Recognisance of Dr. Tâ—ng and Dr. Oates the first Discoverers of that Hellish Plot and put it upon Record and therefore not so easily to be stifled Hereupon 't was resolv'd in their Consult that he must be put out if the way otherwise they said their Plot would be so far spoiled as that it must be left for another Generation to finish 'T is very remarkable that the like Confusion as Babel signifies came upon those Babel-Builders that attended those Conspirators against Joseph who were at one time for slaying him at once by a stroke of the Sword at another time they were for destroving him by a lingring Death famishing him in the Pit into which they would cast him But at a third time no They would sell him to the rude Arabians that they might either dispatch him or so dispose of him as themselves might never be troubled with him any more Thus likewise the like Confusion of Tongues came down as a Judgment from Heaven upon our Popish or as they call themselves Catholick which should rather be Cacolick Conspirators to hinder their Babel Building in two several Respects and at two sundry Times First Relating to His Majesty when the Consult of Jesuits at Wild-House had condemned the King and decreed it lawful for any to destroy him yet could they not
them that they despis'd him and call'd him Blasphemer c. as Joseph's Brethren call'd him Dreamer Gen. 37.19 3. They conspir'd the Death of Joseph So did the Jews against Jesus ut suprà 4. They strip Joseph cast him into a Pit when they had condemn'd him Gen. 37.23 24. Thus they dealt with Jesus Mat. 27.28 casting him when judg'd and strip'd into an horrible Pit of Misery Psal 28.1 5. Both were sold as above and 6. Joseph When Sold was hurried to Potiphar and Jesus to the High Priest 7. The Jewish Synagogue as base to Jesus as Potiphars wanton Wife to Joseph 8. Joseph 'twixt Butler Saved and Baker Hanged So Jesus 'twixt two Thieves one Penitent the other Impenitent 9. As Joseph At thirty after three years was released so Jesus about thirty after three days was raised Thus Congruous is the Type with the Antitype herein but much more in the Exalted State as Joseph's so Jesus's bow abode in strength and as Joseph was raised out of the Dungeon seated at Pharaohs Right Hand saved Egypt and his Brethren from perishing So Jesus was rais'd out of Death's Dungeon seated at his Fathers Right Hand and saves his Church and Brethren from utter Destruction More particularly 1. As Joseph was so Jesus is the grand Zapnath Paaneach the Revealer of Secrets Joh. 1.18 and the Saviour of the World Isa 4.3.11 Act. 4.12 2. As Joseph had fulness of all food laid up for the Hungry So it pleaseth the Father that in our Jesus should all fulness dwell Col. 1.19 3. As Joseph's full Garners invited all Lands to come to him the Lord of the Land for supply yea even his very Brethren who had been so Bruitish to him So our Jesus his fulness invites all Lands to look unto him to be saved Isa 45.22 He hath gifts even for the Rebellious Psal 68.18 Act. 3.20 4. As Joseph provided Storehouses for every City that they needed not to Travail far Gen. 41.48 so Jesus lays up Food in every City 't is our happiness that the Word that Bread of Life we have so nigh us 't is brought home to our Houses God Rains down Manna at our Tent Doors Rom. 10.8 we need not say Who shall go up to Heaven to fetch it For us Neither is it beyond Sea c. Deut. 30.13 14. Manna was Rained down Round about the Camp Exod. 16.13 't was no more but their stepping out of their Tent Doors and it lay ready there for them yea Quails as well as Manna which came down in the Dew as Christ that Angels food doth in the Ministry of the Word Blessed be God we have yet neither a Famine of Bread as those poor Egyptians then had nor a Famine of the Word we need not go from Sea to Sea c. to seek it and yet not find it as Amos 8.11 12. yet though the Word be nigh us our Joseph or Jesus his Store-Houses be in every City and in every part in this City some are so lazy they will not stir to the Door to it nay some are so wretched that unless God would set up a Pulpit at a Play-House or Ale-House Door they will not come to hear it 5. As there was no pressing to Joseph till plain Poverty most Penury most powerfully pinched them Gen. 42.1 2. they were Hopeless and Helpless as to themselves gazing upon one another as at their Wits end and not knowing whither to turn them So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us Exod. 12.34 39. Then and not till then do we hunger after the Heavenly Manna 'T is the pinched Soul that prizeth Christ That Soul cries like one ready to perish by Famine Give me Bread give me Christ or I die I cannot live without him I dare not die without him 6. As Joseph the Vice-Roy and Lord of the Land having the Kings Privy-Seal a Gold Chain and Royal Rubes did make himself strange and spâ—â—e roughly to his almost famish'd Brethren when they came to him for Corn Gen. 42.7 Notwithstanding their bowing to him ver 6. wherein they unwittingly accomplish'd his Prophetick Dreams which those Mockers little thought ever to have done to that Dreamer that he might bring them the sooner to a sight and sense of their sin yet all along scattering Pledges of his favour to them as filling their Sacks and restoring their Money ver 25 28. This was all the Revenge he design'd against them for all their Roguery against him He steals these two kindnesses upon them notwithstanding all his strangeness and roughness toward them Even so dealeth our Dear Jesus with his Brethren though they come bowing before him He hideth his love from Job but it was from Increasement of love to make him know his transgression and his sin Job 13.23 24 and 19.11 Job judged himself as hated of God like an Enemy All that Fire of wrath which he complain'd of was but to burn up his Corruptions only and to sever the sin which God hated from the Son whom God loved Jesus was never nearer Mary Magdalen than when she was bleared with Tears for his absence John 20.13 16. and though he spake roughly to the Syrophoenician Woman calling her a Gentile-dog yet had he a design of love upon her Mat. 15.25 28. He giving her the Key of his full Treasury not only fills her Sack but also restores not her Money but what was better her Daughter Our Jesus the Fathers Vice-Roy Lord of all Acts 10.36 having the Signet of the Everlasting Gospel and being Clothed with the Royal Robes of the Richest Righteousness doth sometimes take state upon him seems as a stranger Jer. 14.8 9. and suffers the Children of Light to walk a while in Darkness Isa 50.10 till they be duely truely and throughly humbled then doth he them good at the latter end Deut. 8.16 7. As Joseph could no longer Refrain himself than while his Brethren were brought lew enough upon the Rack of Conscience Gen. 42.21 28 35. and 43.18 and 44.13 14 16 34. but passionately proclaims I am Joseph your Brother Gen. 45.1 3. No sooner had their Sin found them out Numb 31.23 their own Guilt made them timorous and every strange occurrence affrighted them making them mistake and mis-interpret Mercies for Mischiefs but immediately they had Joseph's Steward comforting their distressed Consciences saying Peace be unto you fear not c. Gen. 43.20 23. but bringing Benjamin with them then they shall be cheated with the best of good Cheer They were richly feasted and made exceeding merry v. 29.30 34. yet all this while they knew not that all this Kindness came from Joseph their Brother This was an high point of Heavenly Wisdom in Joseph who well knew how Hypocrites will hang down their heads like a bulrush Isa 58.5 while some Storm of Trouble lyes upon them yet if fair-weather follow they lift up their heads as bolt-upright as ever Something they will do
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be bette◠Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
the Man rather than burn with Lust takes God's Remedy in Marrying though a Levite and in Bondage and for any thing he knew was like to beget Children either for Slavery or Slaughter we must do our Duty and leave the Success to God the Woman now very old having a Daughter Miriam able to watch Moses her Brother when cast into the River was one of those lively Women Exod. 1.19 that had Lady Faith for her Midwife which deliver'd the grave of her Dead Children Hebr. 11.35 much more the Womb of her quick and living The Voice of the Lord makes the Hinds those girtest of Creatures to cast forth her sorrows with Joy Psal 29.9 Job 39.1 2. No less than Faith could possibly be the stay and support of Jochebed in her Travelling Throws for supposing her Burden she was bringing forth to be a Male then must she think of his Birth and Death both together whereas the Travels of other Women are mitigated with Hope and countervailed with Joy of a Manchild being born into the World Joh. 16.21 but alas her Pains in Travel were doubled in her with Fear it should prove a Male the Remedy to others must be a Malady and matter of Complaint to her yea the very crying of her New-born Child she might justly fear would call in some Cut-throat and Male-murdering Egyptian She brought forth Moses and when she saw he was a goodly Child Exod. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Act. 7.20 having a Divine Beauty upon him or as some read it fair by God as if God had in some singular manner put an extraordinary splendour upon the Child When the Mother saw this her beautiful Babe she would have given all the Substance of her House to save the life of her Son she hides him three Months in her House as she had hid him nine Months in her Womb and when her House could hold her hidden Treasure no longer no more than her Womb had done she gives him a third hiding in an Ark of Bulrushes Exod. 2.3 This the Apostle calls not an act of natural Affection only but an act of Faith also and commends the Father for it as well as the Mother who was the principal Agent because he consented to it as Saul did to Stephen's Death Act. 22.20 and concurred with it both of them trusting in God's blessing their means of hiding to their Sons Preservation Hebr. 11.13 fearing nothing of the King's Command This is Remarkable the Lord marked what them Faith had but not what their Faith wanted for it was only a weak Faith they had only Faith in hiding Moses three Months and when that term was expired their weak Faith cast him then out upon the Waters where Man ends God begins and becomes Moses's Keeper The Second Remark is concerning Moses's Person as before his Parents who was famous for his Birth Life and Death First For his Birth Moses was famous in many fair Circumstances not only for his own fairness and comely features forementioned wherewith he was Born as a presage of great Undertakings and whereby as by an Instrument first his Parents were moved to hide him in faith of his Safety and then Pharaoh's Daughter was moved also to have Compassion on him and to save him from being Drowned Exod. 2.2.6 But likewise 1. That he was Born as another Isaac of Jochebed when she was very old as Isaac was of Sarah yet one of the lively Women that brought forth this fair Son without the help of those Midwives which had the cruel Decree of the King to slay all the Males at their Birth 2. He was Born as another Enoch who is call'd the Seventh from Adam Jude ver 14. as Heber was the Seventh from Henoch and Isaac the Seventh from Heber All excellent ones among ordinary Men as the Sabbath is among the Six ordinary Week-Days and famous in their Generations So was Moses Born the Seventh from Abraham and as Enoch walk'd with God so did Moses and as Enoch was a Prophet and a Preacher of Righteousness so was Moses also 3. Like a new Noah who was saved by an Ark Moses was accordingly saved by an Ark of Bulrushes when but three Months old He lay floating upon the Waters as Noah had done in the Deluge and had there the Hidings of God's Power Hab. 3.4 When neither any Friend of his nor his own Parents dare own him then God doth Challenge his Custody and indeed never was Moses safer even while All the Tribes of Israel pitch'd their Tents about his Tent than he was at this time of Danger when the Lord himself took care for his Deliverance 4. Moses like our Blessed Messias could not be hid Mar. 7.24 this New-born Child could not be hid in the House wherein he was Born nor lay he long hid in the Ark by the Rivers Brink for by the over-ruling Providence of God Pharaoh's Daughter was brought forth to Bathe her self in the River as she designed but as the Lord order'd it she was brought thither to do what she little dream'd of namely to Discover and also to Deliver the Child from perishing Exod. 2.5 6. She saw the Ark bid her Maid fetch it We none of us know what God hath to do for us when we go abroad The beauty of this weeping Babe and its singular fairness far beyond the Egyptian black hew discover'd it an Hebrew and moved her Bowels of pity to it Miriam Moses Sister saw all those passages afar off with a glad Heart hastens thither and offers her Service to Hire a Nurse for the Child which was its own Mother whom the Princess pays nobly for Nursing her own Child Exod. 2.7 8 9. the Nurse usually expects not Wages from the Child but from the Parents Thus all Pastors when their People prove unkind or unthankful must look up to the Father of their People in Heaven Here God out-bids Jochebed's Hopes as well as her Fears She would have given all she was worth for the Child's weal a little before this and now she shall have the pleasure of Nursing it her self who could have been well enough pleased a Stranger of the Egyptian Women had been a kind Nurse to it and Royal Pay too yea and all this with Authority Thus God rewarded the Faith of Moses Parents in their not fearing the King's Commandment Hebr. 11.23 because it was Unjust and Impious The Duties of the second Table must yield to those of the first They durst not incur the Danger of a Sin to avoid the Danger of a Mischief better Obey God with whom we must live for ever than Man with whom we must stay but a very little time said Antigona in Sophocles we ought to obey God rather than Man Act. 4.19 and 5.29 and Dan. 3.18 and as God rewarded their Piety so he did their Godly Policy Religion allows something of the Serpent as well as of the Dove lawful Policies have from God not only liberty in the Use but his
bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
himself and who gave a Being to all the World and who only can change the Beings of his Creatures at his own pleasure Two sorts of Miracles God magnified his mighty Power by The first were for confirming Moses's Faith against all the Objections of his Incredulity and to quicken up his Courage and Resolution in undertaking Israel's Redemption The first of those Miracles was Moses's Rod turn'd into a Serpent c. Exod. 4.3 4 5. This shewed how Moses should be an helpful Rod to Israel but an hurtful Serpent to Egypt Moses fled from it yet at God's Command he took the Crocodile or Dragon by the Tail where his Sting lay his Faith overcomes his fear 't was the Messiah's work to break the Head of the Serpent Gen. 3.15 Tail-temptations only are our Exercise And it shews also Israel had been happy under Joseph's Rod of Government And that Rod was become a Serpent under Egypt's Persecution but that Serpent should become a Rod again under Moses's Government To change one creature into another not in appearance only but in Substance requireth a Divine Power The Second Miracle was Moses's hand made leprous c. ver 6 7. where the same Act of putting his hand into his bosom makes his hand both leprous and cleansed Oh how easily can our Lord the Centurion of Diseases make them both come and go at the turning of an hand This was to shew that God by small means could effect great Matters Moses a mean Exile shall be the Instrument of this Glorious Deliverance yet must he be humbled because his hand that wrought all the Miracles was but a leprous hand which none could Cure but God himself It shews likewise how that fretting Leprosie of Sin lurks and lodges in Man's Bosom there Moses found Leprosie and there he left it Go to Christ for Cure who only can say to the Leper I will be thou clean Matth. 8.2 3. See Levit. 14.44 c. Thus Moses was confirmed by God's making him able to work those two Miracles which no Prophet after him nor Patriarch before him till the Messiah came were enabled to work Notwithstanding all this Divine Condescension in answering all his four doubts and vouchsafeing him these two Signs for the third mentioned ver 9. was not now acted till he came into Egypt where he turn'd the Water of Nilus into Blood yet the Infirmity of his Faith in requesting God to make as some say the Messiah or some other man his Messenger did incense God to anger against him ver 13.14 yet not so as to withdraw his favour from him for immediately the Lord concurreth with Moses's Desire in granting Aaron his Brother to be his Assistant ver 14 15 16 17 20. Now Moses thus fully satisfied goes down to Egypt with the Rod of God in his Hand v. 20. which signifies our Experience of Divine Deliverance formerly assembleth the Elders of Israel works those Miracles aforesaid over again in their sight This made them believe that now God would visit his People and they worshipped God ver 30 31. Moses and Aaron make now many unsuccessful Applications to Pharaoh for Israel's Freedom meet with nothing but reproachful Taunts from the hardened Tyrant which no doubt would have been seconded by bloody Blows had not the Lord who employ'd them in this Embassage tyed up the Tyrant's hands c. 3. Note The first Miracle Moses wrought in Pharaoh's presence was that general Sign whereby he did demonstrate to him that his Commission for Israel's Dismission was from the great Jehovah 'T is said If Pharaoh say Shew a Miracle c. Exod. 7.9 and 't is said likewise That they did as the Lord commanded them ver 10. Though it be not express'd that Pharaoh ask'd a Miracle yet is it not to be doubted that Moses shewed not this Sign till Pharaoh in his Luciferian Pride first call'd for it those two Texts imply no less saying to them Shew me some Work above the power of Nature c. otherwise I shall look upon you as two Sawcy Arrogant Fellows that come in your own Name to Affront my Royal Right and shall deal with you accordingly Hereupon Moses casts down his Rod before him and it became a Crocodile a Dragon as the word imports betokening desolation and that his Countrey if he disobeyed should become a Den of Dragons Isa 13.22 This is the third time that this Sign was shewed once in Horeb to clear Moses's Divine Call first to himself Exod. 4.3 4. again to Israel ver 30. and now to Pharaoh c. Now when Moses had given this Testimony of his Divine Call as his credential Letters from the great Jehovah in turning his Rod into a Crocodile as some Interpret the word Tannin not Nachash a common Serpent which the Egyptians Worshipped and to whose greedy gaping Chaps they had cast out so many Hebrew Infants into Nilus where the Crocodile conversed Yet then did the Lord permit the Egyptian Jugglers the Chief of which were Jannes and Jambres 2 Tim. 3.8 to turn their Rods into Serpents also Exod. 7.11 12. that is by Collusion not really such but in appearance only the Devil in them dazling the Eyes of the Spectators so as to make their Rods seem Serpents and though Moses did not detect the Cheat in words yet was it done in effect by deeds for Moses Rod swallow'd up the Magicians Rods. Tertullian saith That Moses's Truth devoured the Magicians Lie c. Thus Christ who is Life Essential swallow'd up death in victory 1 Cor. 15.55 and these Delusions were Figures of the Lying Wonders of Antichrist whose Church is call'd Egypt Rev. 11.8 yet thus they that be of Christ shall overcome Antichrist for stronger is he in them than he that is in the World 1 John 4.3 4. However this Impostor of those Gypsie Jugglers which God permitted to be done and in which Story the Sacred Scripture most Impartially giveth the Devil his due of his Activity and Ability in his Instruments served so far as to harden Pharaoh 's Heart ver 13 14. The first Remark of the Miraculous Plagues being the second sort of Miracles for confounding Pharaoh was God is said in this Book eight times to have harden'd Pharaoh's Heart Thrice it is said that he hardened his own Heart and five times it is also said that his Heart was hardened to wit by the Devil through the just Judgment of God Though God commanded Pharaoh to let his people go but still hardened his Heart that he would not let them go Yet God herein was not contrary to himself for by so commanding him he requireth his Obedience and by so hardening him he punisheth his Disobedience namely with a Judiciary Penal hardness This Heart-hardened Tyrant asks Moses Who is Jehovah I know him not This proud question Exod. 5.2 hath A long Answer to it in the â—en following Plagues When Israel ask'd What is his Name Exod. 3.13 God gives a short Answer I am hath sent me
Nilus which they Adored and for which end it is supposed Pharaoh was going down to pay his Homage to that Idol when God bade Moses go meet him in the morning Exod. 7.15 This is intimated in Ezek. 29.3 9. where they are twitted twice for Idolizing it but God made it loathsom to them Exod. 7.18 4. In their Fish which was their daily and delicate Diet Numb 11.5 for the Flesh of many Beasts they out of Superstition would not eat of as abominable Exod. 8.26 All the Fish died when their Water was turned into Blood Exod. 7.21 5. In their Bodies wherein they greatly prided themselves but the Boils God smote them with spoil'd all their Beauties in their well-built Bodies 6. In their Children when in every House there was a dead Corps and that not of a Slave or Servant but of their First-born All these were the Idols of Egypt Exod. 12.12 Zeph. 2.11 Thirdly and Lastly They were plagu'd in all their Senses As 1. In their Seeing for they lost all sight when the Plague of Darkness took away their Light for three days unless it were horrible sights mentioned in Apocrypha Wisdom 17.6 7. however their comfort of Seeing they lost 2. In their Hearing Oh what a Consternation Dread and Terror seiz'd upon them when God uttered his terrible voice in those frightful Thunders in the Plague of Hail when Fire ran along upon the ground yet did not melt the Hail-stones Exod. 9.23 this must be Supernatural and therefore the more dreadful which might make them think that God was come to Rain Hell-fire out of Heaven upon them as he had done before this upon wicked Sodom Gen. 19. How did this voice of the Lord break the Câ—dars c. Psal 29 5 6 c. yea every Tree of the Field Exod. 9.25 3. In their Smelling both by the stench of the Frogs Exod. 8.14 which might mind them of their Sin that made them stink before God and likewise by the stinking rotten matter that ran out of those Ulcers wherewith they were smitten Exod. 9.9 10 11. As they had oppressed Gods people with Furnace work in making Brick so the Ashes of that Furnace became burning Boils that brake forth into putrid running Sores c. 4. In their Tasting both by the Waters turned into Blood because in them they had shâ—d the Blood of the Male Hebrew Children these Bloody Men had Blood to drink for they were worthy Rev. 16.6 Their River Nilus they used to boast of to the Grecians saying in mockery to them If God should forget to Rain they might chance to perish for it the Rain they thought was of God but not their River Ezek. 29.3 9. therefore to confute them in their confidence as God threatens to dry it up Isa 19.5 6. so here to bereave them of all the comfortable use of it they now loathed to drink of it Exod. 7.18 19 20. God cursed their blessings Mal. 2.2 and also by their thirst thereby procured Drinking such Bloody Water did rather torture their Taste than please their Palate or quench their Thirst 5. In their Touching or Feeling by their dolorous shooting pangs in their Body when the sin of their Souls broke forth into Sores of their Bodies which pained them so that as they could not now sleep in a whole Skin as hitherto they had done so they gnawed their own Tongues for pain this was superadded to the bitings of Flies Wasps Flying Serpents c. whereby some might be stung to death Psal 78.45 and the Magicians themselves who had so insolently imitated Moses the Devil being God's Ape were branded with those Boils to detect their contumacy Besides also the Frogs ravening upon their Bodies so irresistibly c. must needs be very offâ—nsive to their Sense of Touching Lastly As if all this had been too little to fill up the measure of their Plagues and Punishments Pharaoh and all his Forces that hitherto had escaped were all drawn blindfold into the noose by fair way weather c. and then were drowned in the Red Sea Exod. 14.8 9 21 24 28. The seventh Remark in the General is The marvellous correspondency betwixt the Plagues upon the old Literal Egypt with its Pharaoh and the new Mystical Egypt with its false Prophet When the Lord comes to plague this new Egypt Rev. 11.8 He will deal with the Romish Pharaoh for persecuting his Gospel Churches as he dealt with the Egyptian Pharaoh for oppressing his Antient Israel therefore in the seven Vials Rev. 16. there is mention made of Boils Blood and Darkness Frogs c. which is a plain Allusion to the Plagues of Egypt only with this difference The Vision of the Vials begins first with the sixth Plague upon Egypt bringing a noisom Boil upon all the Worshippers of the Beast and the reason may be because that sixth Plague was upon Jannes and Jambres the Magicians that they could not stand before Moses Exod. 9.11 so this vexing Plague that is placed first shall fall upon the Ring-leaders of Mis-rule in the Antichristian Egypt and shall reach Home at the first blow when Reformation begins The second and third of the Vials refer both to that one of Blood in Egypt to shew how it shall exceed that wherein they had some relief by digging for Water Exod. 7.24 but this comes throughly Home without any relief and the Throne of the Beast shall be darkened by the fifth Vial as Pharaoh's Kingdom was by the ninth Plague And the Egyptian Plague of Frogs is translated in the Vials into a more dangerous tenour c. CHAP. XVII The History and Mystery of Israel's Deliverance from Egypt NOW come we to the Concomitants the second part of the Premises proposed of Israel's Deliverance and Departure as the word Exodus signifies out of Egyp They are three 1. The beginning of the year is Altered 2. The yearly Passcover is Appointed And 3. The First born of Israel are Sanctified to God Exod. Chap. 12. and 13. The first of these hath this Remark That Abib which signifies opening or part of our March and of our April being the time of Flowers opening must be the beginning of Months Exod. 12.2 at which time some say most probably the World was Created and Noah's Flood began these words therefore give not properly any new Institution as some say but rather a reviving of the old Custom of beginning the year from that time which use had been discontinued in Egypt for a long time by another use of that Countrey which began their year in Autumn At Spring all things begin to revive the Days lengthening and the Sun ascending and now the whole Creation seemed to rejoice at Israel's Release out of Egypt this was a Figure of the Churches Redemption by the Messias who by his Death in this Month John 18.28 c. gave a new life and reviving to the faln bewintered and withered World 1 Cor. 5.7 8. and 2 Cor. 5.17 Rev. 21.5 Thereby also is the Church
little scattered Church may rally and fall in by Coalition with another that stand their ground And this must be done in haste for in apprehending Christs Blood Merit and Spirit as it becometh us not to be slack and remiss therein it so highly concerning our eternal Weal or Woe so nor may we be of loose and dissolute lives but girt in as above nor envious at our Neighbours Priviledge c. And we must observe to keep this Passeover duely and truly Exod. 12.47 or perish for the neglect of it aut faciendum aut patiendum we must either do it now or we must die for it Now come we to the third and last Concomitant of Israel's Redemption out of Egypt namely The Consecration of the First-born of Israel unto God Exod. 13.1 2. and 11. to 16. The reason of it is laid down by the Lord himself saying All the First-born of Man and Beast are mine ver 2. As if God had said thus They are all due Debt to me as sacred things which I saved in the slaughter of all the First-born of Egypt and thereby also I procured my People their liberty out of the Iron Furnace Deut. 4.20 And this also they were commanded to Teach their Children as well as the Mystery of the Passeover Exod. 13.8 9 14 15. God might say all Created things are his by right of Creation and Preservation as indeed they are but the First-born of Israel are his in a more peculiar manner by the right of Redemption from the slaughter of the First-born of Egypt and therefore gave he this Law Concerning this Consecration of the First-born its prescription together with that of the Passeover is but briefly propounded ver 2 3. but more largely described ver 11 12 13 14 15 16. wherein the Divine Command is extended 1. To the time and place when and where it must be observed to wit at their coming into Canaan ver 11. 2. The matter to be Consecrated is to be the First-born both of Man and of Beast ver 12. 3. The manner or form of Redeeming such First-born us were unfit for Sacrifices namely the First-born of the Ass among unclean Beasts which must be Redeemed or Destroyed and the First-born of Man which must be simply Redeemed ver 13. 4. The final cause In memorial of their Deliverance ver 14. which by words they must teach their Children ver 15. and by Symbols they must be reminded of it themselves v. 16. as alway at Hand c. The first Remark hereupon is this That we are not our own but the Lords 1 Cor. 6.20 Christ may say of us and Oh that he may say so as here ye are mine I have bought you with a price and I have saved you from the common Destruction He that is saved is not his own but rather his who saved him servati sumus ut serviamus being delivered therefore serve him in holiness all our days Luke 1.74 Rom. 12.1 The second Remark is The First born here in one respect may Typifie Christ the Redeemer 1. Because he is the Begotten Son of God from all Eternity called therefore the First-born of every Creature Col. 1.15 2. As he took upon him our Nature and was Born of the Virgin Mary so he was also her First-born Mat. 1.25 then presented to God as the First-born Luke 2.23 24. 3. Because he was the first that rose out of the Grave and made a way unto Everlasting Life therefore is he called The First-born of the dead Col. 1.17 Accordingly as the First-born was first set apart and then Sacrificed to God so Christ as the unspotted Lamb holy and acceptable was first separate from sinners Heb. 7.26 and then made himself a perfect Sacrifice for the sins of his People ver 27. And 4. He is called the First-born among many Brethren Rom. 8.29 as our Captain going before us in suffering work to whose Image we ought to be conformed and therefore must we give him the Honour of the First-born whose first Birth-right requireth that all our Sheaves should veil Bonnet strike Top-sail and fall down to his Sheaf as theirs did to Joseph's Gen. 37.7 8. The third Remark is As in another Respect those First-born secondly are Types of Christians the Redeemed as well as of Christ the Redeemer called the Church of the First-born whose Names are written in Heaven Heb. 12.23 Alas we are all of us by Nature the Children of wrath Eph. 2.2 till we be Redeemed by the Blood of Christ from the second death for in respect of the first Death no Man can give any Ransom to God Psal 49.8 9. Heb. 9.27 Thus those First born that were to be Redeemed do Figure out the Redeemed of the Lord out of the World so called Psal 107.2 Isa 51.11 and 62.12 who are as dear to God as his First-born Exod. 4.22 and in that respect are higher than the Kings of the Earth Psal 89.27 for they are Kings and Priests Rev. 1.6 to serve him day and night in his Temple Rev. 7.15 The fourth Remark is The Mercy of our Deliverance requires the Duty of our Obedience Thus here saith God Sanctifie unto me all the First-born c. ver 2. Israel was equally exposed to the Destroying Angel as was Egypt had not the Lord in Mercy spared them therefore he requireth of them their First born We may not be all for receiving Mercy and nought at returning Duty We must not only look at what hath been done by God to us but what also ought to be done by us to God namely observing all things that he commands us Matth. 28.20 This Law signifies that as we are Redeemed from Death by our Dear Redeemer so we should Consecrate both our selves and all ours to the Service of the Lord Rom. 6.13 19 22. and 12.1 even as he is our God and Sanctifies us to himself from the Womb Psal 22.11 Isa 46.3 Jer. 1.5 Luke 1.15 and Gal. 1.15 and then do we Mystically sanctifie our First-born to God even when we Offer up to him our first and best Services the Lord will have the priority thereof We must seek first the Kingdom of God Mat. 6.33 our first Times Thoughts Words and Deeds should be Consecrated to God in our Morning Devotion serve God first c. The fifth Remark is God will be served like himself both in and with the best of all our Services The Males must be the Lords Exod. 13.12 the more Honourable Sex which bears up the Name amongst Men and therefore the Lord curseth that Deceiver who hath a Male in his Flock yet would cozen the great King with some Carrion or corrupt thing Mal. 1.6 8 14. In this Law of the First-born of Beasts as the Male was required signifying that perfect Man our Lord Jesus Eph. 4.13 so even of clean Beasts God will not be defrauded of the Right First-born to prevent the fraud it was ordained to tarry seven days with the Dam and to be dedicated to
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
confirm our Faith c. The Second Remark is At this Mansion of Kadesh doth Miriam dye a good Woman and of great use as a Prophetess to the Church in the Wilderness to which she was one of the three Guides Mic. 6.4 N. B. First Something that was famous is Recorded of her Exod. 15.20 and Secondly Something that was Infamous Numb 12. As to the first no doubt but Miriam was endued with a Prophetick Spirit and God spake by her and by Aaron as well as by Moses Numb 12.2 tho' not so familiarly mouth to mouth as to him v. 8. therefore is she honoured as one of those three singular instruments in the hand of God and a principal guide of God's People from Egypt towards Canaan 'T is not impossible that Miriam might be as helpful to Moses being much Elder than he whom she watched when Exposed in an Ark of Bulrushes Exod. 2.4 as Nazianzen's Mother was to his Father non Solum adjutricem in pietate sed etiam doctricem gubernatricem c. Not only an Help-fellow but also a Doctress and Governess to him as the Son's Character is of her Therefore they who vilifie the Female Sex especially with reference to Religion may here observe that in the very point of extraordinary Prophecy as well as in ordinary piety the Male and Female are all one in God as they are in Christ Gal 3.28 But secendly Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses's Wife happened Numb 12. as above this was that which made her something infamous a blot in her Escutcheon of Honour which we may charitably believe she got cancel'd out upon her Repentance and recovery from Leprosie Suppose her weak head being of the weaker Sex was not able to bear such strong Wine out of the Cup of such an high honour without being intoxicated for which fault her Heavenly Father spate inker face Numb 12.2 14. Yet thus far God honours her by Recording her death in Sacred Scripture Numb 20.1 as was Sarah's Gen. 23.1 where Sarah's Age as well as Death are both Recorded Some have observed that God thought it not fit to tell us of the length of any Woman's Life in Scripture save only Sarah's for the humbling of that Sex which is too apt to be haughty Notwithstanding as Souls have no Sexes so of some Women such as Miriam Deborah the Virgin Mary c. It may be said that beside their Sex there was nothing found Woman-like or weak in them as if what Philosophy saith the Souls of those Noble Creatures had followed the Temperament of their Bodies which consist of a frame of rarer Rooms of a more exact composition than Man's doth The great storm that Miriam raised and probably about precedency is covered with sience Mic. 6.4 as was Sarah's unbelief 1 Pet. 3.6 the Prophet and the Apostle making an honourable mention of them both thus Miriam is honourably mentioned for her Death and Burial Numb 20.1 Where also her age is necessarily implyed tho' not plainly expressed as was Sarah's for she must dye about 130 year old being at least ten years older than Moses whom she watched among the Reeds of the River and who dyed at 120 years old c. The Third Remark at Kadesh this second time is Israel's murmuring again for want of water here as before they had done at Rephidim in the first year of their coming into the Wilderness Exod. 17.2 That was done by the Old Generation and this by the New Numb 20.2 3 4 5 c. Who did too perfectly Patrizare Children acting over again the old sins of their sinful Parents whom God had therefore cut off and consumed at this time whereupon those new Male Contents were the worse because they made no better improvement of God's severity with their Fathers as Dan. 5.22 As God had tryed their Father's forty years ago with this very want so now he tryed their Children and they also Rebell'd against him Thirst is a more eager Appetite than Hunger and more enrageth the Desires and Affections of Mankind therefore were they thus earnestly and eagerly hot in their chiding of Moses in wanting not only Water but Patience also whereby they were transported to break the peace with their Governour this was now their Malady and a great impediment again in their way to Canaan The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandring therein the same Fiery Tryals may befall us that befell our Fore-fathers in the Marian days Objection They had lain here at Kadesh a whole Twelve-Month 38 years before this and then there was no murmuring for want of Water Answer The Waters out of the Rock Horeb broached at Rephidim Exod. 17.6 c. had followed them from thence to Kadesh and from Kadesh back to the Red-Sea and in all their 38 years wandring those Waters followed them still 'till their return now to Kadesh again but at this time those Waters out of the following Rock 1 Cor. 10.4 were departed tho' the manner how is not expressed Thus God may betrust his Church a long time with Living Waters yet by his Soveraignty withdraw them again The Fourth Remark is The Remedy to this Malady for which Israel again in a new Edition seditiously murmured Moses and Aaron pray for Water v. 6. which God again graciously answered putting up and pardoning this renewed Rebellion in a new Generation and prescribes means to satisfie their thirst by a renewed Miracle v. 7 8. Such a Congruity there is betwixt that Miracle in the first year Exod. 17.1.6 and this in their 40th year that some have mistaken this for a Repetition only of that but Disparity may be observed as well as Congruity for 1. That at Rephidim which was their tenth Encamping place from Egypt this at Kadesh which was their Tenth Station of the 42. before they entred Canaan Numb 33. declares it c. 2. There Moses cryed to the Lord for the outrage of the People here Moses and Aaron both fall down before the Lord. 3. There the Lord stands before Moses on the Rock here his Glory appeareth unto Him and Aaron 4. There Moses was commanded to smite the Rock with his Rod here he is commanded only to speak to the Rock with his Rod in his hand 5. There it was for the Old Generation here for the New c. 6. There Moses is not branded with Incredulity as here he is which makes the fifth Remark The Lord is angry both with Moses and Aaron here for their unbelief ver 9.10 11 12. Moses's Sin seems to be manifold here as 1. His immoderate anger 2. His speaking to the People when he should have spoke to the Rock ver 8. 3. His smiting of it when he should only have spoken to it 4. His smiting it twice in a pang of Passion the doubling of his stroke shew'd the heat and fume of
Beasts to satisfie their Lusts c. Thus here 't is said Israel bowed down to their Gods ver 2. call'd shame Hos 9.10 These two Sins met together in one Act as oft do Vice and Impudence The Seventh Remark is Men may go far towards Heaven and have many deliverances in their way yet fall foully into heinous Sins to provoke God so as to make them fall short of Heaven Oh stand and wonder that Israel should be thus left of God to themselves in sinning those two heinous Sins when upon the very borders of Canaan their Preservation for forty Years was but a Reservation for this present and worst Judgment Thus those double Sinners of Israel Idolaters and Adulterers whom God had guided through the Wilderness for forty Years who had seen God's wonderful Works all along and felt his Punishments both for their own and their Fathers Sins and who were delivered from many Enemies round about and now ready to enter the Promised Land a Type of the heavenly Canaan yet now abiding in Abel-Shittim their last Station they provoked the Lord to anger ver 3. and the Plague broke in upon them Psal 106.29 which cut them off and so prevented them of entring Canaan Heb. 3.16 17 18 19. The Eighth Remark is Man 's sinful self is his worst Enemy Though the Devil be the greatest yet our own wicked Hearts are the worst Adversary Neither Balaam nor his Master Beelzebub could by any means bring Israel under the Wrath and Curse of God hitherto by any Inchantments or otherwise yet when the Temptation of Satan met with and drew out the Corruption of those wicked Israelites through the Pestilent Counsel of Balaam then did they take Fire and fell into those aforesaid soul Sins which by their own default brought them both under the Wrath and Curse of God by their own Corruption The second Part now follows namely the Removing of this Impediment or stumbling block which was twofold 1. Either mediately by Man is Justice excecuted And 2. Immediately by God himself in the Plague 1. The principal Men that were Ring-leaders in the Transgression were in the General sentenced to be hanged by the Judges of Israel who had not defiled themselves 2. Zimri a Captain in particular was slain by Phinehas The First Remark from hence is Though Moab and Midian with their Daughters were the main beginners of this abominable Mischief yet God first beginneth to punish and purge his Church for God begins at his Sanctuary Ezek. 9.6 and his Judgments must begin at the House of God 1 Pet. 4.17 notwithstanding they do not end there The Midianites must not expect to pass unpunished for God gives Order to destroy them ver 17. and Chap. 31.2 the Reasons why they and not the Moabites do follow upon ver 17. for they were chief in the Mischief The Second Remark is The greatest Grandees of the World ought not to be exempted from the stroke of Justice for 't is said here to the Judges of Israel Hang up those Heads or Princes of the People ver 5. their greatness and Grandeur shall not bear them out or protect them Potentes potenter torquebuntur Chief Men shall have chief Torments They shall die the accursed Death as Hanging was Deut. 21.23 those dissolute Chieftains brought this curse upon themselves and as they had sinned publickly so they suffered publickly before the Lord in the Face of the Sun so for ever to be remembred Mic. 6.5 The Third Remark is When Impartial Justice is executed upon Sinners gentle or simple to the Extirpation of Sin out of Church and State then the fierce anger of the Lord is turned away from that People God is a God of such pure Eyes as he cannot look upon Sin but he must loath it He cannot behold it but he must punish it Hab. 1.13 and to do Justice and Judgment without partiality is more acceptable to the Lord than Sacrifice Prov. 21.3 Especially upon Delinquent Princes who Sin with a thousand Hands as they are publick looking-glasses for People to dress themselves by Regis ad exemplum totus componitur Orbis The Fourth Remark from ver 6. Prince Zimri had surely hatch'd his Heart over with the highest Impudence of Hell who was so brazen-Browed as not to be Content with the common People to commit Fornication without the Camp or Tents of Israel but he Bo va Jakâ—èb el Achau eth hammidianith Hebr. brought his Whore Chozbi into the Camp among his Brethren not only to incite them to the like lustful Lasciviousness but also daringly to outface God himself who walk'd in the midst of the Camp Deut. 23.14 with his notorious Fornication void of all shame to be seen in the Act both by God and Men. The Fifth Remark is Zimri's wicked Act is aggravated also with other notorious Circumstances that he a Prince who should have shewn a better Pattern to the People dared to commit this lewd filthiness among his People while they were bewailing the sad Judgment of the Pestilence now raging among them ver 6. so that his sinning with such an high Hand shewed his Contempt not only of Moses and the Congregation but of God himself and his Judgments and so of all Religion yea and with a profligate purpose as some say to stir up the People to an open Rebellion The Sixth Remark is The extraordinary Motion that came upon Phinehas to perform that Heroick Act of executing Justice upon those filthy Sinners in the sight of Moses and of the Congregation weeping for the Sin and Punishment in the matter of Baal peor ver 3. they were taken as the Adulteress Joh. 8.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ipso furandi Actu in the very Act of Theft This Fact of Phinehas ver 1. who was but a Priest's Son and no ordinary Magistrate and not proceeding judicially with those Malefactors but thrusting a Prince of Israel and a Princess of Midian through their Bodies with his Javelin so suddenly giving them no Time for Repentance may seem blame-worthy in the Eyes of Men but this was done by no private Authority of Phinehas but either by the appointment of Moses ver 5. in whose sight the Sin was committed ver 6. or by an extraordinary Motion of the Holy Spirit as Ehud's Case was in the slaying of Eglon and therefore not to be made any Rule of Practice c. The Seventh Remark is That this famous Fact of Phinehas his Justice in slaying those two infamous Sinners even in the midst of the flagrancy of both their Lusts might not be misjudged by any Man afterwards therefore God himself both justifieth and rewardeth it here ver 11 12 13. as an Holy Work done by the Motion of his Holy Spirit and for a farther Divine Testimony of the Vindication of Phinehas's Fact God withdrew his destroying Plague upon it from the People ver 8. The Eighth Remark is Twenty and four thousand died notwithstanding before the Plague was stayed namely all the
is The Divine Consolation wherewith He closes this Oration not loving to set like the Sun sometimes in that dark Cloud of Divine Commination Hereupon Moses here comes to Comfort Israel with a double Cordial The First is God's Promise of the Restitution of Israel ver 36 43. And the Second is his Promise of the Rejection of all their Adversaries against whom He denounceth Corporal and Eternal Punishments ver 40 to 44. whereby He shewed God's Mercy in Christ toward them in the end The Sixth Remark is The Conclusion of this Chap. 32. in which after Moses had moved the People to a diligent Consideration and Application of the Matter of this Song ver 46 47. then God commands him to take a view of the Land of Promise from the Top of Mount Nebo the next Mountain ver 48 49. and then to give up the Ghost there ver 50 51 52. wherein Moses faithfully Commemorates his own Sin as a Vindication of God's Justice against him and for a warning to all People not to disobey God by his Example however he gives this Account of himself that according to the Apostle's Phrase He died in the Faith seeing the Promise afar off and saluted it Heb. 11.13 Now come we to Chapter the thirty third of Deuteronomy which is Moses's last Prophetical Prayer and his Patriarchal Benediction relating to the twelve Tribes of Israel a little time before his Death This consists of three Parts 1. The Prologue 2. The Prediction it self in twelve Particulars And 3. The Epilogue or Conclusion of the whole In the first Part the Prologue Moses maketh Arguments for Captivating the Peoples Attention and Good Will His first Argument is drawn from the Person of God who had conferr'd so many and so great Divine Favours upon them ver 2 3. His second Argument from the Person of Moses Himself in his twofold Office 1. Prophetical in giving them the Law ver 4. 2. Regal as he was King c. so might command their Audience The Remarks upon this first Part the Prologue are First Here beginneth the fifty fourth and last Section or Lecture of the Law call'd in Hebrew Haberahah Haec benedictio this is the Blessing beginning here And much to be marked because the Words of dying Men are living Oracles most pious and ponderous but most of all of this dying Man of God Moses The Second Remark is From the Person of God call'd here a Lover of the People who bestowed three special favours upon them The 1. Was in giving them his Law 2. In providing for them the Brazen Serpent to heal them when stung of the fiery Serpents Thus the fiery Law is a Schoolmaster to bring us unto Christ figured by the Serpent set up while they compassed Mount-Seir Edom's Land Deut. 2.4 5. Numb 21.4 9. And 3. In preparing them for their Possession of the Land of Promise by the Explication of the Law which Moses made to them at this Paran named here and Deut. 1.1 and Hab. 3.3 This teacheth us that after we be brought to Christ by Faith He informs us in his Law by his Spirit and so prepares us for our entring into his Eternal Rest The Third Remark from the Person of Moses is Though Kingly Government as it is described 1 Sam. 8.9 was not set up in Israel yet Moses is call'd King here ver 5. as he was the Supream Magistrate and Chief Governour of Israel their Law-giver and such an Heroick King as reigned over the People by Vertue and Justice not by Force and Violence Not Imperiously saying this I can do by my absolute Power but this is fit for me to do as a Magistrate fearing God c. He had the Heads of the People and the Tribes joyn'd with him here as King Lords and Commons 'T is the best of Governments doubtless where the Beam is kept right and eaven betwixt Soveraignty and Subjection without Tilting the Balance either way The Second Part is the Prediction relating to the twelve Tribes and beginning with Reuben ver 6. The First Remark concerning Reuben is Moses prays for him that though he had finn'd with his Father's Concubine Gen. 35.22 for which he lost his Birth-right Gen. 49.4 and though the Princes of this Tribe rebelled with Korah Numb 16.1 c. yet that Mercy might be shewed him in Christ so as to live to Life Eternal and not die the second Death according to the Chaldee Paraphrast or at least to live before the Lord in this World that he might not be extinguished among the Tribes By Vertue of this Prayer Reuben remained a number to go on Armed before their Brethren against the cursed Canaanites Josh 4.12 The 2d Remark respects Judah v. 7. who was the 4th Brother yet is blest in the 2d place for the honour of the Kingdom which was to be in this Tribe by David c. and out of which the Messiah was to spring Moses prays that God would hear the Prayers of Judah when he fought the Lord's Battels pressing the Lord that he would turn his promises into performances as was oft done in David's and his Successor's days and Moses prays that Judah's hands may be sufficient for him and that God would be an help to him to shew that Man's sufficiency is of God The 3d Remark concerns Simeon whose Name is not mentioned in this Patriarchal Benediction because 1st He lost his Honour by his Cruelty upon Shechem Gen. 49.5 7 c. 2dly By the Corporal and Spiritual Fornication of his Posterity in Zimri c. Numb 25. Therefore was this Tribe lessened from 59 Thousand at the first Muster Numb 1. to 22 Thousand at the last Muster Numb 26.14 But the Rabbins not willing to have Simeon altogether omitted do join him with Judah here in the Blessing because he went forth with that Tribe to fight against the Canaaites Judg. 1.3 and because Simeon's Inheritance lay in the midst of the Inheritance of Judah Josh 19.1 1 Chron. 4.42 So their Expeditions were in common joined together Yet the Greeks in many Copies join Simeon with Reuben in the former Blessing thus Let Reuben live and not die and let Simeon be many in number But this Addition is exploded by the Fathers Some join Simeon's with Levi's Blessing because both of them were scatter'd in Israel Gen. 49.5 7. The 4th Remark respects Levi who had been a Copartner with Simeon both in the Cruelty and in the Curse afore-named yet this Tribe did retrieve it self from both by their Zeal against Idolatry Exod. 32.26 27 c. which Simeon's Tribe did not so comes to be blest by Moses here with a Sacerdotal Dignity ver 8 9 10 11. to whom the Vrim and Thummim Sincerity of Life and Soundness of Doctrine is here promised and which the Levitical Priesthood kept till the Captivity but then lost them Ezr. 2.63 and never recovered them because the Messiah our High-Priest after the Order of Melchisedech was to restore them by the
Light and Truth of the Gospel Till then the Tribe of Levi prayed for and preached to the People And because Ministers shall be sure to have many Enemies for so doing therefore must the People pray for them and if Man will not Right them Light being offensive to sore Eyes c. God himself will by striking through the Loins of those that injure them v. 11. as Korah Dathan and Abiram were done to Levi had no Portion but the Lord who therefore was their Avenger The 5th Remark is the Publick Exercise of Religion promised to Benjamin ver 12. who had been his old Father's Darling Gen. 42.4 and now must become a Darling to God himself Benjamin must live by Levi because the Temple wherein the Levites ministred stood upon Mount Moriah in the Tribe of Benjamin being the Northern Part of Jerusalem though the Southern Part wherein Mount Sion stood belonged to Judah's Tribe The Valley of Millo betwixt those two Hills Mount Sion and Moriah being filled up and made plain by Solomon whereby those two Hills might seem to be but one and the greater communicating its Name to the lesser hereupon God is said Synechdochically to dwell upon Mount Sion Thus Benjamin did dwell betwixt the two Shoulders of the Lord those two Holy Hills from both sides of the Temple as the Head on the Body The 6th Remark is the Blessing of Joseph in both his Sons Ephraim and Manasseh wherein is promised 1. A Confluence of all Creature-comforts from Earth and Heaven ver 13 14 15 16. and 2. A most potent Kingdom ver 17. Moses prays here that the Sun with its warmth and the Moon with its moisture may make Joseph's Land fruitful and that the Messiah who appeared to him in the Bush Exod. 3.2 might both preserve Joshuah of Joseph's Tribe in his Wars as the Bush in the Flame and bless him with a Conquest over Canaan as with the Horn of an Vnicorn c. The 7th and 8th Remarks relate to Zabulon and Issachar both Sons of Leah whom Moses joins together in one Blessing ver 18 19. to whom he promiseth vast Treasures by Sea-Traffick Zabulon was foretold to dwell by the Sea Shore Gen. 49.13 Issachar had also some Cities by the Sea side though they mostly delighted in a quiet Country Life of feeding Sheep and tilling the Ground from whence they sucked in prodigious Profits Both those Tribes shall not forget to return their Praises to God from whom they received all those Profits They shall call the People to the Mount of God The 9th Remark respecteth Gad to whom is promised 1. most renowned Victories ver 20. and 2. a most Reverend Prophet to Spring out of that Tribe to wit Elijah the Thisbite ver 21. who executed the Lord's Vengeance upon Baal's Priests 1 Kings 18. as likewise of a most resolute Prince namely Jehu of this Tribe who furiously poured forth God's Fury upon the Idolatrous House of Ahab c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this side Jordan where their Law-giver Moses had his Lot to die and be buried in yet were they as couragious as any to conquer Canaan for their Brethren Numb 32.23 29 33. 1. Chro. 12.8 and 5.18 to 22. The 10th Remark relateth to Dan to whom Military Prowess is promised ver 22. who is by Jacob called a Serpent Gen. 49.17 for his subtil and secret surprizing of his Adversaries But here by Moses he is likened to a Lion that lurketh in Bashan the Place where Lions were bred and suddenly jumped upon their Prey that passed by So Dan jumped suddenly on Laish Josh 18. The 11th Remark concerneth Naphthali to whom is promised all sorts of Prosperity even to full satisfaction ver 23. For they laying upon the Sea and trading with Tyre Sidon c. could not well want the most contentful Provisions both for quantity and quality more especially coming with the Favour of God to them There the light of God's Favour in Christ appeared Matth. 4.13.16 The 12th and last Remark upon the Tribes is on Asser or Ashur ver 24 25. to whom is promised a plentiful Portion both above Ground for Fruits and under Ground for Metals together with Multitudes of Children This Tribe had now 53 Thousand and four hundred Men of War Numb 26.47 and is farther promised That while their Days lasted their Strength should last also As Moses was lusty in his old Age Deut. 34.7 The third Part of Deut. 33. is the Epilogue or Conclusion wherein Moses gives 1st a graphical Character of the high Praises of the most high God both in his own Nature and Majesty ver 26 27. and in his transcendent loving kindness to his People Israel ver 28. and 2dly shuts up all with a most elegant Epiphonema which is Eucharistical ver 29. Remarks hereon are 1st This Conclusion concerneth all the Tribes of Israel in general unanimously celebrating the Glory of God in his goodness to his Church in the Wilderness they all partaking thereof to their everlasting Happiness Jeshurun the Chaldee explains it Israel and the Greek translates it Beloved Or it comes of Jashar Hebr. Righteous for they were beloved of God and righteous in his Eyes Yet soon they lost their Uprightness and kicked against God like a Shar Hebr. Bullock or young Mule qui matrem suis regratulatur calcibus that kicks his Dam after he hath suck'd her Dugs Deut. 32.15 The 2d Remark is God was an All-sufficient Succour to Israel while they retained their Uprightness God riding upon the Heavens ver 26. was an evidence of Triumph 2 Sam. 22.11 Hab. 3.8 Revel 6.2 and 19.11 16. having all the Celestial Creatures for his Cavalry or Horsemen and all the Terrestrial for his Infantry or Footmen What Foe can stand before him and his c. The third Remark is the Safety of the Church under such a Protector the Ancient of Days is their Refuge ver 27. Their Protection is both above and below them a Child of God cannot fall so far as to fall below the everlasting Arms of God Cant. 2.6 much less can all his Children Christ destroyeth the Devil that hath the Power of Death Heb. 2.14 and with him all their Enemies are destroyed The fourth Remark is God's Church is a People separated from the World that lays in Wickedness 1 Joh. 5.19 They dwell alone ver 28. Numb 23.9 they mingle not with the Heathen nor meddle with their Worship or Manners Esth 3.8 being a peculiar Treasure to God Exod. 19.5 Tit. 2.14 having a better Fountain to feed on than the broken Cisterns of the World No Foe shall Usurp their place The fifth and last Remark from the Epiphonema is God's People are the World's Paragons None-such ver 29. such as the World is not worthy of Heb. 11.38 in their having Ossensive as well as Defensive Armour whereby they pull down the strong holds of Satan 2 Cor. 10.4 5. As 't is God's Glory to tread
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
Tribe must be honoured in reference to the Messiah the Lyon of this Tribe who by his Scepter should Rule all Nations Gen. 49.8 as likewise because this Tribe marched under the Conduct of Caleb their General unto whom Joshua had allotted Hebron Josh 14.8.13 Ten or Twelve Years saith Dr. Lightfoot before this all which time was spent in dividing the Land and bringing every Tribe into its Possession So that Caleb had hitherto little leisure because of Publick Service or if he had any leisure he knew himself distinct from the publick too weak to work his own settlement especially considering the Canaanits during this interval of time had gathered great strength Hereupon the whole Tribe of Judah and of Simeon do unanimously engage for him they make him their General so under the Conduct of Caleb Hebron and Debir are Conquered and the Anakins subdued Judg. 1.2.3.9 10 11 12 c. Thus Caleb became thus far Joshua's Successor in the Generalship though but over two Tribes and who more fit than he who had been Joshua's Faithful Partner in Espying Canaan c. And therefore the same Story set down in Josh 15.14 comes in there as some suppose by way of Anticipation N. B. 'T is not at all improbable that God would not have so Faithful a Servant of his as Caleb had been who followed the Lord so fully c. Numb 14.24 c. to depart this World in obscurity without bearing any considerable figure therein before his Death therefore the Lord conferr'd this Signal Honour upon him to become a chief General to Judah and Simeon's whole Tribes though not universally so over all the other Tribes as Joshua had been and though he was not constituted one of the Judges of all Israel as Othniel c. for these were extraordinarily raised up of God after Caleb to save Israel from those sad Calamities which came upon them for their abominabl Apostacies which happened not in Caleb's time The Second Remark is The Success of this first Expâ—dition which is expresly said to be wholly transacted after the Death of Joshua ver 1. The Tribe of Judah and of Simeon had First For Humane Help the Kenites to assist them ver 16. being the Posterity of Jethro Moses Father in Law who left their own Country and for Religion-sake follow'd Israel into the Land of Promise whom Saul Respected in his time for old kindnesses 1 Sam. 15.6 But Secondly For Divine Help the presence of the Lord of Hosts ver 4. and 19. by whose assistance principally they became Victorious over 1. Bezek ver 4 5. 2. Jerusalem ver 8. 3. Hebron ver 9. to 16. 4. Hormah ver 17. 5. Gaza Askelon and Ekron ver 18. The first of all these was most famous in the Narrative the King whereof being described First By his Name Adonibezek that is Lord or King of Bezek Secondly By his State He lost the Field fled was taken and had his Thumbs and Great Toes cut off that he might no more fight with his Hands nor run away with his Feet ver 5 6. And Thirdly By his Cruelty ver 7. He had done the same to Threescore and Ten Kings and therefore this was done to him by Divine Direction to retaliate upon himself his own barbarous Tyranny over others Whom he had thus inhumanely tortured and then trode upon them lying under his Table as Trophies of his Victories However here was an over-ruling hand of God in suffering such Civil Uncivil Wars among the Canaanites wherein one Tyrant subdues so many of their Kings this made the Conquest of Canaan the more easie to Israel for Judah c. under Caleb's Conduct Conquers Seventy Kings in the Conquest of one Adonibezek This Tyrant they bring before Jerusalem to strike a terrour upon the Jebusites and there they kill him in terrorem to all such Tyrants Then sacks and burns the City ver 8. Moreover the City Hormah we find was once utterly destroyed by Moses Numb 21.3 but being since that time Re-edified as a City Anathematized and devoted to Destruction as the Word Hormah Hebr. signifies it is utterly destroyed the second time here ver 17. N. B. Now by a small transposition of one Letter and laying by the Aspirates which is usual as in Anna and Hannah then Horma resembleth Roma devoted to Destruction also Roma diu Titubans Variis erroribus Acta Corruet Mundi Desinet esse Caput Rome was once destroyed when it was Pagan and when now Papagan the second time it shall be destroyed The Third Remark is The sad Consequences of this Victorious Success Namely Israel sins and God punisheth them for their sins First Israel sinned in suffering those sinful Nations contrary to God's Command to live among them those Sinners became Snares and Traps c. to Israel as they had been forewarned Exod. 23.32 Josh 23.13 and Numb 33 55 c. for by Conversing with them they learned their Works served their Idols Sacrificed their Sons and Daughters to Devils c. Psal 106.34 35 36 37 38 39. in which Dreadful Apostacy they impudently declared their Horrible Ingratitude to that most Gracious God who by such a Mighty and Miraculous Hand had brought them out of the Bondage of Egypt had fed them Forty Years with daily Miracles in the Wilderness and had now according to his Promise driven out the Cursed Canaanites brought them into the possession of the Land of Promise a Land flowing with Milk and Honey Besides their shameful sin bewrayed their most shameless persidiousness in so soon breaking that Solemn Covenant which Joshua had lately sworn them into twice Josh 8.33 c. and Josh 24.14 Notwithstanding all these stupendious Obligations yet sundry Tribes are branded here for their sinful neglect of routing out those sinful Nations which was indeed the Inlet of all their Apostacies either out of Cowardly fear or love of ease c. for this the Tribe of Judah is found fault with ver 19. Benjamin ver 21. Manasseh ver 27 28. Ephraim ver 29. Zabulon ver 30. Asser ver 31 32. Naphthali ver 33. but above all Dan was singular in this sinful sloth ver 34 35 36. which occasion'd through the straitness of their Borders their Expedition to Laish mention'd Judg. 18 c. Secondly God punished them for those sins Psal 106.40 41 42. his Wrath was kindled against them c. Therefore 1. God refuseth to drive out the Nations as he had promised Judg. 3.1 2 3. c. And 2. God delivers them into the hands of Cruel Oppressors round about and renders all their Enterprizes unsuccessful Judg. 2.14 15. CHAP. II. JVdges the second Chapter giveth an account how the Messiah himself comes as the great Shâ—phard of his Sheep Hebr. 13.20 and as the Chief Bishop of our Souls 1 Pet. 2.25 to make his solemn Visitation just as Joseph sought his Brethren and found them in Dothan which signifies Defection Gen. 37.17 So this blessed Joseph or Jesus who is not
c. was call'd Mahaneh-Dan in the Hebrew Judg. 13.25 which had that Name given to it when the Danites went in their Expedition to surprize Laish Judg. 18.11 12. which Expedition saith Bochartus was long before Samson's time and this likewise is a manifest proof that those Stories related in the five last Chapters of Judges were before Samson tho' related after him To the Sixth is added 'T is the Unanimous Opinion of Divines that Dan was cut out of the Roll of God's Sealed Tribes Revel 7. from ver 5. to 9. because he was the first in that shameful Recidivation and Revolt from the true Religion before Idolatry lodg'd in any other Tribe Dying Jacob foresaw this and bewail'd it in that Holy Rapture and Ejaculation upon his Death-Bed Gen. 49.18 nor is there any Account given or any reckoning made of this Tribe as there is of the rest 1 Chron. 7. To the Seventh is added an Eighth Argument the Seventh being only but a probability and having no intimation in Scripture for it namely That Jonathan the Levite spoken of Judges 17.7 and became the Priest of the Idolatrous Danites Judges 18.30 was the Son of Gershom the Son of Moses Exod. 2.22 who was born to him before he went out of Midian into Egypt which was Three Hundred and Eighty Years before Samson Dyed therefore 't is more than Improbable that this Jonathan should be alive after Samson's Death seeing he is call'd but a Young Man Judg. 17.7 we cannot suppose him to be then Two Hundred and Fifty Years Old To this Eighth may be added the Ninth Argument from Sir Walter Rawleigh before mentioned that the War between Benjamin and the rest of Israel did probably fall out in that Interval betwixt Joshua and Othniel for 't is said expresly three times over There was no King in Israel in those Days Judges 17.6 and 18.1 and 21.25 That is no Judge or Supream Magistrate to restrain them from Wickedness but under an Anarchy so to do what they listed without Controul Besides As the Tribe of Judah led the People against the Canaanites Judges 1.3 And so they did against the Benjamites and both by God's Direction Judges 20.18 CHAP. XVII THESE Premises being taken for granted to Regulate the Method and Order of my procedure in this History c. Therefore the next prospect I propose to my self and to my Candid Reader is the Seventeenth Chapter of Judges and so forward to the four following Chapters and then return where I left at Judges 2. ver 11. and so on to Chap. 17. Junius well observeth in the General that the Scope of all these five last Chapters of Judges is to demonstrate how notoriously the Commonwealth of Israel was corrupted both in Religion and Manners while they had no ordinary Supream Magistrate to restrain them and Bochartus adds that all these Narratives of Israel's Corruption were annexed to the end of this Book not because the things related therein were done after Samson's Death But for this cause that the History of the Judges which the Author had principally designed to write might by no means meet with any Interruption Judges the Seventeenth holds forth how the Idolatry of Israel in their Degenerate State began first in a private Family and that by a Woman and likewise in the Tribe of Ephraim ver 1. This one Family founded first the Worship of Idols this small spark once kindled inflames and infects the whole Tribe of Dan and so this Infection spreadeth till the other Tribes were infected also and brought to the Worshiping of Baalim and Ashtaroth Judg. 2.13 How great a fire may be kindled from one single spark and a little leaven may serve to soure a large lump this was Israel's Unhappiness at this time they had no Healer to crush this Cockatrice Egg. According to the old Rule Principiis obsta Venienti Occurrito Morbo They had no Governour to keep them in Awe and Order or to restrain this Micah and his Mother from such wickedness The First Remark is Micah's Mother under this Anarchy devoteth Eleven Hundred Shekles of Silver to the making of an Idol Notwithstanding the Forty Years airing in the Wilderness yet this Old Woman still smells of Egypt's Idolatry and here like Mother like Son Partus sequitur Ventrem The Birth follows the Belly Here was false Play betwixt the Mother and the Son the Son steals from the Mother the Mother Curses the Son though at random not knowing he was the Stealer The Son is startled as dreading to lye under a Mother's Curse confesses his Theft and though it was Sacrilidge in her Eye yet blurts she out a Blessing upon her Son she had newly Cursed ver 1 2 3. Lyra tells us of some supposing this History to succeed in order of time the History of Samson who held that Delilah was the Mother of Micah because she received Eleven Hundred pieces of Silver of each Lord of the Philistines which is computed to be a Thousand Pound a piece to betray Samson into their hands Judg. 16.5 but this blind Guess 't is no better in it self stands upon a bad bottom for Samson's Delilah was long after this Story of Micah's Mother even several Hundreds of Years betwixt Othniel and Samson let it therefore pass for a Jewish Fable Dr. Lightfoot saith better in setting down these three supposed Reasons I omitted to transcribe before why the Holy Ghost laid these Stories which came to pass so soon in so late a place are As First That the Reader observing how their State-policy failed in the Death of Samson who was a Danite might presently be shewed God's Justice in it because their Religion had first failed among the Danites in their Idolatry Secondly That when the Reader observes Eleven Hundred Pieces of Silver were given by every Philistine-Prince for tne ruine of Samson he might presently call to mind these Eleven Hundred pieces of Silver that were given by Micah 's Mother for the making of an Idol which afterwards brought in Idolatry and ruin'd Religion in Samson 's Trihe Thirdly That the Story of Micah one of the Hill-Country of Ephraim Judg. 17.1 the first Destroyer of Religion and the Story of Samuel one also of the Hill-Country of Ephraim 1 Sam. 1.1 and the first Reformer of Religion might be laid together somewhat near It was the Saying of a late Learned Interpreter Praestat mihi Vnus Jeronimus quà m Mille Rabbinici One Jerome is more of value to me than a Thousand Rabbins So I say in this case Plus valet Unus Levipes mecum quà m Mille Anglo-Judaei For Lyra is commonly called the English-Jew The Second Remark is This Micah's Mother was a Wicked Woman or at best a Mongrel in Religion so was Irreligious First That she was a Wicked Woman appeareth in her being a Cursing and a Swearing Woman The Apostle describing a Wicked Person giveth this Character His Mouth is full of Cursing and Bitterness Rom. 3.14 from Psal 10.7 and we
which is not Mortis Susceptivus capable of being put to Death yet it is said to be Mortified because by its being Devoted to God for the Service of his Sanctuary according to the common Notion of Church-Lands it as it were dyeth passing away from a Secular to a Sacred use In like manner saith he that the Death of Man there mentioned is not a Corporal but a Civil and Spiritual Death like that of Jephtah's Daughter who died to the World when devoted to Prayers and Fastings c. as a Recluse spending her perpetual Virginity in Religious Exercises Answer 3. That Law of putting to Death there is limited with Mikol Asher Lo de omnibus quae sunt sub suâ potestate which he hath a power over but the Jews had no power over the Lives of their very Servants insomuch that if any Master kill'd his Servant casually he was to be surely punish'd for it by the Law of God Exod. 21.20 Much less was it lawful for him to take away the Life of his Servant wilfully and intentionally upon pretence of any Vow as this was but least of all hath a Father power over his Child to take away his or her Life under pretence of a Vow for though Servants be said to be their Master's Money Exod. 21.21 Yet Children are not so to their Parents but are indeed themselves of a Second Edition and so in slaying them they do Tantamont slay themselves in them whereas both Masters and Fathers are bound up from Murdering either Servants or Sons c. by that great Command of God Thou shalt do no Murther whereof Jephtah is made a Breaker by those that say he Sacrific'd his Child Answer 4. Nor will that Law of God which impowereth Parents to get their Stubborn and Rebellious Children Stoned Deut. 21.18 19 20 21. afford any relief to the first Opinion no more than that Law which commands Parents to have their hands first in stoning their Idolatrous Children Deut. 13.8 9. N. B. For neither of those Instances come near or concern our Case in hand for Jephtah's Daughter was a Pious Virgin not so much for ought we know as tainted with Idolatry much less a down-right and known Idolatress and as she was one that durst not transgress the Commands of the first Table in Adoring Srtange Gods instead of the true Jehovah so was she no less careful and conscientious concerning the Duties of the Second Table here 's no Stubborness or Rebellion heard of here Oh how did she Honour her Father in her most Humble Answer to him saying Father do not for my sake make thy self a Transgressour to God I freely give my Consent to thy Vow I am willing to bear my Burthen and to live a Virgin all my Life as one cut off from the Comfort of Children my Will is wrap'd up in thy Will Oh my Father Her words ver 36. import all this as if she had been in Christ's School and had learnt his words Father not my Will but thy Will be done Matth. 26.39 A Dutiful Daughter indeed c. The Second Objection is Should this be granted that Jephtah only Devoted his Daughter to a perpetual Virginity it would too much symbolize with that Popish Doctrine of Votary-Nuns and those Monastick Vows of a Single Life for which we have neither Precept nor President in Scripture Answer 1. It may well be supposed that the fear of palliating that Popish Point about Nunneries hath been the principal Reason that hath prevailed with several Godly Learned Men to push them into those Sentiments that Jephtah's Vow ought rather to be understood of a Burnt-Offering than of Devoting his Daughter to the Service of God in a State of Virginity as this Second Opinion affirmeth N. B. But I think there is more ground of fearing that the first Opinion concerning Sacrificing her Jephtah's practice therein might be improv'd to a greater countenancing of Humane Sacrifices in that Day wherein many Instances were manifest of burning their Sons and Daughters to Moloch Whereas there was neither Precept nor President for any Monastick Separations at that time therefore this was not so dangerous to become a Pattern of any voluntary vowed Virginity in Monasteries as is practical in the Romish Church seeing this Virginity was not voluntarily vowed upon the Virgins part but it was violently imposed upon her by the Rash and Inconsiderate Vow of her own Father who lived in such corrupt times of Ignorance and Superstition that himself wanted not some Tincture thereof as will appear afterward when we come to enquire Whether Jephtah did well or ill both in making and paying his Vow And seeing his Daughter was so far from making any voluntary Vow of Virginity of her own accord though she obsequiously submitted to her Father's Disposing Authority over her yet doth she beg leave of her Father to lament her Destinated Life for two Months among the Mountains before she became a Recluse and to be confined to her place which is but a Sandy Foundation for such Monastick Lives as Popish Nuns lead N. B. But all Circumstances aforesaid being well considered this Example upon Record may rather serve as a Sea mark for shunning such Rocks from fear of Ship wrack than stand as a Pattern for following Ages 'T is safer to say This is Recorded by the Holy Ghost for our Caution and not for our Imitation Answer 2. Nor is it altogether Unscriptural for some Women to be so shut up as not to be given in Marriage ever after to pass by Tamar David's Daughter who was shut up in her Brother's House 2 Sam. 13.20 and David's Concubines who were shut up also we are not told how long David's Daughter remained in Absolom's House but we are told how long his Concubines were even to the Day of their Death 2 Sam. 20.3 N. B. Come we now to more Undefiled Instances as Anna the Prophetess Luk. 2.37 who was one of the few famous Witnesses of the Messiah's coming into the World and of whom Grotius saith that she was Affine huic Exemplum an Example near a-kin to this for she spent Fourscore and Eight Years of her Widowhood saving her Seven Years Marriage in frequent Fastings and Prayer in the Temple Night and Day she coming in at that instant when Simeon took up the Babe of Bethlehem into his Arms Simeoni Succinuit she Sang forth the Praises of that Beautiful Babe with Simeon also to make up a more Harmonious Consort ver 38. N. B. But still to step nearer the point in hand the Counsel of the great Apostle may be conferred herewith concerning Virgins which he confesseth cannot be Congruous to all but only to such as have the Gift of Continency and have so decreed reserving still a liberty of doing otherwise if need require which Popish Votaries do not and which Jephtah's Rash Vow indeed took away from his Daughter being not so careful as the Apostle was in not casting a Snare upon her that had decreed no
such thing upon her self but did mightily bewail that ensnaring Bondage 1 Cor. 7.25 35 37. which Verdict Paul gives as peculiar to those Primitive Persecutions of the Church under Bloody Nero for the better bearing of Distractions in those dismal Days Answer 4. is Nor doth all this give any Countenance much less any Confirmation to the Romish Nunneries in Popish Countries for as Capellus argues excellently we read of no Nunneries or Cloysters that were erected in the Jewish Church And beside what hath been said upon the case of Jephtah's Vow and upon the Apostle's Advice to the Virgins c. N. B. Though it was lawful for a Virgin under her Father's Power to Vow a Vow for the Afflicting of her Soul c. Yet must it be First With her Father's Consent Numb 30.4.13 Secondly Of things Lawful only as in denying her self in some things that Nature desired and may warrantably be received Thus the Rechabites Vowed against Wine Strong Drink c. Jerem. 35.8 9 10. And thus the Virgin might Vow to afflict her Soul which is one of the Instances of what she might Vow namely such Acts of Self-denial in abstaining from some Creature-Comforts such as otherwise she might lawfully live upon whereas to Vow Unlawful things and what are not warranted by God's Word a Vowing to do evil is an utter Abomination as Deut 23.18 Act. 23.14 c. And Thirdly She might Vow only such things as were possible as well as lawful and in her power either by the Constitution of her Natural Temper or by the Assistance of God's Grace promis'd to her And thus thinks Judicious Junius That Jephtah's Daughter did consent to her Father's Vow being content Se in perpetuùm quasi Nazaraeum futuram Domino to be separated as a perpetual Nazaritess unto the Lord and his Service c. N. B. But the Popish Vows of Virginity are Diametrically contrary to those Divine Truths and therefore their Vows of Continency hath this Curse of God upon them to breed all manner of Incontinency in both Sexes as our own Chronicles concerning Abbies and Monasteries do abundantly confirm To say nothing of their Clergy who are all under the same Vow of Continency yet is it too notoriously known that they turn all Towns and Cities into so many Sodom's where they dwell c. The Third Objection is If Jephtah 's Daughter was not Dead but only Devoted Why did the Daughters of Israel go yearly four Days every Year to lament her by a Custom or Ordinance ver 40. Answer 1. The Hebrew word Lethannoth is variously rendred either to lament and in this first sense they might take a just occasion of lamenting her perpetual Virginity as well as her Death for the former bare an Analogy and proportion to the latter it being a Civil Death as before is shewed and therefore to be lamented Answer 2. Worthy and weighty Weems saith Though the Septuagint render Lethannoth by reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lament but the reason was saith he because they mistook its Derivation deriving it from Tanin a Dragon which makes a moanful mourning Mich. 1.8 Job 30.28 29 whereas the word Letannoth comes from Tanah narrare to Rehearse So Judg. 5.11 it should therefore be Translated ad colloquendum Pagnin and Arias Montanus do Translate it ad confabulandum cum câ So Kimchi which Junius followeth namely to talk with her that they might comfort her in her Solitary Life for which these Daughters of Israel might both lament her case and chear up her Spirit with the remembrance of that Glorious Victory which they celebrated with Triumphant Songs four times every Year with her to allay her Sorrows Objection the Fourth It was the Belief of the Ancients of that very Age that Jephtah did really slay and Sacrifice his Daughter for it is probably conceived that the Ancient Greek Poets used to steal Sacred Histories and turn them into their Poetical Fables and accordingly they framed from this very Scripture-Record their Story of Agamemnon 's Sacrificing his Daughter Iphigenia to pacifie the Gods N. B. Answer 1. It is granted That it was the practice of both the Greek and Latine Pagan Poets to steal their Stories out of the Scripture of truth as Homer his Description of Alcinous's Garden from Moses's Sacred Description of Paradise and Ovid likewise stole his lame description of Deucalion's Floud from Moses's Description of Noah's Deluge and sundry other such like N. B. Answer 2. It is granted also that there is some Congruity and seeming Parity betwixt the Name of Agamemnon's Daughter Iphigenia and Jephtah's Daughters Name especialy had the Sacred Scriptures given her that supposed Name of Jephtigenia which it doth not and therefore that Hypothesis or Supposition wants a firmer foundation to stand upon We have this Rule in Philosophy Strato Superstruitur and Vitruvius saith In solido extruendum est Vpon firm ground found the Building and our Lord better bids us build upon the Rock Now a Poetical Fiction seems too Sandy a Foundation to bottom a Theological Assertion upon N. B. Answer 3. Though it be granted that in many Circumstances there be a Congruity As First In Time they were Contemporary Secondly In Name they not absurdly Symbolize Thirdly In Personal Figure both were the only Daughters of two Chieftains and both were Virgins And Fourthly In their Fate both were Objects of a Paternal Vow And Fifthly In the Occasion thereof both were Vowed to a Deity when their Fathers went forth to wage War against their Enemies Thus far the Congruity may hold N. B. Yet the Disparity in the Issue of the Poetical Fiction spoils all as Argumentative to prove the point in hand that Jephtah did certainly Sacrifice his own only dear Daughter because Agamemnon did so to his Iphigenia For First It is denied that Agamemnon did so by Authors of unquestionable Honour and Credit who thus relate this Story Agamemnon having by chance slain a Stagg that belong'd to Diana she in Revenge rais'd a Dreadful Tempest upon the Grecian Ships that were at the Besieging and Blocking up of Troy The Devil's Oracle told them That Diana would not be appeas'd unless some of Agamemnon's Blood were Sacrificed to her In order hereunto crafty Vlysses got the Virgin away from her Mother by a Wile but when she was about to be Sacrificed Diana was moved with compassion sent her away privily into Taurica there to be one of her Priestess's and kindly sent them an Hind to be offered up in her stead with Acceptance so that the Storm ceased N. B. This is the Relation of the most Classick and Authentick Historians and in particular briefly Sir Walter Rawleigh one of great Reputation relateth it thus Calchas that Pagan Priest would indeed have had Agamemnon's Daughter Sacrificed to pacifie Diana but some think that the Goddess was pleased with an Hind c. N. B. But Secondly Suppose she were really Sacrificed which is improbable What Inference can be drawn from
his desires to this Dame only in the general at the first saying bring me him up whom I shall name unto thee v. 8. N. B. This practice of Divination by the Dead or by their Ghosts was frequent among the Pagans and from them Saul learnt it when he would not learn better Lessons from Samuel The Witch was a Practitioner in the Art and can do it but dare not for fear of Saul's severity v. 9. saying wherefore layest thou a snare for my life to cause me to dye supposing him by his speech and garb to be some ordinary Israelite that might accuse her to Saul as one guilty of a Capital Crime N. B. Note well It were an happy thing if we could learn that Godly Lesson from this Wicked Woman namely to answer Satan with the same words wherewith she answered Saul saying oh thou Tempter to sin why layest thou a snare for my life c. We should cut Satan short in such a case as Christ did the Pharisees why tempt ye me ye Hypocrites Math. 22.18 We should imitate the Vertues of Devils c. The Sixth Remark is Saul's security he gives this Dame to bear her harmless for her Diabolical Divination v. 10. Saul sware to secure her from all punishment N. B. Note well Here we may stand and wonder how profoundly had this Hypocrite plunged himself into the deep Pit of Perdition He had pretendedly put down all Witches in the Land according to God's Law Exod. 22.18 Deut. 18.10 which Commands that all such should be put to death but here he swears by the Lord God who had given out that Command to Indemnifie her in despite of that great God and all the World N. B. That Saul sware here may not seem strange at all for it hath been observed before that he had been both a great swearer and as great a forswearer in the case of David again and again that he should now seek to Witches after he had suppressed them was shameful enough this was a returning with the dog to his vomit and makes the report of the Rabbins more probable who say Saul only supprest Witches because they foretold the fall of himself and his Family and the succession of David in the Kingdom However Saul adds this sin to all his former Swearing that he would not only build again what he had formerly destroyed so make himself a most grievous Praevaricator Gal. 2.18 but also makes a most wicked abuse of God's Holy Name desperately Swearing by the Lord that he would sin against him in using Witchcraft and that he would protect the Witch against God as well as Man N. B. This was Saul's topping sin whereby he ripened himself for his ruine and made himself miserable by his choice forsaking his own mercy and following Lying Vanities Jon 2.8 N. B. Note well From whence we may learn that an Hypocrite may hold fair for a while and go far but at long last he is detected that he may by all good Men be detested for his Hypocrisie Some Mens sins go before hand to Judgment and some Mens sins follow after 1 Tim. 5.24 as Saul's did The Seventh Remark is The Witches Promise and performance to Saul when he had thus secured her by his swearing her Indemnity before she knew him who he was that thus boldly would Indemnifie her v. 11. she asks him Whom shall I bring up to thee Here was her grant to his request offering her service to him Saul answers bring me up Samuel Saul had experienc'd much kindness and compassion towards him from Samuel while he was alive insomuch that God rebuked Samuel for mourning so long for him Chap 16.1 So now likewise Saul expected some Counsel and Comfort in his deep distress from Samuel when he was dead To gratifie Saul the Witch falls to her work of Witchcraft in some secret place and the Devil in Samuel's Mantle appeareth telling her it was Saul himself that came to consult her whereupon she made an outcry v. 12. for fear of her own life because Saul was now an eye witness of her Witchcraft tho' other Reasons be rendred of her sudden exclamation by Learned Men as Mark First This supposed Samuel surpriz'd her all on a sudden and made his appearance to her sooner than ordinary before she had done her Charming devotion and before she had mutter'd over all her Necromantick Verses which was the usual time of other Ghosts Apparitions when she had compleated her Conjuration Mark Secondly Some conjecture that this Ghost did make his appearance in a differing manner as well as at a differing time to other Ghosts which she used to Conjure up by her Magick Spells for whereas her Black Art commonly conjur'd Black Spectrums suitable in colour to the Art so denominated yet this supposed Samuel appeared wrap'd up in that Splendid and Majestick Mantle which he used to wear as Judge of Israel Mark Thirdly the Rabbins conjecture mentioned by Menochius is that the usual way of Ghosts appearing was either with their feet upward and the head downward or all along as they are wont to lie in the Grave but this Spectrum came bolt upright as if he had been a living Man However it was this is certain that the Witch was affrighted and it may well be supposed she was no Novice to be affrighted at any ordinary matter in her own Witchcraft it must be some extraordinary accident that made her cry out Mark fourthly But the most probable Reason why she did so was for fear of Saul as is above said whom now she knew by her Familiar that told her so because 1 she crys out thou art Saul and 2. Saul is concern'd to comfort her against her fears saying be not afraid v. 13. as if he had said I come not hither to betray thee but for satisfying my self c. The Eighth Remark is The Preparative to this Dialogue betwixt Saul and Satan in the similitude of Samuel 1st Saul asks her what sawest thou she answer'd 2dly I saw Gods ascending out of the Earth v. 13. Hebr. Elohim Raithi gnolam min haerets Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits because the Witch saith she saw Gods in the Plural Number those Devils being her Gods But the word Elohim is commonly used for one person in the Hebrew Language So Barah Elohim God Created Gen. 1.1 and a Ruler of the People is for honours sake call'd Elohim Gods Exod. 22.28 or this Witch might speak after the Pagan manner who had many Gods Judicious Junius judges those she calls Gods were some goodly Apparitions sent by Satan as his Apparitors and Fore runners But the whole coherence sheweth that those Elohim or Gods was but one Person for Saul desired but one v. 11. and both Saul enquires and the Witch answers only of one v. 14. so that the person she saw is meant one God-like an excellent person full of Splendor and Majesty exceeding not
said further The King may do his pleasure with Mephibosheth but he might have his diet with me and should by me be Royally Entertained like a King's Son this was fairly promised by a sordid Pick-thank suppos'd to be a Canaanite by birth who afterward worm'd out his Master Chap. 16.4 The Fourth Remark is Humble Mephibosheth was exalted from his lurking hole at Lodebar to live in Jerusalem v. 13. tho' he was lame of both his feet and so unfit to diet at Court and tho' David had resolv'd that none such should come thither Chap. 5.8 N. B. What greater savour doth Christ afford us to feast us at his own Table in the Lord's Supper no doubt but we all come limping thither oh that we may be as humble as lame Mephibosheth c. 2 Sam. CHAP. X. THIS Chapter relateth the Story of David's sending Embassadors to the King of Ammon the Causes and Effects thereof Remarks hereupon are First David being securely settled in his Kingdom like a truly grateful person indeavoureth to testifie his gratitude unto all that had been kind to him in the day of his Adversity and now having done it at home to Jonathan's Son he would do it abroad also to Nahash's Son whose Father was now dead and who had shewed some kindness to David in distress and therefore he sent Embassadors to comfort the Son concerning the death of his Father who had been so kind to him v. 1 2. N. B. What this kindness was that Nahash shewed David the Scripture doth not declare but Tradition tells us First The Rabbins say that when the King of Moab had slain David's Father Mother and Brethren whom he had left with him for safeguard from Saul one of his Brethren escaped to Nahash King of Ammon who kindly succour'd him Secondly Jerom saith with whom Abulensis Angelomus Lyra and others do concur that when David fled from Achish King of Gath at the instigation of his Lords that envy'd David he came to Nahash King of Ammon who gave him courteous entertainment but not so much out of love to David as out of hatred to Saul who was a common Enemy to them both for as to himself Saul had given him a great over throw before Jabesh-Gilead 1 Sam. 11. and as to David Saul had driven him into strange Countries for the safety of his life and therefore some humanity must be shew'd him which he did and which David here requiteth The Second Remark is David's Embassadors of Peace were treated with the grossest disgrace v. 3 4. against the Law of Nations the young King that abused those Embassadors was Hanun which signifies gracious but he had grace in his name only not in his Nature however David will be both grateful and gracious tho' Hanun be never so graceless as he shew'd himself here His Princes did misrepresent David's simplicity indeed to him there is nothing so good saith Grotius here which may not sometimes meet with malicious Interpreters in the Courts of Kings Those Wicked Men in their Thinkest thou that David c. mused as they used and measured David's mind by their own malice It was that old Hereditary hatred of those Ammonites against Israel Deut. 23.3 4 5 6. which suggested those Satanical surmises and sinful Counsels whereof themselves at last had the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod saith Evil Counsel proves always pernicious to the Evil Counsellors Peter Martyr brings in those Princes speaking thus to their King David doth but dissemble Friendship to thee for he knows God hath commanded that Israel shall not seek our peace nor our prosperity for ever Deut. 23.6 and we know that David is a zealous promoter of the law of his God Hereupon this young foolish arrogant King follows their fond Counsel shaves off one half of the Embassadors Beards and cuts off their Garments by the Buttocks c. v. 4.1 Chron. 19.4 this horrid affront Hanun acted partly to deform and disgrace them that they might be derided by all Spectators and partly to put a scorn upon their Religion which forbad even in their mourning to mar the corners of their Beards Levit. 19.27 28. and Deut. 14.1 yea and partly to make them bear a part in the Ammonites mourning for the death of Nahash Hanun's Father according to the Custom of that Country tho' forbid to Israel and therefore were they bid to stay at Jericho till their Beards were grown v. 5. N. B. But Hanun's cutting off their Garments was the far worse affront because the Israelites wear no Breeches save the Priests only when they ministred before the Lord that their nakedness might not appear Exod. 20.26 28.42 43. otherwise they wore long loose Garments both for ease ornament modesty and comeliness now this was done in despight to David's Embassadors that not only their uncomely parts but also their Circumcision might be scoffed at by the uncircumcised Courtiers and common People Isa 20.4 47.2 50.6 The Third Remark is David's ill resentment of this sublime indignity done to those that represented his own person to this foppish King he prepareth for a Revenge feeling his own cheeks shaven and his own Coat cut and curtail'd in his Embassadors But first he sent them Cloaths to cover them c. and bids them stay in an obscure Village for Jericho was not built till long after 1 King 16.34 'till their reproach was removed by the growth of their Beards v. 5. the Ammonites now too late understood how they stank like loathsome Carrion by this horrible fact so they hired the Syrians whom David had lately subdued and who were therefore ready enough to joyn with them both for revenging themselves of David that made them Tributaries to him and to suppress his growing greatness N. B. The Ammonites Hired here Thirty two Thousand Chariots and Horsemen with a Thousand Talents of Silver 1 Chron. 19.6 7. to fight against Israel's Army consisting wholly of Footmen hereupon David prudently sends Joab with his Army to Medebah a City in the borders of Ammon 1 Chron. 19.7.9 chusing rather to make their Countrey the seat of War than his own v. 7. The Fourth Remark is The event of this preparation on both sides v. 8. to 14. Wherein Mark. 1. The Ammonites were so wary as to put their Army in Array at the entring in at the Gate of their own City Medeba that in case of a Defeat they might have that Bush at their Backs for a Retreating shelter but the numerous Syrians of all sorts were placed afar off in the open Field to surround Joab both in Front and Rear v. 8 9. Mark 2. Joab like an Accomplished General chuseth the choice Men of Israel wherewith to Assault the Syrians looking upon them as a multitude of Mercenaries who would never stand it out if hotly charged and if they were once beaten the Ammonites would quickly flee Thus with this Stratagem and with his gallant Oration to Animate his Brother Abishai he falls on v.
of that doleful Chain of David's Lust So far was David still from Repenting of his Sin that seeing his craft for concealing his Adultery he failed him in all the other fair means he contrived now resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly and so to cover his Adultery with Murther that so he might not live to accuse the Adulteress Mark 1. In order hereunto he wrote a letter to Joab v. 14. not with Black but rather with Blood and Vriah must carry this Sword to Joab for the cutting of his own Throat Hence was feigned that Fable by Satan's subtilty of Bellerophontis literas portare to elude this true Scripture-Story When a Man bears the message of his own death c. Mark 2. Vriah must be set in the hottest Battle and then lurched v. 15. Joab must believe this most excellent person had some way deserved Death and he must be the Executioner yet could he not be ignorant of the Law that no Criminals should Die without two or three Witnesses against them therefore he was too obsequious in obeying so Tyrannical a Command v. 16 17. but Joab happly hoped hereby to ingratiate himself with David for the Murther of Abner which he had not yet answered For now David was like to be no less guilty than himself Right or wrong he 'll please the King Mark 3. Tidings hereof are dictated by Joab in what order the Messenger must tell David v. 18 19. and if the King object any rashness in the enterprize he must answer Vriah is slain also and that answers all objections v. 20 21 22 23 24. The Messenger played his part notably like a pick-thank and makes haste to tell David of Vriah's death which salved all so that he needed not to tell him of the death of Abimelech Judg. 9.53 as Joab had tutor'd him to qualifie the death of any of his Brave Souldiers c. Mark Fourthly David was pleased saying Let not Joab be displeased c. v. 25. where he smootheth up his General slights the slaughter of so many gallant men and deeply dissembleth with the Messenger that so neither his bloody Command nor Joab's fawning obedience might be discovered to him N. B. David had been still striving against the stream in the use of fair means and none would do to his content but having found success in this foul Policy Oh how he huggs himself under hardness of heart But was this like David who while but a Servant was so tender hearted he could not cut off the Lap of Saul his Adversary but his Heart smote him with remorse 1 Sam. 24.5 but now coming to be a King he can kill his faithful Friend and loyal Subject yea one of his famous Worthies without regret and with peace of mind O quantum mutatus ab illo how had Adultery altered him Mark 5. Bathsheba mourned for the Death of her Husband v. 26. and no doubt it was a feigned and a merry mourning She was inwardly pleased both as freed from fear of his rage and punishment of an Adulteress and as hoping now to be made a Queen Had she been sensible of her sin afterwards doubtless she was she would have mourned like a Dove as Queen Huzzah did Nah. 2.7 But after Seven days of mourning saith Josephus the ordinary time Gen. 50.10 1 Sam. 31.13 the Adulterer Married the Adulteress and probably more haste might be made here that she might be thought to be with Child by David after they were Married v. 27. But the thing that David had done displeased the Lord which was not simply his Marrying of her for that is no where forbidden in Scripture but for his alluring her to Adultery and for murthering her Husband after it as will more plainly appear in the following Chapter where David's Conscience is awakened THE THIRD VOLUME Of the SACRED History and Mystery OF The Old-Testament Logically Discust and Theologically Improved Beginning at The Birth of Solomon and ending at the Birth of Christ Wherein an ample Account is given of all the Apocryphal Times also betwixt Malachy and the Messiah as well as of all the Canonical Books till that Time By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1695. 2 Sam. CHAP. XII THIS Chapter contains First David's Repentance for his double sin and both of them of the first Magnitude Adultery and Murder He was reduced to Repent by Nathan's parable and by direful punishments denounced against him for them And Secondly The effects of his Repentance both as to his private and as to his publick capacity Remarks upon the First Part are First The procuring cause of David's Repentance as God himself was the principal so Nathan God's Prophet was the instrumental cause thereof for 't is said The Lord sent Nathan and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was v. 1. Mark 1. The time how long David lay in his Sin without Repentance 't is computed about Ten Months was the time of his impenitency for God sent not Nathan untill the Child begot in Adultery was born by Bathsheba So long did David indulge himself in his Amourous Embracements of his dear Adulteress whom he the Adulterer had now ventured to Marry Yet all this long Ten Months as Peter Martyr well observes David sanctified every Sabbath presented himself before the Lord in the Holy Assembly and did purifie himself with others according to the Laws of the Sanctuarie's purification But Oh wonderful With what kind of mind Surely he did nothing sincerely nothing from real Piety it was all in Hypocrisy and from a customary Formality When the ordinary use of the Ordinancies of God could not cure David of his Lethargy but still he stuck fast with his Feet in the cloggy Clay because the God of ordinances was not in them He had only got the Mantle of Elijah in his Tabernacle-Worship but he still for these Ten Months time wanted the Lord God of that Mantle of Elijah which Elisha pray'd for 2 King 2.14 Even then God out of meer Commiseration and Free Grace to David makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay as David acknowledges Psal 40.2 N. B This was to teach us That as no Man can awaken himself out of a Dead Sleep so the best of men may fall when they will but they cannot rise when they will untill the Lord lent him his Holy Hand to help him and to do for him what Ebedmelech did for Jeremy to draw him up with the Cords of Mercy out of a Miry Dungeon Jer. 38.6 12 13. The Second Remark is Nathan is the Ebedmelech to David This Nathan had been sent by the Lord to David with Glad Tidings about filling David's House with variety of Sweet Cordials and Comforts Chap. 7.4 to 17. And
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
Gad again to David ver 18 19. 1 Chron. 21.18 that as he had been the Minister of the Law to him in the Sad Tidings of an approaching Pestilence so he might be of the Gospel to him in the Glad Tidings of the pardoning his Sin and staying the Plague as likewise to give Direction unto David who durst not go to Gibeon 1 Chron. 21.29 30. Mark 3. David thus directed dare go to Araunah notwithstanding the Sword of the Angel having a call from God N. B. This Man was a Gentile that had Mount Moriah now in his Possession Which figured saith Peter Martyr the Faith of the Gentiles to whom the Jews must come at their last Conversion as David did to Araunah here in believing the Messiah if ever they be saved Mark 4. Araunah peeps out of his hole wherein he and his Sons had hid themselves and spies the King coming to a Subject and a Jebusite yet a Proselyte He was ravished with this wonderful Condescension and understanding his Errand frankly offers his private All for Publick Good He had a Princely Spirit though but a Subject's Purse ver 20 23. Mark 5. David denies it as a Gift but desires it as a Purchase not only out of Candour Kings may not Rob Subjects but out of Conscience of honouring God with his own Cost Prov. 3.9 a given Oblation disparages it wherein the bounty of the Donor is of more value than the devotion of the offerer So David refuses ver 24. Mark 6. David buys the Threshing Floor and Oxen c. For Fifty Shekels of Silver but the whole Plat of Ground whereon the Temple was after Built cost David Six Hundred Shekels of Gold 1 Chron. 21.25 there he reared an Altar and offered Sacrifice which God Accepted in Christ Heb. 13.10 sent Fire from Heaven 1 Chron. 21.26 as a sign of it Levit. 9.24 1 King 18.24 38. 2 Chron. 7.1 So the Plague ended ver 25. ADVERTISEMENT ☞ THE Reader must be informed that the whole History of King Saul David and Solomon and of all the following Kings to the Captivity as they are recorded in both the Books of the Chronicles is interwoven and included in this History of both the Books of Samuel and in both the Books of the Kings so that there is no need of a distinct History of Chronicles The First Book of KINGS 1 Kings CHAP. I. THIS Chapter is an Introduction to Solomon's Inauguration before his Father David's Death Some General preliminary Remarks may not here be altogether unseasonable The First is Though David was a Man after God's own Heart yet must he not live for ever in this lower World but must see corruption Act. 13.22 38. As the first Rank of the three first Names Adam Cain Abel according to their significations do import thus much that Earthly Possessions are but Vanity So the second Rank of the three first Names Adam Sheth Enosh do in like manner according to their significations imply thus much That Man is made Mortal and Mutable Kol-Adam Kol-Abel as is the Hebrew Psal 39.5 Every Man is altogether Vanity So was David as he said there of himself at his best Estate He was though a Good yet but a Mortal King and had but a Mutable Kingdom David must Die according to that grand Statute of the Parliament of Heaven It is appointed unto all Men once to Die Hebr. 9.27 and he must leave his Throne to his Son Solomon The Second General Remark is The Kingdom of Israel was but in its Childhood in Saul's Reign it grew up to the vigor and vivacity of its Youth in David's days but it ascended up to its highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most maturity of Manhood under Solomon's Soveraignty and from his time began its descension and declination in the Division of it until it dwindled into Captivity In the time of this dilaceration of the Kingdom Grotius well observes that Israel had all bad Kings the cause of its declension and Judah had some bad Kings of a middle size many enough but of good Kings no more than may be writ in a Finger-Ring The Third Remark is Though some say that David's Numbering Israel as above was the last Act of the King before he betook himself to his Bed and that he was so affrighted with his beholding the destroying Angel having a drawn Sword in his hand that he lay Bed-rid ever after Yet others are of opinion and with more probability that all those Historical passages recorded in the Eighth last Chapters of the First of Chronicles from the beginning of Chap. 22 to the end of chap. 29. were transacted while David was able to walk abroad and to stand upon his Feet as he is said to do in that Parliament of Princes he had Assembled 1 Chron. 28.2 where he was the Speaker and so spake to that Assembly as they all might well perceive he was no whit decayed or defective in his Intellectuals though now he was both Old and Cold Dr. Lightfoot saith well That though David was now become Cold and Benummed by Old Age yet had he no Sickness therewith he was both Heart-whole and Head-whole though somewhat Paralytical And therefore though his most common and most commodious composure was in his Chamber lying along upon his Couch yet upon such an occasion as the Crowning his Son Solomon the second time before all Israel he could come forth stand upon his Feet make Orations and Order matters c. The Fourth General Remark is David did many Publick Actions after that of his Numbering the People before he came to be struck with a Cold-Palsie in the end of his Fortieth Year's Reign As First His vast preparations for the Building of the Temple in that very place which God from Heaven had pointed out to him by sending Fire from Heaven to consume his Sacrifice upon the Altar 1 Chron. 21.26 whereby the Plague was stayed Hereupon David said This is that very place foretold by Moses Deut. 12.11 where the Temple of God is to be built 1 Chron. 22.1 So provides he materials of all sorts for it Iron c. in abundance for his Son Solomon N. B. Those are perverse Parents that provide Iniquity in abundance for their Children God laying up the Guilt thereof against them Job 21.19 Moreover David setteth a many Proselytes or Converted Gentiles as Masons to Hew Stones for the Building c. 1 Chron. 22.1 2 3 4 5. to Typifie the Gospel Temple to be built up by Believing Gentiles under the New Testament c. Secondly David before his Death disposed of all Chief Offices both of Church State and Army whereof we have an exact account in the following Chapters of the First of Chronicles there described Thirdly David likewise composed all those other Psalms that bear no certain Date as the other already mentioned in the Series of the History do We find many of those Undated Psalms disposed by David to Asaph Jeduthun and Heman whom he had set
own present wants but begs my last bit of me c. here 's not a word of such carnal Reasonings She doth not dispute but dispatch c. Hence Lavater Grotius Peter Martyr c. Admire the Strength of her Faith Mark 10. The kindness of this Widow in Baking the first Cake for Elijah was well requited with a Prophet's Reward Mat. 10.41 42. she afforded one Meal for him and He many to her and hers ver 15 16. neither the Meal in the Barrel nor the Oil in the Cruise was made less by daily use for three Years together which was the time of Elijah's absconding from Ahab in this place as He had hid himself for six Months in a Cave at Cherith as above N.B. This multiplying of Meal c. was Elijah's Third Miracle which Grotius compareth to those two Miracles of the blessed Messias in multiplying a few Loaves c. Mat. 14.19 and 15.36 Remark the Third is The History of Elijah's raising this Widow's dead Son to Life which was his Fourth Miracle c. This is described by many Circumstances of Time Place Means and Manner from ver 17 to ver 22. and the Event or Effect of this Miracle namely a farther Confirmation of this new Gentile-Proselytess's Faith v. 23 24. Mark 1. The time when this 4th Miracle was wrought some say was about two years after Elijah was entertain'd and maintain'd as well as absconded by this compassionate Widow Long had she lived under the mercy of this multiplying Miracle Now lest she should forget her self and be Exalted above measure her mercy must be mixed with misery and sickness is sent to kill her Son out-right which Famine only threatned to do an heavy cross now allays her high comfort Mark 2. Her passionate expostulation with the Prophet v. 18. in her extream perplexity she rashly imputes the death of her Son to the presence of the Prophet as if her Son could not have died if Elijah had not been her Guest Thus apt are we to mistake the grounds of our afflictions and to cast them upon wrong Causes Erpennius saith she was conscious to her self that she had not conversed with this most Holy Man so holily and reverently as she ought to have done in the midst of her passion saith Peter Martyr she retaineth her penitency acknowledging her sin was the Mother of her misery and feared the Man of God had complain'd to God of some miscarriage in her Mark 3. The place where this Miracle of raising her Son to life was wrought to wit upon the Prophet's Bed this Holy Prophet answers not passion with passion tho' he was of a fiery temper but calmly takes the dead Son out of its Mother's bosom and lays it upon his own Bed v. 19. that there he might in private pray the more fervently to procure his life again that as he had shut up Heaven from giving Rain so now must he open Heaven to return the Soul of her Son And indeed every word he poured out in Prayer v. 20. was a word of weight and wonder Peter Martyr observes every word is an Argument from the Topicks or Persons 1. From God whose Office it is to be kind to Widows and who is Lord of Life and Death so canst restore from Death to Life 2. From himself I am thy Prophet and thou art my God this will redound to my disgrace if unredress'd what will the World say But God bless me from entertaining God's Prophets if this be the effect thereof 3. From the Widow shall my God and my self requite her kindness with such an act of unkindness she is a Widow so a most passionate Lover of her Son and cannot subsist without her Son's support Let not this affliction of the loss of her Son be added to the affliction of her Widow-hood Mark 4. Elijah observed that old Rule Ora Labora Pray and Labour thus he did by stretching himself three times upon the dead Child v. 21. as if saith Lavater he would have hatch'd him alive as the Hen doth her Eggs but rather it was that his sense of the Carcasses coldness might heat his own heart the more into most fervent Prayer which at the third time prevailed Mark 5. As the means of the Miracle was Invocation and Incubation so the manner of it was by the Soul 's returning to the Body v. 22. which shews he was really dead by such a separation and that the Soul shall return to the Body at the Resurrection This is the First Instance we read of any that was raised from the Dead and this was Elijah's Fourth Miracle Mark 6. The Effect of all v. 23 24. teaching 1. The Immortality of the Soul 2. Effectual fervent Prayer avails much Jam. 5.16 3. To receive a Prophet is not in vain Mat. 10 41 42. 4. Her Faith by the Meal and Oyl which stagger'd at her Son's death was now confirmed by his reviving and 5. This evidences the truth Heb. 11.35 that Women received their dead raised to life again lastly Jerom thinks this Dead Son raised to life was Jonah the Prophet but others do think otherwise saith Peter Martyr however this truth appears that Miracles confirm Faith Heb. 2.4 and that those who work them in truth are sent of God Joh. 3.2 and 9.17.30.33 c. 1 Kings CHAP. XVIII THIS Chapter relateth Elijah's Embassage to King Ahab upon the account of procuring rain after such a long dreadful drought and dearth This Embassage consists of two parts First The Injunction and Secondly the Execution of it then follows the Event thereof Remarks first upon the Injunction as First The Time when ver 1. namely after Israel had laid gasping under a parching Drought and a destructive Famine for Three Years and Six Months James 5.17 in which time no doubt but many a Curse was belched forth by Baal's Worshippers at Elijah for his shutting up Heaven so long from Rain whereas he only had declared it as God's Judgment for their Idolatry 'T was God's Hand who only made use of Elijah's Tongue only to say what God would do chap. 17.1 Thus Embassadors suffer for the sake of their Master that sends them upon Displeasing Embassages They should have railed at their own Sins Remark the Second When Elijah had absconded so long at Cherith's Cave and Sarepta's Widow's God calls him forth from his Hiding-place and bids him Go shew thy self to Ahab with this Message 1. Acquaint him with the Cause of the Famine 2. Advise him to remove the Cause procuring it And 3. Promise him Rain upon his Reformation No Rain must fall saith Dr. Hall till Elijah be seen of Ahab he had carried away the Clouds with him and so must bring them again should Rain have faln in his absence and before his appearance then had it not been according to his word ch 17.1 God herein took care to maintain the Honour and Authority of his Prophet Remark the Third Is Elijah's undaunted Courage in venturing at God's command thus
well as that of Water How the War was managed is expressed ver 21 22 23. Mark 1. Moab being informed that three Kings were coming to Invade them musters up all that could bear Arms above sixteen and under sixty to defend their Coasts towards Edom against the common Enemy Mark 2. Moab gets up early that Morning over-soon to avoid that mistake whereby they cut their own Throats they saw those unexpected Waters and the Rising Sun shining upon them which meeting with the Vapours that arose from the Earth and darting its weak Beams through them upon the Waters this gave them a Red Tincture They had forgot saith P. Martyr how the Morning is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from her having Rosie-fingers but God disposed this disturbance of their Senses to his own Glory Mark 3. Under this Divine Infatuation their Credulity cryes This was Blood for they were confident there could be no Water so conclude the Kings had kill'd one another as themselves had lately done in their War with Ammon c. against Jehosaphat 2 Chron. 20.22 23. Here they mused as they used therefore cry they Moab to the Spoil not to the Battel Mark 4. So confident were they of their misconceit that they neglect to examine it with any Scouts but rush head-long end-ways with their whole Army and come in great confusion to the Camp of Israel whom they find too late to have no Enemies but themselves Herein was a Divine Hand in blinding their Minds to their utter destruction Remark the Ninth is The Victory which Elisha had prophesy'd and promised to Israel over Moab as well as Water for themselves ver 24 25. Mark 1. Israel rises up and easily destroys the disordered Moabites who came to fetch Death as if it hastned not fast enough in going to them Mark 2. The disappointment of their Expectation that they had nothing to do but to take the spoil daunted them so that they stood not to strike a stroke Israel pursues them through their Passes which they might have defended had it not been for their mad mistake They are smitten their Cities razed their Lands marr'd their Trees fell'd and Wells stopped c. Remark the Tenth is The desperate Act of the King of Moab ver 26 27. Mark 1. When he saw his Royal City Isa 16.7 11. not tenable he resolves with 700 Soldiers to make his escape and breaks in upon Edom either as the weaker side or as his old Confederate 2 Chron. 20.22 so might hope he would let him go as being not hearty in but only forced to this War Mark 2. The King of Moab is repulsed to Kirharaseth but as some say took the King of Edom's Son Captive in the late Sally and Skirmish and in Revenge for his assisting Israel against him Sacrifices him on the Wall in Edom's and Israel's sight grounded upon Amos 2.1 but the most received Opinion is 'T was his own Son partly to win the Favour of his cruel God Chemosh for help in Extremity and partly to move the Besiegers out of Compassion to raise the Siege which they did having disinabled Moab for any new Rebellion Lyra from Rab. Solomon saith This King asked his Priests how the Hebrews became so gracious with God and so great and victorious with Men they answer'd That their Father Abraham Sacrific'd his only Son to please his God Hereupon this King of Moab at the Advice of his Priests Sacrific'd his Son that should have succeeded him which cannot be of the King of Edom who was but a Vice-Roy so could not have a Successor but whom Jehosaphat chose as the King of Moab might who had now cast off that Yoke c. 2 Kings CHAP. IV. THIS Chapter is well call'd Miraculorum Congeries a bulky Bundle of Wonders in which is set forth Four signal Miracles wrought by Elisha after all his former four before-mentioned so that he was worthily called Thaumaturgus a Wonder-working Prophet Remarks upon the first of these Four which makes his Fifth Miracle The First is A Prophet's Widow cries to Elisha in her Distress of Debt ver 1. knowing that he who had relieved the Wants of three Kings could and would likewise relieve her in her Necessities Mark 1. Prophets Priests and Levites were married in Old Testament times as Moses Samuel c. so the Apostles in the New 1 Cor. 9.25 c. yet the Romish Church renounces this divine Institution for their Priests Mark 2. This Widow's Husband now deceased was known to Elisha to be a Man fearing God yet died in Debt which he needed not to have done could he have complied with Jezebel and been fed upon her Trencher as others did saith P. Martyr His Nonconformity to Idolatry brought him into Poverty his Holiness would not excuse him either from Death or Debt He had paid his Debt to Nature not to the World Mark 3. She moves Elisha to Compassion by declaring her four-fold Misery 1. her own Condition a Widow 2. her Husband 's Function a Prophet 3. her Debt contracted in her Husband's Life time and 4. her Sons which were all her Comfort left were like to be sold for Slaves Exod. 21.2 Levit. 25.39 Isa 50.1 Matth. 18.25 Remark the Second Elisha's commiserating her most miserable Case ver 3 4. Mark 1. He answers her I am my self poor saith P. Martyr and cannot relieve thee as the Apostle said Silver and Gold I have none Acts 3.6 Mark 2. He asks her What she had in her House that might be spared whereby he taught saith P. Martyr That what is not of absolute Necessity for preserving Life as Jewels Plate c. must be let go to pay just Debts Mark 3. She declareth her extream Poverty having nothing of any value beside what was necessary for Bed and Board yet speaks she most respectfully of her late Husband all along though he had left her so poor Mark 4. Nothing she had save a Pot of Oil which she used not for neatness to make her Face shine Psalm 104.15 being a very poor Widow but rather to make Cakes with as that poor Widow did 1 Kings 17.12 but most probably saith Lavater she kept it for her Funeral which she feared was approaching because she had nothing to subsist with See John 12.7 for Oil c. Remark the Third Elisha's miraculous multiplying this Pot of Oil. Mark 1. He bids her borrow of her Neighbours empty Vessels not a few ver 3. to teach us saith Bernard Till our Hearts be emptied of sinful self and ungodly Lusts God fills them not with the Oil of Grace Intus existens prohibet alienum that precious Liquor is spilt for want of Room Mark 2. She must shut the Door upon her ver 4. that her Neighbours who could not but wonder for what she pester'd her poor Cottage with so many empty Casks might not hinder her Devotion c. say Lavater P. Martyr c. Upon this account Christ bids us shut the door Matth. 6.6 and she must do
honourably as a Father saying Thy Son Benhadad hath sent me to say to thee shall I recover c. Remark the Fourth The Oracle Elisha Answers ver 10. in ambiguous Words Thou mayst certainly recover the Hebrew particle Lo may be read either as a Negative say not or as a Relative particle say to him therefore saith Sanctius the Prophet mock'd this wicked King as Micajah had done Ahab when he bid him go and prosper 1 Kings 22.15 and deludes him saith Piscator with vain Hopes of Health again but Tremellius renders it non omnino revalesces thou shalt in no wise recover so that Hazael manifestly lied saith Lyra in returning his Answer ver 14. some read the Words Interrogatively Say to him shalt thou indeed recover as thou dost flatter thy self No which Negation is implied in the very Interrogation The Lord hath shew'd me that he shall surely Dye Peter Martyr here adds also that this seeming contradiction is easily reconciled for Elisha doth but tell Hazael that Benhadad's Disease was not Deadly in its own Nature 't is not so mortal of it self as to take away his Life but though he dye not by this Disease He shall surely Dye by another Cause to wit by Suffocation ver 15. Remark the Fifth The Prophet fixed his Eyes upon Hazael ver 11. and look'd with such an awful Gravity as put this Peer to the blush but Elisha wept foreseeing all the Villanies that this Hazael would execute upon Israel as Christ did Luke 19.41 The Third Oracle of Elisha Recorded here which makes his Fifth as before is his foretelling Hazael should come to the Kingdom ver 12 13. Mark 1. Hazael with Reverence asks Why weepeth my Lord Elisha answers because I foreknow from Elijah my Master that thou wilt be King 1 Kings 19.15 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel The Evil of sinning I foresee in thee and the Evil of suffering I foresee in them is the double Cause of my Tears Mark 2. Hazael replies still with Reverence to the Prophet Is thy Servant a Dog c. to do so more like a ravenous Beast than a reasonable Man Peter Martyr puts a double Sense upon his Words 1. I am now but a mean Dog as 2 Sam. 3.8 and have no Power to act such Cruelties which none but a King can Act which I am not nor am like to be Or 2. Hazael at this time might abhor such barbarous curst and cruel Actings as rending forth the Bowels of Women and dashing their Children in pieces c. he might here speak sincerely be it far from me not knowing his own Heart N.B. No Man knows before hand what Depths of the Devil Rev. 2.24 lay lurking in the bottom of his Heart which is deceitful above all things and desperately wicked Jer. 17.9 only the Lord knows it ver 10. who searcheth the Reins and before whose Eyes all things lay dissected and with their Faces upward as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 4.12 13. Insomuch that he knows beforehand both what good men will do hereafter Gen. 18.19 and what wicked men will do also in after-times and this same all-knowing God John 21.17 Acts 1.24 reveal'd to Elisha this bloody Disposition to be in Hazael and though he did not suspect himself to be such a Dog at this time yet when he came to be King his Honours chang'd his Manners and he became such a savage devouring Dog justly for the Vexation and Vastation of Idolatrous Israel as God's scourge to them Remark the Fifth Hazael returns with Elisha's answer to Benhadad ver 14 15. Wherein Mark 1. Hazael relateth the Prophet's answer by halves only and with as much honesty saith Junius as he afterwards strangl'd his Soveraign He represents only one part of the Prophet's Words concerning the possibility of his recovery because his Disease was not mortal but he conceals what the King most desired namely the Event and Issue of his Sickness And this he did out of design to make his Master the more secure that he might the better execute his Treason Mark 2. The means whereby Hazael murder'd his Master was a wet cloath ver 15. Hazael being impatient of delay lest the King should recover from his Fever which his fretting had cast him into pretends to cool and cure Benhadad's burning Fit saith Piscator but intends to stifle him as he did And this he the more boldly attempted because the Prophet's Prediction made him confident of the success which Oracle saith Peter Martyr excuses not Hazael's Treason and Treachery He made too much haste saith Grotius to accomplish God's Oracle but he ought to have waited God's time Though some say Hazael applied it at the King's command who unable to bear his burning bad him to do so but not to Choak him Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death saith Peter Martyr that 1. He could not cry out Murder when his Mouth was stop'd with this cloath And 2. There appear'd no wound upon Benhadad's Body only his Breath was stop'd hereby Hazael was not suspected by either Peers or People to be the Murderer and therefore they quietly suffer'd him to succeed the King in his Throne whom none durst oppose because powerful with the People Did not these two Benhadad and Hazael make two famous Syrian Gods both which saith Josephus are worship'd with Divine Honour in that Countrey N.B. Many Kings may thus be murder'd and the World never the wiser c. 2 Chron. Chap. 21. with 2 Kings Chap. 8. ver 16 to 25. Remark the First is A Preliminary Word to this following History because the Narrative of Jehoram King of Judah begins here 2 Kings 8.16 and carried on to ver 25. but more amply described in 2 Chron. 21. throughout the whole Chapter Therefore is it necessary to joyn those two Histories together and the rather because the latter by Ezra is far larger than the former of this Book of Kings which as some suppose was writ by Jeremy wherein we find oft but a short account so 't is supplied in the Book of the Chronicles as hath been observed before And whereas the two Sons of Ahab and Jehosaphat had much what the like Names through the Confederacy and Affinity of the two Fathers and both of them lived and reigned together at the same time therefore for Distinction-sake I call the King of Israel the Son of Ahab Joram and the King of Judah Jehosaphat's Son Jehoram Remark the Second Jehosaphat is still alive until the fourth Year of Joram the Son of Ahab 2 Kings 8.16 and then Jehosaphat Dying his eldest Son Jehoram Reigned in his stead 1 Kings 22.50 2 Chron. 21.1 2 3. though he had ruled as a Viceroy in his Father 's both Absence and Old-Age And 't is not improbable but that this Jehoram had a fair Deportment while his Father lived because he twice committed the Government of the
hang'd upon the Gallows he had prepar'd for Mordecai as those Lords perish'd in the Pit they had digg'd for Daniel and Haman's Sons were hang'd also Esth 7.10 and 9.14 and the Law of Nature and Nations punishes Wives and Children of Traitors with a Confiscation of all their Lands and Goods whereby they both are dispossess'd beside they might be partakers of their Parents and Husbands Crimes either encouraging them to proceed or approving or at least consenting to the Plot. Mark 6. The Lions mastered those malicious Lords and all theirs breaking their Bones ere they came to the Bottom ver 24. This gives farther Light and Lustre to Daniel's miraculous Deliverance That it was not want of Hunger or of natural Ferocity by Famine saith Calvin which made the Lions spare Daniel because they had been newly fed with Flesh to the full as Daniel's Enemies objected saith Josephus and therefore saith he Darius gave the Lions food when Daniel was drawn out and before his Accusers were cast into the Den yet the Lions though full did ravenously tear them c. this is not improbable but being a Fiction only of Josephas seeing the Scripture is silent 't is but an adding to God's Word N.B. 1. The admirable over ruling Power of Almighty God over all Created Beings for executing his Will whether in a way of Mercy or of Judgment All God's Creatures are his Host to perform his Pleasure either for Reward or Punishment As the Lion that slew the Prophet for disobeying God yet spared the Ass c. 1 Kings 13.24 25 28 29. and another that slew the Man for disobeying God's Prophet 1 Kings 20.36 and the Lord sent Lions upon the Samaritans because they feared not God 2 Kings 17.25 Thus those unreasonable fierce and furious Creatures have their Mouths muzzl'd by their Maker to the sparing of Daniel yet have their Mouths open'd to Master his Enemies c. All Creatures both Animate and Inanimate are God's Servants c. Psalm 119.91 N.B. 2. Here 's a loud Alarm sounded to all wicked Persecutors of God's People contrary to their Consciences whether they be Princes or Peasants that do persecute shall they escape by Iniquities No God will cast them down in his Anger Psalm 56.7 into a worse Pit than the Pit of Lions even into the bottomless Pit of Hell among Devils Psalm 9.17 the Throne of Iniquity that sets up Mischief by a Law shall have no fellowship with God Psalm 94.20 't is a fearful thing to fall into the Hands of the Living Lord Heb. 10.31 He will tear in pieces worse than a Lion Psalm 50.22 Mark 7. Darius's Decree ver 25 26 27. that all his hundred and twenty Provinces should fear the God of Daniel c. hence Maldonate calls him a Convert but Calvin Answers If so then he would have destroyed Idols as Inconsistent with the Living God and his Worship However He speaks in Daniel's Diaiect concerning Christ's Kingdom Dan. 2.44 and 7.14 27 c. and had learnt all this Doctrine from Daniel whom he now heard own'd and honour'd calling God a Deliverer as he had been to Daniel now and to his three Noble Companions before in Chap. 3. Grotius saith N.B. This is a Caution to Kings to execute Justice upon the Wicked to Advance the Godly as Darius did to Daniel when he had executed his Enemies and to bring their Subjects to the Knowledg of the True God by their Laws else are they worse than Darius c. Daniel CHAP. IX THIS Chapter consists of two general Parts First The Prophet's Prayer ver 3 to ver 20. And Secondly God's Answer to Daniel's Prayer from thence to the end In the first General Part. Remark the First The Time of it which was the first Year of Darius the Mede ver 1 2. 't is said Dan. 6.28 that Daniel prosper'd in the Reign of Darius the Mede and of Cyrus the Persian both of them had him in great Honour and preferr'd him to high Employment As he had born a considerable Figure in the Court of Babylon until the first of Cyrus Dan. 1.21 so he did no less until the Death of Darius who lived not long after He and Cyrus took Babylon some suppose that Darius dyed at or about the End of that Year wherein the Chuldean Kingdom was swallowed up by the Medo-Persian and that Year is call'd the first Year of Darius Dan. 9.1 and the first Year of Cyrus also Ezra 1.1 both then entring upon that Babylonian Empire and Darius is dead before the third Year of Cyrus for Daniel mentions the first of Darius Dan. 9.1 but after Darius's Death he Names now the third Year of Cyrus Dan. 10.1 moreover the Decree for the Jews return ran not in Darius's but in Cyrus's Name Remark the Second Is the occasion of Daniel's Prayer which was the very last end of the seventy Years Captivity ver 2. for the Babylonian Kingdom and the Jews Captivity expired both together This Daniel understood by Jeremy's Prophecy Jer. 25.11 12. and 27.5 6 7. and 29.10 c. N.B. Though Daniel was an excellent Prophet had his extraordinary Revelations and frequently convers'd with Angels yet disdain'd he not to study the Holy Scriptures as 1 Tim. 4.13 and 2 Tim. 3.15 16 17. he read both Jeremy and Moses's Books as appears from ver 10 11 12 13. saith Grotius N.B. Hence Junius and Polanus exclaim against that Apocryphal Fiction that the Book of the Bible were burnt at the Burning of the Temple and were restor'd by Ezra 2 Esdras 14.21 48. if so how came Daniel to have them and no sooner had he read them and understood the Captivity was at an End but he immediately applies himself to God in Prayer N.B. Well knowing that there is no readier way to speed at the Throne of Grace than to put God's Promises into suit by Prayer If we speak the same to God in our Prayers which God hath spoke to us in his Promises then is there the sweetest Harmony and God will answer all in his Providences The Term of the Captivity was ended according to the Prophecie of Jeremy in the first Year of Cyrus saith 2 Chron. 36.22 and here Daniel saith it was the first Year of Darius so that they two concurred Remark the Third The Prayer of the Prophet after the Time and Occasion His Prayer consists of three Parts 1. A Prologue or Proem wherein he gives God a threefold Praise 1. Of his Majesty 2. Of his Veracity And 3. Of his Benignity ver 4. whereby he sheweth saith Calvin in this Preface that he came not to Cavil or Murmure but to wrestle with God for Reconciliation N.B. 'T is good in the beginning of our Prayers to propound God to our selves under such suitable Attributes as wherein we may see beforehand the very thing we pray for this is the best Art of Praying and Begging c. The Second Part of his Prayer is Confession of Sin ver 5 to 15. Mark 1. 1st
in all His Imitable Excellencies Our suitable Holy practice is the bese sort of Preaching forth Christ's praise The Image of this our Dearest Friend should not only be Hung up in the Private Closets of our Hearts but also in the most Conspicuous places of our Lives This is to walk in Christ Col. 2.6 not daring to take so much as one step out of Him who is the way to walk in the Truth to walk with and the Life to walk by John 14.6 And this is to walk as he walked treading in and following his Holy footsteps If we abide in him 1 John 2.6 In this General Discourse upon the Life of Christ there be three things next to be Discussed The Caution Counsel and Comfort hereof First The Caution It may not be Imagined unnecessary to build some Battlements about this lofty structure to secure Children and Fools from Toppling and Tumbling over Know then that the Actions of Christ's Life are of three sorts 1. Miraculous 2. Moral And 3. Mediatory As to the First which were Miraculous They are not set down in Scripture as Actions Imitable by us poor Mortals for some of them were personal as of the World's Redeemer Thus was he born of a Virgin which we cannot be He suffered upon the Cross for the World's Ransom and for Sin 's Expiation which we cannot Do. Nor can we Rise again the third Day as He did for our Justification and Ascended Triumphingly into Heaven lead Captivity Captive c. wherein we cannot Immitate Christ Those and such like were our Redeemer's Personal Actions and peculiar only to him as Incommunicable to any other There be other Actions of Christ beside those Personal which are not only Praeter-natural but also Supernatural As were His Fasting Forty Days His Giving sight to the Blind Life to the Dead c. Now for any Mortal to presume an Imitation of Christ in the Former of these is no better than Blasphemy These were the proper Prerogatives of Christ's Person And for any man to strive as presuming to follow Him in the Latter which were all Miraculous is a mere Impossibility Christ did such works as never any Man did Joh. 9.32 Therefore we are no where bid to make a new World to walk on the Sea c. as he did Secondly Next to Christ's Miraculous both Personal and Supernatural are his Moral Actions to be considered And these we are to Imitate our Lord in He commands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness Mat. 11.29 and to follow his very footsteps in the practick part of his Holy Life Christ is the Head of the Church which is the Body Eph. 1.22 23. Now as the Body Natural follows the Head naturally so ought the Body Mystical to follow Christ Spiritually in all his Morals though not in any of his Miracles especially in those two Moral Vertues or rather Evangelical Graces Meekness and Lowliness which so walk hand in hand together as they are there call'd Christ's Yoke The Yokes that the Flesh the World and the Devil lay upon Mankind are manifold but Christ's Yoke is but one not many All Gospel-Duties are reducible to one single Head Rom. 10.9 that is to Faith which worketh by Love Gal. 5.6 There is but one main Duty and this is the Whole Duty of Man Eccles 12.13 which hath Two Objects and Two Offices The two Objects be God and Man The Grace of Lowliness giveth to God his Due and the Grace of Meekness giveth also to Man his Due And the Two Offices do concern the Debt as the two Objects do the Due for Lowliness gives and Meekness forgives the Debt Both these in conjunction make up Christ's Yoke as one which while it is Green and we be unaccustomed to the Yoke Jer. 31.18 seems Heavy but when this Yoke of Christ comes to be Dryed Tryed and Worn a while then it proves Easie as Christ calls it Mat. 11.30 and very Light after a Man is once used a little to it though perhaps He cannot fadge so well with it at the first 't is then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth That which maketh this Yoke of Christ easie is that Christ beareth up the heaviest part of it upon his own Shoulders as He did the cross-burdensome end of his own Cross when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus Luke 23.26 And Christ gives his Spirit to help our Infirmities in all those Duties which He Himself Acted in his own Person for our Instruction and Imitation Hereby come we up to Delight in doing the Will of God Psal 40.8 This main Duty of Man is yet a Yoke lest any should Presume but still 't is a light and easie Yoke lest any should Despair This confuteth Carnal-Gospellers on the one Hand and the Monkish Merit-Mongers on the other hand assuredly our Lord Jesus by passing through all the parts of Active and Passive Obedience hath made all Gospel duties both easie Imitable and Delectable too now no command of God is grievous 1 John 5.3 c. N. B. Thus a serious Meditation upon the Meekness of Christ did most powerfully convert the Aethiopian Eunuch Acts 8.32 33 c. And we read of an Earl call'd Eleazar who being oft overcome with Immoderate Anger was cured of that Head-strong Passion and Inordinate Affection by his sedulous studying upon the Patience of Christ which consideration He never suffer'd to pass out of his meditating and musing mind before He found his Heart transformed into his Saviour's Similitude as Surius who writes this Earl's Lise tells the Story of this Passionate Prince Thirdly The Actions of Christ are not only Miraculous and Moral but also Mediatory as Christ's Dying Rising again and Ascending c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example So must we imitate him in his Mediatory Works by way of Similitude This is done by Translating that to our Spiritual Life which He did as our Mediator That is we must Dye to Sin Live to Righteousness Ascend up to God with our Desires and Sit down at his Right Hand with our Affections Besides this There is a Conformity to him in the framing of our Inward and Spiritual Life which consists not in a doing what Christ did upon the Cross c. but in Doing the like by a certain kind of imitation As 1. As Christ resign'd up himself an offering with strong Prayer and Tears c. so should we give up our selves to God as a Spiritual Oblation and as a Reasonable Sacrifice Ps 40.8 and Rom. 12.1 2. As He bare his own Cross c. so ought we to bear ours Luke 9.24 If it lays 'twixt us and our Duty 3. We must be like Him in Crucifying and Mortifying the Cursed Body of Sin as was done
by the Cursed Jews to his blessed Body Gal. 5.24 4. When we have wounded it by the Sword of the Spirit even to Death then must we bury it as he was 5. We must rise again out of the Grave of Sin to serve God in Newness of Life so get gradually out of the Dungeon as Jeremy did Jer. 38.12 6. We must Ascend like him into Heaven in our Desires c. Phil. 3.20 Col. 3.1 Nor is it the Pattern of Christ that doth effect this only as the Socinians say but 't is also the Vertue and Power of Christ's Death and Resurrection c. that works all these Things effectually in his Called and Chosen not as an Exemplary Cause or as a Moral Cause by way of Meditation but as having a Force and Power Obtained by it and Issuing out of it Phil. 3.10 Even the Spirit that killeth sin and quickens the Soul to all Holy Practice N. B. To know Christ aright is a most excellent work and the worthiest part of Heavenly Wisdom Yea satisfactory and salutiferous to the Soul of Man Isa 53.11 Joh. 17.3 1 Cor. 2.2 Gal. 6.14 and Phil. 3 8. This Divine knowledge consists of lively Affection as well as of particular Application and a Notional Consideration 'T is the common Rule of expounding Scripture that works of knowledge imply Affection 'T is not enough to know Christ notionally The Devils do so nor must we barely know Him either as God or as Man or as a Jew of Judah's Tribe or as Judge of the World but especially as a Redeemer and as our Redeemer by whom all God's benefits both Temporal and Spiritual are convey'd to us and Received by us The Three grand benefits by Christ Are 1. His Merits Price and Ransom whereby we are Reconciled to God c. 2. His Vertue or Power of His Death and Resurrection Phil. 3.8 10. 3. His Example To which we should conform Simply and Absolutely without exception not so to that of the highest Saints who had sinful frailty as well as holy Graces c. The Second Thing after this Caution is the Counsel God's word gives us concerning this imitation of Christ N. B. In the daily Practice of true Piety both as to Inward and Outward Life all Christ's Actions are for our Instruction not All for our Imitation we may not Imitate the Works of Christ that were Miraculous nor such as were Personal and Proper to Him as Mediator The Ignorance of which hath carried some Impostors to Counterfeit themselves to be Christ Nor need we Indeavour to imitate Him in his Natural therefore unblamable Infirmities which had weakness in them but not Sin we are not to strive to be Hungry Weary Sleepy c. because He was sometimes so But we must imitate our Lord Jesus in all his imitable Graces and Actions both walking in Christ Col. 2.6 and walking as Christ 1 John 2.6 and following his steps preaching forth the praises of him that call'd us out of Darkness into his marvelous Light 1 Pet. 2.9 21. And though we cannot follow him Passibus Aequis taking such long strides as he did yet must we shew our Good-will Mark 14.8 Stretching and straining out our outmost as Paul did Phil. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reaching forth his Head Hands and whole Body as do Runners in a Race to lay hold on the price proposed Conformity to Christ and Nonconformity to the World are both the certain commendable and comfortable Duties of every good Christian Rom. 8.29 and 12.2 The First is Conformity to Christ which may be inforced by these three Arguments 1. Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature Attended with Hunger Weariness and all other Infirmities Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 c. How much more ought we to press after a partaking of his Divine Nature 2 Pet. 1.4 that we may be Conformed to his Holy Image unto which we are Praedestinated Rom. 8.29 The 2. Argument is Seeing the Image of God favour from Him and Fellowship with Him be the Branches of Man's Antient Glory in the State of Innocency which the Subtle Serpent did Deceive us of in the Fall 'T is but rational and requisite that we put our selves forth to the utmost for recovering them by Conforming them to Christ that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam And the Third Reason is Where there is no Conformity to Christ there can be no Salvation had The Means must not be separated from the End as Acts 27.30 Except these stay in the Ship ye cannot be saved So here except we be Holy we can never be Happy God hath chosen us in Christ before the Foundation of the World that we should be Holy Eph. 1.4 and without Holiness no man can see the Lord Heb. 12.14 Blessed are the pure in heart and life for They shall see God Mat. 5.8 We must purifie our selves as Christ is pure 1 John 3.3 And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus for undoubtedly God gave Christ to be a Samplar as well as He Gave Him to be a Saviour 'T is the mistake of the Arminians to put Christ to an Arbitration in their assigning Ninety Nine parts to Him in the work of Conversion and the Hundred part to Man contrary to Col. 3.11 where Christ is call'd All and in All. The whole of that Divine work flows from the Free Grace of Christ and not any part of it from the Free Will of Man and we have no Commission to bate one Ace in that point Yet the Errour of the Socinians is of a far grosser Brann In their Asserting Christ to be a Pattern only and not a Propitiation at all They suppose Him only a Samplar for our bare Imitation but no way a Saviour for our Sins Expiation Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner quite contrary to the whole Tenure of the Holy Scriptures and they make Christ no more than a Mere Martyr for all the Holy Martyrs were Patterns and Samplars of Sanctity both in their Sanctimonious Doings and Sufferings If Christ signify'd no more than a Samplar N. B. This Conformity to Christ is twofold The First is partly in this Life And the Second is partly in the Life to come 1. That in this Life we should all Learn of Him and from His Pious Pattern All those Works of Holiness which we find Recorded of Him such as these His Subjection to his Parents His Loving of his Brethren His Painfulness in his Calling His Perseverance in Prayer and many more of the like Nature We should strive what we can to Resemble Christ in his going about to do good Acts 10.38 In his fidelity for his function Heb. 3.1 2. In his Diligent and Patient Obediâ—nce Heb. 12.2 3. In his Constancy of Profession 1 Tim. 6.13 In
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception â—iâ— necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâ—â—â—e for them must undergo the whole punishment of them in the way of expiation henâ—â— the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrâ—â—sions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 〈◊〉 Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself 〈◊〉 just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us 〈◊〉 things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
1.33 because there was the healing power of Christ where this may be found there let us resort tho' others run to Plays and to Places of Pleasure and Rioting c. if we go to our Bethlehem we shall not see Christ in a cratch as the Shepherds did but on his Throne as Stephen did Acts 7.55 and reaching down Grace to us Notewel Thirdly As the Shepherds made haste notwithstanding their Letts as 1. The Darkness of the Night 2. The Danger of their Flocks in their absence 3. None to direct them either thither or there as we have no body could tell them of Christ either in Country or City yet break they through all as they did through the Roof in Mark 2.4 To let the Palsie man down to Christ True faith will break through all Difficulties Thus should we with those Shepherds and with Mary John 11.29 Make haste to Christ yea with Peter we should leap overboard to come to him John 21.7 Notewel Fourthly The Wisemen came from far to Christ though they had but one Star to guide them but we have many Stars every Pastor is a Star Rev. 1.20 yet we come not though Christ be near us Rom. 10.6 7 8. Notewel Fifthly When the Wisemen found not Christ at great Jerusalem They Depart not Discourag'd but seek him at little Bethlehem where they find him in a poor state yet despise him not but worship him and offer their best to him Mat. 2.7 8 9. c. though none of the learned in the Law stirr'd a foot Jerusalem is no place for us If Christ not there Say with Isaac where is the Lamb though Fire Wood Water c. be had yet this must be no stay to us without the Lamb in Ordinances Notewel Sixthly Herod an Usurper and the Jews for fear of losing their Worldly Kingdom John 11.47 were troubled at Christ's Birth there is no Man the worse but a great many the better for Him 't is strange any should be troubled at Him who is the Desire of Nations and the joy of the whole World Hag. 2.7 Zech. 9.9 c. Notewel Seventhly Though not a Man stirr'd to seek Christ out of Jerusalem with the Wisemen yet they used right means to find Him and God blessed them with the Star as Israel with the Cloud Exod. 13.20 21 22. and the Eunuch with Philip Acts 8.28 29. and the Women with an Angel Mark 16.3 and Mat. 28.2 God blesses those that use right means Notewel Eighthly Those Wisemen opened their Treasures to Christ They are Fools that are narrow Soul'd to him in his Members tho' many may worship him yet they must do it cheap c. Notewel Ninthly They were warned of God to return another way Mat. 2.12 Thus the People coming in at one Door of the Temple were commanded to go out at the other opposite Door Ezek. 45.9 signifying they must go out changed from Sin to Grace quite other persons as Saul was turned into another Man 1 Sam. 10.6 Notewel Tenthly Old Simeon by a motion of the Spirit made a more Ample Manifestation of Christ's Birth We as He must 1. Lay up all our Comforts in Christ not in Friends Goods Lands this he waited for 2. We as He must be moved by the Spirit not by Friends or other Respects to seek Christ 3. We as He shall find him in the Temple if Devout there c. 4. We as He must not be content to see him in Marie's Arms but we must take him into our own Arms and Hearts especially when the Child Jesus cries to be there for our Good not His own 5. We as He will then bless God that tho' we have lived to see much trouble yet now to see Christ in the Gospel qualifies all Mat. 13.16 Acts 8.39 c. 6. This will make us as Him 1. Willing to dye 2. As God's Servant 3. Departing only as out of one Room into another 4. In Peace of Conscience and Favour with God We live long enough when we have seen God's Salvation Luke 2.25 29 30. CHAP. IV. NO sooner had our Lord Jesus passed the Pains of his Birth which Naturalists Affirm is as much to Infants as the pains of Death to them 't is as painful to such to be Born and come into the World as it is at that time to Dye and go out of the World but within a few Days after He must also endure the Pains of his Circumcision wherein he must shed some Drops of Blood wherewith the Bond of the Covenant was sealed for his shedding all the Blood in his Body for us The Evangelist tells us that Christ was Circumcised upon the eighth Day Luke 2.21 and the Apostle tells us That he was made of a Woman not of Bread Kneaded by the Baker through the Transubstantiating Mouth of a Popish Priest and not only so but made under the Law also Gal. 4.4 5. therefore would he be Circumcised whereby he made himself a Debtor bound to do the whole Law All which he faithfully fulfilled to free us who were under the Law and though he punctually and perfectly performed the whole Law in his Active Obedience yet Suffered he the Curse of the Law for us in his Passive Obedience Thus Christ began betimes to bleed for us even when but eight Days old that he might Redeem us or buy us off who were in worse case than the Turks Gally-Slaves Chained to an Oar and that we might Receive the Possession of our Adoption the full Injoyment of our Inheritance Eph. 1.3 5 7 11 14 18. Concerning Christ's Circumcision these things are very considerable First The Preparation to it He must be eight Days old according to the Law of its first Institution Gen. 17.12 Before this Sacrament was celebrated upon him Till then he as our Surety was preparing for it This was done to signifie 1. That all Infants under the Jewish Paedagogy lay under the Uncleanness of their Blood for seven Days according to Moses Law Lev. 12.2 22.27 Ezek. 16.4 5 6. The very young Cattel that were not accounted meet Meat for Man till seven Days had passed over them were likewise till then doomed unfit Offerings for God but legally Impure and in their Blood Thus likewise were Infants deemed who as Austin phraseth it Antequam natisunt Damnati Are Condemned as soon as they are Conceived to shew the Corruption of Man's Nature from the first being Psal 51.5 Yea the Blind Heathens have some sight and sense of this Original Uncleanness for this custom is obserev'd among the Grecian Midwives They take the Born Child when it is five Days old and run with it about a Fire made for that purpose to purifie it from its uncleanness Thus the Jewish Infants were accounted unclean for seven Days 2. This eighth Day for Circumcising the Child made the Jews conceit that the perfection of the Creature depended upon the Sanctification of one Sabbath-Day at the least Hence they say God ordained Circumcision then That at least
Day Man 2.17 Pilate can Act nothing against Christ nor any Tyrant against his Members without God's lending Power John 18.11 The Borrowing Power can never over match God who is the Lending Power 6. 'T is a marvelous matter also to consider how Almighty God held Herod's Hands at the Purification of the Mother of our Lord when Christ the Babe was personally present in Jerusalem and presented to God in the Temple where Simeon and Anna both old and eminent persons gave open Testimony of this Holy Child and all this was done as it were under Herod's Nose while he was expecting to have an exact account of Christ's Birth and Abode from the Wisemen or perhaps he was taken up by some more courtly employments c. Thus God can give Diversions to the bloodiest Designs of Tyrants as of Saul's pursuing David 1 Sam. 23.26 27 28. and of Burying the slain Witnesses by the Beast Rev. 11.9 7. Those Innocent Infants suffered for Christ before Christ suffered for them hence the Antient Fathers do affirm with one Mouth that they died Martyrs for Christ so were undoubtedly Glorified which was a blessed Recompence for their being so Sacrificed c. and that their Souls together with all other Martyrs Vnder the Altar do daily cry to God for vengeance upon such as be like bloody Herod and his cruel Cut-Throats Rev. 6.9 10. 8. Divine Vengeance doth not ever sleep though for a while it may but never dieth Blood-guiltiness within the breast sooner or later brings severe Judgments upon the back not long after this bloody Butchery at Bethlehem which was so barbarous as Dead Rachel buried there many hundred years before Gen. 35.19 could not but after a sort lament it Mat. 2.18 This bloody Herod falls into a foul and loathsom disease He was smitten of God with intolerable Tortures an unbearable burning over all his body Gripes in his Gutts Ulcers in his Fundament Lice in his Privities Gout in his Hands and Feet Convulsions in his Nerves and stinking putrified matter streamed out from all parts of him so that feeling himself in Hell while upon Earth he would have slain himself and was not suffered In this Phrenzy he slew his own Son Antipater whom a little before he had declared to be Heir of the Kingdom and designed many more Cruelties against the Jewish Nobility but was disappointed by God As he lived undesired so he died unlamented Qualis vita finis ita as he lived so he died Perscutors as we say of the Devil always go out with a stench How long Christ was in Aegygt Authors do vary in the computation thereof Some say he was not there above four or five months or less so soon God smote Herod for his butchering the Innocent Children and for his Murdering Intentions against the Lord of Life Those that think thus think also that Christ was two years old before he left Bethlehem and fled into Egypt But that Text Christ was in Egypt until the death of Herod Matth. 2.15 is interpreted to be two or three years at the least for Christ was born in the 32d of Herod's Reign fled soon after his Birth and returned not till the death of Herod ver 19.20 21. who Reigned say Chronologers thirty seven years I omit the further canvasing of this controverted Point to the Curious Criticks in Chronology 't is enough here to know it was soon after the Burchery of Bethlehem Babes that this Tyrant was struck dead and God's Angel glad of an Office to serve the Saints Heb. 1.14 comes flying with Tydings to Joseph in Egypt That they were dead which sought the young Child's Life ver 19.20 N.B. Note well Joseph had not heard from Heaven all the time less or more that he had sojourned in Egypt but God's Time he knew was the best Time As God never comes too soon with false Tydings so he never stays too long with true ones So in due time God will send word to his sinking Church They are dead that sought thy life Though to our thinking God seems to fail us yet he forsakes us not Not that he doth not saith the Author to the Hebrews Heb. 13.5 Oh how many precious Servants of God escaped Smithfield Fires by Queen Mary 's Death Persecutors Day to die must come Psal 37.13 David rested on it 1 Sam 26.10 N. B. Note well However there is no doubt but Joseph and Mary were glad they were going at God's call out of such an Hell as Egypt whence Israel brought back One Golden Calf Jeroboam Two and these two good Souls could not but get there either Guilt or Grief As they willingly went thither at God's command though they being both strangers might well enough think with themselves How shall we maintain our selves with livelihood in that strange Country yet Christ's Presence was their security and their going thither was in obedience to God But the same Authority made them doubtless more willing to return into their own Country so they hasten to Judea thinking to go again to Bethlehem not then knowing but that the place of Christ's Birth must be also the place of his Education but the fear of Archelaus as Cruel tho not so Crafty as his Father and the Warrant of an Angel directed them into Galilee ver 23. Thus are we to understand that passage in Luke 2.39 They returned into Galilee to wit after they had first fled into Egypt For the Evangelist Matthew had so fully handled the matter of the Wisemen and of Christ's Journey into Egypt before Luke wrote that He had nothing left him to say thereof but makes this Transition from Christ's first coming to Jerusalem to be presented in the Temple about 40 days old to his coming again from Galilee where Archelaus had no power being under Philip's Jurisdiction So God sets bounds to Persecution to his second coming thither at 12 years old Where we have Recorded the Fourth passage of Christ's Private Life To wit Christ's Disputing with the Doctors in the Temple Luke 2.39 40 41 42 c. There is none of the Evangelists that Recordeth any thing concerning Christ from the time of his Return out of Egypt about two years old till he came to be twelve so that there be nine years of Christ's first age passed over in silence The 1st Remark hereupon is That Christ will not continue for ever in Egypt but he will return to the Temple again When Isreal was a Child then I loved Him and called my Son out of Egypt Hos 11.1 Exod. 4.22 Numb 24.8 Mat. 2.15 yea If we seek Him He will suddenly come to his Temple c. Mal. 3.1 To Dispute will our Doctors in our Day 2. When Christ came to dispute with the Jewish Doctors then was the time that their School-learning was come to its very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height in the School of Hillel and Shammai then did their Scholars grow so high and haughty that they not only assumed the Titles of
setteth c. Concerning John Baptist we have these Remarks Recorded c. The First Remark is That He was as Chrysologus calls Him Legis Evangelii fibula the Buckle or Button that bound the Law and the Gospel together the bond of both Testaments He is resembled to that Angel with one Foot on the Sea the Law which is rough and moveable and with the other Foot on the Land the Gospel which is smooth firm and stable c. Rev. 10.2 Christ himself calls him more than a Prophet Mat. 11.9 because he pointed out Christ with the Finger whereas the foregoing Prophets only saluted him afar off Heb. 11.13 He was beyond all born of Women both in Dignity and Doctrine above all the Prophets as nearer to Christ and his immediate Forerunner yet behind and below the Apostles as not being an Eye-witness of Christ's Sufferings Deathâ— Burial Resurrection and Ascension as they and the Evangelist were He by his Divine Doctrine and Austâ—re Life had merited among many to be taken for the Messiah Joh 2.19 20 but he durst not assume that Honour to himself ver 21 23. The Second Remark is This John Baptist was at first exceedinly admired by the Jews as a burning and shining Light among them Joh. 5.35 burning in himself and shining to others Hereupon a prodigious Resort was made unto him even all Judaeâ— as well as Jerusalem and all the Regions round about Mat. 3.5 6. but they soon grew weary and fall off Rejoycing in him only for a Season for the which they were justly raxed by our Saviour Mat. 11.7 He also soon grew stale to them as they soon grew weary of him so that they made no more reckoning of Him than of a Reed shâ—ken with the Wind a worthless poizeless priceless Person one of no worth a thing of nothing Then they shamefully slighted him as after the Galathians did St. Paul for whom once they could have pull'd out their own Eyes but afterwards they would have pullâ—d our his Eyes could they have come at him Gal. 4.14 15 16 And as it is now the fate of Godly Ministers to whom Peoples fickle Affections too soon flag and fall neutrum modô Mas modò Vulgus Vulgar Men are variable in their Minds as soon in and as soon out not pleas'd full nor fasting Austere John hath a Devil and a Sociable Saviour is a Wine bibber no Preacher can please Froward Hearts The Third Remark is so soon as John Baptists Work was done He had a Writ of Ease sent him He is then cast into Prison The last account we have of the Baptist is his baptizing at Aenon near Salâ—m Joh. 3.23 that was before he was cast into Prison ver 24. We hear no more of him by any of the Four Evangelists till the story of his Imprisonment which Luke records with the occasion of it Luk. 3.19 20. who tells us ver 1. that Herod was Tetrarch of Galilee as Pilate was of Judaea and Aenon stood in Galilee the Baptist's then last place of Residency And it appears that the Baptist preached to Herod who heard him gladly and did many things being unable to ward off the Power of the Word which came so close upon him Mark 6.20 and that John told this Tetrarch of his faults with as much freedom as he committed them especially in telling him It was not lawful for him to have his Brothers Wife Herodias had a quarrel against John for being so sawcy with her pretended Husband Herod touch the Mountains and they smoak yet Herod remembred John Mark 6.19 20. True Sanctity shines with such Majesty as sometimes strikes an awe upon its Adversaries Consciences as here in Herod but his Carnal Concupiscence did overpower his Superficial Reverence therefore the Evangelist Luke doth characterize him to purpose saying He added yet this above all to all his other Evils that he shut up John in Prison Luk. 3.19 20. This Sin was his Top Sin wherewith he fill'd up his measure a sad Document to Persecutors There is no stint in acts of sin but as one Wedge makes way for another so here Herod â—dded still and this sin filled up his Ephah then no Remedy 2 Chron. 36.16 Mat. 23.31 32. The Fourth Remark is Herod having thus wickedly gratified his wanton Minion Herodias in confining the Reproving Baptist she being highly displeased with him for his disturbing her in her lewd Dalliance by his Reproof waits a fit occasion for a full Revenge but could not find it because Herod feared John c. till he had lain in Prison about 18 Months which was the just number of Months God allowed him for his Publick Service at liberty and then laid him aside when his Work was done as he doth and will do us in this day Till then Divine Bounds are put upon Humane Persecutors beyond which no Powers can pass Job 38.11 The Fifth Remark is Jesus hearing of John 's Imprisonment steps into Galilee Mat. 4.12 The true cause of John's confinement was Herod's not complying with John's Doctrine about his Herodias as the Pharisees Sadduces Publicans Soldiers and the rest of the People had done Mat. 4.7 Luk. 3.10 11 12 13 14. Though fear of Sedition was pretended because of the Great Multitudes that followed and admired him This hath ever been an ordinary accusation cast upon the most quiet and innocent to be Seedsmen of Sedition and Troublers of Church and State as upon Elijah Jeremy c. Thus Paul was called a Pest Act. 24.5 and Luther Tuba Rebelltonis the Trumpet of Rebellion c. These old Rusty Tools the Devil draws forth furbisheth them as the Broker doth Old Clohes c. Tertullian calls Satan Interpolator Creaturae a Broker or brusher up of Old Clothets c. for doing Mischief this Day The Sixth Remark is Christ's Departure into Galilee upon John's Confinement was not so much his slipping aside for his own safety but rather to be a supply and Successor to John who was taken a Prisoner at Aenon in Galilee which was under Herod's Government Still God takes care of these two Tribes Zebulon and Napthali which had long laid in darkness Now the Devil in Herod blowing out one Shining Light John as to usefulness God sends them a Jesus God will not starve his Work for want of Witnesses The Seventh Remark is It was during this many Months Imprisonment that John sends his Message from Machaerus Castle to Christ Mat. 11 from 2 to 20. and Luk. 7. from 18. to 36. not for his own sake but for the satisfaction and settlement of his Disciples who possibly expected that Jesus among all his other Miracles might add this one of Miraculously Releasing their Master out of Herod 's Hands seeing he was a Prisoner for Christ and the Gospel But they meet with this Answer to that point yet fully to all the Rest that his Work was to preach the Gospel to set Prisoners free from Hell not from Herod that his Kingdom consisted not of
to 11. and 〈◊〉 latter from ver 11 to 18. which begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day after As Christ had the Day before recovered a young Man from the Poiâ—â— of Death so did â—e the very next Day after raise up another young man from Death it self First Of 〈◊〉 First of these Miracles The Remarks hereupon are First Though Christ's first Sermon recorded in Scripture Preach'd on the Mount and his last when leaving the World be the longest and liveliest Sermons of all others that the Evangelists relate yet without all peradventure Christ Preached many other Times and many Hours together beside those in Gospel Record and though many mighty Miracles to the number of thirty four or fifty sever be Registred by the Holy-Spirit's Pen-men yet no doubt many more than are writtâ—â— were done by him who went about doing good Acts 10.38 As his Oracles so his â—â—racles are no more of them written than might suffice to make us Believe and 〈◊〉 through his Name Though all that ever Christ spake and did was Divine and oâ—â— served to be Chronicled yet the Beloved Disciple saith If every one were Written 〈◊〉 World could noâ— contain them c. John 21.25 20.30 31. where too much is said that enough may be believed as is done in all Scripture Hyperboles c. The Second Remark is As Moses confirmed his Oracles of the Old Law which 〈◊〉 given him from Mount Sinai by working Miracles So did the Messias when he â—â—d delivered the New-Law-Oracles from this Mount-Capernaum Yet the latter Miracles were better than the former for wheras one of Moses's Miracles was a turning â—ates into Blood signifying that the Old-Law was a severe and grievous ministration But one of the Messiah's Miracles yea the first of them was a turning Water into Wine to signifie that his New-Law was to be a Sweet and a Gracious Dispensation the Gospel of Peace is as the most Generous Wine in chearing the Hearts of the Sons and Daughters of Men. Besides Moses's Miracles were only for the benefit of the Jews but the Messiah's were for the Advantage of the Gentiles also as well as for the Jews This is most conspicuous here for as the second Miracle was wrought for a Jewish-Widdow so the first was for a Gentile-Captain c. The Third Remark is This Roman Proselyte was admirable upon many accounâ—â— As 1. He was a Soldier and such are generally fierce froward indocible and goâ—less Creatures 2. A Commander having an hundred Men under his Command and therefore is call'd a Centurion enough to make him Haughty and Huffing 3. He was the Master of a Family too having Servants as well as Souldiers under him 4. And but a Gentile or Heathen yet had so far affected the Jews Religion as to build a Synagogue in Capernaum for it Now having heard the Words and seen the Works of Christ believeth on him for the Messiah beggeth of him his Servant's Cure and all this in a most humble manner acknowledging first Christ's worthiness and then his own unworthiness both together Who can but wonder to behold him a Soldier a Captain a Master an Heathen a lover of the Jews a builder of the Synagogue yet Humble Any one of these Titles yea the least of them make many men proud but none of them nor all of them made him so because he greatly and strongly believed in Christ The Fourth Remark is There is some variation of this story in Mat. 8. Luke 7. yet no contradiction for Matthew saith Augustin doth only relate it compendiously How the Centurion came to Christ without mentioning those Elders of the Jews by whose mediation he came this was reserved for Luke to relate wherewith he supplied those circumstances that were wanting and Chrysostom saith that Luke's design was to illustrate two things 1. The Flattery of the Jews to Jesus And 2. That Men in distress do sometimes use one means for their relief and sometimes another the Jews finding the Centurion desirous to go to Christ hinder him undertaking to go and speak for him yet coming conceal'd his Faith but urg'd his Merit for his good Deeds but because Christ would not have so great a faith concealed he stirr'd him up to send more faithful Messengers who fully declared I am not worthy that thou shouldst come under my Roof c. as Luke writes yet as Christ was coming he came in person to meet him and spake to him the same words himself as Matthew writes Thus the two Evangelists are reconciled The Fifth Remark is 'T is the nature of true Humility in gracious Souls to have exceeding low thoughts of themselves when others have exceeding high thoughts of them Thus it was here in this humble Centurion The flattering Jews give an high Character of him to Christ saying that he was worthy for whom thou shalt do this for he loved our Nation and built us a Synagogue Luke 7.2 4. yet when he came to Christ he gave a contrary Character of himself saying Lord I am not worthy that thou shouldest come under my Roof ver 6. But he speaks not one word of his building the Jews a Synagogue for expecting to obtain a special favour from Christ all his Rhetorick was lowliness knowing that nothing is more prevalent than humility with God The Sixth Remark is As this Centurion was a good first-table Man in his humility to God so was he a good second table Man in his fidelity to his Servant He was not only a good man absolutely but also a good Master relatively as appeareth both by his going to Christ for his sick Servant N.B. which is a duty incumbent upon all Masters for theirs and by his saying to him Lord my Servant lyeth at home c. Mat. 8.6 He had not thrown his sick Servant out of his house or cast him into a by corner to sink or swim for any care his Master would take of him no nor lest he him to himself to seek for his curing by his own care and at his own charges but this good Man and good Master made his Servant's sickness as his own by sympathy and himself undertakes the care and cost for his Servant's Recovery Many Parents came to Christ for their Children but this one Master only is Recorded as an Example to all Masters that sought Christ and Cure for his Servants good The Seventh Remark is 't is wonderful condescension that Christ the Lord of Lords and King of Kings Rev. 19.16 should stoop so low as to vouchsafe a visit to a poor Servant and restore him to health thereby There is Dignatio stupenda in our Lord's words I will come and heal him Mat. 8.7 If Elizabeth John Baptist's Mother could say whence is this to me that the Mother of my Lord should come to me c. Luke 1.43 44. looking upon this visit as a marvellous favour how much more must it be looked upon as a more stupendous condescending in our Lord himself though
of the Gospel hath not passed divide the World into thirty equal parts and nineteen of those 30 be Heathens and fix of the eleven remaining are Mahometans so only the odd five profess Christ and of those there be many Papists but few Protestants yea of these Protestants how few are true Bellevers a profession is oft without power Oh what a Weedy World is here to be burnt at the last day Secondly As the natural product of the Cursed Earth is Weeds c. not Corn So are our fallen Natures the proper Fathers of Sin and but Stepmothers to Grace hence sin must humble us because it is our own and Grace must humble us too because 't is not our own but is as Corn that is forced Wild Olives by Nature Rom. 11.24 Mors in Olla Death in the Pot 2 Kin. 4.40 All good is received 1 Cor. 4.7 Thirdly There be variety of Soils in the World some are Mountains of Pride and Presumption barren of Grace others are Wildernesses Souls pining away with thirst c. yet some Hearts are as well Watered Valleys where the Lilly of Grace grows greatly Cant. 2.1 There is some Sandy some Stony some Thorny Ground as here and yet some good though three to one in this England Secondly the Disparity As First This Mystical Soil that is good is not any Earthly thing lying low to be trodden under foot in the World but 't is an Heavenly Heart that brings forth the Seed of God the property of the Earthly Heart is changed by an Heavenly Power The Second The Ground is more fitly disposed to bring forth Corn than our Hearts are for Grace though Corn growing be praeter Naturam beside Nature not so Grass unsown yet Grace growing is contra Naturam against Nature Grass is graceful to ground and hath its usefulness but Weeds are a Curse c. The Third The Litteral Soil brings one only Crop in the year but the Mystical every Month Rev. 22.2 in Winter as well as Summer yea every Week and every Day it bears fruits to God Vse I. Ask what sort of soil are you Barren Mountains droughthy Desarts without Wells of Salvation Isa 12.3 where the Lawgiver hath not yet Digg'd such a Well Numb 21.17 18. Vse II. 'T is no matter how base or barren harsh or hard your Heart be where Christ undertakes the Culture he can make parched ground become as the Garden of Eden Isa 35.6 7. 51.3 c. The Fourth part is the Success Wherein First The Congruity As First 'T is various not only from divers but also from one and the same Soil that brings forth bad crops sometimes as well as good So though Grace never differs from it self yet a gracious Soul may have its withdrawments as well as inlargements hath its Winter as well as Summer time Cant 2.11 13. Secondly Success is various not only from the Soil but also from Influence as it hath more or less from Heaven Where much is Received there much is Required Luke 12.48 Cant. 6.11 Isa 5.2 Mat. 21.34 1 Cor. 9.7 Danda igitur est opera we must endeavour to answer to God's Pains lest he lay us wast Luke 13.7 c. Thirdly Success is not without Watering Weeding out what offends c. Mat. 13.41 Isa 5.3 the Church is call'd a Garden that needs much Trimming Pruning and daily dressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.2 Solomon lets out his Vineyard to Tenants Cant. 8.12 but Christ himself both Weeds and Waters His c. Secondly the Disparity As 1. Nature contributes much to the literal but Grace doth all to the mystical success 1 Cor. 3.6 7. 2. This latter hath more certainty than the former which an Enemy may Reap Psal 105.40 Mic. 6.15 c. but the Gates of Hell cannot prevail to prevent the other Mat. 16.18 John 10 29. Rom. 8.38 1 Pet. 1.4 5 c. 3. This brings in such store as is inexhaustible profit and pleasure for evermore Psal 16.11 Rom. 8.17 2 Cor. 4.17 Vse I. Beware you be not High-way ground where Sin hath a way over the Heart Psal 139.24 Impressions of sin in its customary path-way wear out the impressions of the Word Edom deny'd a passage through them Numb 21.23 and Josiah did the same 2 Kin. 23.29 Ezek. 44.2 3 c. Seed cannot be covered in a Sin trodden Heart hence the Prince Fowl picks it up Heb. 2.1 Psal 119.11 16. Vse II. Take heed of being stony-ground Though the Seed be not pick'd up by that Prince Fowl Satan nor trodden down by the foul feet of Sin yet may it have as a sudden growing so a soon dying This Rocky ground is the hard heart a Rock of the Devil 's not of God's making Rain falling on a Rock soaks it not sinks not in Blind Bede Preach'd to a heap of Stones with small success c. Vse III. Be not Thorny ground having both root and growth some desires to the Word and some purposes to obey it but Cares and Pleasures over-grow all taking up the Place Time and Affection Christ should have but almost a Christian Acts 26.28 Earth out-grows Heaven as Thorns do Corn c. Vse IV. Have Honest and Good Hearts Luke 8.15 Tho' all such not alike fruitful yet God accepts of the thirty as well as of the hundred Zech 4.10 Mat. 12.20 so it be answerable to our helps and furtherances Luke 12.48 suitable both to our Supernatural Principles and to our Evangelical Priviledges c. CHAP. XVII THere be many other Parables which Christ delivered as Oracles full of sweet significancy and most aptly accommodated to his various Auditors as before that might be accordingly gloss'd upon as this of the Sower would it not swell up this Discourse into too prodigious a Prolixity c. The brief account I can give of them here is this besides this Parabolical Sermon which he Preached to the People March 13 c. wherein he demonstrates the divers effects of the Word Preached the pretiousness of it when rightly imbraced and the strict account that must at last be given of it There be other Sermons of our Lord dress'd up both in Parables and Plainly As First That to his Twelve Apostles after his long and lively Sermon in the Mount as above when he sent them forth to gather up the lost Sheep of the House of Israel after they had been as Probationers a Twelve-Month with him to learn the Gospel of the Kingdom from his Mouth Mat. 10. per totum and chap. 9. ver 1. Mark 6. v. 7 8 9 10 11. and Luke 9.1 2 3 c. which some calls Christ's Concio ad Clerum his Sermon to the Clergy instructing them what to do how to teach and the measures they must expect in their Ministry c. Secondly When Christ had done Documenting his Ministers then Preach'd He a vindication Sermon for the Ministry both John Baptist's and his own Mat. 11.1 2 to the end The End of his former Sermon was
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
Weeping and Groaning before he put forth the power of his Divine Nature in Raising Dead Lazarus That by these two signs he might be the better believed to be both God and Man Yet these Human Passions of Groaning and Weeping were no otherwise in Christ than as clear water in a Chrystal Glass without any Mud of Sin at the bottom John 14.30 The Tempter may shake the Glass yet not Jumble the Liquor and the same Tenderness he had then towards the Afflicted upon Earth he Retains still in Heaven for he lost no Compassion by being glorified Acts 9.4 c. N. B. Note well The Effects of Sin that brought Death into the World even upon the best and such as Christ loved are so woful as put our Lord upon Groaning twice here ver 33 38. and upon Weeping once here ver 35. and twice elsewhere Luke 19.41 and Heb. 5.7 We never Read that Christ laughed for the misery of fallen Mankind did not Administer any occasion of Laughter to our Blessed Mediator which shews that though it be not unlawful to laugh for a Wise man may do it Prov. 29.9 And there is a Season for it Eccles 3.4 Yet should we find more matter of mourning and groaning than of Foolish laughter as our Lord did in this evil World yea such was the burden of Sin to Christ that not his Eyes only were Fountains of Tears or his Head Waters as Jeremy wished chap. 9.1 But his whole Holy Body burst out into a bloody Sweat and was turned as it were into Rivers of Blood Luke 22.44 And shall not Sin cost us a Groan or a Tear c. That cost Christ all this for us Now follows the Miracle it self introduced by several Censures upon our Lords Passion ver 36 37. The Servants that Attended Martha and Mary must shew him where Lazarus lay ver 34. not because Christ was ignorant of it for he that knew he was Dead knew also where he lay this was done that none might suspect any Cheat or Collusion therefore are those Servants also bid to Roll away the Stone ver 39. Which was no easie work as Mar. 16.3 It being great to cover the Stench of the Grave hereby became they Witnesses of the Truth of the Miracle for had he been Raised with the Stone upon him he would seem rather a Spectrum than a Real man N. B. Note well Thus every Sinner lies under the Condemnation of the Law and under an unbelief of the Gospel when Christ comes to raise us up to newness of life c. but Martha had like to have Marred the Miracle by her unbelief ver 39. Christ Corrects her saying ver 40. 't was the better that he stank for therefore the power of Christ would be the more manifested then Christ falls to Prayer and brings Praises in his Hand as sure to speed so must we Phil. 4.6 and Ps 65.1 Herein Christ Demonstrates to the Spectators the unity of his Essence and will with the Father so not to be charged with Blasphemy ver 41 42. Wherefore that his own Divine power might appear he saith Lazarus come forth ver 43. not I pray thee O Father let Lazarus come forth Had this Voice of Christ been directed to all the Dead they had all immediately Risen as sure as they shall do at the last Day and as he did here ver 44.3 The Consequents of this were some Believed ver 45. but others were hardened and called a Counsel Conspiring to kill Christ ver 46 47 c. In this Cursed Council or Sanhedrim stood up Cajaphas and falls fowl upon his fellows as if all the Assessours had been but Asses to him saying ye know nothing at all c. and belching out that Brutish and Bloody Sentence that one man must dye for the People c. as if Evil must be done that good may come of it contrary to Rom. 3.8 This he spkoe from a Politick principle to secure their State yet God spake in him as through a Trunk and as the Angel did in Balaam's Ass as well as in himself John 11.49 50 51 52. Then passed the Decree for Prosecuting Christ grounded upon a pretended fear that these Miracles of his making such a Concourse of Multitudes after him would move the Romans to Assault them as Revolters c. ver 48. Which indeed they did after they had killed Christ whose Blood according to their own Imprecation and the thing that they feared came upon them and upon their Children Thus had the Envious one so blinded their minds with his black Hand held before them that those very Miracles which should have been Means and Motives to their Believing they wretchedly perverted to their own Destruction Upon the Publication of this Diabolical Decree Christ withdraws to Ephrem ver 54. an obscure City declining their Fury till his appointed time came which was now at hand ver 55. Therefore though the Sanhedrim by the Instigation of the Pharisees c. had published a Proclamation to discover-where he lurked which none did save Judas only ver 57. yet within six days after the Passover he in despight of all returns again to Bethany Joh. 12.1 Where Lazarus was not afraid to Entertain him but will freely venture that life for him which he had so lately received from him And though Lazarus was a Trophee of Christs Victory over Death yet would not our Lord carry him along into the place of his Retirement that he might avoid all shews of Ostentation but here he left him and here he found him Here he Refreshed himself in Feasting with his fast Friends before he gave up himself into the Hands of his Blood thirsty Enemies Here also did Mary Magdalen called so from Magdala a Town hard by to which she had been Removed by Marriage but now being a Widow Returned to her Brother Lazarus Spare no Cost to Anoint her Saviours feet again as she had done before at her first Conversion Luke 7.38 This Oyntment of Spiknard was both Costly the Thief Judas could quickly compute it worth 300. pence c. and very fragrant as Cant. 1.12 Yet was it the Savour of Death to that Traitor-Disciple ver 3 4 5. Who imended to fill his own Bag while he pretended Compassion to the Poor ver 6. For Christ would not Distract his other Disciples in their work with keeping the Bag but committed it to Judas who till he bare the Bag and became Master of the Mony saith Tertallian behaved himself honestly but afterwards such a Divelish Humour of Covetousness haunted him and had power over him that rather than his Trade of taking should fail he would Sell his very Saviour as he did a little after this N. B. Note well a most dolefull blank Bargain wherein saith Austin Judas the Seller Sold his Salvation and the Jewish Sanhedrim the Buyers bought their Damnation This covetous Caitiff had often heard his Master tell of his Approaching Death he therefore designing to Desert that Service of a
the Camp to shew that he was the true Piacular and Satisfactory Sacrifice not only for the Jews within but also for the Gentiles without the Pale Heb. 13.11 12 13. This Golgotha or Calvary was a filthy noisom place where not only the Garbage of the City but also the Skulls and Bones of Malefactors formerly Executed lay to offend both Christ's Sight and Smell Fourthly They Compel Simon of Cyrene to bear the small end of the Cross after Jesus if not the whole Tree Luke 23.26 'T is easie to suppose that by this time our Lord must faint under the Burden his Agony in the Garden his being Tossed too and fro and toiled all Night by the Soldiers one while before Caiaphas and another while before Pilate his Scourges Buffets c. must needs spend him very much Now is he no longer able to bear the Cross None of the Multitude for shame would help him N. B. Note well The Death of the Cross was so abhorred of all no Jew would touch the Cross no nor this Simon whom some suppose to be a Cyrenian-Gentile therefore was he compelled to do it Mat. 27.32 Luke 23.26 coming fresh out of the Field or Country him they lay hold of lays the low end upon him not so much for the easing of a fainting Christ as to hasten the Execution and to keep him alive till he came to it Hence have we these many Remarks 1st That Christ was thus stripped twice to Expiate the Sin which brought the shame of Nakedness upon the First Adam and that we may be clothed with the Robes of his Righteousness And that he might bring us to Paradise out of which Adam was cast as soon as he was clothed c. The 2d Remark is Christ was Mocked in three places 1. In the House of the High-Priest Luke 22.63 2. In the Hall of Herod Luke 23.11 And 3. In Pilate's place of Judicature Mat. 27.31 Mark 15.20 This was done while the Cross war making ready and the Inscription was a fixing upon it He was mocked of Wicked Men that we might be commended by the Most Holy God 2 Cor. 10.18 and have his Euge Mat. 25.34 This shews Priests Princes Presidents as well as People are all mockers of Christ The 3d Remark is We are naturally backward and hang off shrinking in the Shoulder and all of us come off heavily when we are called upon to take up our Cross and follow Christ Mat. 16.24 as Simon here did who was compelled to carry it after Christ and as Peter was Pinioned and carried Prisoner whither he would not John 21.18 This cannot be done till Carnal-Self be denied and undone c. The 4th Remark is Believers have communion with Christ in bearing the Cross as Simon here who did but bear up the smaller and lighter end thereof upon his Shoulders the Cross and heavier end lay still upon the Shoulders of Christ N. B. Note well This may be very comfortable to us to consider that while we are filling up the Afflictions of Christ Col. 1.24 and bearing his Cross yet the heavier end lyes upon him remember Christ has a great load and burden already add not but be sparing of Sin Our part is but the Small End yea the Chips and Shivers of his Cross The 5th Remark is We must go out of the Camp of Sin and out of the Vanities of the World to come to the right Altar c. Heb. 13.10 12 13. The Jews Law was that such as were put to Death it should be done without the Camp Numb 15.35 and without the City 1 Kin. 21.13 when our Lord Christ is made Furcifer a bearer of his Cross Murmur not at any Indignities or Expulsions put upon us The 6th Remark is Let us put all our Sins upon the Head of this Holy Oblation Lev. 16.27 Christ went out of the Old Jerusalem to bring us into the New and to fit us for the Society of Angels After the Preambles come the Concomitants of Christ's Execution the 1st is the place where Now is Christ brought to Golgotha where the Antients say Adam was Buried and where Abraham offered his Son Isaac that place of a Skull not only to encourage us in suffering for Christ in the worst of places as he did for us but also to assure us that his Death is Life to the Dead As in Adam all dye so in Christ all are made Alive 1 Cor. 15.22 Hereupon saith Epiphanius we may marvel that our Lord was Crucified in Golgotha the place where Adam's Body lay Buried for saith he when Adam was cast out of Paradise he went in his wandrings to the place where Jerusalem was after built and there dying he was buried in this very ground called Calvary because his Skull was found there thence had it this Denomination The Place of a Skull In this History saith he there is a Mystery that the Second Adam should be Crucified in the same place where the First Adam lay Buried denoting how the Blood Christ shed upon the Cross besprinkled the Relicks of our First Father and thereby all that Defilement derived from the first Sin upon all Mankind is purged away To this Opinion as to a Truth do Athanasius de passione Domini Cyprian de Resurrectione Ambrose in Luke 23. and Theophylact in Mat. 27 c. All unanimously subscribe so that Origen who first improved this Tradition stood not alone in this quaint and curious Notion N. B. Note well However this is most certain Christ was Crucified in this base stinking place on Earth that he might purchase a better place for us in Heaven Abel whom Cain decoyed into the Field and there kill'd him was a Type hereof so was Isaac as above and Joseph whom they cast into a Pit and the Brazen Serpent lifted up upon a Pole in the Wide Wilderness Gen. 4. and 22 37. Numb 21. to this unclean place is our Lord hurried out of Jerusalem as a Prophane and Unhallowed Person unworthy to Abide in that so called Holy Cty Mat. 27.53 The 2d Concomitant Circumstance is the Company that came along with Christ to his Place of Suffering Besides the Rude Rabble which mocked him as a Malefactor after the Rudest manner there were a great Multitude of Good Souls that Abhorred the Rabble's Rudeness and condoled with Christ in all these his Sorrows and Sufferings Luke 23.27 28 c. especially a multitude of Weeping Women to whom he had been a blessed Benefactor which the Evangelist nameth not yet some of them are named Mat. 27.56 to those disconsolate ones Christ speaks comforting words Weep not for me that is do not ye condole my Death because I most willingly lay down my Life and most freely undergo my Death which I shall in a short time conquer by my Resurrection and unless I Dye ye cannot Live neither Spiritually nor Eternally But weep for your selves admonishing that they would have greater and more grievous cause to bewail their own cases and
calamities which did now hang over their Heads and the Heads of their Children c. N. B. Note well What Judgment this was he specifies not but describes by its Effects Direfull enough Saying it were better and more blessed ye were Barren than bring forth Children to the Murtherets Hos 9 12 14. 10 8. Revel 6.16 Hosea prays there for Barrenness as a Blessing on his People And if all this Evil befall me a green Tree so unapt to burn what may the dry expect both Mothers and Sucklings upon which God's Wrath will soon kinde My Death saith he will hurt the Jews more than it can Jesus c. N. B. Note here 1. Christ crosseth not contradicteth not his own Command of bewailing those in Bonds as bound with them c. Hebr. 13.3 c. We ought to Sympathize with them as Fellow-Members and to be moved with Compassion toward them Commiserating their Miseries as if they were our own and putting their Souls into our Souls stead Job 16.4 as these Holy Women did Christ here as in the same or like Body The 2. Note is The Histrionical Descriptions of Christs Passions made by the Papists are here Reproved Weep not for me as Ludibrious and Amick or pedaptick Tricks c. For we are not so much to Lament the Sufferings of Christ as we are to lay to Heart and Lament our own sins which were the cause of all The Jews and Judas c. were all set on to this Villany by our sins c. The 3. Note is There is a Natural Grief or Worldly Sorrow which should be converted into Spiritual and Godly Grief and Sorrow Weep not for me but for your selves c. No doubt but among those godly Men attending here were good Nicodemus Joseph of Arimathea and many other Men that loved Christ while he lived and now Lamented for him when he Dyed and loseing so great and so good a Friend yet durst not weep so freely and publickly as the godly Women did in the presence of the chief Priests in whose Eyes the Female Sex were weak and contemptible yet in both Sexes this Weeping was but Natural from their love which as fire must discover it self for the loss of a Friend But our Lord inforceth Paul's Notion here of turning Worldly into Godly Sorrow 2 Cor. 7.10 like as excessive bleeding at the Nose is best cured by bleeding a Vain in the Arm for Diverting the Blood So should we turn the course of our Griefs from Worldly Sorrows for loss of Friends c. into godly against our offences c. The Third Concomitant Circumstance was their giving cold comfort to a Dying Man Vinegar mixed with Gall Matth. 27.34 Our Lord was well nigh spent and ready to faint through his Agony and Bloody Sweat through all his Toils and Tosses all the Night long and through his Buffetings Beatings Scourgings and bearing so far the Burden of the Cross Now when he wanted a cup of generous Wine to chear his Spirits Psal 104.15 Prov. 31.6 God the Father out of Justice for Expiating the sins of our Surfeitings and those Miscreant Men out of Malice deny him a cup of cold Water but instead of the common favour of some Refreshing Drink usually granted even to Dying Malefactors Here 's no Drink for a Thirsty Fainting Dying Jesus but Vinegar mingled with Gall no doubt but these pestilent Priests did it in Derision to our Dear Redeemer Tauntingly talking to him after a sordid sort Hail King of the Jews a King's Wine must be Rich and Royal here 's a dose suitable to thy Royalty c. N. B. Note well 'T is the property of Vinegar to Dissolve Rocks so Hannibal made his Way through the Alps to Rome would to God a serious consideration of this Vinegar-Potion drunk by our Redeemer for us might effectually Dissolve our Rocky Hearts others have another opinion of this bitter Potion thinking it was given Christ not so much in Derision as for Intoxication to stupify his Brain and to make him sensless of pain so Talmud Babylonicum saith Some Remarks more may be added here As 1st Our Lord had probably this bitter Potion twice Administred at this time before he was nail'd to the Cross and cried I Thirst John 19.28 29.30 Twice did he taste of bitter Potions for us to purchase our Drinking the sweetest Celestial Joys Psal 16.11 The 2d Remark is Mark calls this Drink Vinum Myrrhatum Mark 15.23 Wine mingled with Myrrhe It may well be supposed that those Godly Women prepared some Wine in their bewailings of his Passion to Exhilarate his Spirits that he might bear his pangs and pains of Death the better this was a Testimony of their Sublime Love But Christ's Enemies mingled it with Myrrhe to make his Misery the more c. This was a Demonstration of those Miscreants most Matchless Malice in thus notoriously aggravating by so many means the Sufferings of Christ The 3d Remark is Suppose this Potion was an Intoxicating Drink c. Then it discovers the most execrable Villany in those cursed Christ Crucifiers For 't is the Duty of all Executioners of Justice that while they are excuting the Bodies of Malefactors they should shew a special regard for the Salvation of their Souls Yet those vilest of Villains design that our Redeemer as one dead Drunk should dye The 4th Remark is Though these Priests and People were in hast to have him out of hand dâ—spatched for they had not been yet at their Morning Sacrifice though now it was about Nine a Clock their third hour from six Mark 15.25 so give him this Potion to shorten his Life as some say but notwithstanding all their hast as hasty as they were to Imbrue their Hearts in Christ's Blood which Pilate had wash'd off from his Hands so to go reeking and smoaking in that Blood Guiltiness to their Worship of God Yet Christ drank it not for he will lay down his Life at his own pleasure and not at theirs teaching us that no pain should make us so impatient as to do any thing to shorten our lives The 6th Remark is We are all apt to condemn the Jews for giving so bitter a Potion to a Dying Jesus yet such a Jew is every Impenitent Sinner that dare sin against a living Christ and therein give him a Cup of Gall and the Poison of Asps as he complains Deut. 32.32 33. They gave me Gall for Meat and Vinegar for Drink Psal 69 21. therefore should we Judge our selves as well as the Jews for serving him with our sins Isa 43.24 The 4th Concomitant circumstance is an Introduction of the painful passion and dolorous Death of our dear Redeemer which contains sundry branches As 1. They strip him again of his own wearing apparel whereby it was well known that it was the very he and not another that suffered death in our stead there could be no cheat in the case but it was he his own self that bare our sins in
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Redeemer The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross but he proves too hard for them he Conquers and Captivates those Assaulting Devils and as the Roman Conquerors in their Triumphs used to do tyed their hands behind their backs leading Captivity Captive in Triumph Eph. 4.8 Col. 2.15 Sixthly This prodigy was an alarming providence to awaken those wretched Priests and People whose Eyes were blinded with too much light that they could not for light see light so labours to blow out the Light of the World Yet all this without Grace would not awaken their seared Consciences As God gave the Egyptians three Days Darkness to Repent in during which time Israel might have made an escape out of Egypt but that they scorned to steal a deliverance so God gave those Pestilent Jews three hours Darkness to Repent in but they were like Jezabel's Children to whom God gave a space to Repent in but they repented not Rev. 2.23 They had the Space but not the Grace of Repentance N. B. Note well God is quicker and shorter now in his long-sufferance of Sinners They of old had three days and these but three hours to Repent in Seventhly This portentous Darkness did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews Thus the Prophets predicted most dismal calamities coming upon Judea under this very Notion of Darkness as Isa 5.30 8.22 Lam. 3.2 6. Jer. 13.16 Joel 2.2 Zeph. 1.15 These Prophesies came to pass in Babylonish Captivity but what Christ foretold that such a dismal day of Darkness should come upon the Land of Judea at the final destruction of Jerusalem and now at hand as had not been since the Creation of the World Matth. 24.29 Mark 13.19 where 't is called Affliction it self as if all Evils were in its Bowels Eigthly There be other curious Criticisms which I shall sum up together under this last head of Reasons As 1st That there might be an harmonious congruity betwixt the two Adams The first Adam did fall from his state of light into darkness as some say about the midst of the Sixth Day and continued for three hours in that darkness after the Fall before the Promise of Grace by Christ came to him So long lasted this darness also at the Second Adam's Death Yet others do affirm that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World c. 2dly That these three hours darkness did denote the three days of Christ's lying after his Death in the darkness of the Grave after which came light in his Resurrection c. And 3dly That though this darkness lasted till Three in the Afternoon yet then began the light again So though darkness be now upon the Jews and light upon the Gentiles yet when the fulness of the Gentiles be come in in the Afternoon of the World the Jews recover light again The Third Great Wonder Christ wrought upon the Cross was that at the very moment of his dying he could cry with a strong and with a loud voice and that two several times Mat. 27.46 50. after he had hung six hours upon the Cross with so many unsupportable Burdens upon his Back as is before related still his natural strength was not at all Abated nor any decay of Nature was upon his Vitals his Voice was loud and strong still even at the very point of his giving up the Ghost Mark 15.34 37. Whereas in the common course of the World Dying Men who die a lingring death as our Lord did become weaker and weaker the nigher that death approacheth toward them they thrattle in the Throat and their Voices can heardly be heard by the By-standers This Wonder is recorded not only by Matthew and Mark as above but also by the Evangelist Luke chap. 23.46 that he cried with a loud voice at the very minute of his breathing out his last breath And those strong cryings are mentioned also by the Authour to the Hebrews Heb. 5.7 Therefore Pilate with the Centurion and Souldiers marvelled that he was so soon dead Mark 15.44 45. John 19.33 now no natural Reason can be rendered why Christ died so soon before the two Malefactors that were Crucified with him who because they were not already dead as our Lord was had their Legs broke to dispatch them for it happened beyond the common course and custom of ordinary Nature seeing those that died this death of the Cross usually lived several days as above yet Christ died at the end of Six hours The reason hereof must be supernatural to wit though his death was a violent death as to wicked men yet was it a voluntary death as to himself He laid down his life when himself pleased No man saith he can take my life from me but I lay it down of my self I have power to lay it down and I have power to take it again and because I lay it down so voluntarily of my self therefore doth my Father love me John 10.17 18. N.B. Note well Thus also the more voluntary our Services are both in Dying or in Suffering the more grateful they are to God Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long for as Moses stretched out his hand toward Heaven to bring the three Days Darkness upon Egypt Exod. 10.22 So the Messias here stretched forth his Voice and Power when his hands were stretched forth upon the Cross and commanded this Plague of the three hours Darkness-upon Judea Moses was a Minister of Legal wrath so he inflicts a longer date of Darkness than the Messias who was a Minister of Evangelical Love did Yet Judea though the Land of Promise and the Lord 's own or Immanuel's Land Lev. 25.23 Isa 8.8 Hos 9.3 must not altogether escape unpunished Amos 3.2 c. but shall have a shorter date of darkness than Egypt notwithstanding its sinning against so much light and love But beside all this the very posture of Christ's dying makes his Death the more wonderful for 't is said He bowed his Head and gave up the Ghost as if he bowed it to meet Death in the Teeth Whereas in the common course of Nature dying men do not customarily fall or bow down the head until they be downright dead but our Lord in his Dying comes forth to be a Conquerour over Death for before Death could come at him as it doth at Weaklings that can live no longer but are ready to drop down and die at every breath he sets upon Death it self and Conquers it So strong was Christ as to cry with a loud voice and to give up the Ghost at his own choice and
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
obstructions early in the Morning of the First Day and was a signal Symbol of Christ's Victory over the Devil Death Sin and the Grave Some say the Earth-quake was caused by the Descending Angel who when he came to sit down upon the great Stone he had rolled away from the Sepulchre made the whole Earth to shake like a mighty Man when he sits down upon a Bench makes the whole room shake under him But 't is more probable the Descending of this Angel was not the Cause but the Consequence of the Earth-quake for Christ himself was the cause thereof who no sooner began he to stir in the Grave but he shakes the Foundations of the Earth so that the Earth was in pain the pangs of a Travelling Woman was upon her as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2.24 signifies till she was delivered of him and the bonds wherewith Death had bound him in the Grave He by the Power of his Divine Nature more easily broke asunder than Sampson his Type did the New Cords wherewith the Philistins manacled him when the Spirit of God came upon him As this was a Triumphal Sign of Christ's Power over the Earth and Hell and over all the Powers of both So that it may be demonstrated He was Lord of Heaven as well as of Earth and Hell He commands the Holy Angels from thence to come and do him Homage hence that Angel which was the chief Speaker to the good Women calls Christ The Lord See the place where the Lord lay Mat. 28.6 intimating that he was not only your Lord the Lord of Saints but also our Lord the Lord of Angels too therefore he stiles him the Lord Absolutely for at his Resurrection did Christ begin his Kingdom whereunto Angels as well as Saints do belong as Subjects Ephis 1.19 20 21 c. Moreover the Syriack reading saith here that this Gabriel called Christ Our Lord to the Women which shews that Christ was truly and properly God In this sense some say that the Angel which rolled away the Stone was sent as an Officer to let his Lord out of Prison without the Keepers consent and that he sat down upon the Stone in contempt of all the Weapons that the Souldiers who watched the Sepulchre held in their Hands and which indeed did fall out of their Hands at their woful sight of this glorious Angel who though he appeared in Humane shape did by his splendour appear to be more than a Mortal Man the Majesty of his Visage shewed his mighty power as his Habit did his Innocency and Holiness which raised an Heart quake in the Bodies of the Keepers when the Earth-quake had been shaking the Pillars of the Earth 'T is no wonder that the lustre of this Angel did drive the Watchmen into the Paroxysm of a shaking Ague being now made sensible that they had been bearing Arms against Almighty God and were now become obnoxious to his Irresistible and Unavoidable Wrath 'T is a fearful thing to fall into the Hands of the Living God Heb. 10.31 How great must be the Majesty of our Lord Jesus a beam whereof He put forth at his Transfiguration when this Angel's but our Lord's Servant's Countenance was like Lightening and his Garments white as Snow And if the splendid Appearance of but one Holy Angel did so Affright a company of Couragious Souldiers such as the Roman Armies which had now Conquered the World consisted of How then shall Wicked Men stand in Judgment at the last Day when the Lord of Angels shall come with whole Myriads of glorious Angels to Judge the World Oh the unspeakable Akings and Quakings of Conscience and the unconceivable convulsions of Heart that shall then seize upon and surprize them in that dreadful day when the World is all of a light fire about their Ears c. Nor may we think that Christ stood in need of this Angel to help him out of the Prison of the Grave by rolling away the Stone for such was the Almighty Power of his Divine Nature that nothing could resist his naked Nod and thereby could as easily Arise out of the Grave when the Stone was unrolled away as he did Appear in the Room among his Disciples when the Doors were shut without any penetration of Diameters as the School-men phrase it John 20.19 26. but more of that in its place afterward This Ushers in the 2d Grand Remark concerning the Concomitants of Christ's Resurrection in respect of its Time Manner and Manifestation First The Time when the precise point whereof is not recorded in Scripture as is abovesaid but the Day whereon it was is by all the four Evangelists to wit the first day of the week and not without intimation that it was Early in the Morning of that day when the Earth-quake was for as the Earth had shook at Christ's Passion because it could not bear his Suffering so now again it shakes at his Resurrection to shew that it could not hinder his Rising and as Hilary hath it Hell it self shaked also as much as the Earth did because he who was Lord of all Acts 10.36 and had the Keys of Hell and Death Rose from the Dead in Despight of all the Infernal Spirits who therefore then fall into a trembling Fit c. As the time of Christ's Rising from the Grave was Oriente Sole when the Sun was about Rising but yet did not appear in its shining lustre above the Earth for it was meet according to the rule of Good Manners that the Sun of Righteousness who was the Creator should have the preeminence of Rising before the Sun of the Firmament called Shemesh which signifies but a Servant it being but Christ's Creature So in this sense is our Lord called the Bright and Morning Star Rev. 22.16 as well as the Day-Star 2 Pet. 1.19 which shineth brightest of all the Stars betwixt the Dawning of the Day and the Rising of the Sun betwixt those two terms it may well be supposed our Saviour Arose from Mat. 28.1 Mark 16.1 Luke 24.1 John 20.1 In all which four Quotations no mention is found concerning the Hour much less the Minute of Christ's Rising it being enough for us to know the Day and the Morning of that Day Wherein All the Evangelists do concur in their fourfold Testimonies which is one above the threefold Cord that cannot easily be broken Here Inquiry is made Why our Lord rose on the first day of the Week Answer The Reasons are 1st The same Day of the Week that the first and old Creation began with the same day must the second and new Creation begin with also Now this was the first day of all the seven which the Lord made Psal 118.24 with ver 22 23. All which are applied to Christ and his Resurrection Acts 4.11 1 Pet. 2.7 c. As God on the first Day of the Week drew the World out of that confused Chaos as well as out of that abhorred estate of nothing and
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels â—iâ— them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâ—evity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ— beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
and Death c. throughout the World verse 8. yea and in such places where their Testimonies would be most opposed More than this was not at this time given them to know that Key of Knowledge hangs at God's Girdle Hence learn we that 1. Christ doth not always answer the desires of his Disciples though it be promised Prov. 10.24 absolutely and Psal 37.4 conditionally He sometimes will grant the desires of wicked men according to their will as to Ahab 1 Kings 21.29 c. and to Devils themselves as when he gave them leave to enter into the Herd of Swine Matth. 8.31 32. How much more hath he something to grant to his own dear Saints always ad salutem according to their weal but not ever ad voluntatem according to their will saith Austin as here c. 2dly What severe Reprimands hath Christ given in our day to the over-curious Inquirers about Times and Seasons who have out-lived their own Conjectures with shame c. The second Remark is the Concomitants of Christ's Ascension where we have a particular description both of it and its circumstances Mark only relates the Action of Ascending Mark 16.19 calling it Christ's Assumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is oft used for Christ's Ascension Luke 9.51 Acts 1.2 11 22. 1 Tim. 3.16 't is read Received up in all those Scriptures and the Septuagint expresseth Elijah's being Taken up with the Greek Thema that signifies taken up 2 Kings 2.10 into Heaven or Heavens Acts 2.34 Heb. 8.1 Christ was taken up into that place of Rest and Blessedness to wit by God the Father to whom he useth to ascribe all things by the Ministry of Angels c. This was the happy close of all Christ's toils and travels upon Earth to be taken up and to sit down at the Right hand of God in Heaven an higher honour than that of Angels whose places are only places of ministration Eph. 1.20 21. Heb. 1.13 15. Thus far St. Mark goeth St. Luke in his Gospel steps a little farther saying He was parted from them as Elijah was from Elisha 2 Kings 2.11 and carried up into Heaven Luke 24.51 into a place far above the Heavens saith Paul Eph. 4.10 His Body moved upward in a direct line by little and little as if he had been carried or listed up by the hands of others whereas undoubtedly our Lord ascended by his own power which Elijah could not have done without the help of an Angel and therefore did his Disciples now adore him Luke 24.52 whereas before this we never read of any Act of Adoration they performed to him from their familiarity with him in the days of his flesh wherein they look upon him as one sâ—â—â— of God a great Prophet and 〈◊〉 Temporal Saviour 〈◊〉 But now his Deity being more clearly declared both by his Resurrection out of the Earth and by his Ascension up into heaven those Spectaâ—â—â—â— faâ—â—â—ow 〈◊〉 prostrate before him and do worship him as the Eâ—â—nal Son of God whom they took to be before only the Son of David yet the same Author Luke in his Acts of the Apostles gives a more ample description of our Saviâ—â—â—s Ascension in the several circumstances of it as to time manner measure c. Acts 1.9 As to the Time 1st When to wit when he had spokes whose things forementioned in the foregoing verses and all the other things which Matth 〈◊〉 Mark and Luke do likewise mention for settling his Church to the World's end 2dly The manner how 't is said He was taken up that is leisurely and by degrees not by any rapid motion that he might the longer delight the Eyes and Minds of his Disciples who were all that time looking stedfastly upon his gradual Ascending wherein had he been quick and sudden like a flash of Lightning in his Ascending up then those Eye-witnesses could not have found such complacency nor confirmation of their Faith 3dly The means whereby 't is said A Cloud received him out of their sight No doubt but this was a true and a most glorious Cloud every way comporting with his Divine Majesty and accommodated to become a Chariot of State for the Prince of Glory to Ride triumphantly in Yet may we not suppose that it administred any help to our Lord in his Ascension for he was not taken up by any external helps of it or of Angels as before but by his own internal power from his Divine Nature united to the Humane and from the Agility of his now glorious Body 4thly The place whence and whereunto every motion hath a Terminus a quo the place from whence and the Terminus ad quem or place whither it is made The place from whence Christ Ascended was the Mount of Olives or Bethany which was the place of his going to his Garden Agony and so to his Crucifixion which was also the place from whence he Ascended to Heaven This teacheth that God can make the very places of our trouble and torment as Sick-beds Prisons strange Lands into which we are banished c. to become places of our Triumph and Comfort even as Bethanies or Mount of Olives to us from whence we may mount up from our Earthly Crosses to take possession of the Heavenly Crown provided we be Christians indeed living and dying in the Image of Christ as our Lord did And if the place whither Christ went bodily thence be Heaven which must contain him till the time of the Restitution of all things as the Scriptures do assure us Acts 1.11 and 3.21 and Heb. 9.24 c. This then discovers the Folly and Foppery of Popery which affirmeth that the Body of Christ yea the very Flesh that was born of the Virgin Mary is in their consecrated Waters not only contrary to that sacred Truth above mentioned but also to that praediction of Christ himself saying If any man will say to you lo here is Christ or lo there is Christ believe him not Matth. 24.23 Where our Lord describeth the last Times containing the Rise Reign and Ruine of Antichrist whose chief Engine is to persuade Christ's Corporal Presence in their Popish Churches where he may be seen touched eaten c. thereby confining Christ's Body which is in Heaven to certain places here and there upon Earth yea to a thousand places at once 5thly The Witnesses whereof none of the wicked must be Witnesses of Christ's Ascension no more than of his Resurrection but only such as were ordained of God for both Acts 1.8 22. and 10.41 It must be only his own Disciples at the Mount of Olives near Bethany-Village they must not have it only by hear-say as others but shall be Eye-witnesses thereof None of the wicked Jews must be Spectators either of the one or of the other for his state of suffering by their wicked hands was now finished therefore a sight of him should not once be vouchsafed to any one of them thus our Lord manifested himself to his chosen
the Word but not the Oister-shell or Earthen-Vessel that bears or brings it Acts 13.48 Therefore Peter took him up from his excess of worshiping N.B. But so do not the pretended Successors of Peter the Pope's who hold forth their Toes to be kissed and permit their Parasites to worship them as Gods Peter would not suffer this Centurion who was but one of Caesar's under-servants to worship him but the proud Pope can compel even Caesar himself to fall prostrate before him and little enough to gain his favourable Aspect N.B. This Gesture of Adoration though it was excessively tender'd by Cornelius yet was it refused with Rebuke by Peter which was the first part of his Entertainment at the door of the Centurion's house N.B. The second part thereof was his handing of Peter into his house and acknowledging God's goodness in bringing such a welcome Guest to him for 't is said He talked with him as they two went hand in hand into the house N.B. And the third part thereof was an Auditory was prepared all ready and desirous to hear him Preach the Gospel to them not only Cornelius himself who had sent the Messengers did wait for him verse 24. Acts 10. but also Peter found many others who were come together verse 27. And this Account we have of the posture of all this Auditory that not only Cornelius was like an hungry Soul who immediately without delay sends for his food so soon as he knew where it was to be found but also they do all uanimously by the mouth of the Master of the house not only bid Peter welcome but also give him thanks for his pains in coming to them yea they farther profess to set themselves in a present reverential posture as having God himself overlooking them and whom they desired to be a witness of their readiness to obey what God required of them by Peter's mouth verse 33. which teacheth us 1. That the People should wait for the Pastor verse 24 27. And we are all here present verse 33. Thus the People waited for Zecharias Luke 1.21 They should speedily go up Zech. 8.21 2. That such as hear the Word should hear it as from God's mouth as well as Man 's we are present before God The want of setting our selves as in God's sight is the cause why we so much want God in the Ordinances c. After these two Circumstances comes in the Substance or Specification of Cornelius's Conversion the Manner and Form together with the Means thereof which are principally twofold 1. By Words 2. By Deeds 1. The Words whereby he was converted were the pregnant and powerful Sermon which Peter Preached to him in his house wherein these parts are observable 1. The Preface preparing for Right Instruction drawn from the person of the Auditors Acts 10. v. 34 35. 2. The Proposition Preached upon namely that great Mystery of the Gospel the Word of Reconciliation betwixt God and Man not only betwixt God and the Jews but also betwixt God and the Gentiles verse 36. 3. The Paraphrase upon his Proposition illustrated both by the first Minister of the Gospel who began to Preach it to wit John the Baptist verse 37. and by the Principal Master and Author of the Gospel to wit the Lord Jesus whom Peter commendeth from his double Office of King and Priest verse 38. and this commendation is 4. Farther confirmed by a double Testimony 1. That of the Apostles concerning the Innocent Life Christ led upon Earth his holy Death he suffered at the last verse 39. his glorious Resurrection verse 40 41. And lastly His last Return with Power and great Glory to judge the World verse 42. Then 2. By the Testimony of the Prophets Acts 10.43 All these parts are contained in the Copy or Example of Peter's Sermon Then follow the Effects and Consequences of it which are three First The Effusion of the Holy Ghost verse 44. Secondly The Amazement of the Spectators verse 45. Lastly The Gift of Tongues verse 46. Thus far Cornelius's Conversion was wrought by means of Words now comes the manifestation of the Truth of it by Deeds 2. The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Gospel-Baptism relating to both the Person Baptizing who was Peter who first propounds that great Question Whether it were lawful to Baptize Cornelius and his Family and Friends seeing they were all Gentiles To which himself then gives an Affirmative Answer arguing à majori namely from the thing signified which is the greater to the Sign it self which is the lesser Acts 10. v. 47. And then to the Parties Baptized who all accepted of Gospel Baptism and requested Peter the Administrator thereof to tarry with them certain days verse 48. to be farther instructed confirmed and comforted that they might grow in Grace c. This large Scheme affordeth us many memorable Remarks As First That there is an exact Harmony betwixt the Old and New Testament touching the extent of the word of Reconciliation the old Prophets did not confine it to the Jews but extended it to the Gentiles also Psal 72.7 8. and Isa 49.6 and 57.19 where it is said that God created peace to them that are afar off as the Gentiles were as well as to them that are near to wit the Jews A Praelibamen or fore-tast hereof were the Examples of Melchizedeck Job and Naaman who no way belonged to the Jews shewing that the Word of Life was not limited unto them only The second Remark is That God is no Respecter of persons that is he doth not make the external condition of a person as of what Nation Family Name or Quality he be of the Rule of his Respect or Acceptance He doth not accept of one because he is a Jew nor disrespect another because he is a Gentile God regardeth not the outward Estate as Countrey Sex Wealth Wisdom c. which neither help nor hurt Man neither please nor displease God but only as they are in a good or bad Man as a Cipher set by it self signifies nothing but having a numerical figure fixed before it then it increaseth the sum This Truth God had taught the Jews themselves in the Old Testament Deut. 10.17 that he respected not persons which is more confirmed in the New Rom. 2.11 1 Pet. 1.17 and here Acts 10.34 The third Remark is He that is truly religious toward God and truly righteous toward Man of whatever Nation or Condition he be of Jew Gentile Poor or Rich c. is accepted of God Yea the very Romans or Italians such as the Jews thought most hardly of because they were dealt most hardly with by them being in bondage under them at that time might find acceptance with God if they feared God and wrought righteousness as Cornelius did Acts 10.35 who was an Italian not circumcised in the flesh yet circumcised in the spirit Rom. 2.29 no nor as yet baptized yet accepted for these words must be
to him by the Holy Ghost Acts 20.23 and by Men inspired with the Spirit Acts 21.4 and here again by the Prophet Agabus ver 10 and 11. who took Paul 's Girdle wherewith he bound him both hands and teet c. By which outward sign and symbol parallel to that of Jer. 27.2 and ordinary exemplifications of the prophets as Isa 20.2 Jer. 13.1 Ezek. 12.5 which custom the false Prophets also took up 1 Kings 22.11 and Jer. 28.10 11. he fore-shewed what should befal Paul as it were fulfilled verse 33. N.B. This Agabus did not so much for Paul's sake who knew it before but for others sake Accordingly it is foretold to us what we must expect in the way to Heaven which is not a Milky but a Bloody way Acts 14.22 and 2 Tim. 3.12 The seventh Remark is The constancy of holy sufferers in undergoing those Sufferings God calls them unto is a great confirmation to other believers N.B. Thus it was here when those believers at Cesarea heard what was foretold would befall Paul at Jerusalem they out of tender Compassion toward him and out a deep sense what a grievous loss it would be to lose so great a Light do importune him with tears to forbear his Journey to Jerusalem verse 12. tho' their tears did melt Paul into tears also insomuch that there began a strange strife as betwixt David and Jonathan 1 Sam. 20.40 c. whither should out weep each other he grieving to see them so grieved Yet holds he his right Roman yea true Christian Resolution of being obedient to the Conduct of the Holy Spirit tide good or tide Evil to him verse 13. 'T was a brave Speech of great Pompey necesse est ut eam nou ut Vivam 'T is necessary I should go not that I should live but Braver in this undaunted Champion who said Acts 20.24 He counted not his Life dear to him N.B. And here What mean ye to weep and to break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus verse 13. Thus he who seemed to be altogether insensible of his own griefs which waited for him every where as he knew and said Acts 20.23 was out of an Holy Sympathy exceedingly grieved at this grief of his Friends and thereby bore a double burden both his own and theirs that thus Recoiled upon him Thus as Christ's Love to him was stronger than Death Cant. 8.6 So aqué non aequaliter as well tho' not as much was his love strong to Christ back again and there ought to be the like Reciprocation of love in us to Christ also or it is not of the Same nature with his not begoten by it N B. When those Believers saw such a most Masculine disingaged and most couragious Zeal and resolvedness in him this confirmed their faith and they commit the event to God verse 14. Crying The will of the Lord be done according to the third Petition in the Lord's Prayer at Christ's command Mat. 6.10 and Luke 11.2 and according to Christ's own Example in his own case Matth. 26.42 and Luke 22.42 N.B. Here we ought in all our Perturbations of mind by crosses losses c. to Centre our souls when God's will is done our will must be done also We must say Amen to God's Amen and put our fiat and our places to God's we must have the same mind and Spirit that was in Christ Phil. 2.5 making our lives as so many Sermons upon the life of Christ in resigning our wills to God 1 Pet. 2.9 otherwise we are none of his Rom. 8.9 The eighth Remark is True faith is not daunted at the sight of the Cross but couragiously goeth forward and resolutely follows the call of God as here v. 15. N.B. Paul and his companions who had so passionately and so compassionately diswaded him from his designed Journey make up their packs put on bag and baggage trudge away with their truss'd up fardles as all ready prest and prepared to face any danger in Jerusalem unto which place they resolved to travel and cast themselves upon the Lord whom they knew was able to preserve them This did Paul tho' he was foretold of his sufferings and did certainly fore know even of such and so many-reckon'd up by himself 2 Cor. 11. N.B. As scarce ever were heaped upon any one man's back excepting Christ yet go he will and preach the Gospel he will even in Jerusalem it self amongst those murderers of Christ whom he loved much because Christ had forgiven him much Luke 7.47 and he thought that he could never do nor suffer enough for Christ who had done and suffered much more for him Who now called him hereunto N.B. With the like Spirit said Famous Luther I will surely go to the City Wormes seeing I am sent for thither by the Emperor tho' I knew there were so many Devils to resist me as there are Tiles to cover the Citizens houses c. This he said to Spalatinus who asked him if he would adventure Yea and those friends of Paul were so warmed with his lively coal that they give over to diswade him and resolve to take their own share with him in the danger The ninth Remark is When the Lord calleth any of his Servants to suffering-work he leaves them not altogether destitute even of some Creature-comforts in their way thither Thus was it here with Paul when posting in all hast to meet with his Cross N.B. there went with him certain of the Disciples of Cesarea besides his own other companions who brought with them one Mnason of Cyprus an old Disciple with whom we should Lodge ver 16. This Mnason our translation intimateth was in that company which Journyed with Paul now to Jerusalem but some rather suppose that those Disciples of Cesarea conducted Paul and his company to Mnason's house in Jerusalem for tho' he was of Cyprus and supposed to be converted when Paul and Barnabas were there Acts 13. verse 4. yet had he now an house in this great City who was willing to entertain Paul and to be as another Gaius the host of the Church Rom. 16.23 N.B. Take it in the former sense and it was no small incouragement to Paul to have his Host along with him in company from Cesarea to Jerusalem or in the latter sense for considering the vast confluence of Country-men coming up from all parts of the Country to this Annual Solemnity of Pentecost at Jerusalem it cannot be imagin'd but Lodgings in the City must needs be mighty Scarce and it was therefore no small kindness in Mnason to provide convenient Lodgings for Paul and his company N.B. So that in both senses Paul wanted not his due incouragment especially not to be turned out of Doors but to find Lodging with an old Disciple a Gray-headed experienced Christian a Father in Israel one beyond a babe or Child-hood yea beyond youth a Father 1 John 2.13 and such
the Sadduces of Rome do make a pretence that we are enemies to their Ceremonies under a colour only as those here did while their design is to destroy the pure Doctrine of the Gospel N.B. My discourse upon this Remark hath been the larger in this point of Paul's project of setting his adversaries to quarrel one with another because the world hath not wanted her wanton wits to Stigmatize this blessed Apostle with lying and dissembling to save himself The sixth Remark is The dissention of God's adversaries oft becometh the deliverance of God's Servants as here The Pharisees and the Sadduces do quarrel about the Resurrection the Scribes take the Pharisees part and justifie Paul v. 9. Thus God when he pleaseth can find or make patrons of his people and friends of his cause amongst his very enemies N.B. Yea the worft of them even among those against whom Christ had denounced eight direful woes in one Chapter Matth. 23.13 c. by which as by an adamantine chain the Lord draws down those close Hypocrites to Hell and there leaves them to be reserved unto the Judgment day yet even those Scribes did side with the Pharisees tho' both thus doomed to take Paul's part against the Sadduces who were most incensed against him for his Strenuous asserting of the Resurrection Acts 17.18 1 Cor. 15.13 14 c. a Doctrine they denyed and who at last publickly proclaimed we find no fault in this man c. verse 9. Acts 23. Nor was this all that God did here for Paul's Deliverance but he also stirred up that Heathen Tribune the chief Captain Lysias who was present to see his prisoner have fair play at his Tryal to rescue Paul from being pull'd in pieces when the hubbub grew so hot as probably they proceeded from words to blows ver 10. which demonstrates that odia Religiosorum sunt acerbissima as Luther saith The heats of professors are hottest N.B. The Feuds about pretended Religion are commonly among all men the sharpest Feuds because their Notions and opinions being but the issues of their own addle brains are more indearedly beloved by them than their own Children which are the products of their own Bodies The Captain observing all these passages of the Tumult and fearing the peril of his prisoner c. commands his Souldiers to make a second rescue of him out of their bloody hands as he had done before Acts 22.24 So he returns him safe to the Castle again Now having discoursed upon the first Day 's Transactions concerning Paul a prisoner at Jerusalem we come to the second day's work which may be resolved into those parts before it be remarked upon 1. God's comforting Paul the night before and thereby preparing him to bear up under all his persecutions verse 11. 2. The cursed Jews conspiring his death Whereof we have an account 1. How this Conspiracy was carried on as well as designed in their clandestine consults describing the manner and time v. 12. Then the Authors and number of the Conspirators verse 13. And then the means and helps for compassing their cursed contrivance The Chief Priests are Courted for their Concurrence herein Verse 14. and verse 15. And. 2. How this Conspiracy was discovered wherein mention is made both by whom to wit Paul's Nephew verse 16. who told it and to whom to wit to Paul first and then to the chief Captain by the Mediation of a third person an under Officer verse 17 18. whose courtesy toward the young man verse 19 20 21. and his prudence in charging the Intelligencer to keep all private verse 22. are very commendable c. The Remarks from the second day's Transactions are these First If the Lord stand by and with his Servants 't is no matter how many and how mighty they be that stand against his Servants to withstand them as here 't is said the Lord stood by Paul the night before c. verse 11. namely in a Vision or revelation whereof Paul makes mention 2 Cor. 12.1 to comfort and incourage him against all his Sufferings both in Jerusalem and in all other places even in Rome it self N. B. Which was his divine warrant to appeal unto Caesar as after c. I cannot but muse a little upon what must he Paul's Meditations in his mind after Christ had thus cheered him up as no doubt but the Lord's presence turned Paul's prison into a Palace yea into a Paradice no less do many of our Modern Martyrs acknowledge while they ly in even loathsome prisons So he could not now but bid defiance to all the Devilish designs of the Jews in Jerusalem against him having hereby got such good security for his safety even from God himself who keeps the best ensuring Office by Land as well as by Sea Undoubtedly this put Paul into a posture of Saying Now Devil do thy worst c. accordingly he Records this divine sentence worthy to be writ before our eyes with Letters of Gold that no suffering Saints should be daunted and disheartened at their Sufferings For if God be for us who can be against us Rom. 8.31 That is none can be against us either safely or successfully they will surely harm themselves more than us N.B. Thus Moses incouraged the Israelites The Lord is with us and fear ye not the people of the Land Numb 14.9 And thus David incouraged himself against the fear of man by his Faith in God Psa 56.3 4. Maximilian the Emperor was such an admirer of this Golden sentance of Paul that he caused it to be written over the Table where he used to Dine and Sup and to be set about with checker-work that having it so often in his eye he might always have it in his mind also So saith Chytraeus in Itiner of him This will out-weigh all our discouragments likewise If God be for us who can be against us The second Remark is The wicked plot Combine and Conspire against the Righteous Psal 37.12 as here verse 12. no sooner was it Day-Light but up the wicked Jews get and get together clubbing their wits not only one with another but with the Devil himself that old murderer to murder Paul and that their binding together might be the more firm and effectual that no one person of them should slip his neck out of the Collar of this cursed Conspiracy they bound themselves under a Curse like a Crew of Cut-throats never to eat or Drink more until they eat Paul's flesh and drink his blood N.B. No doubt but these cruel Miscreants thought they had made a good and a great bargain with God when they entered themselves into such a damnable Oath of Execration as wishing the plague of Famine might destroy them and they be devoted to utter ruine with cursed Jericho and its inhabitants if they killed not Paul The third Remark is The Enemies of God's Servants are numerous unanimous Resolute and Confident to carry on their cursed contrivances for the extirpation of Religion Thus was it
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this