durst watch there night and day without fear of wild-Wild-Beasts c. Not wanting Servants as a King's Concubine yet will she watch her self alone The Fifth Remark is David's high Commendation of Rispah's doing insomuch as he made her his pattern in declaring due respect to the dead v. 11 12 13 14. wherein Mark First Tidings of Rispah's condoling the death of her Sons c. being brought to David it pleased him so well that he willingly learnt to do his own duty to the dead and not only towards the bodies of these Royal Persons now executed but also to the bones of Saul and Jonathan N. B. As David did not so we should not disdain to learn what is good even from the meanest of Mankind God sends us to School to the Ant Stork and Swallow c. and Christ bids us learn from Fowls and from Lilies Math. 6 c. Mark Secondly David hereupon giveth out his Royal Order that the Bones of Saul and Jonathan laid up in the Sepulchre where the Men of Jabesh Gilead had buried them 1 Sam. 31.10 11 12. should be brought thence and be buried in the Sepulchre of Kish Saul's Father and for the Bodies of those Seven Sons hanged he ordered also an honourable Burial to make them all the amends he could possibly for their ignominious death All which do clearly demonstrate that David bare no malice either to Saul who had been so malicious to him while he lived nor to his Sons and what little reason Joab had to accuse David for hating his Friends 2 Sam. 19.6 but indeed herein he most piously loved his Enemies The Last Remark of the First Part is the effect of all this v. 14. wherein Mark First The Lord's tenderness towards Rispah when God saw her Motherly bowels in lamenting the loss of her Sons with so much love and patience and lodgeing in such an open air to keep their dead bodies from all harm either by Bird or Beast he would not suffer her to suffer this hardship 'till September as some say which was the time of God's giving Israel their latter Rain as their former Rain fell in Nisan or Spring before their Barley-Harvest the very time wherein they were hanged v. 10. for then Rispah must lodge upon the Rock in her Sack-cloath-Tent for many Months night and day but God soon sent Rain as that Phrase intimateth Water dropped upon them out of Heaven after so long a drought causing a Dearth whereby she presently understood God's Anger was appeased seeing Rain was now re-obtained N. B. How glad was this Woman to see an end of her wearisom watchings Mark Secondly The Lord soon sent rain not only because he saw David had done that due execution of Justice demanded both by God and the Gibeonites which so far pleased God that the wickedness of wicked Saul of his Sons and of his Subjects was expiated thereby as to temporal Punishments but also God was pleased because David found in his heart as the Phrase is Chap. 7.27 to recompence good for evil to his Enemies in ordering an honourable Interment to Saul and all his Sons now hanged and to bury them honourably in a place of Benjamin named Josh 18.28 This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan more than if they had been buried in a Dunghil for their disgraceful death and this was all the amends David could make for Abner so basely butchered Chap. 2.32 and the same was done to good Josiah 2 Chron. 35.24 this was more than our Martyrs had in the Marian days Mark Thirdly After their Execution not Burial God was intreated for the Land v. 14. those intreaters were many not only all the Religious People of Israel but also Rispah prayed for Rain that a speedy Period might be put both to the pinching Famine and to her own painful watchings c. yea and the Gibeonites prayed for rain also for David had requested this of them that by their Prayers God might be reconciled to Israel ver 13. N. B. This was an evident Type of the calling of the Gentiles for such were those Gibeonites and that by the Prayers of the Gentiles when fully called God will receive the Jews at last into his grace and favour they prayed for us when we had no breasts Cant. 8.8 so we ought to pray for them The Second Part is The Wars David had with the Philistines wherein were four famous Battels fought from v. 15. to the end Remarks are First In the first Battel David was present in person tho' 't is expresly said He now waxed faint with old Age v. 15. some say this fell out before Absolom's Rebellion c. but solid Peter Martyr saith Non facilè interrumpendum Historiae filum Judico Let this story be timed without interruption where the Holy Spirit hath placed it Here David was in danger to be slain by the Gyant Ishbi Benob v. 16. who being made a new Colonel pressed into Israel's Army and with his new Sword essayed to slay David as a proof of his valour but Abishai succour'd him and slew the daring Monster v. 17. Josephus saith it was done as David pursued them c. The Second Remark is David was absent in all the three following Battels for his men sware to him because of his former personal danger That he should descend into no more Battles as they had only obliged his absence Chap. 18.3 4. saying thou art worth ten thousand of us c. but here they confirmed it with an Oath saying Lest thou quench the light of Israel that is lest the splendour and glory of Israel dye with thee N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings who are therefore called Lights and Lamps here and 1 King 11.36 and 15.4 Psal 132.17 pray for their preservation therein we pray for our selves the body drowns not if the head be above water The Third Remark is The Issue of these three Battels succeeding the first and one another as the Philistines routed in all the four fights could recruit and rally their Forces First In the second Fight Sibbechai one of David's Worthies 1 Chron. 11.29 slew Saph a second Monstrous Giant this Battel was in Gob v. 18. call'd Gezer 1 Chron. 20.4 where three Battels only are mentioned for the first wherein David was in danger and could not come off with honour is omitted as that book of Chronicles conceals both the Adultery of David the Idolatry of Solomon c. Secondly In the third Fight at Gob Elchanan slew Goliah's Brother call'd Goliah Heb. v. 19. by an ellipsis as Merab is call'd Michal v. 8. for Michal's Sister this Giant is named Lachmi 1 Chron. 20.5 Thirdly In the fourth Fight at Gath v. 20 21. Jonathan another of David's Worthies slew the last overgrown Monster a bawling Beast a bulky Behemoth Hebr. Foemin plur as if
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
for God loves cheerfulness in his Service God loves both a cheerful giver and a cheerful liver See also Judg. 9.13 and Prov. 31.6 7 of VVines Exhilarating vertue though we may not be filled with it to excess Eph. 5.18 4. The last Opinion I shall mention is that Judicious Authors Doctor Lightfoot who saith that Isaac sending Esau for Venison was not because Meat and Drink would conduce any thing for that spiritual purpose of blessing his Son but he put Esau upon this work that he might know thereby whether he should bless him or no for his missing of Venison before had occasioned the loss of his Birthright and now should he miss of Venison again so have nothing either for himself or for his Father to feed upon it would be a sign to Isaac that God would have him also to lose the Blessing This to be Isaac's mind Rebekah easily knew and therefore she accordingly makes use of the like means for her beloved Jacob's advantage Whereupon Isaac likewise passeth some blessing upon Esau when he saw that he had sped of a Prey which he looked upon as a sign that God would have him to have some Blessing according to what he had proposed to himself before yet Jacob gets the Blessing by his Mothers means whose Intention was undoubtedly good though the Execution be at least seemingly Evil which yet God over-rules for good not suffering Isaac to sin or to Act against his own Oracle and Divine Promise by his preventing Grace could we but bring Savory Sincere service to our God who yet must provide himself a Sacrifice Gen. 22.8 he loves and likes his own best our Heavenly Father would certainly Bless us we must not appear before the Lord empty Deut. 16.16 Then sends he us empty away Here another Doubt ariseth whether Jacob did well in doing those things at his Mothers instigation to deceive his Blind Father and his Elder Brother c. Answer There be Various Opinions concerning this 1. Some say Negatively that he did not well but very ill in making no fewer than four Lyes three with one Breath to his Blind Father for which 't is observed he had scarce one Merry hour ever after until the day of his Death Sin will make the Sinner smart for it when it doth as it surely will find him out Numb 32.23 Jacob was a Man of Sorrows and Suffâ—ring all his days God followed him with one Sorrow after another till his Dying day Gen. 42.36 and 47.9 Few and Evil c. Some think that God Retaliated upon Jacob for telling these four lyes to Isaac 1. I am Esau who he was not 2. I have done as thou bad'st me to Hunt Venison whereas Jacob was neither bid to do so nor had he Hunted for any Venison 3. In Intituling God to his speedy helping him to it whereas he had taken a Kid from the Stall Gen. 27.19.20 Those were three Lyes uttered altogether as with one Breath Again 4. When asked once more If he were Esau he Answered I am ver 23. For this twisted Sin of Lying to his Father God paid him home in his own Coin when his own Sons flapp'd a great lye in Jacob their Fathers Face about his dear Son Joseph as if he had been devoured with Wild Beasts when they had sold him into the Hands of the Midianites whereby they plung'd their Old Father into a deep Despair and desire of a Preposterous Death Gen. 37.32 34. Yea and troubled this Isaac their Grand-Father too as Junius thinks from ver 35. For he lived Twelve Years after this and likely loved Joseph his Grand-Son best for his great towardliness By all which God taught Jacob and so he doth us what an Evil and bitter thing Sin is Jer. 2.19 How it insnares and insnarles the sinner at last So oft Jacob lyed and that Deliberately against his own Mind and Conscience for mentiri est contra mentem ire upon his own Head and not by any advice of his godly Mother who directed him what to do but not a word we find what he was to say she taught not her Son to lye in words whatever she taught him about those Deeds and therefore is excused as before though Modern Divines cannot altogether concur with Antient Fathers in excusing her judging that Rebekah might have taken a more justifiable course had she gone her self to her Husband and minded him of Gods Promise to Jacob and gently exhorted him to Act nothing against it and then to have intreated the Lord for the bending of his mind to the Obedience of Gods Will though it thwarted and cross'd his own such Sage Counsel backed with Arguments Cogent to him and pursued with Energetical and effectual Prayers to God for inclining Isaac's Heart to Obey his Oracle this had been Expedient beyâ—nd exception But the 2. Answ Posiâ—ively others do think that Jacob in the general is excusable and did well in all as all was done by a Divine Instinct and inspiration of Gods Spirit as well in him as in his Mother that instructed him acting all through a firm Faith on Gods Promise and Oracle Thus the Chaldee reads Rebekah's words to Jacob It was said unto me by Prophecy that the Curse shall not come upon thee my Son but the Blessing therefore they both do concur with confidence upon a perillous project Thus much doubtless may be safely said of Jacob that he sinned not in Obeying his Mother in those things wherein his Mother sinned not in commanding them as hath been before proved He sinned not in representing Esau by his rough Hands and Garments because this he did not by any Levity of his own but by the Advice of his Godly Mother Nor did he sin against his Godly Father by deceiving him so as to lead him into any Error of doing what ought not to be done but he finds his Father blind in his Love as well as Eyes in Mind as well as Body whereby he was so far from Judging aright that he mistook the mind of God hereupon he leads the Blind not out of the right way but into it that Isaac might Obey and accomplish the Oracle of God neither did Jacob sin against his Brother Esau for he took nothing from him which was properly due to him but only challengeth a right to himself what was his own by right So in the Garments of the Elder Brother now kept by Rebekah not by Esau's Wives in Jacob's right he having now bought the Birthright the Mother of the Family keeping those Garments of the Priesthood which the Hebrews call Vestes Desiderabiles Garments of desire gooâ—ly and fragrant puts them upon Jacob wherein he obtains the Blessing this was an Holy Type of our putting on the Lord Jesus Christ Rom. 13.14 The Fleece or Skin of the Lamb of God our Elder Brother that Robe of his Righteousness wherein only the Blessing of our not Blind but All seeing Father must be obtained Act. 4.12 Joh. 14.6 c. Those
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
and unjust Imputations of such an Abominable Iniquity seeing 't is safer to be over-Credulous than over-Censorious and better to be blind in Charity than to be rash in Censure especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined The Fifth Reason is Suppose Jephtah had been so far Infatuated as to make such a wicked Vow as to Sacrifice his own dear Daughter if she came the first out of his Doors to meet him yet when he saw this was the Result he might easily understand he was not bound to keep it for Vows bind only to that which is good and though the thing vowed seemeth good but afterward proveth evil yet there is no Obligation upon the Vower in such a case save only to Repent of his Rashness N. B. As it was a single Sin to make that bad Vow so it becomes a double Sin to keep it For the first may fall out by a preposterous precipitancy but the second must be done by a Mature Deliberation which is always recorded as a Brand for the Aggravation of Wickedness What is done in cold Blood is far worse than what is acted in a pang of Passion This was Jephtah's case he had the space of two Months ver 37. wherein to inform himself about the Unlawfulness of his Vow N. B. No doubt but so tender a Father was willing enough to receive Information especially in a case wherein his Interest yea his All was so highly concerned and in a matter so agreeable to his own Natural and Paternal Affection And though he was bred up a Soldier so possibly was ignorant of the Law of Redemption Levit. 27.3 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver and the Female is set at a lower valuation because less serviceable in the publick Service of the Commonwealth than the Males of Mankind are Now it may easily be supposed that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous Morigerous and only dear Daughter as bid her Father do to her according to his Vow ver 36. and suppose his more Morose Education in Military Matters had made him either Ignorant or forgetful of this Law of Redemption yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this which so mightily concerned both him and his and so profoundly conduced either to his Weal or to his Woe though he a Soldier might not know the Law of Moses either concerning the Dispensation God gave for Redeeming Vowed Sons or Daughters Levit. 27.1 2 3 4. or the prohibition of God from Sacrificing the Flesh of Sons or Daughters which was the Abomination of the Cursed Canaanites who were peremptores potiùs quà m parentes rather Parricides than Parents Herein saith Bernard Deut. 12.28.31 N. B. Yet sure I am he could not but be acquainted with the famous Story of Father Abrham how the Lord refused his Sacrificing of his Son Isaac though he tryed him concerning his willingness to it only However there could not be wanting some of the Priests of the Lord whose Lips preserve knowledge Mal. 2.7 even in those corrupt times that knew all those Premisses and were able to resolve his Doubts especially the High-Priest with his Urim and Thummim at the least considering they had the whole space of two Months time before the Execution of the Vow wherein to consider on the case The Sixth Reason is It is not Intelligible in any sound sense how Jephtah could be invested with any such Lawful and Laudable Authority to Sacrifice the first Person or thing for the Hebrew word Asher may be read either for who or for what that came to meet him in his return from the Victory We may say Who gave him this Authority Assuredly God gave it him not For First As to things it might have been his Ass out of the Doors of his Stable-House or his Dog out of the Doors of his Dwelling-House or any other Vnclean Creature such things were forbidden by the Law to be Offered up to the Lord as above Levit. 27.11 12 13 c. And Secondly As to Persons It might have been his own Wife or the Wife of one in his Family over whom he could have no colour of any Rightful Power to offer them up as Burnt-Offerings in the doing of which he can never be excused of being guilty of Wilful Murder Nor had he any such Parental power over his own Daughter as a Father no nor any such Legal Civil Power as a Judge to kill an Innocent and to take away the Life of his Only Obliging and Obedient Child without any Offence committed by her either to God or Man This had been a Wickedness with a Witness hateful to God and hurtful to Mankind Reason the Seventh Nor could Jephtah alone offer up his Daughter as a Burnt-Offering unless he could involve others to act with him in this Horrid Action for it belong'd not to him to Offer Sacrifice this presumptuous Usurpation God punish'd upon Vzziah with Leprosie 2 Chron. 26.18 19. seeing it did belong only to the Priests and it seems not very probable that he could perswade the Priests to cut the Throat and to burn the Flesh of such an Honest and Honourable Virgin without the least provocation upon her part to them N. B. 'T is far more probable that both the Priests and the People would rather unanimously prevent than promote such a Barbarous Butchery had Jephtah essayed to do it by himself as the People afterwards did rescue Innocent Jonathan out of the hands of Bloody Saul when he his own Father had sworn the Death of his own Son 1 Sam. 14.39 44 45. Objections against this second Opinion in short are these The First Objection is In that Law of Redemption it is said That no Devoted thing whether of Man or Beast should not be Redeemed but should surely be put to Death Levit. 27 28 29. This was the ground in all probability of Jephtah 's mistake having such a plausible appearance of a Divine Warrant from the Sacred Text. Answer 1. This presupposes that Jephtah was not ignorant of this Law of Redemption and if so then must he know what God saith Levit. 27.3 4. where his case of Conscience is clearly answered that Consecrated Persons might be Redeemed but Execrated Person spoken of ver 28 29. must not be Redeemed but they shall surely be put to Death and such Execrated or Cursed Persons were the Canaanites Numb 21.2 c. The Amalekites 1 Sam. 15.3 c. the Inhabitants of Jericho Josh 6.17 c. None of this concern'd Jephtah's Danghter who was a Blessed Virgin not a Cursed Harlot one Consecrated to God and not Execrated or Cursed by God Answer 2. Is Lyra's Gloss upon ver 28 29. saying That a Field is devoted there as well as Man and Beast
Vol. 4. Page 44 Philosophers prime Patriarchs of Hereticks Vol. 4. Page 436 Piety compared to a Tower Vol. 4. Page 124 125 Providence over-ruling all Vol. 4. Page 17 The concurrence of its works Vol. 4. Page 43 The Prodigal Son Vol. 4. Page 135 136 The Punishment of notorious Sinners under the Gospel-Ministry Vol. 4. Page 347 Policy subservient to Piety Vol. 4. Page 432 Q R Reformation not all at once Vol. 4. Page 37 Righteousness natural or moral what Vol. 4. Page 115 116 Its insufficiency for Salvation Vol. 4. Page 116 117 Repentance to be Preached 117 Rewards above whether equal Vol. 4. Page 187 188 Reproofs singular kindnesses Vol. 4. Page 418 Rome Heathen less cruel than Pagal Vol. 4. Page 496 S Sabbath a means of sanctifying Grace Vol. 4. Page 423 Saints glorified know each other Vol. 4. Page 99 The good Samaritan Vol. 4. Page 120 121 Saul's famous Conversion Vol. 4. Page 365 One Sin makes way for another Vol. 4. Page 347 Requiring Signs an evidence of Hypocrisie Vol. 4. Page 92 Simony from Simon Vol. 4. Page 361 A famous Sorcerer Vol. 4. Page 406 Separation when lawful Vol. 4. Page 444 445 Sleeping at Sermons dangerous Vol. 4. Page 452 The Lord's Day Sabbath hinted at by Circumcision on the Eighth day Vol. 4. Page 21 Shiloh signifies a Secondine hence Christ so stiled Vol. 4. Page 9 Simony abhorred and corrected Vol. 4. Page 36 Sins of Great Men to be reproved Vol. 4. Page 41 Socinians refuted Vol. 4. Page 4 Syllogisms used to confute the Jews Vol. 4. Page 50 T Talents allowed to all Vol. 4. Page 178 A Thief converted at the Death of Christ 237.8 9. His Prayer Vol. 4. Page 238 A peculiar Time of Promises fulfilling Vol. 4. Page 14 Time of Christ's coming to comfort Zion Vol. 4. Page 513 Traditions pleaded against Truth Vol. 4. Page 86 Tranquillity of the Church short Vol. 4. Page 446 Tricks of Tyrants Vol. 4. Page 397 U Unbelief cleaves to the best heart Vol. 4. Page 90 Unbeliever's State most miserable Vol. 4. Page 252 Unconverted Men drive a Trade of Sin Vol. 4. Page 111 Unity of Ministers amiable Vol. 4. Page 395 Unanimity alone cannot authorize Opinions Vol. 4. Page 426 V Vanity used to effect great ends Vol. 4. Page 435 Divine Vengeance sleeps not always Vol. 4. Page 26 Believers call'd Vessels because rather Patients than Agents in Conversion Vol. 4. Page 372 The wise and foolish Virgins Vol. 4. Page 176 Vipers destroy each other Vol. 4. Page 490 W Waiting on God a duty Vol. 4. Page 14 The World a Warfare Vol. 4. Page 314 Man's way not in himself Vol. 4. Page 465 Weaknesses discovertd before the Power of Christ Vol. 4. Page 79 Wise men their Offerings to Christ as Prophet Priest and King Vol. 4. Page 25 A Word in season very good Vol. 4. Page 478 X Y Youth a sleepy Age Vol. 4. Page 453 Z Zeal with Revenge Vol. 4. Page 37 Blind Zeal Vol. 4. Page 355 356 An Exact Index of the Scriptures of the Fourth Volume upon the Old Testament GEnesis Chap. verse Vol. 4. page  5 3  9  15 1  513  22 14  400  32 10  17  37 23  215  49 10  9 Exodus chap. verse Vol. 4. page  2 26  25  3 2 3  261  7 3  428  8 15  196  18 21  219  19 16 18  101  34 19  97 Levit. chap. verse Vol. 4. page  14 4  46  25 23  242 Numb chap. verse Vol. 4 page  14 28  221  16 27  424  22 28  434  23 23  407  25 4  225 Deut. chap. verse Vol. 4. page  17 2 8 12  209  18 11  424  28 58  218  32 32 33  224  33 1  42  34 5 6  508 Josh chap. verse Vol. 4. page  2 19  437  10 12 13  401  14 6  42 Judg. chap. verse Vol. 4. page  6 37 39  415 Ruth chap. verse Vol 4. page  4 15  57 1 Sam. chap. verse page  2 2 243  14 39 226  21 9 43  26 10 27  28 7 424 2 Sam. chap. verse Vol. 4. page  7 10  198 2 Sam. chap. verse Vol. 4. page  9 1 3  43  15 11  508  21 6  225 1 Kings chap. verse Vol. 4. page  3 16  27  19 11 12  48 2 Kings chap. verse Vol. 4. page  6 18  408  7 9  208  19 29  400 1 Chron. chap. verse Vol. 4. page 2 Chron. chap. verse Vol 4. page  20 12  104  33 12  243 Ezra chap. verse Vol. 4. page  9 13  59 Neh. chap. verse Vol. 4. page Esther chap. verse Vol. 4 page  9 1  420  10 3  217 Job chap. verse Vol. 4. page  15 11  513  22 29  260  â—3 17  35â— Â 42 2  269 Psalm  verse Vol. 4 page 18  5 193 22  6 7 8  232 45  2  34 76  10  40 84  11  511 103  13  137 105  19  25 118  20  36 119  96  116 128  1 2  511 Prov. chap. verse Vol 4. page  1 10 13  270  7 21 23  270  8 30  25  14 32  239  16 9  500  20 11  115  29 25  219  31 14  513 Eccles chap. verse Vol. 4. page  7 14  260 Cant. chap. verse Vol. 4. page  1 3  12  2 16  456  3 11  216 Isa chap. verse Vol. 4. page  1 12  36  2 2  15  7 14  12  11 4  196  26 20  114  42 8  402  53 4 5 6 11  8  65 24  401 Jer. chap. verse Vol. 4. page  2 2  137  7 11  36  10 23  114  23 6  117 Lam. chap. verse Vol. 4. page  1 12  231  3 30  205 Ezek. chap. verse Vol. 4. page  3 17 18  440  4 6  512  20 6  31  21 20  114  38 4 6  511  39 1  404 Dan. chap. verse Vol. 4. page  2 35 45  410  3 26  246  6 8  250  7 27  326  8 26  511  9 24 26  8 15  12 4 7 9  511 Hosea chap. verse Vol. 4. page  2 14  512  10 8  223  11 1  27 Joel chap. verse Vol. 4.
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâ—â—â— and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâ—â—â— to Teach 〈…〉 must be made for a True Participation of the Lords Supper c. Thus the Lâ—â—â— of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ— to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her 〈…〉 her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ— drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâ—â—â— Vespasian 〈…〉 Teâ—â—â—â—â—ife their Ramperts and wish their Batteries Assault and with Stoâ—â—â—ings from thence did utterly â—uind it as is intimated Zech 14.4 That Mount 〈…〉 and opens a way for the engery to 〈◊〉 here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâ—â—â—â—â— Bâ—sh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of â—â—â—tiles also for these Greeks were proselyte â—â—â—â—ler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â—7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
not my self but my Surety Dyeth for me c. N. B. Note well This Surety for sinfull Man Heb 7.22 must dye the worst of Deaths such as had all these Aggravations the most Accursed the most Shamefull the most Painfull most Lingring and the most Open and Exposed Death Remark 1. The most Accursed Death whereof something is said before of all other Deaths Though Stoning Burning Sawing Asunder Slaying with the Sword c. Heb. 11.37 were Torturing and Tormenting Deaths yet no Curse is Annexed by the Law of God to any one of them as there is to this of Hanging on a Tree Deut. 21.23 Gal. 3.13 So that Christ dyed the Cursed Death of the Cross to take away the Curse due to us and that we may be Blessed Oh! How should we wonder that he should Humble himself to such a Cursed Death Phil. 2.6 7 8. Did Peter wonder that he Humbled himself so far as to wash his Feet John 13.6 Sure I am we may much more at his Dying thus to Save our Souls and to pay all our Debts for us as Paul did for Onesimus Philemon ver 18. If he owe thee any thing put that upon my Account we are all Run-away Servants and have wronged our Lord much Christ saith I will pay all c. never forget that love in him Remark 2. The most shamefull and ignominious Death not only as he did Hang Naked on the Cross at which the very Heavens blushed and therefore was that Curtain of Darkness drawn over them that they might not behold his Nakedness but also as he was most rudely mocked by all sorts of Passengers and Spectators Yet he endured the Cross saith the Apostle and Despised the shame c. Heb. 12.2 Though Man's Nature be impatient of shame yet Christ shamed even shame it self as if it had been below him to take notice of it and as unworthy of any Observation in Comparison of his so Glorious a Design Hereby the most shameful Death that Saints can be put to is Sanctified to them They that dye in Faith do all dye in a Bed of Honour Heb. 11.2 13. Remark 3. The most Painfull and Dolorous Death This must be so because he was 1. Sore Racked when his Hands were Nail'd wide asunder upon the Head-post and his Feet wide asunder also upon the Foot post not as Papists falsely Picture Christ in their Crucifixes with one Nail only in his Feet whereas two Nails were necessary to Nail his two Feet unless they do absurdly suppose that one Foot only was fast and the other loose but if both were Nailed one upon another according to their Images then the Souldiers could not break both the Leggs of the Thieves but only the outmost because one of them if so lay upon the other besides where shall we find if so the five Wounds of Christ so much spoke off by both Antient and Modern Authors The Popish Picture whereof a great Jesuit was the first Founder Represents Christ with one only Nail in his Feet placed one upon the other Then our Lord had said Amiss in saying to his Disciples behold my Hands and my Feet Luke 24.39 and to unbelieving Thomas behold the print of the Nails c John 20.27 If both his Feet had not been Nailed upon the lower overthwart wide asunder as his side was pierced with the Spear c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful being so extreamly Racked both in his Hands and Feet forcibly stretched wide asunder each from other to the utmost straining of all those Joints 2. Which is the 2d Evidence his four Wounds with the four Nails were made in the Hollow of his Hands and Feet which shews that Christ suffered most Exquisite Torments in those most Sensible Parts being quickest and fullest of Sense as they are fullest of Sinews that as Anatomists Demonstrate all make their meeting together in those places this must needs be most unexpressibly painfull especially in so fine a Body as God had fitted him with Hebr. 10.5 Undoubtedly of the finest Constitution God made his Sons Body that was to be joyned with the Deity and was to be the grand Expiatory Sacrifice for the sins of the World Remark 4. The most Lingring Death those Malefactors whom the Romans Crucified commonly remained many days alive upon the Cross they were two or three days at the leaft a dying Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs that they might not hang so long as was usual because it was the preparation for the Seventh day Sabbath which began at three a Clock on that Afternoon an High Day not only as the Sabbath but also one of the Seven Passover days John 7.37 19 31 32. And this would not consist with the Solemnity of that double Sabbath to have them Roaring under their Tortures therefore their Law provided contrary to the Roman Custom that their Bodies should not Remain all Night upon the Tree but Bury them that Day that their Land might not be Defiled Deut. 21.23 otherwise it was a Lingring as well as a painfull Death a Death that might have lingred and lasted many Days Praestat Semel Mori quà m semper metuere sentire Mortem 'T is better to dye at once than to dye by Inches and to lye long under the smarting Sense and Horrour of a protracted Dying 'T was the Language of a bloody Beast to a Martyr thou shalt not only dye but thou shalt feel thy self a long time to be a Dying The Cruelty of the Cross the weight of the Body hanging by the Hands till Death and practised by the Roman Tyrants upon the Christians was so Inhumane that good Constantine the Great Abolished it out of the Empire never to use it more c. Remark 5. The most Publick Open and Exposed Death not like the fore-runner John Baptist's Death whose Head was taken off privately in Prison without any more ado or observation But Christ's Death was Apparent to be seen Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament but also the God of Heaven both with this Execution and with their preparations to it For 1. Their causing Christ to bear his own Cross till he tyred which comported not with their hast for his Execution to Golgotha 2. Their throwing the Cross upon the ground there in order to its Erection while all requisites were prepared 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty 4. Their stripping Christ of his own wearing Apparel that he might dye naked c. 5. Their laying his naked Body upon the Cross as it lay along with his Face forward on his Back 6. Their stretching out his Hands and Feet with their utmost strength as upon a Rack of the Spanish Inquisition 7. Their Nailing his Hands and Feet thus extremely Racked out to the Upper and Lower overthwart of the Cross And
so hard to Cure that the Son of God must be killed before the Soul Stab'd by sin can be Cured No less than the warm Blood of Christ on the Cross can be a Salve Soveraign and sufficient enough to heal that Incurable Sore They are fools that think it an easie thing which Christ found so costly to Reconcile sinful Man unto an Holy God The 4. Inference is Oh! that we could do to the Cursed Body of sin so called Rom. 6.6 Col. 2.11 what those Cursed Kill-Christs did to the Blessed Body of our Saviour As they did to him so should we do to sin We should 1. Apprehhend it in its places of Retirement knowing its Haunts as Saul did David's 2. When Apprehended bind it Hand and Foot that it may not break out into any more Misbehaviour 3. Lead it bound with Hands behind away to be Judged in the Court of Conscience 4. Arraign it at that Bar not with false Witnesses but true ones whereof we need not want great Store when Process and Pleading against it are impartially managed Oh! what black large and long Bills of Inditenient may be drawn up against sin for doing us Mischief Imprimis at such a time and place Item in such a day and duty and a Thousand Items to follow that to the end 5. Condemn it therefore saying with Saul that which hath done this Deed shall Die though the Lot fall on my Son Jonathan my peccatum in Delicijs my best beloved sin 6. Then spit in its face the time would fail to Descant upon all 7. Crown it with Thorns 8. Beat it Buffet it and Scourge it yea let it be stripped as well as striped 9. Nail it to the Cross so fast that it may never stir Hands or Feet more but be Crucified The 5. Inference is Oh! that we could behold the Man how this God-Man Christ Jesus dyed with his Arms spread on the Cross as the place of his Birth was an Inn. which entertains all that come to it with great Gates wide opened So this was the posture of his Death ready to Imbrace all that come by Faith and Repentance and such as do so come he will in no wise cast them out John 6.37 The 6. Inference is Oh! how should our Consciences bleed to behold Christ bleeding to Death upon the Cross considering these following Motives as First that we were those Hard-hearted Jews and our Sins were the Nails which fastened our sweet Saviour to his suffering that worst of Deaths the most Accursed Shameful Painful Lingring and most exposed Death upon the Cross where he was Hanged thereon as our Surety in our stead Though those that beheld him then did mostly Taunt and Deride him while he was in Crucifying as above yet may not we do so when we behold Christ Crucified before our Eyes in his Word and Sacraments Gal. 3.1 1 Cor. 2.2 We must mourn over him whom we have pierced Zech. 12.10 and behold him with bleeding Hearts and not Crucifie to our selves the Son of God afresh and put him again to an open shame Hebr. 6.6 How much sorer punishment are such Sentenced to be worthy off Hebr. 10.29 c. It was we who Eat the sowr Grapes the forbidden Fruit and our Saviours Teâ—th are set on edge therewith c. Secondly That Christ Dyed the basest of Death's to teach us the Desert of our sins for which we all deserve to Die the worst kind of Deaths as he did for us whereby he hath not only purchased a more Calm Quiet and Comfortable Death that we may die in our Nests as Job saith chap. 29.18 that is at my own Home and upon my own Couch or Resting-place But also he Sanctified all sorts of Death to his Saints whether they be Hanged Drowned or Burned whether they be sawn asunder or slain with the Sword c. Heb. 11.37 Our Lord and sinless Saviour deserved to die the best of Deaths yea not to die at all seeing Death is the Wages of sin Rom. 6.23 Where no sin is found there no Death is due Yet as he became the surety for sinful Man so the worst of Deaths due to us himself dyed for us He dyed in a shameful place to purchase a better place for us to die in he died in the Field that we may die in our Houses he dyed in that base place of Skulls that we may die in the best Room of our Dwellings and he dyed on his Cross that we may die in our Beds and that among our Friends and with Ease and Comfort For Christ's dying among his Enemies and with utmost Extremity and Desertion hath purchased it for us But suppose any Saints be brought to die a Dolorous and violent Death as their Lord did and as many Martyrs in all Ages have done and still daily do and tho' they must say therein as the Penitent Thief said upon the Cross we indeed are justly in this same Condemnation for we Receive the due Reward of our Deeds Luke 23.40.41 yet hath our Saviour by suffering the bitterest of Deaths so Sanctified all sorts of such shameful and painful Deaths to his Saints that there is not one Dram no nor so much as a Grain though Deserted Souls do find a Scruple of the Poison of the Wrath of God therein Naturalists do relate that the Beasts of the Field dare not drink of the Fountain untill the Unicorn come first to dip in his Horn which sucks up all the Venom out of the Waters and then the Beasts dare drink most freely So our Saviour by his Cursed Death hath sâ—â—ked up all the Curse of every sort of Death into himself he hath drunk up the bitter part of the Cup leaving only the sweet for us Insomuch that all who die in the Faith Hebr. 11.13 though they be drown'd in Water on burn'd in the Fire c. yet do they die in the Favour of God though they die by the Frowns of Men Therefore should our Consciences be greatly concerned and our Hearts bleed freely melting kindly into Tears and Tenderness while a bleeding Dying Jesus is set before our Contemplations Oh! how melting should be our Meditations upon Christ's Death 'T is a Rule in Physick that Diverting the Circulating course of the Blood is the best Expedient for Curing any excessive bleeding in any part as bleeding a Vain in the Arm stops immoderate bleeding at the Nose Would to God we could thus correct our excessive Weepings for Losses and Crosses by Diverting that over-free because a Natural issue by giving a due Vent to our Weeping over our Dear Redeemer thus Dying and bleeding to Death for saving our Souls and making satisfaction for our sins Lastly Learn hence to love the Lord Jesus our Jonah as that Prophet Jonah could not endure the East-wind to blow and the Sun-shines Heat to beat upon his Head for himself yet could be content to be cast over board into the Sea to be Drowned for saving the Ship and its whole Crew So
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be
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
it must be meant for David himself had begged his Bread twice once at Nob. 1 Sam. 21.3 and again of Nabal 1 Sam. 25.5 8. Yet God forsook him not And the Lord gives this good Security to the very Daughters of Moab Let thy Widows trust in me and leave thy Fatherless Children with me I will preserve them alive Jer. 49.11 Assuredly God hath much more kindness for the Daughters of Sion c. N. B. Note Well 3. Consider how all Christs Sheep thrive best upon short Commons Gods Daniels likes well and looks fair and fat when fed only with pulse and water Dan. 1.12 15. Man lives not by Bread alone c. Mat. 4.4 the Lords People do Travel safelyer through the Valley of Bacah which signifies Tears then when they pitch their Tents in the plains of Sodom Righteous Lot made but an unrighteous Choice when he chused to Sojourn in that well-watered Country Gen. 13.10 11 13. with Gen. 19.4 c. It is much better to be pickled and so preserved in Brime than to rot in Honey Prosperity of Fools doth destroy them saith Solomon Prov. 1.32 It often proves too strong Wine for weak Brains and doth Intoxicate c. Davids Heart and Harp too was kept in better Tune for God and Godliness when he washed his Couch with Tears Ps 66. than when he with Job chap. 29.6 did wash his steps with Butter if it may be said that Adversity hath kill'd its Thousands with Saul sure I am that Prosperity hath kill'd its Ten Thousands with David 2. Let us look upon this Lazarus for his Leprosie as well as Poverty he was full of Sores ver 20. Running Ulcers were upon him this made him seemingly still more Miserable yet the Glutton's Dogs did Commiserate him more than their dogged Master did They licked his Wounds ver 21. Dogs naturally loves to lick blood thus 't is said that Dogs licked the Blood of those Peerless pair of sinners to wit the blood of Ahab and of Jezabell Yet this Miserable Man who was mocked by Men and lick'd by Dogs in his Life came to be Honoured by Angels at his Death therefore 't is not Righteous Judgment to Judge of any Mortal by outward Appearance it is said of one of the same Name with this Larazus to wit the Brother of Mary and Martha John 11.3 The two Sisters send this word to Christ Behold be whom thou Lovest is sick which shews Bodily sickness may consist with Christs Love and so may Poverty and Leprosie c. N. B. Note well The Lepers under the Law were not sent to the Physician but to the Priest Levit. 13.2 3 5 6 c. Hence our Lord to Confute the Jews Cavill that he opposed the Law bad the Leper go shew thy self to the Priest Matth. 8.4 to signifie that the Priest under the Law was a Type of Christ who is a Priest for ever Hebr. 7.3.17 Who is Jehovah the Physician Exod. 15.26 The Sun of Righteousness with Healing in his Wings Mal. 4.2 And who Healeth all our Diseases Ps 103.3 Unto whom we all that have the fretting Leprosie of sin ought to come for Cure It may not be said here why did not Christ Cure this Leper as he did many other Lepers for this Story of Leprous Lazarus was of one long before christs coming in the flesh Augustine and Prudentius think him to be that Eleazer who was the Faithful Servant of Abraham Gen. 24.2 3. c. And who for his Faithfulness now resteth in the Bosom of Faithful Abraham as 't is said of this Man ver 22. N. B. Note well This poor Lepar lay at the Rich Man's Gate and begged not for whole Loaves but only for such Crumbs as fall from this Gluttons full Table for his Dogs to Eat up under the Table ver 21. This was the Offall only and due to the Dogs Matth. 15.27 Yet would he not spare this Dogs part to this Beggar but these very Dogs having that part which he begg'd came forth and were kinder than their dogged Master and licked his Ulcerous Sores which sheweth that Man in the fallen Estate is not only like Brute Beasts that Perisheth Ps 49.12 20. But is become worse and fallen below them in many Moral Duties The Kine though they had Calves at Home took the straight way to Bethshemech signifying Hebr. the House of the Sun not turning aside to the right Hand or to the left 1 Sam. 6.7 12. Whereas Men turn aside to crooked Pathes c. Ps 125.5 Not minding the straight way toward the House of the Sun of Righteousness whereas Solomon saith Let thine Eyes look right on and thine Eye-lids look straight before thee c. Turn noâ— to the right Hand nor to the left c. Prov. 4.25 26 27. Thus Balaams Ass proved Wiser than his Master who became the worst Ass of the two and had been slain had he not been saved by the Wisdom of his Ass Numb 22. ver 23 25 27 to 34. And thus God often sends Man to the School of Inferior Animals for his Learning Instruction from them as go to the Ant thou Sluggard c. Prov. 6.6 and 30.25 yea go to the Stork to the Turtle to the Crane and to the Swallow who all know the Appointed time of their Coming which Men know not c. Jer. 8.7 Moreover God complaineth that the Oxe knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider a sinfull Nation a Seed of Evil doeos they are gone away backward Isa 1.3 4. N. B. Note well This Godly Beggar was in League and at Peace with those Brute Beasts the Gluttons Dogs according to the promise thou shalt be in League c. with the Beasts c. Job 5.23 These Dogs do not fall upon this Beggar to Tear him as is the manner of many Dogs c. but they rather fawn upon him quite contrary to their dogged Disposition which was here Chained up and Restrained as is expressed concerning dogged Persecutors Ps 76.10 And they did all the kindness they could do for him in cooling the burning heat of his Ulcers by licking them with then Tongues 'T is Remarkable while the Image of God did shine forth in the first Adam that he had Dominion over all Beasts Lions Dogs c. Gen. 1.28 But by his fall he lost this Dominion both for himself and for all his Posterity yet so far as this lost Image is renewed and restored by the second Adam to his Redeemed this Dominion is in part restored also Hence are we told by Antient Martyrologists that in the Ten Primitive Persecutions neither the Dogs nor the Lyons dired to Tear those Christians when the Law then was Christianos ad Leones that were cast forth to be Torn by them untill their Persecutors did cover them with the skins of Beasts that they might mistake them to be but Beasts like themselves The Third Difference betwixt these two Persons is in
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even