Bowels and so he Died even in a Damnable state Exit Tyrannus N. B. Note well First Josephus and the Rabbins make Saul a Martyr in Dying thus Valourously by his own Hands to avoid disgrace c. But surely he Dyed the Devil's Martyr not God's whose express command is Thou shalt not kill Secondly Saul had spared Agag contrary to God's command and now from a Righteous Judgement of God he will not spare himself but is Felo de se a Self-murderer destroying God's Image in himself Thirdly He Dyed in his Sin Joh. 8.21 and in the worst sort of sin the sin of Witchcraft whereof he was guilty in Consulting with a Witch c. A Man had better Die in a Ditch or in a Dungeon than Die in Sin Unrepented of or Unpardoned Fourthly Not one hint have we of his Repentance but 't is said the Lord slew him for his Sins 1 Chron. 10.14 The Second part of this Chapter is what happened after Saul's Death The Remarks hereupon are First If Saul's Armour-Bearer were Doeg following his Master 's Evil Example of Self-Murther when he saw his Master Dead whom he would not over-live because of his over-love as Brethren in Iniquity Hereby God justly Revenged upon him the Blood of the Lord's Priests which he had slain in his being his own Executioner The Second Remark is Saul's Death and his Army Routed put the Parts Adjacent to the Valley of Jezreel the place of this Defeat into such a Consternation that they fled from their Cities and the Philistines came and dwelt in them v. 7. Thus the Philistines prudently pursued their Victory and had not God raised up David at this time to put a stop to their Proceedings in all likelihood Israel had lost Canaan hereby The Third Remark is The Philistines Triumph over Slain Saul ver 8 9 10. All Saul's care was for his Body that it might not be Abused ver 4. but no care he took for his Soul and his Body was abused nevertheless They cut off his Head as David had done to Goliah and devoted it to Dagon for this Victory His Armour they Dedicated to Ashtaroth another Idol And they Hung up his Carcase as on a Gibbet in Bethshan for scorn The Fourth Remark is The Men of Jabesh-Gilead hearing of it and remembring the old kindness Saul had done them Chap. 11.11 Marched all Night as he had done for their Deliverance Though they were far Remote beyond Jordan yet they Zealously Marched thither and took down the Bodies of Saul and his Sons now Putrified by Hanging so long in the Sun and Wind by stealth carried them away Burnt their Flesh and Buried their Bones under an Oak in Jabesh for a Monument thereof v. 11 12. and then Lamented the Publick Calamity with Fasting and Prayer for Seven Days which was the very Term of Truce Nahash had given them in chap. 11.3 So long here v. 13. they seek God's Love of Israel The Second Book of SAMUEL Which in the general Prospect of it is an History of the Kingdom of David holding forth his whole Life as First His Inauguration to the Throne of Israel 1. By one Tribe only Chap. 1 2 3 4. and 2. By all the Tribes Chap. the 5th Secondly His Royal Actions in his Regal Government as first those that were laudable Chapters 6 7 8 9 10. and secondly those that were culpable Chapters 11. 12. Thirdly His Checker'd State of Life partly in Adversity both as to his private Capacity by his two bad Sons 1. Amnon Chap. 13. and 2. Absalon Chap. 14. and as to his Publick Condition First by Sedition which was 1. Domestick moved by Absalon Chapters 15 16 17 18 19. and 2. Extrinsick by Sheba Chap. 20. Secondly by Famine Chap. 21. and Thirdly by Plague Chap. 24. and partly in Prosperity which David Celebrates Chapters 22 23. After this Recapitulation of the whole Book in General Now the particular prospect of each Chapter is to be considered 2 Sam. CHAP. I. WHICH declares the state of Israel after this their direful defeat by the Philistines the Tidings whereof David received with deep deploration yea the Death of Saul tho' he was his Capital Enemy yet he profoundly bewail'd it Remarks hereupon are First The Messenger of those sad Tidings is described by sundry Circumstances As 1. When he came to David it was three days after David had return'd from the slaughter of the Amalekites v. 1. And 2. Whither he came to wit unto Ziklag for it was not so burnt but David and his Men might refresh themselves in it after so long an harrase until God provided them better Quarters 3. Who he was an Amalekite v. 8. the Son of a Stranger v. 13. 4. In what posture he came pretending sorrow for the loss of God's People with his Cloaths rent and earth upon his head and falling down at David's feet to humour and honour the Rising-Sun v. 2. and 5. He is described by his Age he was a young Man v. 5 13. The Second Remark is This Amalekite's Narrative of the effect of the Fight of the Philistines against Israel wherein he gives David a distinct Account upon David's diligent Enquiry v. 4 5 6 7 8 9 10. wherein Observe First He declares to David the flight of Israel the slaughter of the Army and the death of Saul and Jonathan v. 4. Secondly To confirm his Story of Saul's death which mostly concerned David he confesseth himself to be the Author thereof by a Casualty of coming to the place where he was v. 6. and Thirdly To qualifie his Crime he saith Saul call'd me v. 7. chose me v. 8. and requested me to be his Executioner v. 9. He adds Fourthly a comparing Saul's desperate Case saying as Josephus and others do relate Saul said to me I am sorely wounded by the Arrows of the Archers and by my own Weapon I have faln upon yet am I not likely to die of those wounds nor would I be willing to live with them until the Philistines overtake me and put me to some shameful and more painful death and seeing my Coat of Mail will not suffer my Lance to pierce deep enough to dispatch me do thou lean upon me with the whole weight of thy body that the Weapon may pass through me and outright kill me to quit me of my dolorous pain Fifthly Hereupon saith he when I saw he could not live both for anguish of Mind and pain of Body I thought it an Act of Charity to do for him what he desired of me to dispatch him out of his misery and to dye by my hands rather than by his cruel Conquerors then took I the Crown from off his head and the Bracelet that was upon his arm and have brought them to my Lord v. 10. The Third Remark is a Scrutiny touching the veracity of this Amalekite's long Harangue Tho' I find some Learned Men Patronizing this Amalekite and purging him from lying to David saying his Story was a Real
Divines whether Innocency or Penitency doth more glorifie God Had Innocency been more for Gods glory the first Adam had never faln from that State and the Second Adam had never been promised to give Repentance if Man had not sinned then God had not Dyed This way in God's Wisdom wrought and brought the greatest glory to the great Creator c. 2. Because she sought her lost Saviour with most Tears 'T is said of this Mary that she stood by the Sepulchre Weeping John 20.11 When she could not find him whom her Soul loved as Can. 1.7 c. both Alive and Dead 'T was her great Trouble his Body was removed by some means or other but how or to what place and whether for Honour or for Dishonour as above she knew not only this she knew that she had lost her Lord and this broke her Heart and broached her Tears so sets her on Weeping which none of the Disciples or of the other good Women that we read of did 't is said indeed that Peter when his Lord in Caiaphas's palace had melted his Heart with a look of Love he went out and wept bitterly Luke 22.61 62. to wit for his foul and filthy fall but not a word Read we of his Weeping bitterly for the loss of his Lord but on the contrary when he and John had seen the empty Sepulchre they both return Home to the City and neither Peter nor that beloved Disciple had so much love as this Woman had to stay weeping there till they found him and if they had so done for ought we know they might have had the Honour of their Lord's first Appearance unto them which she had John 20.7 8 9 10 11 12 13. c. 3. She sought for her lost Saviour with most pains she not only staid still there when Peter and John were gone Home as too willing to want him still or at least for fear of the Jews Malice lest they should be Apprehended but also she stooped down with her Body and looked more wishtly as well as her watery Eyes would permit into the Monument that at least she might receive some comfort from beholding the very place where her Lord lay but still received more Discomfort Vbi Amor ibi oculus loving and looking goes both one way she cannot trust the Eyes of Pesâ—r and John but must look into the Tomb also with her own Eyes where she saw two Angels in VVhite sent for her sake to tell her the glad Tidings of Christ's Resurrection which their Splendour did intimate and they ask her Woman why Weepest thou Denoting how Angels still have pitty upon Humanâ— Frailty and from their Compassion to us do yet secretly Suggest Comfort They do Hint to Mary here that she had if she had known all no such cause to Cry but rather to Rejoice And when she was no longer able to abide the brightness of those Angels she turned her self back and Addresseth to the Gardener for farther Direction ver 14 15 16 c. of John 20. Supposing that he rather than any had taken the Body away because none had such free Access-thither as himself to whom she offered out of the Fervency of her Affections to Christ with her weak Arms to lift him to his proper place that the Body of so Honourable a Person to her should not be Dishonoured by his Adversaries Thus was she at most pains for her much love to find him 1. At most pains in staying there 2. In stooping into the Grave 3. In offering to lift his Body into its proper place alone by her self c. 4. She made the most doleful complaints of her loss of him first to the two Apostles Peter and John John 20.2 that some had taken the Body away and had laid it whether in a decent or undecent place she knew not Secondly To the two Angels she made the same complaint ver 13. still fearing that Thieves had done it for stealing the rich Spices an Hundred pound weight wherewith the body was Buried it to secure it from Worms and Putrefaction till the Sabbath were over that it then might be Imbalmed John 19.39 40. And Thirdly She still powrs forth the same complaint to the supposed Gardener John 20.15 where she drops three Emphatical Hims as if he had known whom she meant 5. She persevered most in her seeking him even until she found him we find not that the Disciples either made any such complaints as she did or took any such pains when they found him not in the Tomb or sought him still any where else as she did but returned Home c. Remarks or Inferences from this first Appearance of our Lord after his Resurrection are these 1. Though we were as Notorious in sin as Mary Magdalen had been yet could we but become as Notable in Repentance before the Lord and in such Fervent Love towards him as she did c. There need no doubt be made but Christ would also Manifest himself to us as he did to this great sinner out of whom he had cast seven Devils Mark 16.9 possibly we have been possessed with so many Devils if not more as she was for Luther's Assertion is Tot Daemonia quot Crimina so many sins so many Devils every sin unrepented off hath a Devil in it Now seeing none can tell the Errours of his Life Psal 19.12 our Iniquities are more in Number than the Hairs upon our Heads Psal 40.12 we are therefore not able to reckon them and much less able to reckon for them By this account we may in our State of Impenitency be possessed with whole Legions of Devils But if Christ the stronger Man hath met with us and we with him and hath Dispossessed the strong Man the strong Devil yea whole Legions of Devils as he did for that poor Man Luke 8.30 Mar. 5.9 and taken possession himself in us Luke 11.21 22. He will undoubtedly appear to us for he assured us He that loveth me shall be loved of my Father and I will love him and will manifest my self to him John 14.21 And as Christ gave Mary Magdalen cause to wonder why our Lord should vouchsafe to appear first to her who had been such a wanton and wicked Woman and not first to his own Dear Mother Mary who had been all her Life time an Holy Virgin Woman So may he give us worthless worms cause to wonder to cry out with the Apostle Jude How is it Lord that thou manifests thy self â—o us and not to many others better than we in the World John 14.22 The 2d Remark is The Divine Dignation and vouch saâ—ement of our Lord 〈◊〉 calling us by Name is a Blessed-Evidence of his appearing to us Mary here was Mistaken in taking Christ for the Gardener till he called her by Name John 20. â—6 saying Mary he pronounced that Name with such a Sound Accent and Emphâ—â—â— as sometimes he had done before his Death that thereby he calls her but by â—er
the Death of his Master proâ—leing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheâ—â—ouâ— Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaâ—â—lleâ— though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed 〈◊〉 was promised for our Lord was seen Six several times in Judea before he was seen in Galilee â—est they should flee away thither for fear from Jerusâ—lem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâ—ly promised to cleave close to their Lord even â—â—to Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ— not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â— Then all the Disciples forsook him and â—â—ed even then when there was no such daâ—ger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâ—lee to shew N.B. that infirmities bewailed do not break the Squâ—â—â— of the Coveâ—ant of Grace peâ—cata nobis noâ— nocent Si â—â—n placeâ—t saith Ambrose our Sins thurt us not if they please 〈◊〉 not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate â—he same day for their Solemn and Sacred Assemblies Acts 20. â— 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â—0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he â—â—d done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâ—reâ—l to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
his workmanship it must needs be a complete piece of work which came out of the skilful hands of the most Wise God as is said before of the Body Their Stature proportion their feature lineaments were all yea altogether lovely Cant. 5.16 Their Voices were sweet and their Countenances were comely Cant. 2.14 seeing since the Fall such a dazling splendour and bewitching Beauty remains still in some of the Sons and Daughters of men Assuredly the Image of God who is Beauty and loveliness it self did shine forth in their Bodies as well as in their Souls and even while they were naked they were Clothed with Majesty and Glory Psal 8.5 6. yea their nakedness made them not ashamed Gen. 2.25 There was then no need of shame for sin and shame came in both together and there was as little need of Cloathing then for their Bodys being then glorious the bravest Apparel would but have been as a cloud that darkens the shining Sun or as a black mask which covers a most beautiful face undoubtedly they had both that goodly Gracefulness presence and personage as to be not onely most delightful companions each to other but also capable of communion with the Holy Angels to whom they were made but a little inferiour Psal 8.5 yea and with the Holy God himself who rejoiced in the habitable part of his Earth and took much complacency in the work of is own hands Prov. 8.30 31. Adam more than Enoch and Abraham c. walked Arm in Arm with God The 2. External endowment God gave them was the place of their Habitation in Paradise Gen. 2.8 15. God did not build them any Marble monument there or an Ivory Pallace to dwell in such as the Luxury of men in the faln estate hath framed for themselves as that none-such Sinner Ahab built for himself 1 Kin. 22.39 but God planted them a Garden or Orchard choicely furnished with all manner of delicate fruits and hedged round about wherein they might have lived in a condition of Dignity and delectation without the least impairing of their Health and strength for a thousand years yet it being but an earthly place or a Terrestrial Paradise thereby they were admonished not onely of frugality and modesty but also that there was a better place even a Caetestial Paradise into which they should have without tasting Death been translated no doubt but the whole Earth was exceeding pleasant and fruitful as a Garden before the Sin of Man brought upon it the Curse of God Gen. 3.17 yet so kind so good was God to Adam that he planted a Paradise for him wherein he had an affluence and confluence of all good things to make him happy hence it is called the Garden of Jehovah Gen. 13.10 and of Eden which in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify Pleasure and this place of pleasure and pleasantness was by was of eminency the Glory of all Lands Ezek. 20 6â— That Paradise was a most pleasant place is demonstrated by those few following Arguments As first from that large description and commendation of it by the Holy Ghost himself in Moses his Pen-man Gen. 2. from v. 8. to v. 16. 2. from its being made a Type of the third Heaven and synonymical with it Luke 23.43 2 Cor. 12.3 4. Revel 2.7 3. from that aggravation of the evil that is put upon their expulsion out of Paradise if it were so great an evil to be banished himself and all his posterity out of this Pleasant place and to have the Garden-door locked against him yea and Guarded also by a Cherubim with a flaming sword Gen. 3.22 23 24. this is a clear evidence that some great good was lost thereby 4. from the restitution of the true Paradise unto faln man by Christ which is a most unspeakable good the first Adam shut Paradise the second Adam opened it by the Key of his Cross or Cross-key and he quenched the flames of that flaming sword which Guarded the Door by powring upon it his meritorious Bloud paving thereby a new and living way to that Paradise which is above Hebr. 10.20 18. herein also the transcendent goodness of God to man is marvelously manifest that God should upon the third day of the Creation when he made the Trees plant a Paradise for mans pleasure before Man was Created which was not until the sixth day Man was made out of paradise on that day and then God took man by the hand and led him into Paradise to take possession of it as the Angel led Lot out of Sodom by the hand for a dispossession Gen. 2.15 19 16. God made not Paradise for the Beasts to spoil but for man to dress which he did as without necessity so without either pains or weariness 't was rather his Recreation than his Occupation his labour was then as an Ordinance but after inflicted as a Punishment Gen. 3.19 This place of delight was prepared for man before it was conferred upon him yea before he was that he might live a life of pleasure there How much greater is Gods goodness unto Adams Posterity who are given to Christ for whom both a life of Grace and a life of Glory is prepared not onely long before they were born but also before the foundation of the World 2 Tim 1.9 Tit. 1.2 c. All those things do teach us these truths 1. That God hath a right Fatherly care of his creatures thus to make provisions for them before they be created 2. that all opinion of merit is hereby overthrown for Adam could not merit this Earthly Paradise before he was made nor we the Heavenly one 3. God led Adam into Paradise that he might know he held it not as Lord of it but as Gods Husband-man and his Tenant at will so long as he behaved himself well which if he forfeited by doing ill he could have no just cause to complain for Gods banishing him out of it who had given it him so freely and so kindly led him into it 4. that Earthly Paradises be not Mans home and Countrey here no abiding City Hebr. 11.10 16. The 3. External favour God gave them was their Dominion over all Creatures Gen. 1.26 28. subdue the Earth and have Dominion c. God made man the supreme Lord of all created things here below all creatures are mans Servants and Houshouldstuffâ—â— God put all things under mans feet as so many stirrops or steps of a Stair-case that Man might raise up himself thereby unto God his Maker David celebrates Gods praise for giving this Dominion over all to Man Psal 8.5 6 20. All things are made for Man and Man is made for God to know and acknowledge him And while Man did so all things also did own and acknowledge Man as their Lord and Soveraign Adam exercised the Centurions Authority Luke 7.8 when all Creatures did come to him for Names and go from him when named Gen. 2.19 All then did reverence Man and were ready to come
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
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
a good Souldier of Jesus Christ â—â— Tim. 2.3 Should the Saints or Souldiers of Christ lye always in Garisons and never come out to any Skirmish or Battel how could their Valour be known Aromatical spices have nothing of that Fragrancy and Odoriferous smell as when they are pounded small in the Mortar The Moon always shineth brightest in the night season Thus God brought down the hearts of his people with hard labour Psal 107.12 When they had stubbornly stouted it out with God and their Sturdy hearts those proud pieces of Flesh had thought to have carryed it with a strong hand against an Omnipotent God as that Stiff-necked and Outragious Rebel Manasseh thought to do till God hamper'd him when he caught among the sharp Thorns and laid him in cold Irons 2 Chron. 33.10 11 12. Yea God dealt thus with a better man than he to wit David whom Uzzahs Death made to get Trumpets Sacrifice Linnen Ephod to bring up the Ark with Dancing and Singing which were not before 2 Sam. 6.6 13 14 Men learn Righteousness by Gods Judgments Isa 26.9 See more of this in my Christian Mirrour Chap. 8. 3. By the Word Abraham is tryed by a special Word or Divine Command Gâ—n 22.2 to offer up his only Son Isaac and 't is observable that both Abrahams great Temptations to wit his first and his last of the ten began with one strain vade tibi get thee gone Gen. 12.1 and Gen. 22.2 The Hebrew Phrase in both places is Laklekah Go thou hence and his obedience in both these cases was the better seeing it was grounded upon Gods Command in both God led him into Temptation and in both he delivered him from the evil thereof Thus all our Works and our Worship should be tryed by Gods Word To the Law and to the Testimony Isa 8.20 Not to the precepts of men Isa 29.13 and Mat. 15.9 We must have Divine Warrant for all our Divine Worship Heb. 8.5 c. And all our works must be wrought in God Joh. 3.21 From a Right Fountain for a Right End and by a Right Rule 't is the Rule of Gods word that tryeth the straightness or crookedness of all our ways Psal 125.5 Gal. 6.16 If Dinah daâ—e gad abroad beyond the due limits of the Right Rule then Shechem both catches her and deflours her Gen. 34.1 2. If any of Rahabs houshold wander forth from under the Scarlet Thred Josh 2.18 19. with Chap. 6.23 Or if any Israelites from under the besprinkled darnel Exod. 12.7.13 They are in great danger to be destroyed and so are all such as turn aside from the Rule of Gods word to their own crooked paths God will lead them forth with the workers of iniquity Psal 125.5 But peace shall be to those that mind the Rule Gal. 6.16 4. By the Spirit which is twofold 1. Of man which is call'd the Lords Candle Prov. 20.27 Yet burns but dimly and cannot but pass a purblind and partial Judgment upon Divine matters being darkened by the Fall 2. The Spirit of God which is quick and powerful trying the treacheries of the heart Heb. 4.12 This Spirit searches the deep things of man as well as the deep things of God 1 Cor. 2.10 11 14. If we plow with this Divine heifer we may find out the Depths of Satan in us Rev. 2.24 A Jealous God will Try us before he Trust us Oh that we may have this witness to our State The fourth Circumstance is the End why Man is Tryed by God which is twofold 1. A Discovery of Evil as in Hezekiahs case The Lord tryed him to discover the Evil that was in his Heart 2 Chron. 32.31 32. 2. A discovery of Good as in Abraham's case here 't is said the Lord Tempted him Gen. 22.1 For what end 'T was to Discover the Good that was in his Heart to wit that his Love to his Creator was stronger than his Love to the Creature and that his Devotion to his Heavenly Father prevail'd over his Affection to his Earthly though only Son The Angel said to him Now I know that thou fearest God seeing thou hast not with-held thy Son thy only Son from me Gen. 22.11 but it may be said in Objection Satan is call'd the Tempter and not God Answ Temptation is twofold 1. Probationis by way of Probation 2. Perditionis to bring into Perdition the former of these belongs to God and the latter to Satan God Tempts Abraham here to take a Tryal of his Faith Love and Obedience Thus he Tempts the Children of Abraham but 't is always to do them good at the latter end Deut. 8.16 but when Satan Tempts 't is alway to do us Hurt in the beginning in the middle and at the latter end too Satan comes with his Sieve as to Peter Luk. 22.31 a Sieve casteth out the Best and keepeth in the worst what Evil he findeth in us he confirms it but what is Good in us he weakens and wasts it On the other hand when Christ comes to Tempt or Try us he brings not a Sieve but a Fan to that work Mat. 3.11 12. the use whereof is to cast out the worst and keep the best Thus Abraham's Temptation had nothing of Satans Wiles Methods Depths Darts Devices c. for then it had been a Tempting to Evil in which sense God Tempteth no man Jam. 1.13 A clear Specimen of this differing Temptation we have in Davids case whom both God and Satan Tempted 1 Chron. 21.1 and 2 Sam. 24.1 but for different ends and in differing respects Satan for a Sin in David God for a Punishment on Israel We must suppose God was displeas'd with the People for their disregarding Davids Kingdom disowning him often and oft owning his Enemies as well as with David for his Trangressions Satan moved him by Suggestion God only by Permission Satan suggested that Covetous as well as Ambitious Desiring and Designing Thought of Polling the People and of laying a Tax upon every Poll or Head God leaves him to himself as he did Hezekiah 2. Chron. 32.31 and gave him up to Satans suggestion God doth this as a most Just Judge but Satan doth it as Gods Jailor and as Davids Adversary Satan designs it as an Act of Sin but God as a Punishment for Sin ordering all wisely for good as Satan Intended all maliciously for evil God Tempts to good properly but never to evil Jam. 1.13 unless improperly as the Sun doth not properly cause the stench of the Dunghil when it shines hot upon it nor of the Darkness of the Night when it withdraws from us as its presence in the former Instance doth only occasion it by accident the Stench arising not from the Sun but from it self so its absence occasions the Night per accident only God always inclines the Heart to good but he never either Infâ—rces or Infuses evil God here Tempts Abraham to an Act of Obedience but not to the Act of Murther quà Tale as a Sin Inference
hath earned Though 't is an act of mercy in God to render unto Man according to his works so 't is said expresly Psal 62.12 Exod. 20.6 whereas in this second Covenant Man is justified freely Rom. 3.24 The word gratìs puts a difference betwixt the two Covenants The Grace of the second Covenant doth flow freely from the warm bowels and tender mercies of God to Man Though this free-grace of God to Man hath infinite and unsearchable Motives and Reasons for its Issues within himself or in it self yet hath it no grounds for its Egress to the Creature without himself or it self yea the free-grace of God found as much and as good Motives in Cain as in Abel in Judas as in Peter and in Esau as in Jacob both these two Brothers stood upon equal ground as to Divine Election Mal. 1.2 3. Was not Esau Jacobs Brother saith the Lord yet I have loved Jacob and hated Esau Intimating thereby that the Emanation or flowings forth of the Grace of God to Man hath no other original but meerly the manifestation of the glory of Gods Mercy The Kingdom of Heaven is not partum but paratum 't is not acquired but prepared Matth. 25.34 and is not the purchase of good works as those Merit-mongers the Romanists say God will have mercy upon whom he will have mercy and whom he will he hardeneth for the manifestation of the glory of his Justice God being a free Agent cannot be unjust to any because he is bound to none Rom. 9.11 12 13. to 24. Eph. 1.4 to 8. where the Apostle wadeth into that profundum sine Fundo the bottomless Deep of the Doctrine of Predestination shewing that the good pleasure of God is the Reason of Reasons and so Right a Rule as Man may not retort upon it no not for the Rejecting of some that his Mercy might be more manifest in the electing of others Inferences hence be 1. Suppose a Man under never so high Attainments of as excellent Gifts and of as eminent Parts and as strong as Adam in his state of Innocency yet being under the Covenant of Works only which leaves him to himself and to stand by his own strength when he meets with a Temptation which in the faln Estate draws forth his corruption too strong for him while he is admiring himself in the Looking Glass of his own Conceit and Fancy in the very height of his Self-confidence he is made to stagger to stumble and to fall and his failing strength cannot help him up again but all his Eminency dwindles away like a Star from Heaven and like a great Candle suddenly blown out leaves a stinking Smoke and Savour behind him This is the Effect of Mans trusting in his own strength under the first Covenant and not committing their keeping to God Jude ver 24. 2. Suppose a Saint never so weak and having such a sense of his own weakness as to think he shall never be able to hold out to the end yet being under the Covenant of Grace which promiseth an Infallible conduct in perseverance and casting himself out of all presumption in himself into the Arms of Christ in this Covenant this Soul is sustained against all the strongest Temptations without him and against all the strongest Corruptions within him and not only so but goeth from strength to strength Psal 84.9 groweth stronger and stronger Job 17.9 and increaseth with the increase of God Col. 2.19 until he come to the measure of the stature of Christ Eph. 4.13 Let not then any sincere Soul say though never so feeble I shall one day perish by the Hands of Saul 1 Sam. 27.1 or by the hands of Satan 'T is true thou art not able of thy self and by thy own strength to stand but God in Covenant with thee is able to make thee stand Rom. 14.4 Câ—â—â—mit thy self to him in well-doing as unto a faithful Creator who will rather unmake all than thou miscarry 1 Pet. 4.19 and as faithful a Covenanter Paul knew in whom he believed 2 Tim. 1.12 he is both able and faithful to fulfil his Covenanter 'T was a notable saying of Noble Luther Let Christ who died for my Soul look to the Salvation of it say and do thou likewise Ministers can only counsel you 't is Christ must keep you Jude ver 24. 1 Thes 5.24 and 2 Thes 3.3 God is faithful to keen from evil 3. This may serve to discover under what Covenant a Soul is if a Man be full of his own Righteousness and boast of his Goodness not only with comparisons I am as good as thou but also with disparisons I am not such a sinner as this Publican despising of others as the proud Pharisee did Luke 18.11 12. and as some in the Church of Laodicea did saying I am Rich and have need of nothing Revel 3.17 This is the Spirit of the first Covenant and the speech of those under it but when the Soul sees it self poor naked blind and miserable in it self and though enriched with the Gold and unsearchable Riches of Christ Revel 3.17 18. Eph. 3.8 yet dare not glory in it self but gives all the glory to Free Grace saying with the penitent Thief Luke 23.40 I was in the same condemnation and that justly with others that are Damned though I have hope to be saved 't is not I that makes my self to differ from others 1 Cor. 4.7 but 't is the Free Grace of God not the Free VVill of Man that makes the Difference 't is not I but the Grace of God in me 1 Cor. 15.10 This is the very Life and Language of the New Covenant The two Officers of Pharaoh whereof one was Restored the other Hanged were both in one condition and might have been under the same condemnation had it not been the pleasure of their Prince the favour of Pharaoh to make the Difference How much more may the great God make a Difference his Soveraignty Prerogative and absolute Dominion marking neither Merit nor Dismerit from without as Rom. 9.22 c. VVhere is boasting then It is excluded by what Law by the Law of VVorks No but by the Law of Faith which is the sum and substance of the Covenant of Grace Rom. 3.27 This is directly contrary to the Doctrine of all Romish Merit-Mongers and their Justification by Works and so is that Eph. 2.9 We are saved by Grace and not by Works lest any Man should boast as that Popish Fool Viga did saying Coelum gratis non accipiam I will not have Heaven but at a Rate it shall not be a Gift to me as Rom. 6.23 Alas those blind misted and muzled Romanists no better heeding Paul's Epistle to the Romans do more than lose all their Works of Super-erogation wherein they glory but Paul had better learned Christ Eph. 4.20 taking shame to himself and giving glory to Grace 1 Tim. 1.13 14. All have sinned Rom. 3.23 The Sentence of Death is passed upon all 'T is not my
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lâ—ntile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old Man is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
expresly that Isaac was an Hundred and Eighty years old when he died Gen. 35.28 The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac whom Abraham begot in his old Age he had a longer life than his Father Abraham who died when he was an Hundred and seventy five years old Gen. 25.7 So that 't is more than probable Joseph saw his Grandfather Isaac though Isaac's forty years Blindness hinder'd him from seeing Joseph before he was Sold into Bondage and that Isaac blessed him and all Jacob's Children before he died for 't is related in Gen. 35.27 that Jacob came from Migdal-Edar his last Stage to his Father Isaac then removed from Beershebah where Jacob left him Gen. 28.10 unto Hebron upon the occasion 't is suppos'd ot burying Rebekah there Gen. 49.31 of whom there is no mention after Jacob's Return with his Wives Children Family and Furniture when he had been now absent from Isaac about Thirty years to wit Twenty one in Mesopotamia with Laban and Nine in his Returning and Sojournings having so many halts in the way not only through his own halting but also through the many Hindrances he had therein one while stop'd by Laban behind another while by Esau before yea all these four Crosses aforementioned befalling his Family in his passage made him make long Pauses at several Stages besides his own tenderness of over-driving his tender Children his breeding and bearing Flocks and Herds c. made him lead on softly and make very short Stages besides also many other Impediments not mentioned Here an Enquiry is made Whether Jacob saw not his Father Isaac All this Thirty long years Answ It may not be supposed that so Affectionate a Son and so conscientious a Saint as Jacob was could satisfie his own Soul without a sight of such a Father as Isaac was so blessed a Patriarch and who had so solemnly sent him away with his Patriarchal Blessing Had he not visited his Aged and blind Father from whom he had both his first Being and his well-being too by his Blessing and to whom a Son can never be too grateful in God assoon and as oft as it was in the power of his hands to do He had been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too unnatural to him It is therefore more than probable that Jacob having now lived many years in Canaan since his return from Laban He went oft over to pay his due Respects and reverential Duty to this Reverend Prophet and Patriarch while he dwelt not very far distant from him in Hebron before he removed himself from his former Habitation at Migdal-Edar about 20 Miles from Isaac with all his Bagg and Baggage as we say at this time to him Gen. 35.27 Hither to Hebron Jacob came with his whole Family Flocks and Furniture even a vast Train and Attendance where he had the Happiness to be an Inhabitant with his Aged yet Affectionate Father in Peace and Plenty for twelve years together after so long wearisom and dangerous a Pilgrimage Here he had the Comfort of Cohabitation with his much indeared Isaac where for so long a time he was not only honoured with this Patriarch's sweet Countenance but was also helped with his sage Counsel both in his own Arduous Affairs in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau and with the cursed Inhabitants of Canaan and in his Holy Education of all his Sons the twelve Patriarchs who had already some of them wrought him much woe As is before related in Reuben's Inoest and in Simeon and Levi's Massacre c. But above all in that universal Conspiracy of them all save of Reuben who had offended enough before in the Sale of that rich Jewel Joseph which happen'd as before 12 years before Isaac's Death though Recorded after it and therefore in this Discourse is it in the same order of place though not of time discours'd upon for which lamentable loss of his Jewel Jacob refus'd to be Comforted Gen. 37.35 yet there 't is said also that His to wit Jacob's Father Isaac say Junius Pareus c likewise wept for him for he being yet alive must be a partaker of his Son Jacob's Grief who likely loved this lost Joseph best for his being the most towardly of all the Twelve Grandsons the Patriarchs Nevertheless we may well conceive Isaac's presence with disconsolate Jacob was some allay to his sorrow in Joseph's Absence He had yet his old Father to bear with him a part of his burden and to counter-comfort him as no doubt he did against his great grief and loss though he now wanted his young Son But when Jacob must lose his dear Father Isaac and so all the sweet Comforts he had found in his Company Countenance and Counsel as an Additional Aggravation of the loss of his hopeful Son Joseph Hinc illae Lachrymae This he could not choose but look upon as a great Cross and Calamity also and though Moses mention nothing of Jacob's Mourning for Isaac Gen. 35.29 as he doth of his Mourning for Joseph Gen. 37.29 30 31 33 35. and after of Joseph's Mourning for Jacob Gen. 50.1 3. no doubt but Jacob largely likewise lamented this his double loss 'T is one of the Dues of the Dead to be lamented at their Funerals and Solon's Rule Mors mea nè careat Lachrymis Let me not have a Dry Funeral is far better than that of Ennius Nemo me dedecoret Lachrymis c. Let none bedew my Tomb-stone with their Tears for 't is mention'd as an Honour done to Sarah the first we Read of mourn'd for at Death that Abraham came to mourn for her Gen. 23.2 And the want of this is not only a fault Isa 57.1 See also Act. 8.2 but 't is also threatned as a Curse in many Scriptures Therefore the Affection of sorrow may lawfully have an ' Expression by Tears at Funerals and 't is a laudable practice warranted in all Ages and Men may mourn at the Death of Dear Friends so it be 1 In Truth not feignedly 2. In Hope not Despairingly 3. If it be not produced from too much Distrust in God And 4. If in Measure not proceeding to an Excess which speaks out too much Affection to and Confidence in the Creature It follows hence that 't is more than probable This 5th Cross or Calamity of Jacob's the Death of his Dear Father put him into Mourning As to Jacob's 6th Cross the sale of Joseph and his 7th his being forced by Famine first to send his dear Benjamin and then to go himself out of Canaan into Egypt both which have a Coincidency with the History of Joseph and thither therefore I refer the Reader having insisted long upon Jacob. CHAP. XIII The History and Mystery of Joseph's Sale THE History of Joseph's Life is handled under four Heads First His Sale into Egypt Secondly His State in Egypt Thirdly His Exercise there And Fourthly His Exit thence
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there signifies one beside or without an House as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daâ—â— trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or work but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
commodious place for pasture this is the more probable because it was the practice of the Patriarchs to seek out pastures for their Flocks till they found those that were fat pastures and good according to 1 Chron. 4.39 40. where these Patriarchs are spoke of v. 1. and 24. and ch 5.1 c. but when Reuben was gone saith he Judah espying those Arabian Merchants making towards them counsell'd his Brethren to sell Joseph to those Arabians assuring them that Joseph would die by that means and it would be better he should die among Strangeâ—â— afar off than among them in the midst of his Brethren who would hereby be acquitted from having any actual Hand in his Death This counsel of Judah which signifies praise God all his Brethren praised be God who ordered and over ruled all these matters unanimously commended and consented to it hereupon Joseph was drawn out of the Pit and Sold to those Merchants and hereby Judah deliver'd his Brother from this latter danger and death as Reuben had done from the former But when Reuben returned from seeking pasture being resolved to rescue Joseph without his Brethrens knowledge came by Night unto the Pit as Josephus saith and call'd upon Joseph with a loud voice but having no Answer he then thought that they had slain him in his absence whereupon he sadly bewail'd himself and reproved them with a most rigorous reprimand but understanding what they had done he was then satisfied Judah's Arguments prevailed with him as they had done before he return'd with the rest of his Brethren The sense of whose Arguments in the general was this Judah motions a middle way betwixt the two mischiefs that perplexed them and proposeth Gen. 37.26 27. Saying to them If you will sell him you not only free your selves from Blood-guiltiness whether Actually by Slaughter or Accessorily by Famine but you will get to your selves good gain in the price of him neither would this be all your advantage for besides by this means you will withdraw him from our Father to whom he did usually accuse us and with whom he was better beloved and more made of than us all yet further hereby we shall make him become a real Slave to those that Buy him and so disappoint his Dream'd of Dominion But more particularly observe here 1. That at this time of Judah's interposing for Joseph his Brethren were already resolved by Reuben's Reasons which no doubt God put him upon for Joseph's good not to ruine him with their own Outragious and Murdering Hands but to permit only his pining away and perishing in the Pit 2. Judah was here moved by the Spirit of God to deliver Joseph from this second Death as Reuben was to disappoint the first whereby he became so far inlightened as to account his casting Joseph into the Pit to which Reuben advised would be no better should they let him lye there but a slaying of him themselves 3. This excellent Illumination in Judah that dislik'd to be an Accessory in evil as well as principal was no thorough saving Humiliation which was wrought afterwards in Egypt by Joseph's roughness Gen. 42.7 21 22. and 43.8 9 18. and 44.13 16 to 34. and 45.1 c. for he still retained some hatred against his Brother Joseph insomuch as he gave Counsel to make a Bond-slave of his Brother which was as bad as Death If bare Banishment be as Lawyers term it a civil Death how much more is it when 't is a Banishment into Bondage seeing Liberty is oft preferr'd above Life so that Judah in proposing his Brother Joseph's perpetual Slavery acted more like one of the Devils Patriarchs as Cain is call'd by Tertullian for Hating and Murdering his Brother Abel than one of Gods Though Judah had here some Passion of Love and Compassion towards Joseph in designing to deliver him yet in Selling him as a Slave there was at least a pang and an Act if not an habit of hatred And according to the Apostles Rule he that hateth his Brother is not of God but of the Devil 1 John 3.10 and is not translated from death to life ver 14. Nay in downright terms is but a Murderer ver 15. And how far Judah's motion to sell him which indeed was better than to slay him was remotely at least a Murdering motion seeing this Selling him was but a passing over their power to put Joseph to Death into the Hands of those Arabians who might with more Colour of right have Murder'd him as their Slave than they might do as their Brother because they being Barbarians no better Behaviour could be expected from them than what was Barbarous toward their Bond slaves especially considering what God himself allow'd of among his own Israel during the time of their Rudeness and Pedagogy to wit If a Master corrected his Servant whom he bought so cruelly that he died upon it within a day the Master was not to be punish'd for his death and the reason is rendred because he was his Money Exod. 21.21 so the loss of his Servant being the loss of his Silver seem'd a sufficient punishment which he had inflicted upon himself though in truth that Servant did not owe his Life but only his Labour to his Master and the loss of his Life is not only the loss of a Servant to his Master but also the loss of a Member to the Body Politick or Commonwealth Yet Israel had this Divine allowance of Austerity towards such Bond-slaves out of those Nations which were decreed to be destroyed Deut. 7.2 and it need not to be doubted that those Arabians being Barbarians would be as austere and boisterous upon an Hebrew Bond-slave seeing he as Joseph here was their Money as Hebrew Masters might be in the like case to Canaanitish Captives all which evil Judah's even good motion expos'd Joseph unto yet this he ought not to have done nor his Brethren have consented to the doing of it seeing Joseph was their Brother to whom they all did owe Brotherly Love and their own Flesh from which they should not have hid themselves Isa 58.7 therefore better things were expected from them than to expose their own Brother and their own Flesh to the barbarous usage of those Blind and therefore Bloody Barbarians from whom no good no kindness nothing but a morose Carriage could be expected Their poor Brother who was of the same Nature yea and had the same Father in Nativity who was also capable of the same Grace and Glory with themselves and who had no way been injurious to any of their Persons save only to their sins Gen. 37.2 yet did they shut up their Bowels of Compassion towards this Joseph their Brother in his necessity and extremity for which they are deemed and doomed as Murderers l John 3.15 16 17. neither drawing out their inward Souls Isa 58.10 nor their outward Succours of this Worlds good to him but Murder'd him in their Hearts while they wish'd him out of the World when
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
Portion Gen. 48.5.22 Num. 1.10 1 Chron. 5.1 Thus Christians are the first-born of God Hebr. 12.23 having special Prerogatives as those under the Law had Deut. 21.17 even a double Portion of Grace and Glory 2. As Joseph wore a parti-coloured Coat so Christians are clothed with variety of Graces Joh. 1.16 2 Per. 1.4 5 6 c. 3. As Joseph was the best beloved of his earthly Father Gen. 37.3 so are Christians of their Heavenly 4. They are envied by false Brethren Nick-named Persecuted c. as Joseph was 5. The Keepers of them will take away their Coat or Vail Cant. 5.7 and if the World or Sin become their Mistriss 't will make them naked Exod. 32.25 6. Their Bow also abides in strength c. being made more than Conquerour Rom. 8.37 even Triumphers 2 Cor. 2.14 7. They are first Humbled then Exalted 8. They are Exalted to high Honour 1 Sam. 2.30 made Kings and Priests to God Rev. 1.6 9. They likewise feed many Prov. 10.21 10. Their Bones also be Buried in the Valley of Achor in the Door of Hope viz. of a better Resurrection Hebr. 11.35 Prov. 14.32 CHAP. XV. The History and Mystery of Jacob and Joseph Intermingled unto both their Deaths HAving handled the History of Jacob's sixth Cross to wit the supposed Death of his Jewel Joseph under which he long mourned even Twenty three years Gen. 37.34 but at last was comforted with that joyful News Joseph is yet alive Gen. 45.26 he is Lord of the Land of Egypt and he hath sent for us all to dwell with him Though these glad Tidings at first seem'd absurd and incredible to Jacob for those Men had crack'd their credit with their Father in telling him a Tale when they could first cause his woe and then come to comfort him Gen. 37.32 35. and therefore now were hardly believed His Heart fainted for his believed them not his fear prevailing over his hope in the Conflict put him into a swooning or fainting Fitt yet when he saw the Waggons c. ver 27. his Spirit revived Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Fire stirred up that lay buried under Ashes such assurance have deeds above words his Sons stifly affirm it for Truth their Brother Benjamin also Attesting it with them and they likewise confirm it by producing before his Eyes the change of Raiment or Rich Robes Joseph had given them Benjamin shews him the three hundred Shekels and five costly Suits bestow'd by his Brother upon him above all they all set before him the ten He Asses loaded with the precious things of Egypt as well as the ten She-Asses carrying Corn and Bread c. for himself by the way and lastly the Waggons and Royal Chariots relating withal all they had seen and heard were the undeniable demonstrations Then his Spirit return'd to his Heart after a sad Recoil and he recovers out of his sudden Consternation being cheered up with a belief of all Gen. 47.19 22 23 26 27 28. Hereupon as strangely transported he cryeth It is enough leaping levalto's as it were he rejoiced more for his Son Joseph's Life than for his Lordship ☞ Thus Jacob's twenty three years sorrow and that for a matter which was only suspected not real for all this time Joseph was Alive ever and anon in great Favour while his Father sorrow'd for him as if Dead God graciously converted into great joy He then was no Stoick as one without passions His belief rais'd him up as his unbelief cast him down Rom. 5.1 4. and thus also we Childishly torment our selves with our oft conceited and groundless fears as he did fear hath torment 1 John 4.18 setting the Soul as it were upon the Rack and rendring it restless but Faith worketh Hope Peace and Joy Rom. 15.13 filling the Soul with a contentful Complacency and Acquiescency No sooner had he well digested this fear but another fear comes upon him to wit Jacob's seventh Cross to make up his calamities into the perfect Sabbatical number of seven his fear to go down to Egypt though it was to see his Jewel Joseph there and his own late resolve so to do This grand Doubt lay first about his Warrant for his Peregrination or Journey to Egypt when this was removed he trusts God for his welcome thither and welfare there Such fears did fall upon him that in his consulting with God about it God gave him this answer Fear not to go down to Egypt Gen. 46.1 2 3 4. though he had good grounds of hope as to his prospect of present Providences in Humane Matters For 1. He was now forced out of Canaan by that Famine which God had call'd for Psal 105.16 so his Call from that place seem'd clear to him 2. He understood that there was Corn no where but in Egypt hereupon he saith to his Sons VVhy gaze ye one upon another as at your Wits end we must have Corn from thence or we cannot live we must certainly die Gen. 42.1.2 Therefore his call to that place seemed clear also 3. He had likewise the Royal invitation of Pharaoh thither and all accommodations for ease and honour as well as for subsistency in his undertaking the Journey 4. He had as joyful as well as lawful an Errand as ever Mortal Man had to see his own best-beloved Joseph whom he had not seen for twenty three years but thought verily he had been buried so long ago in the Bellies of some Brute Beasts that had devoured him 5. The Lord of the Land was his Jewel Joseph who had sent for him also by Royal Authority and sent both such Waggons and such Provisions not only of common but of precious things as made him his Sons their Wives and Children all willing and desirous to take this tedious Journey Remark first The common course of Divine Providence in Humane Affairs is That Parents do provide for their Children not Children for Parents 2 Cor. 12.14 'T is their Duty to lay up Portions and Provisions for their Posterity But here it was just contrary the Son was the Storer and the Father was the Starved Gods ways are not as Mans had Man been Gods Counsellor he would have counsell'd thus Seeing Canaan is promis'd to Abraham's Off-spring Let Jacob lay up Provision in his own Land and let Joseph be Famish'd out of Egypt and forced Home to his Fathers House and so possess the Land of Promise No saith the most wise God it shall be thus Jacob the Father must be Starved in that Land of Promise which flows with Milk and Honey and Joseph the Son must be the Storer in Egypt that Cursed Countrey of Cham as David calls it Psal 105.23 27. and 78.51 and though this seem absurd to Humane Apprehensions and apparently repugnant to my Express Promise yet Jacob must leave his Land of Canaan wherein he had seated himself as now a Possessor of my Promise so oft renewed and must go down into a strange Countrey there to be a poor Pilgrim
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
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
envied the vast numbers and multitude of Israel and would therefore have them cursed that thereby they might by his hands be diminished Numb 22.3 5 6. but Balaam here is over-ruled by Almighty God and constrained by force to utter a blessing for their farther Increase c. The fifth Remark is Yea Balaam is forced to pronounce a greater blessing upon Israel here ver 10. not only as they were a People happy in this life both for multitude and safety but also in their death too as they were a righteous People whose Righreousness should deliver them from the Curse of death Prov. 11.4 and not be killed by it as Jezebel's Children were Rev. 2.24 because the Israel of God have a Righteousness which is by Faith in Christ Phil. 3.9 therefore they shall not die as the wicked do whose expectation then perisheth Prov. 11.7 and their Hope upon a dying Bed is but as giving up the Ghost which is but cold comfort Job 11.20 The sixth Remark is As bad as this Soothsayer Balaam was yet was he not so bad as those brain-sick Notionists that dare deny the Immortality of the Soul of Man for herein he is Orthodox and not Heterodox in pronouncing the different state of the righteous and of the wicked after death Hereupon he prays Let me die the death of the Righteous c. ver 10. which would have been altogether a vain and superfluous Request had he believed that the Soul died with the Body if so the death of the righteous could not be better nor more desirable than the death of the wicked and the last End of the latter would be as good as the former The seventh Remark is Even wicked men may desire to die the death of the righteous tho' they never endeavour to live the life of the righteous Thus Balaam did as many do desire the End without the Means whereas the Means are ordained of God as well as the End Act. 13.48 and ought not nay cannot be separated There must be Holiness before there can be Happiness as Heb. 12.14 No seeing of God without holiness and the end of Faith is the Salvation of the Soul 1 Pet. 1.9 and the righteous have a blessed Reward after this life as their End in Heaven Matth. 5.12 c. The eighth Remark is Bare desires of an happy death will not do for such desires without endeavours after an holy life also are like Rachel who was beautiful but barren Therefore Men usually as they live so they die For Balaam here who lived the life of the wicked being a Servant of Satan in his Sorcery died the death of the wicked notwithstanding those specious desires after a better death wherein this Minister of Hell transformed himself into an Angel of Light and Minister of Righteousness yet his end was according to his works as the Apostle telleth us of all such 2 Cor. 11.15 for as he lived so he died among the Enemies of God by the Sword of Israel Numb 31.8 Thus far Balaam's first Attempt against Israel extendeth wherein the God of Israel over-powered him in this Attempt Now come we to Balaam's second Attempt wherein we have these three parts 1. The Occasion 2. The Advantages and 3. The Disappointment First The Occasion was Balak's expostulation with Balaam for acting quite contrary to his expectation which consists of Balak's Accusation and of Balaam's Apology and Answer to his Accusation ver 11 12. The first Remark is From Balak's accusing Balaam tho' Balak pretended great Devotion in serving God by his Altars and Sacrifices yet he intended only to serve himself upon God for he rested not in the Answer of God by Balaam but opposed his own will against God's will unjustly calling God's Friends his Enemies tho' they passed by his Borders in peace and now being crossed in his cursing and cursed Contrivances he hot only repines at God's blessing Israel but boldly blames Balaam for pronouncing it 〈◊〉 all which are discoveries of Balak's Hypocrisie Malice Pride and Prophaneness The second Remark is from Balaam's Answer unto Balak's Accusation v. 12. tho' Balaam wanted no will to Curse Israel for Balak's Wages yet he acknowledges God's restraint lay so strong upon him that he could not do what he would therefore he tamely takes and bears Balak's blame but still shifts it off from himself and lays it at the Lord's door for laying that compulsive necessity upon him and withall he pretends his own Care and Conscience in observing God's Command saying Otho Eshmor Ledabber must I not be careful to keep close to God's word only Thus those two Hypocrites mocked one with another thus Cato could say Potest Augur Augurem Videre non Ridere Can one Soothsayer see another and not laugh together to observe how they cheat the World with their Fortune-telling However the Lord that sitteth in Heaven looks and laughs and hath them all in derision Psal 2.4 The Third Remark is This was the occasion of the 2d Attempt wherein Balak failing in his first doth not desist but takes new measures here so unwearied are wicked men in their wicked Designs Oh what a shame is it for us to complain of weariness in the good ways of God! Mal. 1.13 Balak supposing that Balaam was affrighted with his prospect of so prodigious a multitude persuades him to a change of place where he might see only some part of the Camp of Israel and where he might sacrifice as before and fall to his Prayers or rather Charms that by his Fascinations or bewitching look on one part he might in their Name curse the whole Camp This was Balak's renewed method ver 13 14 15. The like Superstition and Folly in changing of Places we find Recorded afterwards in the silly Syrian's who being foiled by Israel on the Hills would fight with them again in the plains 1 King 20.20 23. As this was an old device of the Devil who taught Amalek when they could not cut off the whole Camp of Israel Exod. 17.12 c. to kill the hindmost of Israel even all that were feeble behind the Camp Deut. 25.17 18. So it was likewise afterwards the Policy of that Dragon who when He could not Devour the Church that had Eagles wings to escape with from him being wroth went to War with the Remnant of her Seed Rev. 12.7 13. The Fourth Remark is the success of this second Attempt namely a second Disappointment for Balak asks Balaam what word the Lord had put into his Mouth at this Time ver 16 17. and Balaam takes up his Parable the second Time ver 18. and instead of a Curse pronounces again the Blessing saying Rise up Balak to receive the Lord's Word with Reverence as Eglon did Judg. 3.20 Gen. 49.33 God is not as Man to repent c. of his absolute Decrees though He may do of his Conditional Promises ver 19. Thus Balaam doth reprove Balak of his gross mistake in endeavouring to reverse God's decreed Blessing upon
The Second Objection But was not this Action of Rahab's both a Treacherous and a Treasonable Action against her King and Country Was she not a betrayer of Canaan herein Answer It may not be said so for she being the first Fruits of the cursed Canaanites and according to the signification of her Name Rahab one enlarged from the Pagan Religion had undoubtedly a particular Revelation from God that the Land of Canaan and so her Town Jericho were proscribed by the great Creator and given to the Israelites Josh 2.9 10 11 c. This did absolve her from all Laws of her King and Country and laid a New Law upon her to Incorporate her self into the Common-wealth of Israel and to promote their welfare saith Calvin upon that Scripture 'T is true Abulensis saith that Rahab had not Sinned if she had betrayed the Spies into the Sergeants Hands but this is directly against the express Testimony of the above-quoted Scriptures that makes her hiding them from their Hands a noble Act of Faith Much better saith Masius in saying Rahab First Understood neither that the Life of the Spies would be the Destruction nor their Death the Salvation of her Country And secondly when she knew that her Country was proscribed by God and given to the Israelites she neither ought nor could either oppose a just cause or patronize the unjust c. There can no Bond be obliging against the declared will of God It would have alterd the case had her action been subservient only to her own advantage and not also to Gods will The fourth Head of Discourse is the intelligence those Spies received of Rahab concerning the Universal consternation both of Jericho and of all the Region round about vers 8 9 10 11. Wherein Rahab declareth the cause of her deserting the cause of her King and like a good House-wife not only cover'd the Spies with the Green Stalks of Flax which she had to dry in the Sun upon the flat Roof of her House but also Span a fair Thread out of it and did Weave for her self a beautiful Webb as may be said of both her Temporal Preservation and Propagation and of her Eternal Life and Salvation also Hereupon both the Apostles James and Paul as above take notice of her faith in God and obedience to him but make no mention of her Falshood and Lies or Equivocations to Men. Her good intentions preponderated the evil of some circumstances in her Actions The First Remark is It was a generous Act of Rahabs Faith to venture her own Life thus for saving the Lives of the Spies concealed by her but much more to furnish them with means to escape and with intelligence to carry back unto Joshua that the Town and Country was his own Yet most of all in taking an Oath of these Spies for her own security and her Relations as if Jericho had been now in their Hands But of that afterwards notwithstanding the strength and security of the City The second Remark is no sooner had Rahab secured her own House from the Kings Searchers by Infatuating and Dismissing them into a fond pursuit but then she declareth the grounds of her Heroick Faith to Joshua's Searchers saying I know c. grounding her confidence upon two special Miracles that the God of Israel had wrought for Israel namely 1. the drying up the Red-Sea and 2. their Conquest of the two Kings Og and Sihon and of both their Kingdoms concluding the same omnipotent Arm would dry up Jordan a small River much more and enable Israel to conquer the Kings and Kingdoms of Canaan And by this token she assured them hereof because a general Consternation was come upon her City c. Whereas God had given Joshua and his company great courage becoming Conquerors The Third Remark The Apostle James joyneth the Faith of Abraham which carried him through his ten Tryals with this Faith of Rahab which carried her only through this one Trial and the exercise whereof was only in Civil entertainment yet for Religious ends both together Jam. 2.23 25. to shew that the weakest as well as strongest Faith must evidence its truth and Life by its works and not only so but also to incourage those that be in the lowest form of Faith may find favour with God as well as those of the highest form provided there be any evidences of a living Faith as in Rahab Few can climb so high as Abraham the Father of the faithful and the Pattern of Believers as Christ takes notice of the Green Figs Can. 2.13 so even of Buds and Blossoms Can. 7.12 and will bless the Buds Isa 44 3. according to the Old Translation Tho' faith be as small as a grain of Mustard-seed The Filth Head of Discourse is the Oath or Covenant made by the Spies to Rahab at her Demand for saving her Life and the Lives of her Relations vers 12 13 14 16 18 19 20. The Remarks upon it are 1. Oaths are an Antient way of ending Strife Heb. 7.16 and this poor penitent Pagan thought her self secure by this means vers 12. No doubt this was a great exercise of her small faith to be thus confiding in a Covenant with those Spies as if they had the power of Life and Death at this time in their Hands who themselves were as yet in a desperate case and could not secure their own Lives In all this she far exceeded the Faith of all Israel who now staggerd at Gods promise and more at the performance of it tho' they had seen all his Wonders and she had only heard the Reports of them Nor doth she mention one word for saving her self in this Sacred Swearing because the Law of equity obliged them to preserve their Preserver All her care was carried forth for her carnal Relations lest they should perish in an unconverted State The Second Remark is the Token of their inviolably keeping this Covenant she demanded of them vers 13 21. was the Red Cord by which she let them down for their escape Josh 6.23 25. This was the outward means of her and her Friends Salvation Red is a saving colour As Isralel's Doors were Red with the Blood of the Paschal Lamb that the destroying Angel might pass over their Houses Exod. 12.7 13. c. So Rahabs Window must have the Scarlet Line tied to it Josh 2.21 The Door is of use to let in Passengers and the use of the Window is to let in light into the House The Soul of Man hath its Door namely the Ear to let in Doctrines and its Window namely the Eye to let in knowledg therefore both of them do need to be made Red with the Scarlet-Blood of the Lamb of God whose Fleece also affordeth the Right Red Line which is effectual for our Salvation The Third Remark is The strict and punctual Terms of those two parties in this Reciprocal Covenant having conditions on both Hands First Rahab's part was to bind the Scarlet Thread
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
of Baal ver 25. He doth not only build up an Altar for the true God ver 26. but he likewise pulls down Baal's Image Altar and Chappel also This he did by Night with the help of ten honest Servants of his Fathers because he could not do it by Day for fear of an Uproar by the many mad-headed Inhabitants of Baalists and though this seemed to entrench upon his Father's Rights and Authority yet God's Command to Gideon was a sufficient Warrant for by his Commission to be Supreme Magistrate he was now made his Father's Superiour c. ver 27. Gideon must first reform and remove those stumbling Blocks of Idolatry before he can expect any success against the Midianites nor was this privative part of Piety in Demolishing the Worship of Baal enough to prepare him for a Judge and General but he must likewise practice the positive part thereof in Erecting an Altar for Jehovah upon which he must offer a Bullock of Seven Years old supposed to be all that time fatting for Baal But now returned to the right owner for the Cattel upon a Thousand Hills are the Lords not Baals Psal 50.10 This must be singled out because of its Age for it being seven Years old it began to be when their Misery by Midian began to be and now being to be Sacrificed it fitly signified that the period of that Midianitish Misery and Tyranny was now at hand to be accomplished This seven year old Bullock that stood in the second place in the Stall and designed for Baal must be Sacrificed to the Lord with the Wood of the Grove which Gideon with the help of those ten Religious Servants that detested the Idolatry of those corrupt times and were willing to run the rescue with their young Master had cut down in the Night from whence we may learn that those things which have been abused to Idolatry may afterwards be lawfully used in God's Service as Churches Chalices c. Thus the Bethshemites used the Cart and Kine of the Philistines in the Worship of God 1 Sam. 6.14 15. The Ninth Remark is The hideous Uproar that this Nights Reformation raised up among the rude Rabble early next Morning ver 28 c. when they rose betimes to do their Devotion to Baal 't is a wonder their seven years Oppression had taught them no better Lessons nor had no more lessen'd their liking to Idols they rush in upon Joash the chief Man or Magistrate among them and in a great rage demand of him to put his Son to Death before he was heard what he could plead for himself why he should not die N.B. Thus bloudy is Idolatry nothing can satisfie but the Death of those that oppose it as the experience of all Ages doth evidence And thus blind are Idolaters that like Idols have Eyes and see not Psal 115. ver 5. They are brutishly hurried on more by Rage than by Right or by Reason c. The Out-rage of this many headed Idolatrous Multitude was more than Micah's Judg. 18.24 when he made that Out-cry Ye have taken away my Gods and do ye ask me what I ail Alas what have I more that I make any matter of nay 't was more like that of Demetrius and his Crafts-men in Act. 19.23 28 c. about their Goddess Diana who would violently have devoured Christ's Disciples that decryed their Idolatry This Superstitious Mobile comes here in a blindfold Career crying out Justice Justice upon the Sacrilegious Fellow no doubt but they had observed that Gideon was no such admirer of their Idolatrous Worship as they were by his not giving Cap and Knee to Baal so devoutly as they did therefore they presumed it must be Gideon who had committed this great Sacriledge and it was the greater affront in him because he was the Magistrate's Son Thus we see how an hideous Tumult was raised ver 28 29 30. Now the next Account is how this untamed Beast came to be tamed by the Wisdom of Joash the chief Man among them and who had the keeping of the Cattel appointed for Baal's Sacrifice ver 25. and to whom they now addressed for Justice ver 31 32. N. B. 'T is plain that Joash had been a Worshipper of Baal yet so wise a Man as to train up his Son in an honest and painful Calling tho' he had many Servants ver 27. yet must his son be a Thresher and earn his Bread in the Sweat of his Brows and this might be one reason that the Messiah when he came to him did behold him with so Amicable an Aspect ver 14. because he found him in the Duty of an Honest Calling and so lustily belabouring the Wheat which he was Threshing out Undoubtedly Joash was loath to lose so laborious a Son who was now in more danger of dying by the hands of Monstrous Men than he had been before by the hands of a Gracious God who said to him Fear not thou shalt not die ver 23. and who was a fast Friend to him in this Exigency also for it is the Lord's Work to still the noise of the Seas the noise of the Waves and the Tumults of the People Psal 65.7 as he did here in token of his acceptance of Gideon's Sacrifice upon his new Altar which he called Jehovah Shalom ver 24 26. N.B. The Divine Acceptance hereof may well be wondered at seeing it was a Sacrifice of strange and various Dispensations as Dr. Lightfoot excellently observeth for it was offered by Night on a new Altar in a common place by a private person with the Wood of an Idolatrous Grove and it was a Bullock prepared for Baal that Idol it self yet because it was an Offering of Faith even of that Faith for which Gideon hath a famous Record Hebr. 11.32 therefore was it accepted of God who used Joash as his Instrument for the safety of his Son at this time this prudent Magistrate might indeed be a Man indifferent in Matters of Religion so had been a Worshipper of Baal to comply with his Neighbours but now not improbably the Lord had convinced him by the Information and Actions of his Son Gideon and hereupon being assaulted by a Tumultuous Crew of Baalites Satan's Imps he labours to appease the Tumult and to defend his Son's Fact by Three Arguments The First is From their Audacious Irregularity in this Tumultuous Meeting to vindicate Baal without any lawful Call for if a fault were committed it did not belong to them being but private Men but to the Magistrate to judge of the Offence and to punish the Offenders thus the Town Clerk of Ephesus quell'd the Commotion of Demetrius c. Act. 19.35 His Second Argument was from fear of punishment he speaks to them as Mayor of the Town that it belongs to me to punish seditious Citizens that disturb the common Peace by Tumultuous Uproars so passeth the Sentence upon such Let the Ring-leaders he put to Death while it is yet Morning ver 31. It
Dead Body and washes the Head thereof with her warm Tears which she afterwards devours together with the Body Orpah's Tears were indeed no such Tears being Tears of Humanity and not of Bestiality She Weeps and Kisses she Kisses and Weeps again and with her Kiss gave her Mother a final farewel Hence Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not always right Love in a Kiss Joab took Amasa by the Bear to Kiss him 2 Sam. 20.9 Indeed it was not so much to Kiss him as to Kill him 't was a Treacherous Killing Kiss Thus Judas betrayed Christ with a Kiss and hence every false-hearted Kiss is call'd Osculum Iscarioticum the Kiss of Judas the Iscariot who said Hail Master and Kissed him Matth. 26.48 49. Thus also Absolom stole away the Hearts of the People with the Counterfeit Courtesie of his Kissing them 2 Sam. 15.5 Though Orph's Kiss was not the Kiss of Absolom of Joab or of Judas yet was it not Osculum Charitatis a right Kiss of Love as Ruth's was for she Kissed and forsook what she Kissed as all Temporary Professors do that give Christ a Complemental Kiss and then give him a final farewel as Orpah did to her Mother so Demas did to Christ Embracing the World 2 Tim. 1.10 as she did Moab Ruth did not so but Kiss'd and clave to that she Kiss'd but Ruth clave unto her Hebr. Dabak Agglutinari which signifies the strictest Conjunction of things that are glued together as a Wife is glued to her Husband by an Inseparable Bond Gen. 2.24 Matth. 19.5 and thus he that is Joined to the Lord is one Spirit 1 Cor. 6.17 by a Mystical and Spiritual Union Thus Ruth stayed with her Mother and did not as Orpah did unworthily depart from her Hence Observ 2. There is a Love to Goodness which is effectual Available and both Insuperable and Inseparable Such a Love as many Waters cannot quench such a Love as this Ruth had to Naomi who could not be driven from her Thus Moses exhorted the People to cleave unto the Lord Deut. 10.20 and 30.20 so did Barnabas Act. 11.23 As broken Bones must have strong Bands to bind them fast together and as Crazy Buildings must be crampt with Iron-Bars to keep them from Tottering so our loose and slippery Hearts have need of this Blessed Glue of Divine Love to make us cleave close to Christ who is our Life both the founder and the finisher of Life Natural Spiritual and Eternal in all his Râ—deemed we should hold him as our Lives and not let him go we live in him as the Fish doth live in the Water and every breathing thing in the Air As the Lamp cannot live but in the Oyl so nor we but in Christ our Life is hid with Christ in God Col. 3.3 We had better let Lands Livings yea Life it self go than let our dear Redeemer go Keep true to him and he will keep true to you cleave to him with the Purposes of your Heart and he will cleave to you with the Promises and Performances of his Heart and every Ordinance shall be his Royal Exchange wherein you present Duty and he confers Mercy Ver. 15. Behold thy Sister is gone back This must needs be a great Temptation unto Ruth to be deserted by her Sister Hence Observ 1. The back-slidings of such as set out fair and do begin well is a sore Temptation to young Converts and Proselytes It was no less to the very Disciples themselves Oh! how were they even startled to behold many fall off from following Christ when they could not understand the Mystery of Eating the Flesh and drinking the Blood of Christ His Disciples themselves were so far tempted with the backslidings of so many 66 67. Thus it was also an occasion of stumbling unto the Primitive Christians to behold the backslidings of two such forward Professors as Hymeneus and Philetus had been insomuch that the Apostle being afraid of that Gangrene saith to them Nevertheless the foundation of Gods Election standeth sure the Lord knoweth them that are his c. For the better setling of such as were shaken by the fall of those Deniers of the Resurrection 2 Tim. 2.17 18 19 20. N.B. We should not wonder that there are a mixture of good and bad of Ruths and Orpha's of Vessels of Honour and of Dishonour in the House of God yet the Lord doth distinguish Orpah's from Ruth's He knows who are his As the multitude of Sinners cannot give any Patronage to the evil ways of Sin so neither can the paucity of Saints put any disgrace or disparagement upon the good ways of God And to her Gods to wit her Devil-Gods Baal-Peor Chemosh and Milchom c. Judg. 11.24 Hence Observ 2. Some forward followers of the only True and Living God may Apostatize from thence to embrace Dunghill Deities even the Vanities of the Gentiles As Orphah here who was as forward at first as her Sister Ruth in their first setting forth from Moab towards Canaan yet she turns her back again having declined the Religion of Moses which she had seemingly professed while her Husband was alive for about Ten Years now she turns again to her Country Idols as if those meer Fictions the base Brats of Mans empty Brains 1 Cor. 8.4 were better to serve than the true God of Israel An Idol is nothing and yet such a vain Mind hath acted Mankind that they have made a Multitude of Gods which the wiser Heathens did oppose and Socrates suffer'd Death for opposing it Hesiod in his time reckons up no less than Thirty Thousand that then were and what an Army of them may we think were devised in after Ages It was the Serpent's or Satan's Grammar that first taught Deum pluraliter declinare to decline Deus God in the Plural Number Ye shall be as Gods Gen. 3.5 and to make Gods many all Vanities in the very extent of the word Vanity Jer. 10.14 15. and 14.22 devised by Brutish Brains until they came ad Insinitam Deorum Lernam to an Infinite Multitude of Gods so that China is said to have an Hundred Thousand of theirs and how Numberless a Number are the He-Gods and Shee-Goddesses which are now Worshipped in Popish Countries Be Astonished Oh Heavens at those two evils that those Orpah 's doth commit they forsake the Fountain of Living Wators and here them out Cisterns broken Cisterns that will hold no Water Jer. 2.12 13 The Heavens do blush at those Heteroclites in Worship Oh their Stupendious Stupidity and their profligate prodigious prophaneness in turning their Backs as Orpah did here of that ever flowing and overflowing well-Spring of all well-fare Jam. 1.17 the true God and turning to Idols which are but Cisterns that hold no better than Muddy Rain-water at the best but then being broken Cisterns Riven Vessels they can hold nothing but Liruim Lapides Mud and Gravel Matter that can never be digested by those that drink them but become Diseases
of his most horrible Butchery of the Lord 's holy Priests Nor would they take any warning at Samuel's Sermon saying to them If you do wickedly still ye shall be consumed both you and your King chap. 12.25 Therefore they partaking with Saul in his Sins partake with him also in his punishments The Third Remark is the Death of Jonathan David's dear friend and of other two of Saul's Sons v. 2. 'T is a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons To Morrow thou and thy Sons shall be with me chap. 28.19 But more especially that he ventered Jonathan who was Heir Apparent of the Crown and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Battle But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage so the Divine Decree was unchangable for David's advantage That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins no body doth admire and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie But that good Jonathan should be slain with them Who can but commiserate his case Seeing he was a most Pious Noble Vertuous and Valorous Prince and undoubtedly very dear to God yet this peerless-Prince the glory of Martial Chievalry that Lumen Columen Patriae the Brightest Honour and Chiefest Pillar of his Country Dieth among the rest and had his share in the common Calamity N. B. Note well The Reasons rendred for it may be these The First is To shew the Truth of Solomon's saying There is one event to the Righteous and to the wicked c. Eccles 9.1 2. in this world As the Harvest-man cutteth down his Good Corn and the Weeds together but for a differing purpose the Weeds he casts away and burns them but the Corn he carries into his Barn Thus God makes the Righteous and the Wicked to differ and Men shall see the difference in a better World Mal. 3.8 The Second Reason God ordered Jonathan's Death here that David might be taught to depend upon God alone for his Crown and Kingdom and not upon Jonathan who had he lived out of a submission to God's declared will and out of his most endeared love to David would have speedily settled David upon his Father's Throne For he loved him as his own Soul chap. 18.1 and had promised To do for him whatever he desired Chap. 20.4 and had sworn it once and again v. 16 42. and chap. 23.18 yea and twice he had heard Saul's consent chap. 24.20 and 26.5 So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death No saith God thou shalt have it solely from my self and not from Jonathan who shall Die that my Glory may not be darkened by the interposition not Jonathan's The Third Reason Jonathan Dies here to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction that the Scepter might be established in the Tribe of Judah until Shilo came Gen 49.10 that is till the comming of Christ Now had Jonathan succeeded Saul his Father then the Scepter had continued in the Tribe of Benjamin therefore he Dies and gives place to David who was of the Tribe of Judah The Fourth Reason God ordered good Jonathan's Death that he might be thereby freed from that shrew'd Temptation which unavoidably he had met with had he still lived after his Father's Fall For if after Saul's Death the Ten Tribes and Abner to Head them were so mad to set up Ishbosheth a weak and worthless Man in opposition to David for Saul's Successor 2. Sam. 2.8 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown who was a Man of such Transcendent Worth in himself and had meritted so much from all Israel in Fighting the Lord's Battels for them more especially in working that wonderful Deliverance for Israel only by Himself and his Armour-Bearer chap. 14.15 this endeared him to the People so as to Rescue him at that time v. 45. And had he now been alive they would undoubtedly have Promoted him to the Crown and their pressing him to Accept the Promotion must needs have been a strong Temptation to Jonathan notwithstanding his Love c. to David Then Vox Popull might seem Vox Dei The Voice of the People would seem the Voice of God c. No Humane strength had been able to resist it In the Fifth place Nor may it be said by any that God did deal over Austerely with Jonathan here because he was cut off amongst such Notorious Sinners which David deprecates from himself Psal 26.9 10. though this seem hard Measure to so good a Man and too much severity in God yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom full of cares and troubles God gave him a present possession of an Heavenly Kingdom Eternal Glorious and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow Thus God deny'd to Moses an Earthly Canaan but gave him Heaven of which Canaan was a Type and shadow Oh! happy Creditor who hath God his Debtor that pays in Gold of Glory when not in Silver of a lower Life The Fourth Remark is The Death of Saul himself v. 3 4 5 6. The Philistines followed hard upon Saul as their Capital Enemy and their Archers sorely wounded him yet God lets him Live to see his Army Routed his Friends Killed and his dear Sons Slaughtered before his Face this could not but be a very great Heart-grief to him who was already sore wounded and so hemmed in with the Enemy that he saw no way to escape And now after a most Wicked Life he is hurried head long to make choice of a most Desperate Death and desired his Armour-Bearer to dispatch him N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg whom Saul had employed in slaying the Lord's Priests and now would he employ the same Dogged fellow to slay himself saying Lest the Vncircumcised take me and put me to a more shameful and painful Death Thus he acted the part of an Hypocâ—â—â—e to his last in despising the Philistines for their Vncircumcision yet never bewailed his own Vncircumcised Heart in his being all his Life-time and now at his Death so desperately wicked Jer. 17.9 Gal. 5.6 and 6.15 When Doeg had deny'd him he desperately dispatcheth himself by falling upon his own Weapon even the same Javelin some say which he had twice cast at David and once at his dear Jonathan though he mist them both yet now he surely hits himself and thrust it into his own
unlawful War tho' much precious blood was spilt yet that was but a sport to this bloody Man Chap. 2.4 but Secondly God's end was to take Abner out of David's way not only that he might not be beholden to so bad a Man upon whom he now too much depended to bring all Israel under his Government for God will have David to come to his Kingdom over all the Tribes by a better way as followeth The Second Remark is The Death of Ishbosheth by two of his own Captains ver 2 3 4 5 6 7. wherein Mark First The Motives that induced those two Traytors to Murther Ishbosheth were because 1. Abner's death upon whom he wholly depended had disabled him for any Royal duty so was become an insignificant Cypher 2. All the Tribes were in a confusion to hear their Peace-maker was slain while he was negotiating their Covenant of Peace with David and that by Joab when he came home drunk with a successful Victory over the Enemies of Israel hereupon they now doubted of obtaining David's favour 3. None of Saul's House beside Concubine Sons uncapable of the Crown were alive to revenge Ishbosheth's murther save only Mephibosheth who was lamed by a fall and but five years old so neither fit to Reign nor likely to Revenge his Vnkle's Death 4. These two Traytors therefore thought that by their removing useless Ishbosheth out of David's way the Crown of the whole Kingdom must needs come to him without any contradiction Hereupon these two Benjamites of Ishbosheth's own Tribe and Captains of his Guard so had free egress and regress came into his Chamber and slew him sleeping at Noon time a day N. B. 'T is a wonder he could sleep at all by night considering he had lost his right hand in the loss of Abner Alexander said he could sleep soundly while Antipater was his Guard but Ishbosheth's sleeping at Noon and without a Guard under all his present sad Circumstances bespeaketh him a sluggish sapless and a secure fool unfit to weild the Scepter of Israel while he dreaded no danger they smote him under the fifth rib where there was no bone to hinder the Stab took off his head and away they went that Night from Mahanaim to Hebron with this Present to David The Third Remark is What Reception these two Traytors found with David when they presented Ishbosheth's head to him v. 8 9 10 11 12. wherein Mark First Their starch'd Oration to David highly commending their own Damnable Deed to him upon Three Topicks 1. A Jucundo lo here 's the Head of thine Enemy and can there be a more sweet Spectacle than this 2. Ab Honesto We did it by God's Authority who set us on work to avenge my Lord the King c. 3. Ab Vtili Now thine Enemy is removed thou shalt Reign without a Rival Thus those Wretches do Rhetoricate to make their heinous fact not only Lawful but Meritorious and all to ingratiate themselves into David's favour which was indeed the grand inducement of this their desperate Exploit Mark Secondly David abhors the Villany and resolves with an Oath to execute the Villains as he had done to that pick thank Amalckite who did but upon Saul's Request help only to kill him How much more such Traytors as you saith David to a Righteous Man Grotius Observeth here how David doth not call Ishbosheth King because he was not so by right but Man only yet doth he aggravate the fact as far worse than that of the Amalekite in many respects as First He was an Amalekite so by birth an Enemy to Israel and therefore no better could be expected from him especially by Saul who had lately slain almost all their Nation but you are Israelites Brethren of the same Religion and therefore bound to do all good Offices one to another yea you are Benjamites of the same Tribe with Ishbosheth which was yet an higher obligation upon you to the contrary but the highest bond of all was you were his Servants and he had been a good Master to you in preferring you to be Captains of his Life-guard so his life was your trust where in to find Treason makes a most treacherous Traytor In a Second Respect The Amalekite did but hasten Saul's death whom he found deadly wounded to his hand and without hope of recovery so that what he did was both to ease him of his pain and to prevent his shame by the Philistines c. but you kill'd a Man in perfect health in his own house which is a Man's Castle while he was taking his repose and not pursued by his Enemies in the Field c. In a Third Respect The Amalekite did it as he pretended at Saul's earnest request out of meer compassion to him to shorten his torment and to free him from dishonour c. but you of your own will fell in a violent way upon this man whom you should have guarded safe and slew him against his will not fearing any danger c. Mark Thirdly Hereupon David justly commanded their execution and cut off their hands that had done the deed and their feet that carried them away with this Present God punishes those offending Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weapons of Wickedness Rom. 6.13 Mark Fourthly Ishbosheth's head was buried with Abner's to be Partners alike in the same Sepulchre as they had been in the Vsurpation and both faln by treacherous bands yet in Hebron where the Patriarchs lay buried 2 Sam. CHAP. V. THis Chapter is a Narrative how David came to be King over Israel as well as over Judah and that without the assistance of Abner or the treachery of those two late executed Traitors the Lord stirring up the hearts of all the Tribes to come unto David in Hebron and to Anoint him King over them and blessing David with success in the beginning of his Kingdom over all the Tribes c. Remarks upon this Chapter are First The Free Choice of David to be King over all the Kingdom of Israel by the Elders of every Tribe making a League with him in Hebron v. 1 2 3. wherein they constitute him King by Vnction not only as neer a kin to them but because he had been a most successful Captain over them and all this was done solemnly before the Lord Swearing reciprocally on both sides in God's presence whereby David on his part obliged himself to Rule the People according to God's Law and the People on their part promised Allegiance and Fidelity to David as their Liege Lord and Lawful Sovereign The Second Remark is Both the time of David's Age at this his Coronation and the time of his Reign in all v. 4 5. where 't is said he was thirty years old when he began to Reign and he Reigned seven years over Judah and thirty three years after the round number over all Israel David is held forth as a Type of Christ here in several Respects as Mark First Israel stood out long in opposition
his making Vriah Drunk c. and for his Sin of Deflouring Tamar which minded him also of his Adultery with Bathsheba and for three years he mourned every day ver 37. The Fourth Remark is Absolom was lost too for he fled not to a City of Refuge in Israel for there no protection was for wilful Murderers but to his Mothers Father 2 Sam. 3.3 at Geshur where the Law of God had no place ver 38. that he might have present Protection and Provision and that by his Mediation he might in time obtain his Father's Pardon and Favour The Fifth Remark is David's Dolour for dead Amnon wore off in Three Years time because his mourning for him could not revive him Chap. 12.23 and because he considered better that Amnon had deserved his Death Justly though Absolom failed in the manner of it c. For which David now thinks he had lost Absolom long enough and now his Soul longs to have him fetched home ver 39. And had it not been for shame such an Ocean of Bowels hath a Father c. he could have gone himself and have fetched him c. 2 Sam. CHAP. XIV THIS Chapter contains the Narrative of Absolom's Recall and Return from his Banishment The Parts are two First His Revocation by Joab The Second is His Reconciliation to David First Upon the former The Remarks are First Joab being a Crafty Old Courtier and long conversant about David the more easily perceived how the King's pulse did beat Some probable signs he saw in David's discourse that Chileab alias Daniel being dead as well as Amnon his bowels earned after Absolom as not only now the Eldest but also the Fairest of all his Sons and the People's Darling likewise Therefore David earnestly desired to see him but was ashamed to shew kindness to one whom both God's Law and his own Conscience obliged him to punish To solve these doubts he was at a loss in himself but this Cunning Courtier contrives a plausible pretence how it might be done both to gratifie David's desires and to Ingratiate himself with the Heir apparent who might do him a pleasure or a displeasure The Second Remark is Hereupon Joab Consults a Woman as cunning as himself ver 1 2 3 4. Wherein Mark. 1. He chuses for his working Tool not a Man but a Woman because that Sex can more easily express their Passions having greater command over Tears c. and so more readily procure compassions Mark 2. She must be a Widow Woman too so being unable to help her self might the better implore Assistance from the King whose office it was to interpose for the Fatherless and Widow Mark 3. This Widow Woman must not be one of Jerusalem for that was too near at hand her feigned tale might have too easily been discovered upon David's enquiry of his Courtiers therefore sends he to Tekoah eight Miles from Jerusalem the Prophet Amos his City Amos 1.1 whom the Rabbins reckon to be Grandson to this Widow Mark 4. She must likewise be a Wise and a Witty Woman well-spoken having her Tongue dipt in Oyl though not her Face anointed with it ver 2. because of acting a Mourners part Mark 5. Joab speaks to David what he knew would please him by her Mouth and makes her to mask an evil matter with a plausible Parable the property whereof is deeply to affect and to leave a very vehement impression as Joab well knew Nathan's Parable had done upon David and so this did also The Third Remark is When she had Insinuated her self with her humble Gestures and loud Out Cries David like a good King readily admits and patiently hears her petition ver 5 6 7. Wherâ—â— Mark 1. This Suborned Woman begins her borrowed Oration with her being indeed a Widow which was misery enough of it self having no Husband to help her in her calamitous condition Mark 2. She proposeth her case that her two Sons quarrell'd in the Field upon a sudden occasion and the one killed the other seeing there was none to part them and consequently no Witnesses to prove the Fact as the Law Requireth Deut. 17.6 Mark 3. Yet upon this presumption without proof she saith my Kindred whom the Law appoints to be the Avengers of Blood Numb 35.19 Deut. 19.12 will needs Slay the Slayer for the slaughter pretending Zeal for Justice but 't is for their own self ends for the Superviver is mine Heir and so mine Inheritance will fall to them by his Death which will quench my poor Coal c. The Fourth Remark is Upon her requesting relief from his Royal Power David grants to remedy her by due course of Law v. 8. Which occasioned a new Discourse by way of Dialogue betwixt her and David ver 9 10 11 12. VVherein Mark 1. The VVoman seems wilily unsatisfied with the King's Answer as too dilatory a remedy for the mischief might be done before the Law could take care to prevent it whereas I am so confident of my surviving Son's Innocency saith she that I dare to take all the blame of him to my self in thy royal protection of him But if by the want of it he be Slain then the Guilt of Innocent blood comes upon thy Kingdom Mark 2. Hereupon David more plainly promiseth to secure those Avengers of Blood she so much feared from slaying her Son Mark 3. She smartly replies the Avengers of Blood were so many that while she was bringing one of them to the King to be secured another may chance to kill my Child in the mean season Mark 4 Then the King Swears to her that her Son should not Die This Oath was not in Truth Righteousneses and Judgment Jer. 4.2 for this Manslayer ought to have died according to Numb 35.16 17 21. But now it was David's own case in respect of Absolom and thence was he so favourable to this Petitioning Widow and so ready to relieve her in this case The Fifth Remark is the Application of the Parable ver 13 14 15 16 17. Wherein Mark 1. No sooner had this Wise Woman prepared David with her Parable and procured his Oath to confirm his sentence of protecting the Man-slayer having now gained this main point she brings the case home to David's own self making intercession for Absolom by many Arguments Mark 2. These Arguments were coyned to her hand both to matter and form and put into her Mouth by Joab who knew well enough that this her plain Song now after an obsure Parable would be very pleasing Musick to David's Ear and come kindly as a Rich Cordial to David's Heart whose Bowels had some time yerned after Absolom And so all this form of Speech fetched about was but the gratifying of David's own desires Mark Thirdly She now musters up and multiplies her Arguments to drive David that way which he earnestly desired to go but until now David wanted a plausible pretence which by Joab and this Wise Woman's means he at this time obtained Her first Argument
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
but he modestly saith He deceived me by carrying away the Asse which I bid him saddle for me for his own use v. 26. nor doth he mention the slander until he was necessitated thereto by David's Question for his just defence v. 27. and even then with submission to David himself who was wise as an Angel of God to distinguish between realities and undue reproaches v. 28. Courtier like complementing I cannot complain of his treachery nor of my own infelicity c. Mark Fourthly David's Sentence hereupon wherein Mephibosheth acquiesced v. 29 30. First As to David's Sentence some justifie it saying He meant only that Mephibosheth should let Ziba have his Land to half part as is the custom of Landlords to their Tenants in some Countries that Ziba having many Sons and Servants should Till and take all the pains and for so doing should have equal profits with his Master the Landlord according to David's first order Chap. 9.9 10. and this seems to correspond with the Second Part to wit Mephibosheth's Answer to David's Sentence yea let him take all I expect not to continue either the owner of my Grandfather Saul's Lands or the joyner of half the profits thereof I am well enough and I am rich enough seeing my Lord the King is so safe returned to his own Throne and Dignity Secondly But others are of another Opinion saying David was now in haste having the weighty Affairs of settling an unhinged and an unsertled Kingdom upon his hand so had not time to examine matters thoroughtly at this time tho' Ziba was present v. 17. there being no leisure to prove and fend as we say being so full of business and therefore David was hurried headlong to pass this unjust Sentence partly so contrary to his Solemn Oath unto his dear Jonathan partly so uncharitably to a poor Cripple Jonathan's only Son and partly in favour to a faithless Servant who better deserved an Halter for slandering his innocent Master than any such Reward N. B. The Rabbins say that because David broke his Oath with Jonathan and divided Mephibosheth's Land therefore David's Kingdom came to be divided in Rehoboam's Reign tho' David was as an Angel of God in other cases yet in this case he seems no better then a frail man subject to like passions with other Men Charity requires us to think with Abulensis that he did not only now intend to be better informed afterwards when he could be at better leisure but also that he made Mephibosheth amends for this wrong some other way The Fifth Remark is Barzilai's Congratulating David's safe return and conducting him over Jordan in his way to Jerusalem v. 31 32 33 to 40. wherein Mark First Barzilai was one of those three that brought Provisions to David in his Banishment Chap. 17.27 28. we hear no more of the other two some suspect that David some way did disoblige them shewing all his respect to Barzilai as is intimated his Charge to Solomon 1 King 2.7 not naming their kindness there Tho' both of them were Honourable as well as Wealthy Persons For as for Machir he was the Nobleman with whom Mephibosheth had been brought up Chap. 9.4 who seeing David's unexpected kindness to Jonathan's poor cripple Son whom he expected would be cut off for Saul's sake and therefore hid him came at that time to Minister unto David's wants and as for Shobi he was not only Second Brother to unworthy Hanun as is noted before upon that place whom David worthily deposed and set up this Brother in his stead to be King over those injurious Ammonites therefore this thankful Shobi Ministers to David with Machir also But to clear David from the odious ingratitude to this kind King whereof grateful David was rarely found guilty we find it on Record that he married his Son Solomon to Naamah supposed to be this Shobi's Sister or Daughter but a Proselyte to the Jewish Religion 1 King 14.21 Mark Secondly However David was grateful enough to old Barzilai in offering him the pleasant and plentiful life of a Courtier but his modesty and piety refused the King's kindness v. 32 33 34 35 36. pleading his old age that he was Senex quasi Seminex half dead I am dying saith he by piece-meal sensim sine sensu I dye daily as Paul said and am yielding somewhat to death every day therefore am unfit for Courtly pleasures I know thee to be a Musical Man and must have variety of Voice-musick and melodious Instruments playing at thy meals which also will be furnished with all manner of Dainties and delights of the Sons of Men unto all which choice Meat and Musick I am already dead Eccles 12.2 3 4. 'T is high time for me and all such old People to make and pack up our fardles and prepare to go hence into a better World Seeing my continuance in this World can be but short it is not adviseable to alter my habitation where I ought to prepare for death and to lay hold on eternal life and not come to Court where I shall be but burthensom to the King and his Courtiers who would have such Consorts as can discourse and be jocular with them which my decrepit Age disenables me for besides Why should the King recompence my small favour with so rich a reward v. 36. N. B. Thus should we all say to God and surely glorified Saints do so admiring that weight of glory c. Mark Thirdly Barzilai offers his Son Chimham v. 37. and the King accepts him v. 38 39 40. and made him a fellow-commoner with Solomon his Son 1 King 2.7 N. B. Learn we hence to offer our Children to the King of Kings that he may make them Christ's Companions The Last Remark is The Tribes of Israel quarrel with the Tribe of Judah for stealing away the King from them v. 40 41 42 43. wherein Mark First The Tribes of Israel were upon second thoughts convinced of their madness in rebelling with Absalom before the Tribe of Judah was so and were thereupon at strife among themselves for recalling their rightful King v. 9 10. Mark Secondly The better and prevailing part for it were but half of the Tribes of Israel v. 40. the worst part lay lurking at home fit for being fired into the following Rebellion Chap. 20. Mark Thirdly This better part blames Judah for arrogating the recalling of the King wholly to themselves without requesting their concurrence therein as if they designed to engross David wholly to themselves v. 41. wherein they tax David himself for not sending Zadock c. to treat with their Elders as he had done with the Elders of Judah v. 11 c. as well as for permitting such a preposterous precipitation Mark Fourthly The Men of Judah plead Kindred to the King and that they studied more their office than their benefit in what they had done we look'd for no wages for our work v. 42. ye ought to have done as much and not to have come
below his Father saying My Father is greater than I. Joh. 14.28 tho' equal with him Phil. 2.6 but 2. below the Angels Jesus was made a little lower than Angels Heb. 2.9 And 3. below Men 't is said of him I am a Worm and no Man Psal 22.6 Yet lower 4. below Worms also for a live Worm as well as a live Dog is better than a dead Lion Eccles 9.4 Yet Christ step'd down into the state of Death and was buried and so was designed to be Meat for Worms had it been possible for that Holy one to see Corruption Psal 16.10 The Second Part of this History is the Account of Hezekiah's Sin after his Sickness and Recovery ver 12 13. Remark the First Is the Commission of his Sin wherein Mark 1. In what Matter he Sinned ver 12. namely in Entertaining the Embassadors of Babylon being taken and tickled with their Company and Courtship It seems this Baladan which signifies a Masterless Man or Lord was the first that raised up the Babylonian Monarchy upon the Ruin of the Assyrian who hitherto had been but a Vice-roy under it and knowing saith Lavater how Hezekiah was an highly-provok'd Adversary to the Assyrian Empire therefore sent he a Rich and Royal Present with Letters to Ingratiate himself and to oblige Hezekiah's Assistance in his present Project to wit of casting off the Assyrian Yoke which soon after this this Baladan did by Rebelling against Esar-Haddon now weakened by the late loss of so huge an Host and the said Fraction in the Royal Family in the Murder of Senacherib and the Banishment of the two Murdering Sons N. B. 'T was the Father's Blasphemy saith Grotius that quite blasted the Assyrian Monarchy Now did this Baladan bereave weak Esar-Haddon the Son both of his Kingdom and of his Life and Usurp'd the Throne in his stead Hence we read no more here of the King of Assyria but of Babylon only after this Mark 2. The Pretence was an Enquiry after this late Prodigy for the Babylonians worship the Sun for a God as well as the Persians and the Astrologers of Babylon above all other Nations must needs take notice of this miraculous Motion and hearing that the Sun their God had so highly honoured Hezekiah in taking so many Steps backward to become a Sign of his Recovery from Sickness therefore are those Embassadors sent to Honour him also with a Visit and a Present and to make more enquiry after this Wonder wrought in Heaven by the God of Israel 2 Chron. 32.31 and seeing it was done for Hezekiah's sake they thought him more than a Mortal Man Those Messengers saith Menochius were Men well skill'd in Coelestial Motions Mark 3. When God left Hezekiah to himself withdrawing the Assistance of his Holy Spirit from him and suffered Satan with his Temptations to draw forth this good King's Corruption he likewise had some over-weaning Reflections upon himself also thinking himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8.9 above the rate of an ordinary Mortal Man therefore 't is said He rendred not again his Returns were not answerable to his Receipts but his heart was lifted up to wit with Pride Self-conceit and Ostentation 2 Chron. 32.25 So that he Acted like some petty-God within himself gratifying those Embassadors in what they came about yea proudly and foolishly shewed them the House of his precious things for now Gold-thirsty Babylon knew where to fetch a fat and a fit Booty He being puff'd up with the Honour they did him In this manner he sinned c. Remark the Second In this Second Part is his Correction for his Sin Mark 1. No sooner had he shewed them all his Wealth got by the spoil of Senacherib's Camp and by the many Gifts from all Nations to him as to the World's Wonder for the Sun 's running backward for his sake but God most graciously sends his Prophet to prick this Bladder of Pride that now lay putrifying in Hezekiah's Heart and to Humble him ver 14. Mark 2. How prudently the Prophet proceeds with him by such Interrogatories not for Information of himself but for Conviction of the King who Answers him These Men came from Babylon which is said to be distant 680 Miles from Jerusalem N. B. Whereby we may understand how far the Jews were carried Captive out of their own Country But what have they seen ver 15. after whence came they and what said they The King Answers fairly to the Prophet without mincing the Matter but telling the whole Truth Mark 3. The Prophet replies in the Name of the Lord to make the King mind the Message more ver 16. telling him that he had 1. made a foul Forfeiture of all his fair Treasures by his Pride which God abhors and by his Ostentation in shewing them and by his Ingratitude taking that Honour to himself which he should have wholly given to God and by his Ambitious Abuse of God's Gifts having his Heart strangely lifted up with those Heavy Metals not as good Jehosaphat's was lifted up for God and Godliness in a zealous Reformation 2 Chron. 17.6 but 't is in a way of Self-Admiration for that not only Nations near to him had brought him Rich Presents 2 Chron. 32.23 but also that the King of Babylon so far Remote had now made a League with him whereby he thought his Mountain so strong he could not be moved as Psalm 30.6 Mark 4. Not doth Isaiah only denounce this sad-Judgment that his Palace shall be plundred of all those precious Treasures ver 17. but adds also 2. That his Children and Grand-Children should likewise be carried into Captivity ver 18. where their Bodies shall be subject to Slavery and their Souls to Idolatry in an Heathen Country which must needs be very grievous to so good a King especially for so seemingly a light offence N.B. But by this we learn what an High Provocation to God is our Privy-pride Creature-confidence c. Remark the Third Is his humble Submission to this severe Sentence ver 19. Mark 1. 'T is said Notwithstanding Hezekiah humbled himself for the Pride of his Heart when left of God c. 2 Chron. 32.26 31. now God comes again and blesseth the Preaching of the Prophet so to him as to give him a sight and sense of his Sin Insomuch that as Vatablus saith God made him a gainer by his Sin for as his Pride had puff'd him up with his glorious Victory over Senacherib with his miraculous recovery from sickness and with his prodigious Wealth so now see how his Heart was humbled and became as lowly as it had been lofty Mark 2. True Humiliation is a blessed Means to prevent God's Indignation He kisseth the Rod saying Good is the Word of God 't is no more than Justice my Sins deserve no less I bless God that it is no worse for here is Mercy mixed with Justice that this Wrath shall not come in my Days 2 Chron. 32.26 but I shall have Peace
the whole of his Discourse therein is carry'd on in a stately Style in figurative Terms full of Passion and Compassion as to shew his love to his Country so to work upon his hard-hearted Country-men pressing them to Repentance Prayer Patience together with a Sanctify'd use of all their Sufferings and a confident expectation of a most happy Issue at the end notwithstanding his doleful Echa which signifies How which he useth no fewer than three times in the 1st Verse of Lamentations the 1st intimating 1. How are all the Holy Vessels of God's Sanctuary now carry'd into Captivity 2 Kin. 25.13 14 15 16. 2 Chron. 36.18 Jer. 52.17 18 19 20 21 22 23. All the Instruments of God's Service together with the Ornaments of the Temple were all carry'd away as had been foretold by Jeremy Jer. 27.21 22. where he adds to that Threatning which they then would not believe a comforting promise that a great part of those Vessels should be brought back again and be anew Consecrated to the Lord's Service Ezra 1 7. and 7.16 The 2. Echa or How is the Glorious Temple that Solomon built for an House to the Lord the Wonder of the World c. now laid in Ashes because his People had notoriously prophaned it and all the Holy Vessels of it c. And the 3. Echa or How is His bewailing the Desolations both of City and Country once full of People able to send forth vast Armies in the Days of David Asa Jehosaphat c. once a Princess commanding many Nations but now a Solitary Widow forsaken of her God of her King and of her People c. Remark the Fourth The Occurrencies Recorded in Scripture which happened in the first Year of this long Captivity are Mark 1. Young Daniel and three other young Nobles of the Blood-Royal are brought to Babylon as had been foretold Isa 39.7 where they refused to Defile themselves with the Court's Diet because it was oft such as was forbidden by the Law of God Levit. 11. and Deut. 14. which would have been an offence to their weaker Brethren with whom they chose rather to sympathize in their Adversity than to live in excess and fulness Amos 6.6 This was done in the third Year of Jehoiakim Dan. 1.1 3 5 8 11 15. Their Pulse and Water in their austerity of Life made them look fresh and fat shewing Man lives not by Bread only c. Deut. 8.3 Matth. 4.4 The main matter that made them look so well was God's blessing on their courser fare Josephus the Jew is much mistaken in Antiq. lib. 10. cap. 7. making this to fall out in the 4th Yea of Nebuchadnezzar and in the 8th of Jehoiakim Rabbi Don Joseph upon Daniel doth better saying Nebuchadnezzar in the first Year of his Absolute Reign after his Father's Death came up against Jerusalem in the latter part of Jehoiakim's third Year and took it in the beginning of his fourth Dan. 1.1 Jer. 25.1 Mark 2. In this same first Year of the Captivity it was that Jeremy prepared a Cup of Indignation for Jerusalem and for all the Nations round about it and at last for Babylon it self Jer. 25.1 c. The Captivity began at the first Year of Nebuchadnezzar and ended at the first Year of Cyrus and Darius 2 Chron. 36.20 21 22. in which Court Daniel continued all that time Dan. 1. ver 1 21. Jeremy's Cup was Babylon's Sword which was Commission'd by God Jer. 47.6 7. and caused to ride its Circuit like a Judge in Scarlet N. B. And this Cup tho' it began at Jerusalem Judgment begins at God's House Ezek. 9.6 1 Pet. 4.17 and made Judea Desolate for Seventy Years yet after it had gone its Round running from Nation to Nation it ends at last at Babylon it self Jer. 25.9 10 11 12 15 19 to 29. the Scourging Rod God burns at last Mark 3. In this Year also Baruch writes the Prophecy of Jeremy in a Book Jer. 36.1 to 8. About twenty Years had Jeremy spent his pious pains among them for he began to Phophesy in the 13th Year of Josiah Jer. 1.2 who Reigned 31 Years so as Jeremy Prophesied 18 Years during Josiah's Life and this was the 4th Year of Jehoiakim Here God commands Jeremy to Record all the Revelations he had from God for 22 Years last past and to write the summ of all his Sermons that they might be reserved as Witnesses against them seeing they had been nothing better by that Doom he had so deservedly denounced against them Chap. 25 c. And now the Time drew near wherein all was coming to pass at this juncture Jeremy was confin'd to his House by Jehoiakim for he says Jer. 36.5 I am shut up Therefore Baruch must Read the Roll for him Remark the Fifth There is no particular Occurrence Recorded in many of the following Years of the Captivity yet in the Second of the Seventy there is namely the Reading this Roll publickly upon a publick Fast-day and the Effects thereof Jer. 36.9 to the end A Fast-day on which a great concourse of People could not but be expected from all parts of the Country was a fit Season for Reading this Scripture Roll yet was it not the Ordinary Yearly Fast Levit. 23.27 call'd the Day of Expiation or Atonement for that was held on the Tenth Day of the Seventh Month whereas this was kept in the Ninth Month appointed upon Emergency for fear of the Chaldeans c. Mark 1. It seems there was some Form or Carcase of Religion yet left in this so Degenerated Nation insomuch that a Fast was observed for the Prophets God sent them kept the Coal from being quite quenched N. B. This is one difference betwixt the Lord's casting off the Jews at this time and that of his casting them out for Crucifying of Christ afterwards for now God sent them Prophets both before and all along their Captivity therefore 't is call's a Transmigration only but this last easting out hath had no Prophets sent from God to them so their House is left Desolate as if under an utter Rejection for almost this Seventeen Hundred Years c. Mark 2. Baruch Read this Roll probably out of a Chamber-window or some Balcony that all the People under him might the better hear ver 10. The Princes it seems were not present at this Fast but were Solacing themselves with their Court-Consolations while the People were Humbling themselves before the Lord and Trembling at the Word Therefore Micaiah one that had heard it runs to tell these Privy-Counsellors ver 11 12 13. They sent Jehudi to fetch Baruch who comes couragiously and these Princes not all out so bad as the King very courteously bade him Sit down and Read the Roll v. 14 15 16. So far they were at the first affected with it that tho' they durst do no other but Acquaint the King yet knowing the fierceness of his Temper c. advise Baruch to Hide himself and Jeremy ver 17 18 19
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.
well as to Accomplish its Difficulty which must needs be great if the Rabby's Tradition be true that the Temple was as low under ground as it was high above ground However it holds true in Building this Tower of Godliness wherein there is requisite very much under-ground work as Deep Humiliation a Sacred Self-Denial and a free Subjection of Carnal Reason to the Revealed Will of God c. Moreover the upper-ground Work is our Doing and Suffering for God both in Necessary and Accidental Duties as it is the pleasure of God to call us and to cut us out Work in the World This Tower is not like Jona's Gourd which though without any pains he took to rear it it became a Refreshing Shade and a Delightful Arbour to him yet as it sprung up in a Day so it withered away in a Day because God ordered a Worm to devour the Root of it Jon. 4.6 10. But if Christ be at the Root of this Christian Tower and be the Foundation as above of this Spiritual Building though it cost us much pains yet will it last us for ever c. Having Dispatched the first of those four great Truths flowing from this Parable of Building the other three may be turned into uses As 1. The Building of this Tower of Godliness may prove a very Costly Building as it did to the Holy Martyrs in all foregoing Ages both in Doing and in Suffering and so it may be costly to us as well in undergoing Pain in suffering Work as undertaking Pains in doing Work Some of us have suffered much already and much more may we still meet with for the last bite of the Beast is not yet past and over c. Enquiry What is the Cost Answer 'T is Twofold first pains in doing Work and Secondly pain in suffering Work first of the first pains in doing we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive to an Agony as the word signifies to enter in at the strait Gate Luke 13.24 and the same word is used Rom. 15.30 God indeed saith that the Meek shall inherit the Earth Ps 37.11 Matth. 5.5 but he saith also that the Violent shall inherit Heaven the Kingdom of Heaven suffers Violence and the Violent take it by force Matth. 11 12. Holy zeal as it were doth Storm Heaven as the Besiegers do Storm a Besieged City c. Non opus est pulvinaris sed pulveris saith Bernard no need of leaning idlely upon a Cushion but rather of raising dust by a furious Marching such as Jehu's was 2 Kin. 9.20 David did all things for God with all his might as in his Religious dancing before the Lord 2 Sam. 6.14 much more in his Praying and praising Work wherein he calls up all that was within him Ps 103.1 2. Thus he likewise prepared for Gods Temple with all his might 1 Chron. 29.2 and his Son Solomon saith Whatsoever thy Hand finds to do do it with all thy Might Eccl. 9.10 we should do as Samson did when at the Pillars of Dagons Temple He bowed himself with all his Might otherwise we cannot pull down or mortifie the power of Corruption in us for t is said the Righteous are scarcely Saved 1 Pet. 4.18 the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word is used Acts 27.7 8 9 10 c. To shew the Toiling and Turmoiling the Danger and Damage that attended their Voyage they were scarcely saved indeed so the best of Men are but Men at the best and not without much adoe can they get to the Harbour and Haven of Heaven and Happiness We must eat our Spiritual Bread as well as our Temporal in both the Sweat of our Brows and of our Brains and all little enough to help us home to our Fathers House David will not offer to God of that which cost him nothing 2 Sam. 24.24 He will not offer burnt offerings without Cost 1 Chron. 21.24 He would not have the Bounty of the Donor to swallow up the Devotion of the Offerer N. B. Note well Such Men are not of his Holy Mind or Tender Tempe◠wo offer to God the Labours of other Men not regarding what God saith I hate Robbery for Offerings Isa 61.8 N. B. Note well David speaks to every one of us Arise and be doing and the Lord be with thee as he did to his Son 1 Chron. 22.16 we ought all to be doing something at the Building of this Tower of Godliness every day especially every Lords day Lecture day Secondly pain in suffering The Building of this Tower may cost us 1. the spoiling of our goods Hebr. 10.34 as it did the Primitive Christians in the Ten first Persecutions and in all after Ages yea and in our own Age of late also 2. Banishment which Lawyers call a Civil Death when Men are driven away from their nearest and dearest Relations and Comforts that sweeten our lives to us yea it may be a Banishment out of our own Native Country wherein there is a Secret Vertue to draw out our own Hearts and to unite our Affections to it not without a pleasing kind of delight whereof no reason can be rendred save only this patriam quisque deligit non quia pulchram sed quia propriam every Man loves his own Land not because it is better than others but because t is his Native Soil c. Now to be cast out from our own Country into Forreign Countries among a People of strange faces and of strange Languages we understand not is Costly and Uncomfortable more especially to be cast into the Howling Wilderness among Indians which came to pass in former Times c. to those Banished into New-England c. 3. Imprisonment which is a Total Deprivation of Liberty and which stands in Competition with life it self how many have lost their lives to purchase their Liberties a life of Thraldom is no better than a lingring Death The Language of Prisoners is a sad sorrowful and sighing Language Ps 97.11 their Speech is nothing but Sighs It was in a Prison that Josephs feet were hurt in the Stocks and the Iron entred into his Soul Ps 105.18 yet sin could not enter into his Conscience 'T is sad to lay bound in Affliction and Iron Ps 107.10 Jeremy was cast into a Dungeon Jer. 38.6 4. Torturing Torments our flesh naturally desireth ease and if we consult with flesh which Paul durst not do Gal. 1.16 we shall say as that Carnal King said he would lanch no farther into the Sea of Religion than to come safe to shore at Night and as an other Carnal Cardinal said he would not follow too near at the Heels of Truth lest it should knock out his Teeth 't is best sleeping in a whole Skin c. 5. Yea Death it self it may cost us which is called by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most formidable of formidables 't is natural with all Mortals to fear their going down into Mare mortuum the Chambers of Death so
Hous-wifes whole Stock she had no more N. B. Note well Dionysius's Gloss upon it is that our Lord left 99. sheep and but the 9. Groats both made up of nines which signifies the nine Orders of Angels made of thrice three and but one of Mankind which was lost in both the Parables that the Unity and Trinity of the Godhead saith he might be adored and praised by the Trinity of the Angelical Nature and by the Unity of the Human Nature and he adds nine is an imperfect Number implying that Man being found after his fall makes up the breach in the City of God by the final fall of the Evil Angels this one added to the nine makes the Church of God a compleat and perfect Number God will have his Church made up of Corporal and Spiritual Creatures N. B. Note well Man is like the Microcosm or little World who borrows his parts from the Macrocosm or great World as flesh from the Earth blood from the Sea breath from the Air and heat from the 4th Element of Fire as to his Body then as to his Soul Man carries Congruity with Angels yea and Man hath a Resemblance of the Holy Trinity in the three Superior Faculties Understanding Will and Memory 2. Answer to the 2d Enquiry Fallen Man is this lost Groat who falls under a Threefold Consideration 1. His Making 2. His Losing and 3. His finding which hold out the Threefold State of Man the first his state of Creation and Generation the second his state of Degeneration wherein he was lost and the third his state of Regeneration wherein he is found Man when first made call'd Nummus Dei Gods Money was a most curious Silver piece coming first out of Gods Mint did shine most gloriously and was excellent both in Matter in Form in Lustre in Stamp in Weight in Sound and in Superscription But now in the faln Estate he hath lost all those Excellencies as 1. In matter he was not made of Brass or of Tin or Copper but of Silver than which no Mettal is better but Gold So no Creature was better than Man but Angels Man was made but a little lower than they Ps 8.5 Man was made ex Meliori Luto of better Materials than other Creatures saith Ovid but now nothing is left save Reprobate and Rejected Silver Jer. 6.30 all Dross 2. This Groat was Coined in a round Form an Emblem of Immortality wherein Man was Created had he not sinned he had not dyed for Death was the Wages of sin Rom. 5.12 The State of Innocency had this kind of Immortality as it was possible for Adam not to dye so it was not impossible for him to dye but now his sin hath put all Men under the power of Death Hebr. 9.27 3. This Groat had such a Lustre and Glory Ps 8.5 That all Creatures paid their Homage to Adam who had a Lordly Dominion over all Beasts Fouls and Fishes c. Gen. 1.26 But now Man is besmeared with sin this Groat hath gathered Iniquity Ps 41.6 So that Man hath lost his first Majesty and Beasts Rebell against him c. 4. Man was at first stamped with Gods Image upon him as Caesars Silver pieces were stamped with Caesars Image Mat. 22.21 there was then knowledge in Mans Mind Obedience in his Will and Order in his Affections but now Satan hath set the print of his Limbs upon all the Faculties of Man so that now he is become Inversus Decalogus a mere opposite to Gods Law man is quite of another make than God at first made him c. whole Evil is in Man and whole man is in Evil so that this old Groat must be melted down before it can be capable of a new Stamp c. 5. Man at the first was full weight in the Ballance of the Sanctuary which required double weight to the common Ballance then was Man most current Coin in the Court of Heaven But alas now by the fall Mene Tekel Dan. 5.25 27. is writ upon Man He is weighed in the Ballance and found wanting He hath now naturally a vain light Mind even at his best Estate lighter than Vanity Ps 39.5 Man is heavy enough in respect of sin but very light in respect of grace so like an old Groat has lost many grains of weight 6. Man coming first out of Gods Mint had a good sound or ring like the sound of the Silver Trumpets Numb 10.1 c. his Tongue was then his glory but now his shame a tinkling Cymbal a sound of emptiness a jarring sound he speaks the Language of Ashdod more than of Canaan Nehem. 13.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury Speech Eph. 4.29 Col. 4.6 and oft-times his Heart and his Tongue are not Relatives when speaking one thing yet thinking and purposing another 2 Cor. 1.17 Mat. 5.37 7. Mans first Superscription was Holiness to the Lord Zech. 14.20 Gods Off-spring Acts 17.28 Yea the Son of God Luke 3.38 But now so little is left of Gods Image and Superscription as like Jobs Messengers tells tidings only of our great losses now are we called Children of Adam of Wrath of Belial of Disobedience of the Devil of Hell and of Perdition those be Titles of us sinful flesh N. B. Note well as Zedekiah had the empty Title of a King after he had lost his City and Kingdom Jerem. 52.7 8 9 c. So Man hath now only the bare Title of being Gods Master-piece his City is broke down his Temple burned this Silver piece is lost in a dirty World 't is seized upon by Satan that strong Man Luke 11.21 and Lord of the Soil as God of this World 2 Cor. 4.4 Quis talia fando Temperet a lacrimis Who can look upon this Burnt Temple and not weep as Ezr. 3.12 If David did so much admire at Gods wonderful making of Man Ps 139.14 16. How may we stand Astonished at the Devils wonderful Marring of Man and spoiling him of all these seven aforesaid Exexcellencies The 3d Enquiry The manner of seeking this lost Groat together with the means whereby it was sought Answer 1. in general this Groat is lost past finding out as to it self if the Houswife do not seek it assuredly it can never seek her 't is either lost in the Dust of Worldly Treasures or in the dirt of Carnal Pleasures or on the Pinacles of Earthly Honours 't is lost in some bye corner or other of sin and error N.B. Note well Satan poured in his Poison into the Spring-head or Fountain of Mankind namely Adam that so all the streams flowing from him might be poisoned by him he staid not to pour in his poison into every Son and Daughter of Adam as every one was born into the World this had been too tedious work for the Devil hence we as well as others are born Children of Wrath by Nature and of Disobedience Eph. 2.3 Now more particularly of the lost Groat 1. The Person seeking as he is the party losing
resolve but return not All those parts of a True Penitent are found here 1. An Holy Meditation or Consideration of three things First de Malo Commisso of the Evil he had done in a wicked Life Secondly de bono Amisso of the good he had lost in forsaking his Father and Thirdly de Damno perpesso of his present perplexities thinking it better to venture upon a return home to an offended Father what ever he suffered thereby than to dye a lingring Death by a long Famine which he looked upon as little else than a self-murder c. The 2. part of a True Penitent is his Hearty Determination or Resolution of doing two Duties after his rising up and returning the first is his Confession which he looked on as a necessary Duty both for the Pardon of sin Prov. 28.13 and for preventing of Satan that accuser of Men Revel 12.10 or he accuses himself as likewise for the easing of his own grieved Spirit as Sea sick and Sin-sick Jonah did Jon. 1.9 10. The Second Duty is his Supplication make me as thy hired Servant ver 18 19. His Compassionate Father did prevent this particular prayer ver 20. Oh what a lowly mind was this proud prodigal blest with who before could not be content with the Dignity of a Son but now can stoop to become a Slave a Door-keeper a Dog Mat. 15.27 He could be content to be a Dog so he might but be Christs Dog as she was The Third part of a True Penitent is an Humble Resignation into the Hands of a Justly offended Father Submissively prostrating himself at his Fathers Feet like a right Son of Abraham whom God called to his Foot Isa 41.2 yielding himself up to his Fathers Will and Pleasure to do to him to deal with him and to dispose of him whether for kicking of him or for killing of him both which he had justly deserved as his Father thought good Thus he cast himself wholly into the hands of his Fathers Mercy without any Mediator to intercede for him how much more may we cast our selves on God in Christ our Mediatour N. B. Note well A True Penitent 1. Explores his wicked ways Lam. 3.40 2. Deplores his present Misery Jerem. 30.18 3. He doth implore Gods future Mercy Luke 18.13 The 3. Observable is the Consequents of this lost Son finding both himself and his way home again after all his lewd Carriages towards his Father is his loving Fathers lovely Carriages towards him ver 20 c. This is the Second part of the Parable as the first was the Prodigals both Impenitent Rambling and his at last Penitent Returning Remark the 1. How this good Father received this bad Son when returned when the Son was yet afar off and but coming slowly as one doubting of his Reception the Father ran to meet him and had Compassion on him and fell upon his Neck and kissed him N. B. Note Well 1. Though Man a Father in the fallen Nature be naturally very prone to take Revenge and too Tenacious in their Priviledge of punishing their offending Children yet behold here is a Man a Father who can out of his Fatherly Affections so easily forget and forgive the most notorious and None-such offences of this Prodigal Son and who can kiss him also when one would think this Son having no Mediator for him he should rather have kicked him if not have killed him than have kissed him N. B. Note well 2. All this is a lively Emblem of our Heavenly Father who is called the Father of Mercy 2 Cor. 1.3 and who pittyeth his Children as this Father did his Ps 103.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. signifies a pitty ex intimis Vesceribus a vehement moving to Compassion from the most inward Bowels this also is expressed Isa 49.15 Ezek. 16.6 and Jer. 2.2 And how is Gods preventing grace shadowed out here while the Son was yet a good way off the Father ran to meet him though a gracious God be slow to Anger Nehem. 9.17 Nahum 1.3 Psal 103.8 and 145.8 Prov. 15.18 and 16.32 Joel 2.13 Jonah 4.2 yet is he very swift to shew Mercy to poor Penitents the Father hence loveth you John 16.26 27. and Gabriel came flying swiftly with Comfort Dan. 9.21 23. God is said to meet such Isa 65.24 even the better half way tantùm Velis Deus tibi praeoccurret saith Bernard If there be in thee but a willingness to return thou having a Mediator God will run to meet thee while thou art yet afar off and prevent thee of saying Let me be as thy hired Servant ver 21. as this Father did his Son here N. B. Note well Such is the fullness of our Fathers love to us that though we have spent our first Portion we had in the first Adam yet hath he a new another and a better Portion for us in the Second Adam upon our return to him as the Father here c. God is not only a loving God but he is love it self 1 John 4.8 and Christ called our Everlasting Father Isa 9.6 Inn which receives all comers from all Quarters and by the posture of his Death Dying with his Arms spread abroad open upon the Cross the posture of Embracing Friends c. and crying him that cometh unto me I will in no wise cast out John 6.37 Answering all doubts at once with in no wise there Remark the 2. After the Father had kissed his new-found Son c. he said to his Servants bring forth the best Robe verâ— 22. wherein and in ver 23. there be four parts 1. Raiment for his Back 2. Ornament for his Hands 3. Shooes for his bare feet and 4. Feeding yea a Feast for his Hungry Belly N. B. Note well as to this Raiment in the first place 1. This Prodigal returns with Ragged Cloaths upon his Back as well as half starved with that mighty Famine as to his Belly yet must he have the best Robe put upon him N. B. Note well This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the first Robe and which Augustin understands to be the Dignity or Innocency of the first Adam which he lost by his fall indeed that was Stola prima the first Robe but it was not Stola optima the best Robe for the Righteousness of the Second Adam is a better Robe than that which Adam had or that which Angels have it being the Righteousness of God himself Phil. 3.9 The Robe of Christ's Righteousness wherewith he Cloaths his Redeemed is more glorious than that of Adam in the Covenant of Works for our Redeemer was made a Mediator of a better Covenant Hebr. 7.22 and he maketh us Kings and Priests unto God Revel 1.6 a Royal Priesthood 1 Pet. 2.9 for Robes are the proper Raiment of Royalty This Honour have all the Saints â—s 149.9 and the Covenant of grace with its Non posse cadere 't is not possible to fall from it is better than the first Covenant with its posse
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâ—â—â— and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâ—â—â— to Teach 〈…〉 must be made for a True Participation of the Lords Supper c. Thus the Lâ—â—â— of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ— to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her 〈…〉 her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ— drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâ—â—â— Vespasian 〈…〉 Teâ—â—â—â—â—ife their Ramperts and wish their Batteries Assault and with Stoâ—â—â—ings from thence did utterly â—uind it as is intimated Zech 14.4 That Mount 〈…〉 and opens a way for the engery to 〈◊〉 here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâ—â—â—â—â— Bâ—sh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of â—â—â—tiles also for these Greeks were proselyte â—â—â—â—ler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â—7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
despised his very Miracles now as nothing though clear demonstrations of his Deity because of his present Sufferings Mark Their Fifth Taunt or Mocking is If he be the King of Israel let him now come down from the Cross and we will believe him And say you so Sir yea but when Sir will you do it suppose Christ should exert his Almighty power for his own deliverance which he could do if he would might this gratifying your curiosity have made you to Believe Nay certainly you would not do so but rather have said that he had delivered himself by the Devil's help It was a more mighty evidence of his Divine power to raise himself from the Dead Acts 2.24 Rom. 1.4 than had been his coming down from the Cross for the power of the Grave is stronger than that of the Cross Hos 13 14. yet could it not possibly hold him but by his Resurrection he was declared with Power to be the Son of God yet when this was done you Sir Priests would not believe nor would you do so now should he come down c. Mark The Sixth Satanical Sarcalm or Sacerdotal Scoff was He trusted in God let him deliver him if he will have him This wickedly imptoved Shaft shot here at the Lord Jesus was borrowed out of Holy David's Quiver Psal 22.6 7 8. what was there done to David the Type was much more done to Christ the Antitype of whom David was both Father and Figure The Title of that Psalm is Aijleth-Shahar the Morning Stag such an one was David hunted upon the Mountains by the Devil's Blood-hounds And so was Christ David's Son upon the Cross here Behold the Man even he who was more than a mere Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man N. B. Note well Oh what a wonderful Divine condescension and care over us is there that the Lord of Angels those highest of created Beings should stood so low as to become a Worm the lowest of Creatures yea that the Creator Christ should become a Creature and the most contemptible Creature even a Worm to be trampled upon and troden under foot that he might raise us up when fallen under the forbidden Fruit-Tree Cant. 8.5 and thereby made worse than sinless Worms and place us into an equality with Angels Mat. 22.30 As they shoot out the Lip and shake the Head at and Derided David there saying He trusted in God that he would deliver him let him deliver him seeing he delighted in him All which was Prophecied and more fully Accomplished in this Mystical David here who Trusted in or rolled himself up on God Hebr. and who delighted in God and God in him Mat. 3.17 17.5 and not only would have delivered him above all according to his Promise call upon me in time of trouble and I will deliver thee Psal 50.15 If God will do this for his Servants in General how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom N. B. Note well but did also indeed deliver him when he had paid the Decreed Ransom at his Resurrection which was a greater Deliverance than that from the Cross could have been notwithstanding all that you Sir Priests did to Secure him c. Mark The Seventh Sacerdotal Scoff was For he said I am the Son of God this gall'd those wicked ones most of all for the Doctrine of the Godhead of Christ is the very Rock and Foundation whereupon all Believers are builded therefore the Devil and Reprobate ones do Rage against it Those Wicked Wretches do offer to believe this great Truth indeed but it is upon condition they may have such proofs as themselves prescribed to wit of coming down from the Cross c. N. B. Note well But such as will not believe upon such ground of Faith as God had given shall not have such grounds as they require All his matchless Miracles such as never any Man did John 9.32 were now nothing to them if the would not gratifie their present demands and except he would save himself at their Directions they will look upon his saving others to be no better than a Cheat N. B. Note well Whereas the truth was his not saving himself was the appointed expedient for his saving of others nor will they look upon his Faith in God no better than a fancy of Man if this prosperity lasted not so long as his Life and if God did not now deliver him from Death as if his trust were vain if he were suffered to die upon the Cross Not knowing that the Way to the Crown was by the Cross Mark The Last of those Mookings was from the Malefactors that were Crucified with him Mat. 27.44 They cast the same in his Teeth and Mark 15.32 They also Reviled him both these Evangelists do intimate that at the first both these Thieves were Mockers of Christ and therein they were more to blame than the People because they were Fellow Sufferers with him and so should have had some more commiseration of him from the sense of their own Misery N. B. Note well But this reviling is fixed upon one of the Thieves only Luke 23.39 who railed on him saying Save thy self and us from this Death inflicted upon us by the Roman Power if thou be the King of the Jews or the Son of God 'T is probable this was the Speech of the bad Thief and the good Thief being silent a while seemed to give consent by his silence to his Fellows Railing but when he heard Christ's Prayer for his Enemies notwithstanding their outrage against him especially seeing that three hours Darkness a Miracle and of those seven Miracles wherewith our Lord honoured the Ignominy of his own Death both these in Conjunction with his own present Affliction which God was pleased so far to sanctifie to him as to make his Heart mallable and tender c. did cause him to break out into that brave Confession worthy to be Written in Letters of Gold Luke 23.40 41 42 43. N. B. Note well Or the Speech They Railed on him might be Synecdochical the Plural for the Singular it being usual in Scripture to speak Plurally in instancing of something done by one of that sort So this is said to be done by both which was by one only N. B. Note well The Thief that Railed had an hard Impenitent Heart and his Misery upon the Cross c. took no more Impression upon him than doth the Smiths Hammer upon cold Iron No torment will tame a Reprobate neither Ministry nor Misery nor Miracle nor Mercy will mollifie him here but when at the very Mouth of Hell and just stepping over the Threshold thereof he dares blaspheme God and Mock him who is the Saviour of Mankind and that without the least Provocation offered to him on Christ's part he was justly condemned for Robbery yet had a Scoff to cast at Innocent Jesus who was unjustly Crucified N. B.
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were
Coloss he should have again his freedom to come amongst them and therefore provides to remove his old Lodgings from Rome as a prisoner unto those Cities of Greece as a free man again which most probably he did N.B. So that if we trace Paul's hopes and intentions as they are expressed in Scripture we shall find him purposing to go to Philippi first Phil. 2.23 24. Nay yet farther to Coloss Philemon verse 22. but still farther than both even into Judea from whence he was sent prisoner to Rome Heb. 13.23 Telling those Believing Jews of Judea which was the seat of the Circumcision and the proper center of the whole circumference of those dispersed to whom James John and Jude wrote their general Epistles c. that so soon as Timothy was set at Liberty and was come to him they would both come together into those parts to visit them we are not told how long Timothy staid from Paul or where Paul was when they met together N.B. Paul mentions an intention he had of taking a Journey into Spain Rom. 15.24 28. But this intent being long agoe and he being hindred hitherto either by the Evil Spirit as 1 Thess 2.18 or by the Holy Spirit otherwise disposing of him as Acts 19. v. 6 7. or by other intervenient yet important occasions as Rom. 15.22 23. or by his own infirmities through scourges c. or by the urgent intreaties of others as Acts 10.48 and 16.15 and 28.14 N.B. But now he found some urgent causes of steering his course another way for the Apostacy he heard of in the eastern Churches plainly declared to him that there was more need for him to hasten thither than to go westward So that tho' this Journey into Spain was really intended yet is it generally concluded that he was prevented of it Man's way is not in himself Jer. 10.23 but is over-ruled by God Prov. 16 9. However 't is conjectured that Paul after this releâ—se left Rome and preached in Italy till Timothy came to him What became of this Apostle or Timothy the Scripture gives no farther light after this that he was restored to the Churches which he had planted for some years but an attempting to trace him farther without Scripture light is the way to lose our selves A Scripture Account next of James Peter Jude and John after the last account of Paul CHAP. XXX First of James and then of the rest THIS Chapter containeth the Lives of the other Apostles so far as the light of the sacred Scriptures doth lead us waving all other narratives from more uncertain and fallible hands the most of which may be marked for monkish evaporations and the frothy exuberancy of wanton brains c. And sticking still as close as we can to the infallible guidance and conduct of the word of God wherein we have yet some farther account of four Apostles namely James Peter Jude and John in their Apostolical Books N.B. The first is James who wrote the Epistle of that name Not he that was the Son of Zebedee Matth. 10.2 who was slain not long after Christ's Ascension by Herod in Jerusalem probably long before any of the Apostles began to write any of their Epistles Acts 12.1 2. But he who was the Son of Alpheus Matth. 10.3 Call'd James the less Mark 15.40 And the Lord's Brother Gal. 1.19 As being of Kin to his Family and reckoned with Peter and John as a principal Pillar Gal. 2.9 Who succeeded his martyred name-sake James the Son of Zebedee that Thundering Brother of John In his Apostleship at Jerusalem N.B. And sat President of the Council there Acts 15. And concluded it there not withstanding the presence of Peter which had been no better than an usurpation had the supremacy been solely belonging to Peter as the Romanists affirm N.B. This James was the Residentiary Apostle at Jerusalem for many years and wrote his Catholick Epistle but a little before his own Death and when the Destruction of Jerusalem and of the Jews drew nigh as appeareth by those two Expressions he useth in that Epistle to wit the coming of the Lord draweth nigh and behold the Judge standeth before the door James 5.8 9. Wherein be intimateth that the vengeance of God upon that City and People for killing Christ c. Which is foretold by our Saviour at large Matth. 24. did now approach very near N.B. As this Apostle being the Minister of the circumcision in Judea could not but be mostly look'd upon with a malicious eye by the bloody persecutors of the Gospel there so he could not but observe with his own eye how those presaging signs predicted by Christ Matth. 24. grew on apace He lived to see false Prophets arising iniquity abounding love waxing cold a betraying and undoing one another c. All fore-runners and forewarders of that approaching Destruction from whence he could not but certainly conclude that the Judge was at the door and that particular Judgment day wherein Christ would render vengeance on and avenge the quarrel of Innocent sufferers upon Tyrannical persecutors The whole Jewish Nation being now got to the very height of Rage against the Gospel and the Believers of it to the very depths of suffering for it therefore doth he properly direct his Epistle to all the twelve Tribes scattered abroad as the Lord had threatned them Deu. 28. verse 64. Wherein he comforts the persecuted Chap. 1 c. But denounceth a direfull doom against the persecutors Chap. 4. and 5. His insisting upon that point of professors animating their faith by their works makes it more than probable that this Epistle was wrote after these Epistles of Paul were written wherein the Doctrine of free grace is so strenuously asserted James observing how that wholesome and comfortable Doctrine concerning free Justification by faith without works was at that time perverted by a licentious and sensual sort of Professors rather Libertines than Christians makes his remedy suitable to their malady And chiefly endeavours to reform manners correcting the extravagancy of those loose coats Thus they that would make straight a crooked stick do bend it the contrary way to its own crookedness And thus as Augustin says this Apostle did seeing some turning the grace God which Paul had preached into wantonness He presses the point of works thus far as to justify their faith by their works or their faith could never justify their persons and that their Religion was vain if their practice contradicted their profession N.B. Paul wrote to a people many times of a Pharisaical temper who of themselves lay too much stress upon good works and therefore might he in the wisdom of God given him look upon it as superfluous to press Pharisees to a necessity of good works but James wrote to such as were loose professors who relyed too much upon a bare Historical faith which is found in Devils James 2.19 And who neglected the fruits of a saving lively faith to bring them forth but turned the
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
as he tempted David to for he had Saul fast to him in the state of sin and where he can but secure with the Bonds of iniquity a sinful state he matters not and indeed there is no need for sinful Actions Men in that state will tempt themselves they need not Satan for a Tempter 't was otherwise with David escaped out of the horrible Pit of that sinful state Psal 40.2 and seeing Satan cannot hinder him from Heaven he will hurt him all he can in his way he will send him halting thither as Jacob did to Canaan by tempting him to sinful Actions and so indeed he did 2 Sam. 12.4 where the Tempter is the Traveller a great Traveller is he Job 1.7 and Mat. 12.43 and 1 Chron. 21.1 And thus also such heinous Incest was committed in the Church of Corinth as was hardly heard of among the Heathen 1 Cor. 5.1 and that for the Reason abovesaid 'T is said Israel or Jacob heard of this heinous act Gen. 35.22 and no doubt but to the great saddening of his gracious Soul The Greek Version addeth to Israel heard it and it appeared evil in his sight but the Hebrew hath nothing save Vaishmang Ishrael Israel heard yet an empty space is left at the end of the Line with this mark O to move consideration which intimates in our Language and Letters that this sad disaster made Jacob cry O or Oh bad and woe is me Undoubtedly that pause in the Original doth shew Jacob's great astonishment at such sad Tydings Jacob had something to qualifie his former calamities as that 1. Of Dinah's deflouring which was indeed a great grief to him but so much the less as she was more Innocent seeing as Gods Charity doth judge Deut. 22.25 26 27. she was abused by force But this Incest of Reuben and Bilhah was a sin of greater grief to him because of greater guilt in them insomuch as 't is probable both parties were consenting to the sin this therefore must be of greater grief to the Father not yet well waded out of the Salt Water of his late loss of Rachel and of greater shame to the whole Family than the Rape of his Daughter could be And 2. As to the Death of his dear Wife Jacob had something to allay his sorrow in that For 1. There was indeed a Cross in it but there was as we may well enough suppose no Sin in is 2. Though great sorrow might seize upon Jacob's Soul for this sad loss yet his heavy Heart had here undoubtedly an happy vent Expletur Lachrymis egeriturque dolor As Hinds by calving so do men by weeping cast out their sorrows Job 39.3 God gave no such prohibition to Jacob as he did after to Ezeckiel yea neither shalt thou mourn or weep for the Death of thy Dear Wife Ezek. 24.16 which might he have done might have been of some ease and relief to him Ovid saith Est quaedam flere voluptas Jacob in bewailing his dead Consort had some allay of his sadness if not as the Poet saith some pleasure therein but we find that upon this sad disaster of Incest Jacob's sorrows were suffocated 't was upon hearing of it a silent sorrow he heard and held his peace Curae leves loquuntur ingentes stupent His sorrows were too great to be uttered either at his Mouth or Eyes the sad tidings amazed him into a silence and stupefaction 3. As Jacob gave his Dead Rachel his Tears so he gave her a Tomb both which are the dues of the Dead and as Buntingus saith a most stately Tomb made of Twelve Marble Stones not below the Mausolean Monuments or the Egyptian Pyramids which is more than we read was done either for Sarah or Rebekah c. this might give some satisfaction to Jacob's sorrow Besides 4. The recording of Rachels Death in the Sacred Scripture which was an Honour not vouchsafed either to Rebekah Jacob's Mother or to Leah his Wife the Deaths whereof we find not expressed in that Divine Register now may it be but granted that Jacob by his Prophetick Spirit foresaw both that the latter would be omitted in the Holy writ and yet the former would be committed to record therein for a perpetual reverend remembrance of his right dear Rachel This also might be another sweet alleviation of his great grief for her Death and this might somewhat dulcify his Sorrows but the registring of Reuben's Incest therein would be a lasting Remembrancer of that grievous affliction that happen'd to him in his own house and therefore this Calamity caused Jacob to grieve more greatly than he did for the loss of Rachel This notorious and filthy fact of Reuben being Jacobs Eldest Son from whom therefore he expected his first and his best comfort whereof he desired a double portion from him as he reserved a double portion for him was committed at Migdal-Edar which in the Hebrew signifies the Tower of the Flock which was the Bethlemites Watch-Tower for their Shepherds watching their Flocks feeding upon the Fat Pastures there and where the Angel appeared to the Shepherds long after this to tell them the glad tidings of Jacob's Shilo's Birth at this very Bethlehem about a thousand paces or a Mile from this Tower Luke 2.8 9. the former being as a Type and Prophesie of this latter Here it was that as the Shepherds watched for the safety and good of their Flocks so Satan watched for mischief and evil to Jacob's Family At this very Tower it was that the Devil that roaring Lion walkt about to devour the very Bell-weather dux gregis ipse caper of Jacob's Humane Flock his Son and Heir 1 Pet. 5.8 where he finding Reuben a warm youth at the least now twenty two years old flushes him up into a Flame of Lusting after his Fathers Wife for so is Bilhah called Gen. 37.2 and hurries him headlong to uncover his Fathers Nakedness Levit. 18.7 which though it be but a single Act yet is a double sin as it is a guilty offence against Father and Mother which two are one Flesh and so unnatural an evil as is scarce heard on among the Heathen 1 Cor. 5.1 This was a foul fault in so fair a Family then the fairest excepting his Fathers of all Families in the World which did befal this Holy Patriarch through the Tempters malice to discredit Religion and to scandalize the Church of God This therefore calls loud upon all Religious Families to a due Christian watchfulness against this watchful Adversary lest the Devil do evil to them and cause such evil to be done in them as may cause the Name of God to be Blasphemed amongst the Gentiles as he did in Jacob's here and after in David's Family 2 Sam. 12.14 We may not therefore be secure but as we are admonished hereby walk humbly in the fear of God and watch heartily against the Devils Tentations and fleshly Corruptions lest Folly be found acted in Israel as here The Hebrews indeed the better to Patronize
the purity of their own Original Parentage do palliate this eldest of their twelve Patriarchs Act saying Reuben did only cast out Bilhah's Bed out of Rachel's Tent where Jacob had placed it after Rachel's death but did not commit that shameful sin Answer 1. The word Vajisheab is rightly rendred concubuit he lay with her as 't is sensed in all other places of Scripture so that he cast himself rather into her Bed than cast it out of the Tent It must be granted that this abominable Act did cast Bilhah out of Jacob's Bed from whom he probably abstained ever after this Defilement as David did from his Defiled Concubines 2 Sam. 16.22 Answer 2. This Jewish Apology for their first Ancestor Reuben of their Twelve Tribes is the more improbable because Jacob's grief was so great at it as could not be expressed by words or signs as Ezek. 24.17 23. There is a Mourning that is smother'd within where no Expression thereof is visible without the Heart may bleed inwardly when neither the Mouth moans nor the Eyes weep outwardly as the Prophet Ezekiel so this Patriarch Jacob were no Stoicks but were both of them sensible of what they suffered yet their sorrows were too sad and big for these outward signs to utter as the Prophet was bid to be silent Hebr and forbid to cry Ezek 24.17 So this Patriarch held his peace when he heard of this Act though it was according as the Greek Version addeth evil in his sight so that his silent sorrow which is the sorest and saddest of all sorts of sorrows did plainly proclaim it to be a most sinful and filthy Fact Answ 3. This is yet made more manifest by the greatness of Jacob's Anger at this Act as well as Grief or Sorrow for it Though as some say Jacob dissembled his Displeasure for a season because Reuben was a fierce and furious Young man so might revenge himself of his old Father had he doom'd him to be punish'd for it as a Judge in a Court of Justice as Simeon and Levi had done to the Deflowrer of their own Sister Dinah c. therefore might he refrain or restrain his ill resentment of Reuben's capital Crime at present for fear of some greater mischief or it was pass'd over by the old Patriarch without any Punishment inflicted upon his sinning Son because as others imagine he saw the just hand of God in it to punish himself for his unlawful Polygamy Jacob reads his own Sin upon this Punishment God chastiz'd him with in the Sin of his Son therefore is the Punishment so like the Sin sometimes that a man may manifestly reflect saying Such a Sin was the Mother of such a Misery This made Jacob as it did David Dumb both as to his Deploration and Indignation and opened not his Month because God's Hand was in it Psal 39.9 However whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason or from both yet may it probably enough be supposed ' that the good Father did most severely chide his bad Son for this foul Fact so Jacob did Judge it otherwise he would not when he had a fairer and fitter opportunity have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament Gen. 49.3 4. where he takes the forfeiture of his Birth-right by this Fact and disinherits him of all the Privileges thereof giving from him the Dignity 1. Of the Scepter to Judah 2. Of the Mitre to Levi to whom was devolved the Priesthood that belong'd to the first born and the double Portion of Inheritance to Joseph whose two Sons made two Tribes and that the greatest in Israel 1 Chron. 5.1.2 Hence therefore is this necessary consequence that this Fact of Reuben was not what the Hebrews feign a bare casting out of Bilhahs Bed out of Rachels Tent c. Had this been all that was done by Reuben that Son of seeing as his Name signifies had never been cast out of both the Dignity and double Portion due to the first-born Gen. 49.3 Deut. 27.17 by this Dying Patriarch And hence also Note 1. Reuben by his Repentance found Reception with God and was not rejected of God though thus polluted by Sin yea by such a Sin for which that Incestuous Member of the Corinthian-Church was solemnly Excommunicated 1 Cor. 5.1 c. yet Reuben repenting Gen. 37.30 is not only reckon'd after as a Patriarch Gen. 35.23 1 Chron. 5. c. but also is highly Flonoured Exod. 28.28.21.29 and Rev. 21.12 God is not off and on with his Elect. Their Badness alters not his Goodness 2. Note hence The Jews may not boast of the Merit of their Progenitors their Adoption is by Grace not by Debt Repentance restor'd them to Gods favour and so it may us Mercy not Merit gives both Penitence and Acceptance and God's Election cannot be interrupted in its course by any Sins of the Elect. 3. Note hence when scandalous Sins come to be committed in Religious Families we should as Jacob did here rather cover them with silent sorrow than publish them in Gath 2 Sam. 1.20 or disclose them with publick Reproach both to the scandal of the weak and to the scorn of the wicked yea to the dismal Detriment of Religion it self as if it could not be good because some that profess it do things which are bad yea so bad as not fit to be named 1 Cor. 5.1 This latter is cursed work Gen. 9.22.25 the former blessed v. 23.26 The Fifth Calamity that came upon Jacob after his Return to Canaan was the Death of his Dear Father Israel which Moses mentions with the Death of Deborah his Nurse and of Rachel his Wife all three special Friends Jacob Buries in Chap. 35. v. 8.19 and 29. Crosses as they are there reckoned come thick and threefold as we say upon him Though indeed Isaac's Death is there described only by a Prolepsis or in a way of Anticipation that Moses might make an entire and compleat Narrative of Jacob's History and not be compell'd to interrupt it by interlacing the History of Joseph as he pass'd along in it and pursued it to the end For upon a just Calculation and a right Computation of Time it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt though that be set down after his Grandfather's Death which was so long before yet Isaac's Death is related Gen. 35.29 and Joseph's Selling not till Gen. 37.36 when he was at 17 years old v. 2. then his Father Jacob was 108. who was born in Isaac's 60th year Gen. 25.26 and Joseph was 30 years old when he stood before Pharaoh Gen. 41.46 which was 13 years after he was Sold into Egypt so long his Service and Imprisonment lasted now when Joseph's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph's Sale which must be about 13 years before Isaac's Death because 't is said
and Death to them Return thou after thy Sister Hence Observ 3. That Love to the Ways and Worship of God is a sincere Love which doth urdergo Tryals and Temptations yet bears up against all This was the second shock that Ruth hath to grapple withal to wit her Mothers Perswasions as the first was her Sisters Example Naomi Counsels her to be gone and Orpah shows her the way of going and no doubt sollicited her sufficiently for her Society in her Defection yet Godly Ruth weathers out the point and rides out the Storm against Wind and Tide of both the Sisters Pattern and the Mothers Precept which to do her right was not any command upon her Daughter to forsake God and turn to Idols this cannot rationally be imagin'd that so Religious a Matron should cordially Counsel much less command her dear Daughter in whom she could not but observe some Pantings of Soul after the Service of the true God to embrace Idolatry yea here is a plain evidence in the Text to the contrary 't is very remarkable that her very seeming Perswasion doth indeed comprehend in it a very cogent Diswasion inasmuch as she makes Orpah's Actings in her departure to be rather odious and abominable than matter of choice or desirable this is intimated in her words Thy Sister is gone to her Idolatrous People to Worship among them their false Gods It must therefore be taken for granted That all this she did and said as aforesaid was to try the truth of her Love not only to her self but also to the true Religion not unlike that of Joshua to the Elders Chuse you this Day whom you will serve Josh 24.15 That Godly General could not by these words leave it to Israel's free choice whether they would serve God or Idols but it was to make proof of their professed Subjection to the Command of God whether it were Voluntary or otherwise and this would further oblige them to constancy in their Covenant So Naomi did here that Ruth might not say hereafter she was beguiled into her Mothers Religion by her Mothers over-ruling Perswasion therefore she gives her free choice and leaves her to her Liberty to do according to the Perswasions of God and the Inclinations of her own Soul V. 16. Intreat me not to leave thee Ruth being left to her choice was unchangeably resolved in her Choice and will not be shaken off from the Fellowship of this Godly though poor Desolate and Disconsolate Widow Hence Observ 1. We should be unchangeably resolved to chuse Affliction with the People of God rather than to enjor the Pleasures of Sin for a season This was Moses's Choice Hebr. 11.25 and it should be ours It was Ruth's choice here we ought with Ruth to chuse a suffering Condition with the Daughter of Sion than with Orpah to turn our backs of God and with the Daughter of Moab to take the pleasure of sin which lasts but for a Season Al tiph gegnibi Nè Irruas in me Hostiliter do not oppose me in a Hostile manner so fix'd Ruth was to make Naomi 's People her People and Naomi 's God her God that neither fair words nor foul Actions could unsettle her herein she gave demonstration of a true Convert Hence Observ 2. 'T is the blessed Character of a true Convert to have hearty Love for God and his People to desire Communion with both and to withdraw from the Company of God's Enemies So doth Ruth here preferring the Company of a Religious Mother before that of an Idolatrous Sister Her Companions shall be such as fear the Lord Psal 119.63 and so resolute was she in this that tide Life tide Death come good or come evil she will hold the conclusion and the Heavens shall sooner fall than she Renounce her Religion Thy People shall be my People and thy God my God Hence Observ 3. That Amity and Vnity which is made up by Principles of Religion and by the power of Godliness is the firmest Amity and Vnity in the World There is indeed an Amity or Friendship both practicable and profitable not only amongst the Men of the World one with another whereby the Kingdoms of the World are preserved in Peace and Power as to their several distinct Stations and Constitutions but also betwixt the Saints of the most High and the Men of the World as betwixt Abrabam and the Children of Heth Gen. 23.3 5 6 7. and as before this betwixt him and King Abimelech Gen. 21.22 23. Yea and after both these betwixt Isaac and Abimelech Gen. 26.26 27 28. As likewise betwixt Jacob and Loban and many others yet all such Amity is more from Fear than from Love Those Allies aforesaid made Alliances with those Patriarchs aforesaid being pricked in their very Natural Consciences which could not but stoop to that slamp of God's Image that they saw shining in them when they saw in them that which was more than ordinary they are afraid of the Name of God called upon by them their Hearts did ake and quake in them and hence did they seek unto them for Amity and Alliance that thereby they might make the better provision for their own Persons and Posterity N. B. How much doth this condemn the practice of that wicked Generation which speaks not Peace to God's People though God himself doth so to them Psal 85.8 9. which is their comfort though they be a People that would gladly live quiet in the Land Psal 35.20 that study to be quiet and to do their own business 1 Thess 4.11 Affecting rather Quietness from the World than over-much Acquaintance with it This made David cry not only Oh but Woe Psal 55.6 and 120.5 7. Yet the most true and cordial Amity is no where to be found but among the People of God one with another there is the Vnity of the Spirit in the Bond of Peace Eph. 4.3 that is the blessed Cement which keeps all together in Love Orpah may have favour and friendship for Naomi but alas it dwindles away when the Unity of the Spirit in the sincere Convert Ruth even glues her fast to her Mother No Bond like the Bond of Religion and therefore 't is call'd Religion à Religando from its binding and binding again 't is a firm and Indissolvable Bond I have sometimes wondred at that Oneness of Heart among the People of God even upon short knowledge one of another as if they had been acquainted Twenty Years one with another 'T is said Noscitur è Socio a Person is known by his Companion c. V. 17. Where thou diest I will die c. Before she had said in other terms where thou livest I will live whether Travelling abroad or resting at home she would not leave her Whither thou goest I will go and where thou lodgest I will lodge Now she saith I will not only Live with thee whether at home or abroad but I will Die with thee also Hence Observ 1. Such and so powerful is the
Name and immediately she acknowledgeth him and Reciprocates this Answer Rabboni that is my Lord Thus when Christ calls us by Name Isa 45.3 and John 10.3 then he boreth our Ears Psal 40.6 and causeth us to hear his Voice also Cant. 8.13 'T is a vulgar yet a True saying the Ear is first up in a Morning for nothing ordinary can so soon awake us as to be called by our Names How easily can Christ call up our drowsie Hearts and slumbring Souls if he do but speak to us with a strong Hand Isa 8.11 and say Awake thou that sleepest stand up from the Dead c. Eph. 5.14 crying to us by Name Lazarus come forth John 11.39 This he can do when he pleaseth and when we are even turned away from him as Mary Magdalen was here makes us Reciprocate and answer Rabboni thus was it with David when the Lord said to him Seek thou my face his Heart Ecchoed immediately again Thy face Lord will I seek Psal 27.8 This is frequently called in Scripture our effectual calling which is an Act of God's free Grace wrought imwardly upon our Souls When God first finds us to call us Home from our out-strays to himself the Voice of his Spirit comes behind us being secure passing by and not regarding any good having our Backs turned upon God and all goodness Therefore saith God in his promise Thou shalt hear a Voice behind thee saying this is the way walk in it c. Isa 30.21 and in his performance of that promise 't is said I heard a great Voice behind me c. Revel 1.10 11. and Mary here turned her self as soon as Christ had called her by her Name John 20.16 but because 't is said ver 14. that she turned her self back from the Angels ver 13. and saw Jesus c. therefore Augustin distinguisheth in his converse corpore corde her first turning was with her Body only and therefore she thought him what he was not to wit the Gardener but now her second turning was with her Heart and then she knew him as she was known by him and acknowledgeth aright who he was Rabboni my Lord. The 3d Remark is As Mary wept where she had no such cause of weeping for she wept because she thought that her Lord was lost when he was Risen indeed and was at her Hand though she could not see him for her Tears disturbed her Sight so too many weep and bewail when there is no such cause as Jacob did for Joseph Gen. 37.33 34 35. when his Son was Risen to the greatest Honours this fault is found among Women especially who would do well to keep their Tears for better uses and not wash foul Rooms with such sweet waters Needless Tears must be unwept again Suppose it be for a lost Christ know he is nearest those that cannot see him for their Tears If they seek him in sincerity The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women in company with Mary Magdalen as they returned all together from the Sepulchre The Evangelists Mark and John give an Ample Relation of the first appearance of Christ to Mary Magdalen alone Mar. 16.9 John 20.13 to 18. but Mathew only Records this second Matth. 28.8 9 10. Luke also mentions something of it but speaks short and not all or fully Luke 24.22 23 24. speaking only of the Vision of Angels that told them he was alive but not of any Vision of Christ himself to them and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit that it was only a Removal of Christ's body as Mary Magdalen three times conceited it John 20.2 13 15. and not a Resurrection of it yet now seeing Jesus appear to them they had some clearer Conceptions of Christ's Resurrection than before but now without their doubts and fears still since Christ refused to be touched by them thence did they doubt and fear that it was still but a Spectrum and Phantasm which they saw now and which refused to be touched And no doubt but there was such a like doubt not only in those good Women and in Thomas whom nothing but a Touch of Christ's Body could convince but also in the other Disciples therefore as Christ said to them a Spirit hath not Flesh and Bones as I have Luke 24.39 So he said to those Holy Women fear not ye to wit that I am any Phantasm only and not that very Body which was laid in the Grave Matth. 28.10 Hence Luke Relates no more because I say though they saw Jesus then yet did they still doubt that it was not Jesus himself but only a Spectrum Therefore it is said there Him they saw not ver 24 for at the least Cleophas the Relator thereof did not as yet believe that Jesus was really Risen However Mathew speaks fully supplying the shortness of the other Evangelists and saying that as the Holy Women went at the command of the Angel to tell the Disciples they met with Jesus in the way behold Jesus met them saying all Hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaudete Rejoyce ye Matth. 28.9 and now are they more fully perswaded that it was the Lord who was Risen indeed from thence is their double posture 1. Of falling at his Feet and 2. Holding him fast by his Feet as loth to let him go whom they had now and Adored I am not ignorant how those Learned Interpreters who would reduce the number of Christ's Appearances into seven only do Interpret Mathew here Synecdochically and by an Enallage Numeri as if Mathew's plural Number speaking of them to wit Women should be understood only of one Woman to wit Mary Magdalen which John speaks of only and of no other Women or because of Magdalen's Waiting-Maid as Maldonate saith was with her Mistress c. but Augustin Gregory Nyssen c. among the Antients with whom Pareus and other Worthy Modern Authors do concur make these two to be differing Relations of two distinct Apparitions John Writing distinctly of the first only and Matthew of the second These Reasons do seem to render it probable 1. The place was differing the first Appearance was at the Sepulchre the second was in the way to the City 2. In the first there was a Prohibition of Nols me tangere to Magdalen but none in the second but rather Incouragement be not afraid John 20.17 Matth. 28.9 10. 3. The Person 's are differing Mary Magdalen was alone in the first but many other Holy Women had the priviledge of the second Appearance St Mathew indeed doth Name only the two Maties but St. Mark adds Salome and Luke not only adds Joanna but also other nameless Women Mar. 16. v. 1. Luke 24.10 All these were together when our Lord made his Second Appearance So that Mary Magdalen had the Honour of Christ's two first Appearances Inquiry But where was