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
Aquinas that all the Veins Nerves Humors and Bowels shall be discerned through the Body as wine is through a glass the Soul shall shine through the Body as the Candle through the Lantern and it shall then be so full of agility and nimbleness far beyond that of Asahel 2 Sam. 2.17 that Luther saith the Body shall move up and down like a thought and Austin saith The Body shall then move to any place it will and as soon as it will And Zanchy gives this Illustrating Example As an Egg before it be hatch'd is an heavy body and full of slimy Matter that sinketh downward but when it becometh a Bird and filled with life and spirits then it flyeth nimbly into the Firmament So the Body being dull and heavy now yet when hatch'd by the Resurrection â—nd filled by the Spirit of God it shall then be agile and nimble and thereupon the Apostle saith We shall be taken up to meet Christ in the air 1 Thes 4.17 the Body shall be so pure and Spiritual as to be able to mount up into the Heavens And as the Body shall then be a Transparent Coelestial Glorious and Spiritual so it shall be an Incorruptible Immortal Body 1 Cor. 15.53 54. It shall then be free both from all Actual and Potential Corruption 1. From Actual there shall then be neither defect nor deformity no want of Meat or Drink which are of a Corruptible Nature or of any other thing 2. From Potential Corruption for then the body shall be Impassible and can suffer nothing that can be hurtful to it no hurtful passions that may harm the body can then be yet there will be the comfortable passions such as Seeing and Hearing their most comforting Objects Those two Senses though others do not shall remain in the life to come as being more excellent Senses and receiving their Objects more immaterially are more Spiritual and shall be gratify'd with fulness of joy such ravishing and refreshing Spectacles and Musick as are both unexpressible and unconceivable such a joy so great as cannot enter into us but Christ saith we must enter into it Matth. 25.21 All the Bodies of the Saints shall then shine as the brightness of the firmament Dan. 12.3 and as the Stars of Heaven Matth. 13.43 yea as the Sun in his strength Judg. 5.31 Oh what a lovely sight will it be to see them together with God Christ and Angels and how transporting to hear Saints and Angels singing Anthems in their Hallelujahs to the Lord what manner of persons should we then be 2 Pet. 3.11 Now to make some Improvement of those Premisses take these Inferences following as 1rst Having viewed the Excellency of the body in the state of Innocency let us now consider it under the faln estate and 1. view it in the whole 2. in its parts 1. in the whole Oh who can contemplate this Burnt Temple but Mourn over it as they did Ezr. 3.12 Oh quantunt haec Niobe what Lamentations ought justly to be taken upon this account seeing this perfect glorious and Immortal Body is now by the fall become a vile Body yea vileness it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of vileness in the very Abstract Phil. 3.21 Now the body is Tohu Vabohu full of deformity and emptiness like that Chaos out of which all things were Created Gen. 1.2 as if the fall had reduced that Excellent Fabrick the Body to its first Chaos again Now the Body is truly called the spoil of Time this curious silver-piece that shone so splendidly when it first came out of Gods Mint hath lost its lustre its sound its weight its Divine Image and superscription and is become a poor thin overworn groat lost in the dust or dirt of the great house of this lower world Luk. 15.8 Now Satan hath set his own limbs instead of Gods Image upon it 't is now so disguised with sin that God may well say Depart from me I know thee not for my own Creature Matth. 7.23 thou hast so marr'd thy self since I did make thee God made it a Palace a most stately structure if viewed from the highest Garret to the lowest Cellar that is from the Crown of the head to the soles of the feet consisting of many specious as well as spacious Chambers and none useless yea the Body of the Woman consists of rarer Rooms more curious capacious and roomy for Conceiving and Containing her Babe which dwelleth in her Womb as in its house and hath as it were all its Houshold-stuff about it till time at its Birth bring it forth to the light of life than the Body of Man Hence 't is said in the Hebrew Tongue that Adams Body was formed â—â—t Eves Body was builded to wit with a special skill in a fitter proportion and a more exact Composition than Mans for the end aforesaid Adams Body was made out of Paradice but Eves in it The Bodies of them both were pompous Pallaces yea magnificent Temples fit Habitations for their Divine Souls to dwell in and fit Instruments to act by but now this body is become a prison a shackle a Sepulchre to the Soul it sometimes becomes so unuseful to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum The Body is as the Grave wherein the Soul seems to be buryed and wherewith as with many weights it is really shackled Hebr. 12.1 Hence 't is one desire of the Soul to be dissolved Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be released out of prison to be set at liberty from its fetters and to return unto its proper home 2 Cor. 5.6 8.9 2 Tim. 4.6 Even to God from whence it came Eccles 12.7 And this strait betwixt two and groaning in the flesh doth not arise from the Natural Original Constitution but from sinful Corruption by the fall The Body of Man is now not only called a vile Body as above Phil. 3.21 as it is become a Compound of vileness and a lump of misery but also in the whole 't is call'd 1. a body of Sin Rom. 6.6 as it is both conceived and born in sin yea and oft both lives and dyes in sin Psal 51.5 Num. 27.3 Joh. 9.34 8.21 24. Sin is incorporated into all the parts of it as will appear after 't is call'd also 2. a body of death Rom. 7.24 which lives in Diseases and dies in dishonour 1 Cor. 15.43 a body that is dying so soon as it begins to live having the principles of Mortality in it as sin so death hath a real subsistency in the body the sense whereof made the great Apostle cry out Oh wretched man who shall deliver me from this body of death from this Carcase of sin to which I am tyed 't was as noisome altogether to his Soul as a stinking Corpse to his smell yea and as burdensome to it as the stone that was tyed to the foot of Anselms Bird which when she would have flown up towards Heaven did pluck her
down to the Earth hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for the body comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo to bind for the Soul is bound as by the foot in the body so cannot mount up aloft as it doth when Death dissolves the Cord that binds it here below A gracious Soul doth therefore cry out unto the Lord of its own wretchedness herein to wit 1. of the body of sin that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seed-plot of all sin which is so bred in the bone that it will not out till our bones as Josephs be carried out of the Egypt of this world and 2. of the body of death as it is a receptacle of all Diseases the Soul now dwells in an unwalled unfortifyed City exposed to many Distempers like the Picture of Man in the Almanack that hath rays of Arrows shot against his Head Neck Shoulders Breast Bowels Thighs Legs Feet and all parts which at last ushers in death it self All this makes Paul and every pious heart cry out And if the betrothed Damsel cry out though defiled she shall not dye Deut. 22.27 Bernard calls the body Sperma foetidum stinking seed before birth Saccus stercorum a bag of dung in life Et cibus vermium Meat for worms after death At the best 't is but the living Coffin of the Soul as the Grave is the dead Coffin of the body hence the Greek word for the body is derived of a word that signifies the Grave as before In short the body in the faln estate hath not onely lost its primitive glory whereof so little is left that it serves as Jobs Messengers only to bear testimony of our great loss but 't is also become a great clog to the Soul and an occasion of much sin 't is not onely the Harbour of much natural and corporal but also of much Spiritual corruption and as it was one of the Torments the Tyrants put upon the Primitive Christians to tye a dead body to the living one till the stench of the dead had destroyed the living so 't is no less a torment to a sensible Soul to be tyed to this body of sin and of death the stench whereof makes the Saints cry Oh wretched we c. and we desire to be dissolved and to be with Christ which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far far far better So much of the whole in general now 2ly of the parts in particular take a prospect how each member of the body is corrupted by the fall The Eye before was a most beautiful window to let in saving light and holy instructions into the Soul The Eye was an Holy and Honourable Member of the Body not only call'd a window but also a Looking-glass because Men learnt by the Eye to make them If the Chrystalline humour were not back'd with a black humour the Eye would give no reflexion so if Glasses were not back'd with Steel or Tin and Silver they would not reflect the Rays A whole bundle of wonders are in the Eye As 1. That it should be a Looking-glass as well as a window 2. That it should be of no colour yet behold all colours no sooner is the Eye coloured yellow with the Jaundise but all colours then seem yellow to it 3. That a Man should have Two Eyes yet receive but One sight at once because the Optick Nerves meet in one Middle 4. That the Eye being so tender a part as not to be jested with should be so strongly guarded with Tunicles especially the Apple of the Eye call'd in Hebrew Ishon the little man of the Eye Ishon and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little Girl or Daughter of the Eye as Bath-Gnaijn Hebr. signifies which is the tenderest piece of the tenderest part hence David Psal 17.8 prayeth that God would guard him many ways as the Apple of the Eye is guarded with many even with five Tunicles 5. Naturalists tell us also that whereas all other Creatures have but Four Muscles in their Eye one to turn it downward another to hold it directly forward a third to turn it to the right hand and a fourth to turn it to the left but God hath placed a fith Muscle over and above all those four Muscles aforesaid in Mans Eye that he may turn up his Eye to Heaven which no unreasonable Creature can do in his calling upon God 6. That this little Candle of the Body the Eye should have such a vast Elevation of sight to light us through the void space of all the Regions of the Air and through all the Seven Orbs of the Heaven to the Eighth which is called the Sphere of the fixed Stars and from which if an ascending line could be drawn perpendicularly as some have curiously calculated it would be a Journey of five hundred years long to it 'T is a vast distance betwixt the Eye and the Sun this is Mathematically demonstrated in as much as the Sun is one hundred and sixty times bigger than the Earth yet seems it but a small body to the Eye because of the great Gulf betwixt them and for ought we know the fixed Stars are as high above the Sun as the Sun is above us the least of which Stars are reckoned fifteen times bigger than the Earth and because of that vast distance appear but as spangles yet the Eye can ascend so high and that in a moment in the twinkling of an eye yea and which adds to the wonder without weariness too The Eye is not tired with travelling thither as the feet are with footing but a little way All which shows what a curious Fabrick the Eye is how much more the Eye of Faith to which nothing can be unpassable or impossible that Eye of the Soul will either find or make a way to the highest Heaven through all difficulties But now Alas 't is become a loop-hole of Lust being top-full of Adultery 2 Pet. 2.14 and is indeed the broker 'twixt the Heart and the Object to make up the sinful bargains of all other sins even the breaches of all Gods Commandments Hence God hath given a covering to the eye not only a natural as the eye-lids but also a moral covering Gen. 20.16 It was at this Cinque-port that Satan first entred and conveyed the first sin into the Soul of Eve Gen. 3.6 and by this Casement the Devil let in so much filthy corruption into the old world as no less than an universal Deluge could wash it clean again Gen. 6.2 5 7. and the Tempter finding this Engine so successful both at the beginning and at the ending of the old world did promote his Hellish projects by it ever after as Josh 7.21 c. Many Millions have dyed of the wound in the Eye 't is one of the Devils three grand Instruments as David had his three Chief Worthies to fight his Battels 1 Joh. 2.16 And as it was said of Abishai that he was the chief of the three of Davids Heroes 1 Chron.
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
till he vvas avvaked out of sleep but immediately he Rose up and Address'd himself to his Business which intimates he understood his Author from the plainest manner of speaking to him vvithout any Ambiguity in so Arduous an Affair 'T is beyond all doubt that Abraham vvas fully satisfied his Call vvas from God that nothing God commandeth can be against Nature seeing God is the Author of Nature although he sometimes vvork against the ordinary course of Nature and that God having most justly inflicted Death upon all both good and bad hath a Soveraignty to take avvay any Mans Life vvhich he first giveth 't is not mans Act but Gods and therefore his special Commands herein cannot be othervvise than most Just and Righteous and though this Divine Precept seem'd to cross the Divine Promise that in Isaac Abraham's Seed should be called and multiplied c. yet Abraham's Faith conquer'd that doubt also being assured that God was able to raise up Isaac again from the Dead Heb. 11.19 Answer 3. God did not give this harsh command with any intention that Abraham should put it in Execution but 't was only to try him how far he would obey upon a bare command 't was not that he should do it but to prove him what he would do not as if God without this Experiment had been ignorant of his Sincerity but to leave it as a Pattern of Obedience to all Succeeding Ages and to hold forth that the Grace of the New Nature could conquer the Corruption of the Old this plainly sheweth how Grace overcometh Nature and how 't is an Act of pure Obedience to be carried forth against Nature upon a bare Command He that thinks nothing too good for God can be willing to Offer up all his worldly Hope and Joy to him much more his Dilecta Delicta or Darling Best-beloved Lusts though as dear as a Right Eye or a Right Hand Mat. 5.29 30. If the Lord but say He hath need of this or that Creature-Comfort much more of any cursed Corruption we must immediately lose it and let it go Mat. 21.3 We should then say to whatsoever God sends for from us Get thee hence Hosea 14.8 Yea be willing to pollute what we before did perfume Isa 30.22 We should have nothing to do any more with these Idols c. Could we but thus Offer with Abraham we should certainly rest with Abraham even in his very Bosom The second Enquiry is what were the difficulties of Abrahams duty under this Command of God The Answer brings us to the Actor and Action the two last parts of the second division The Actor Abraham meets with many difficulties in this Action of offering up Isaac there is a Climax or gradation of aggravations As 1. God saith not to him take thy Servant but thy Son man may better spare his tools he labours with than his limbs he lives by Servants Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but living tools or Instruments wherewith a Master manages his work whereas a Son is as the Juicy branch of a fruitful Tree or as a lively Member of a living Body the loss of which endangereth the life of the whole I have seen a Vine bleed uncessantly upon the lopping of its branches at Spring-time which might have bled to death had I not taken care to staunch its bleeding and some have known the cutting off even of a mortified member in the living part thereof to prevent a gangrene hath caused the party to die Oh then what a Cutting Killing Command was this to Abraham Take not thy Servant but thy Son 2. Thy only Son Had he had many Sons the Tryal had been more bearable but when it was his one and all his only Son Ishmael being now under Abdication and Expulsion Gen. 21.14 Here was another aggravation For a Tree to have but one Branch and to have that lopped off for a Body to have but one member and to have that dismember'd Oh how intolerable is this for both these to be made as empty Trunks and Insignificant Carcases 3. Yet higher whom thou lovest Gen. 22.2 Isaac was a gracious and dutiful Son obebedient both to his Earthly and to his Heavenly Father and therefore Abraham did love him the more had he been some graceless Son his grief had been the less 4. Higher than that Isaac was the Son of Gods promise in him shall thy seed be called So he was the Son of all his Fathers hope of Posterity yet his expectation hereof and of the accomplishment of Gods promise given to relieve him when his mouth was out of tast with all his other mercies as Victory Gen. 14. Protection and Provision Gen. 15.1 He could take no joy in his former Conquest or present promise because Childless v. 2. must by this means be cut off in the offering up of Isaac 5. Still higher ipse primus Author inusitati exempli c. Saith Philo Abraham must be the first Author of such an unparallell'd practice in Sacrificing to God Mans-Flesh To be first in a strange road and to walk in an untrodden path is unsafe and uncomfortable Especially In such an unnatural a matter under all the foregoing yea and the following circumstances 6. He is Commanded to kill his own dear Son with his own holy hands had he been bid to Sacrifice his Servant Eleazar of Damascus Gen. 15.2 Or had this Servant been bid to be Isaac's Executioner for Abraham the Tryal had been less grievous No it must be done with his own hand to his own and only beloved Son 7. He must offer him up also as a burnt offering so that no relick or remainder no Monument or Memorial of him must remain or be reserved but the whole of him must be all burnt to ashes 8. He must himself cut him in pieces lay them limb by limb orderly upon the Altar after the manner of a Sacrifice and himself must make and attend the Fire putting piece after piece in when any was out this was an hard and heavy task until all were consumed 9. Neither was he to do this seeming Barbarous Act immediately while the Divine Command had a fresh impression upon him and while he could have no time to consult with carnal reason but he must take a three days Journey before it was done which was a great while and way for him to go plodding and considering what he was going about e're he came to the place assuredly he could not want some woful misgivings of heart had not his brains been better busied than many of ours would have been in the like case Oh how would our minds have been torn in sunder with horribly distracting Thoughts had our Souls been in his Souls stead yea no doubt but Abraham as a man would rather have torn out his own heart with his own hand than to have done all this to his Isaac had it been put to his own free choice 10. Neither must this Tragedy be acted in some secret
their Convoy by Sea and their Conduct by Land If Caesar's Barge-man could be comforted with Caesar's words in a Storm Quid Times Caesarem vehis ejus Fortunam Be not too timorous in this terrible Tempest but chear up thou carries Caesar so cannot miscarry A child of light walking in darkness need fear nothing while his Heavenly Father holds him fast by the hand Psal 23.4 and 138.7 Isa 50.10 2. When they Die and go down to the Grave as Jacob did go down to Egypt God so saith to them as he said to him Fear not to enter into that Sleeping-place of the Sepulchre I will surely awake you again and bring you back from the Jaws of a Temporal Death to the Joys of an Eternal Life and your frail Bodies that now Death and Grave do swallow up shall certainly rise again and by their very rotting shall be the more refined at the grand Resurrection 1 Cor. 15.36 42 43 44 c. The Second Inference is God comes usually to his Servants as he came here to his Servant Jacob while he was in suspense and did hang betwixt Hope and Fear God loves to perfect his strength in our weakness 2 Cor. 12.9 The Heart of Man is not in a capable case for receiving Divine Promises till it be first freed from false Fears Therefore God came to comfort Abraham with Fear not before he gave him the Promise Gen. 15.1 so his Grandson Jacob had the same Cordial Fear not before the promise both of his own personal safety and of his numberless Posterity Had God given Jacob only that General Promise I will be with thee It indeed had been enough had he said no more for a sufficient Security against all his particular Doubts and Fears yet out of his super-abundant Bounty he gives a distinct Answer and what might be satisfactory in every particular saying in effect to him 1. I Approve of thy Enterprise my Command is thy Warrant I will make thy Journey Prosperous according to thy Prayer 2. Thy change of place shall neither change my Promise to thee nor thy Company with me I am not chained to one place but am present in every place not tied to Canaan but will be with thee in Egypt 3. Though thou for a time forsake the Land of Promise yet thither will I again bring thee when Dead and thy Posterity while living for whom thy Body Buried there shall take and keep Possession till their Return so that this Promise contains the History of many yea more than two hundred years 4. And thy Jewel Joseph whom thou thought was lost hath been but lent to the Lord who will return him whom now thou so much longest to see with Advantage he was lost a Slave but shall he found a Lord yea a Lord of Lords and of the whole Land 5. Yea thy Joseph whom thou gave up for Dead shall close up thy Eyes when thou diest wherein God promised him both a quiet Life and a comfortable Death in Egypt his dear Joseph being present with him should have the Honour above all his Sons to do that last Office of Love of putting his hand upon his Fathers Eyes which were lift up wide open toward Heaven when he died having Hope in his Death Prov. 14.32 to shut them up which shall shortly be opened again to see God in the Flesh Job 19.26 By all these particulars God assured Jacob and so he doth no less to us the Children of Jacob that there is a Paternal Providence of God always attending upon him and all his whom he will never fail nor forsake Josh 1.5 and Hebr. 13.5 the particular Promise to Joshua is generally applied by the Apostle to all Believers Blessed shalt thou be in thy going out and Blessed in thy coming in Deut. 28.6 I will carry thee down and I will bring thee up saith God to Jacob thou shalt not want my presence at no time and in no place Semel Electus semper Dilectus saith Austin which is well Englished whom God once loveth he ever loveth even to the end Joh. 13.1 This Blessed Patriarch having now this Double Compellation Jacob Jacob and this Treble yea Quadruple Consolation from Heaven his Heart was much eased of his Fears his Spirit lightned from his Doubts his Faith now got above his Fear by the help of this Heavenly Vision that he Rose up from Beershebah v. 5. The word Rose up hath an Emphatical sense signifying Alacrity Importing that his Faith was now confirmed his Joints were Oiled and his Legs made nimbler by this Oracle of God as it had been with him by his Vision at Bethel Gen. 28.12 so that he doth now as he did then Gen. 29.1 Hebr. even lift up his feet went lustily on his way as fast and as far as his Legs would carry him He did so from Bethel though now he had Pharaoh's Royal Chariot to rest his old Legs in He goes cheerfully end ways to Egypt when his Encouragements outweigh'd his Discouragements as in David when distressed 1 Sam. 30.6 taking along with him his Cattle and Goods v. 6. though Pharaoh had in a Court Complement forbad it Gen. 45.20 yet this prudent Patriarch would not go down like a Beggar by carelesly casting away his All in this transport of Joy as 2 Sam. 19.30 and so to become a Trencher-fly to others He had learnt that Lesson 't is better to trust in the Lord in the lawful use of means subservient to Providence than to put Confidence in any man though his own Son or in the greatest of Men who are Princes as Pharaoh Psal 118.8 9. who oft proved but a lye Psal 62.9 They may die or their love may die and they themselves may live He had learnt that also why should we be chargeable to thee my Son 2 Sam. 13.25 Therefore he carries what Provision he had with him and his Family consisting of Sixty six Souls v. 26. went along with him to which if Jacob Joseph and his two Sons Manasseh and Ephraim be added they make up the Number of Seventy v. 27. though they are reckon'd by following the Septuagint then most in use to be five more Act. 7.14 Suppose so yet even that is but a small Number to descend from Abraham in 215 years time after the Promise of multiplying his Seed as the Stars c. The Fifth Remark is Moses mentions this small number that went down with Jacob thus industriously not only for distinguishing the Twelve Tribes nor to shew out of what Family Christ should descend naming Perez and Hezron which are named in Christ's Genealogy Matth. 1.3 and Luk 3.33 but the principal Reason is that this inconsiderable Number at Israel's going into Egypt might the more magnifie the Mercy Truth and Power of God in multiplying these few into an Innumerable Number in Egypt so that these Seventy Souls were become Six hundred Thousand besides old People Women and Children in 215 years more when Israel came out of Egypt This
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
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
the burning fire This Glutton had too dainty a Tongue which he had abused on Earth and now that very Member is Tortured in Hell He had been Drunk when living now is dry when Dead As Eyes Ears Hands c. be ascribed to God so here to Souls figuratively c. Remark the 5th Abraham calls this Damned Soul Son as he was a Jew or as he was but young but as this Title was no better than cold Comfort to him in flames no more will a bare profession without the power prove to many at last nor did his Wealth profit him any more than his profession of being a Member of Abrahams Church nor is he blamed for having good things for they are not Evilâ—r themselves but for his abusing them Abraham Lot Isâ—â—â— Jacob Jâ—â— David Joseph of Arimâ—thea c. were all Rich Men as well as he but they all had Wisdom or improve their Wealth c. poor Lazarus lay in rich Abrahams Bosom Remark the 6th This Damned Soul bids Lazarus to his loss in desiring that his Soul may leave Heaven and reassume his body on Earth and if he must not come to coll his Tongue in Hell yet that he may go warn his Brethren yet alive c. This he wished not out of any love to them for no such grace is found in Hell but from his fear least should they be Damned he would then be double Damned for leading them thither by his lewd Example c. Remark the 7th Dives saith Grotius desired not Lazarus's Spirit to walk but to rise from the Dead but 't is said of Man when he goes hence he shall be seen no more Job 7.8 Ps 39.13 One from the dead will not do to Convert for God hath not appointed it as a means hence this Mans Name-sake Lazarus John 11. was raised from the dead yet the Jews believed not no nor Christ himself after his Resurrection Moses indeed appeared to wait on the Messiah but not to Preach the Gospel c. Remark the 8th Take here a prospect of Hell as it is Represented to us in the Looking-Glass of the Sacred Scriptures wherein we have many sad Representations of it As 1. 'T is called Destruction Rom. 9.22 Phil. 3.19 1 Thess 5.3 2 Thess 1.9 2 Pet. 2.1 12. The Wicked are made to be destroyed for their Wickedness Prov. 16.4 2. 'T is called Death not in the natural Sense but as it is an Everlasting Separation from God the fountain of Life far worse than tearing Limb from Limb this is the Second Death Rev. 2.11 and 20.6 14. and 21.8 3. 'T is called Darkness not Corporal as that of Egypt Exod. 10.23 but Spiritual as a privation of all Light and Comfort Chains of Darkness 2 Pet. 2.4 The Damned are so in the midst of it ver 17. That there is no getting out 't is outer Darkness Matth. 8.12 and 22.13 and 25.30 One darkness beyond another and 't is for all found out of Christ who is light c. 4. 'T is called a day of Wrath Prov. 11.4 Job 21.30 Zeph. 1.15 To which all the Children of Wrath Eph. 2.3 are appointed 1 Thess 5.9 They Treasuring up Wrath against the day of Wrath Rom. 2.5 Their Work is bad but Wage is worse c. 5. 'T is called Shame and Contempt Dan. 12.2 When God sets their sins in Order before their Eyes Ps 50.21 And the greater sinners shall have the greater shame God Abhorrs them Ps 10.3 and Devils despise them Acts 19.15 16. Yea those Vessels of Dishonour Rom. 9.21 2 Tim. 2.20 do despise one another as Matth. 27.4 6. To all these many more Denominations might be added such as are Fear of Gods Displeasure if Cain feared so much on Earth assuredly much more is his fear in Hell Sorrow Weeping Wailing and Gnashing of Teeth Matth. 8.12 and 22.13 and 13.42 50. and 24.51 and 25 30 c. Oh! What horrible howlings are heard in Hell both upon the account of their pana Damni the pain of loss and of their paena Sensâ—s the pain of Sense where the Never-dying Worm Mar. 9.44 Doth make such surious Reflections upon their Consciences for what they have lost and for what they now feel and all with these two intolerable Aggravations both of Extremity and of Eternity of those Torments Remark the 9th We can scarce open a Window to give a little light into Lazarius's glorious Lodging that Happy State where into his Holy Life did lead him after he had born his Poverty with Patience c. of whom saith Grotius Dives now begged his pardon for his Churlishness to him when on Earth In a word Heaven and Happiness is compounded both of the freedom of all evil and of the Fruition of all good Eye hath not seen c. What God hath said up for those that love him 1 Cor. 2.9 As God lays out much on us in this life yet hath he laid up far better things for us in the life to come Ps 3â— 19 How great is that word So shall we ever be with the Lord 1 Thess 4.17 and that also then shall we see him as he is 1 John 3.2 Oh Beatifical Vision what a Soul-satisfying sight will it be to behold God our Father and Christ our Elder Brother so near a Kin to us sitting at the Fathers Right Hand and so kind as to own us for his Brethren Hebr. 2.11 To behold all the Glorious Angels and all the glorified Saints Patriarchs Prophets Martyrs yea and our own Relations and Friends who dyed in the Lord c. There the Joy is too great to enter into us but we must enter into is Matth 25.21 23. This Joy of our Lord is unspeakable 1 Pet. 1.8 There our Wills will be fully gratified our Underderstandings know enough and all our Senses shall be satisfied with all suitable Objects yea and all those satisfying Joys shall be as fresh as new as sweet and Ravishing Millions of years after our Enjoyment of those Mansions as they were at the first Moment of our Entry As the light of the Sun is as delightfull now as it was at its first Creation almost 6000. years agoe N. B. Note well Vp Souls and view this good Land thy God will give it thee Gen. 13.17 If thy Soul be made like Christs Soul with grace then thy Body shall be made like his with glory Phil. 3.21 c. Then after more Divine Documents Luke 17.1 to 10. In ver 11. Christ is there going his last Journey to Jerusalem cleansing ten Depers in his way thither ver 12 13 14 c. of all which after Now Mathew and Mark come in again after a long Interval and concur in giving a joynt account of some Remarkable Transactions of Christs life after he passed over Jordan Matth. 19.1 to 13. and Mar. 10.1 to 13. also They relate 1. The story about Divorces the Old Cavillers do haunt him like evil Ghosts here also and would have catched and calumniated him by their
Patriarchs by Moses and the Prophets under the Old Testament Law untill the times of John Baptist but then are Reprobated and these Beggars the Gentiles whom the Jews despised as so many Beggars or Dogs come to the Marriage of Christ and his Church under the New Testament-Gospel and partake of Gods Oxen and â—â—rling prepared that is of all the Blessed Priviledges purchased by Christ for our Salvation There â—â—ucked into the Church like Doves to the Columbary Isa 60.8 So that N.B. Note well Let who will Reject the Gospel yea Rebel against it God shall not 〈◊〉 Church but will have his number and measure c. And though some bad Guests or Hypocrites do thrust into the Church among the good and sincere without the Wedding Garment or Christ Apprehended by Faith and expressed in life yet such shall be so Remarked and so particularly observed as suppose there were but one particular Hypocrite in the whole Catholick Church he should not escape un espyed and un-punished He is taken from the Table to the Tormentor such Garments be given by the King to the Elect only Revel 3.18 and 10.8 Christ is Bride-groom Feast Wedding Garment yea all in all Col. 3.11 Rom. 13.14 We are bid to put him on us as a Garment The 10th Remark is The Rancounters our Redeemer had still upon the first of his three last days 1. With the Pharisees Herodians 2. With the Sadducees and 3. With a Doctor of Moses's Law Christ had many Conflicts all his life long but the most and sharpest he had at his last cast They had been all stung with his three last Parables so grew more inraged against him The First Assault was made by the Pharisees Matth. 22.15 16 c. Mar. 12.13 c. and Luke 20.20 Who now Resolve to have Christ intangled in his Talk yet being so often and so lately foiled by him dare not venture to come in Person but send their Snaps to Attempt it Those Trepanners were their own By-gots shored up with the Herodians of King Herods patched Religion both Strangers to Christ that he might speak more Securely not suspecting a Snare from those Catch-poles These make a most Insinuating preamble drawing a fair glove of Complements over a foul hand and over a fouler Heart and would have tickled up our Lords Fancy with their flattering Characters of him that they might Extract from him such an Answer to their case of Conscience they proposed is it lawful to pay Tribute to Cesar as might either disoblige him to the People who thought themselves a free Nation John 8.33 So no payment was due from them should he allow it or run him into a premunire for being a Traitor to Cesar should he disallow it and then those Devotionists the Herodians as Apparitors and pursuivants were at hand to attack him But as Christ was unflatterable so was he undeceivable he Reproves their Hypocrisie Answers neither yea nor nay to their question but in his uncontrolable Wisdom fetches an Answer from themselves to themselves saying shew me the Tribute-mony c. So Refells them with their own Answers about the Image stamped upon it for finding Cesars Image upon their Money it was an Argument that by Agreement they had Subjected themselves to Cesar and were become his Covenanted Tributaries Coining their Money with his Stamp and therefore did belong to him hereupon the Answer was at hand out of their own Mouths Render to Cesar c. He shaped them such an Answer that the People might see it was not more his than the very Pharisees own Sentiments and such as they themselves could neither Dislike nor Digest And being thus Notoriously baffled they sneakingly withdrew as we say with a flea in their Ears The Second Conflict he had was the same day Matth. 22.23 c. but not with the same Sect Satan set the Sadducees upon him when he had Non plus'd his other Tools the Pharisees Those two Sects were like Samsons Foxes which were tyed together by their Tails though their Heads looked contrary ways both Pharisees and Sadducees could Conspire against Christ though they could not Concord among themselves Acts 23.7 8. These same Scoffers at the Resurrection propose as they thought such a knotty question to Christ as must unavoidably either reduce him to their Atheistical Opinion or Ridicule him to the People either for not being able to Answer or if he defended the Doctrine of the Resurrection it would seem as they stated it the Mother of Monstrous Confusion But their Success was such like as the former This is alike related Mar. 12.18 and Luke 20.27 The Captious Inquiry of those Capricious Sadducees supposed a case which cannot credibly be supposed for it is scarce probable that one Woman should outlive seven Husbands It seems therefore a fiction of their own Addle Brains to bring in their own absurd Inferences concerning the Mortality of the Soul c. As if this would breed a confusion at the Resurrection which of those seven must have the Woman if only one must have her that will be injurious to the other six if all must have her that contradicts the Law saying One Man must have but one Woman at once but Christ answers their Cavils that they put a Carnal Construction upon that Spiritual State wherein Man shall be freed from all need of Meat or Marriage the Body that is buryed a Natural is Raised a Spiritual Body c. 1 Cor. 15.43 44 c. To be Sustained without Means as the Angels are Therefore he tells them they Erred not knowing the Scriptures the light whereof can only Disperse the dark Mists of Errour nor the power of God who can as easily raise the Dead as at first Create them And the Resurrection will Restore Man to a better State than that of Adam in Paradise where he had need of a chenegdo Hebr. or Help-meet and Second self And Luke adds the Reason why Men shall not Marry at the Resurrection to wit They shall dye no more Luke 20.36 So no need of it for Propagating their Kind or for Immortalizing their Names When Christ had confuted their Errour by Scripture he confirms the contrary Truth thereby saying God is not the God of the Dead c. that is in the Sadducees Sense Soul and Body Dead and both utterly extinct for ever Acts 23.8 But in Pauls Sense Rom. 14.9 He is the God of Believers both during Life and after Death and his Covenant will not suffer either Soul or Body to Perish but as the Soul shall surely live with God in Heaven so though the Body Rot in the Earth yet thereby it is only refined as the Rotting of Corn under ground 1 Cor. 15.36 to arise more Glorious Therefore death to Saints is neither Total but of the Body only nor yet perpetual of that but for a time only Rom. 8.10 11. Job 19.25 26 27 c. Then not only all the Auditory granted the Conquest to Christ in this Second
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
our Lord would not turn stones into Bread nor come down from the Cross when he could have so done to save himself yet turns water into Wine for us and is content to be Crucified for saving his Church and Children Our Jonah is cast overboard then Justice is calm the Storm ceaseth c. CHAP. XXXIV Of Christs Burial HAving dispatched the Life and Death of Christ now come we to the Burial wherein there be three grand Remarks in its Antecedents Concomitants and Consequents The 1. Remark is The Antecedents of his Burial which is the lowest step in his State of Humiliation Now Christ is dead 't is thought expedient he should be buryed that there might be the Congruity foretold betwixt the Type of Jonah in the Whales Belly and the Antitype Jesus in the Bowels of the Earth As this was Christ's lowest step he took in his Humbled State so it was the turning step towards his Exalted State for when he had ended the shame of his Cross and had given up the Ghost now must he be Buryed yet shall have an Honourable Burial Therefore Joseph of Arimathea the Prophet Samuels City 1 Sam. 1.1 an Honourable Counseller taketh care that Christ now Crucified should not be Buried in the common Graves of Executed Malefactors but to be Intombed in his own Tomb Matth. 27.57 to 60 Mar 15 43 to 47. Luke 23.50 to 54. and John 19.38 to the end All the four Evangelists do Record this Remarkable Action though with some difference in Circumstances yet with none in the Substance One of them calls him a Rich Man another a Good Man so that 't is possible for a great Man to be good greatness and goodness are not Inconsistent though not many Mighty yet some are called in all Ages to own the good ways of God Where-ever the free-grace of God cometh no difference is made betwixt the Rich and the Poor both Plenty and Poverty may be Sanctified to the owner and as there is room for both in the Kingdom of Grace so there is room for both in the Kingdom of Glory Christ's Parable Luke 16. tell us that poor Lazarus ly's lodged in the Bosom of Rich Abraham the Evangelist more saith that this Rich good Man went boldly in to Pilate and begged the Body of Jesus which he durst not have done had he not been Good as well as Rich for he being a Priest or a Levite and one of the Council Chamber of the Temple could not but expect that his Inraged fellow Priests and Privy-Councellours of the Sanhedrim would pick a quarrel with him and would at least fleece him of his Wealth for favouring the Body of him whom they had Executed as an Heretick and Traitor if they did not flea his Skin from of his Back for being a pattern to such a Person they having Threatned Pilate to Article against him for High Treason to Casar if he still persisted to Patronize the Innocency of Jesus Therefore this was a bold Act in Joseph thus to begg a supposed Traitors Body Mark addeth that Pilate wondred Christ should be so soon dead and when assured by the Centurion that it was so he granted this Counsellors Request St. John joyneth Nicodemus with Joseph who were both Members of the Ecclesiastick Court and we maâ— well suppose of them both what St. Luke affirms of the one only that neither of them had consented with that Privy Council to the Condemning of Christ These two Night Disciples became bold and publick Patrons of a Dead Jesus and Conjoin their helping Hands to bury the Body Honourably when all the Day-Disciples excepting John durst not shew their Heads but Dwindle away These two Timorous Proselites do now openly declare themselves to be the Disciples even of a Dead Saviour each of them acted their part Joseph begs the Body takes it down from the Cross at the leave of the Chief Magistrate Such a Friend was our Lord to Magistracy both in his Life and Death He will have Justice satisfied both in his Dying and when Dead he will not be taken down without Pilates leave his part was also to wrap up the Body in Linnen Clothes and to provide a New Sepulchre Hewen out of a Rock in his Garden wherein never any Man lay before him a Tomb that Joseph had prepared for himself but willingly Resigns it up to his Lord and Master who should from good Manners be first served before the Servant and who within three Days after Resigned it up to the lending Landlord no greater loss have they that lend to the Lord the Borrower Prov. 19.17 as well as the Lender of Mercy he borrows only of us what he first lends us and what we willingly lend to God he more willingly repays again with Interest as Joseph had his own New Sepulchre lent to the Lord for three days only Restored to him again with Advantage for Christ's Body lying that little time in it did Marvelously Perfume Consecrate and Sanctifie it for the better Reception of his own Body against the time of his laying it down As it was Joseph's part to prepare the Tomb for the Body so it was Nicodemus's part to prepare most precious Spices for Embalming the Body the same was done by the good Women likewise for further Imbalming him when their Sabbath was over all testifying their Love to their Lord but in that very preparation they all shewed how little Faith and Hope they had concerning speedy Resurrection though he had oft foretold it to them The 2. Remark is The Concomitants of Christ's Burial after the Antecedents and Preparatory Actions every Circumstance whereof Denominates it a very Honourable Burial As 1. The Persons Imployed in Interring the Crucified Body of Christ were two Honourable Persons some suppose they were for their Eminency of Prudence Piety and Justice c. called to be of Council by Pontius Pilate the proconsul of the Country of Judea besides their Membership of Dignity in the Jewish Sanhedrinâ— who yet consented not to that Cursed Vote therein Namely He is guilty of Death Matth. 26.66 He was not buryed by the hands of those Scoundrels that Crucified him as probably the two Thieves were 2. The place where his Body was Buried was an Honourable place for he was not Buried in a Dunghil as some Sordid Persecutors and Tyrants have been nor among the Carcasses of Executed Malefactors in Calvary but in a Garden the best and most Honourable of places John 19.41 As the first Adam had sinned and did fall in a Garden even in a Paradise the Garden of God So the Second Adam will be buried in a Garden even in the Garden of an Holy and Just Man Joseph that the place of Christ's burial might bear a proportion to the place of Adam's Fall The place of Christ's Burial was the place of his Resurrection also and so as all in Adam did fall in a Garden So all in Christ Rose again in a Garden 3. The Tomb it self was an Honourable
his Candlestick c. Oh that we could cry to Christ Now if ever now or never before it be too late Vespera jam venit nobiscum Christe maneto Extingui Lucem nec patiare Tuam The Day is far spent and the Night is at hand c. The Night of Trouble is already come and how near the Night of Death is we know not Oh leave us not sweet Saviour Jer. 14.8 9. But if we grow cold and careless of the Gospel as Luke 12. v. 47. or dare to live in known sins as Ezek. 8.6 c. Christ will pack up his All and be gone if we lament not after the Ark as 1 Sam. 7.2 6 If we do not repent of our Sins and then do not take faster hold of Christ also as these two Disciples do here And as Jacob did long before and would not let him go without a blessing he had then let his Flocks and his Herds go his wives and his Children go when in his wrestling he said I will not let thee go Gen. 30.26 Thus likewise when the Lord told Moses that he would not go himself with Israel but turn them over to the Conduct of a Created Angel that himself might no longer be vexed with that stiff necked People Exod. 32.34 and 33.2.3 Moses will not lose his Lord so easily but cries out Lord let me die upon the spot here rather than that thy presence should not go with us c. Verse 12 15 16 17. wherein he challengeth God with his promise made Exod. 23 20. That God the Son that Angel and Lord of Angels might go along with them although the Justice of God the Father could not bear them nor forbear from destroying them He cannot be content to live or stir without some visible signs of God's gracious presence Oh that we were in such a holy frame of heart in all our Undertakings and Removals 'T is now become absolutely necessary for us to do as the People did who sought Christ out in a Desart place therein was their Faith they came up to him therein was their Hope and stayed him that he should not depart from them therein was their love to him Luke 4.42 If ever we have tasted how good the Lord is Psal 34 8. what a sweetness there is found in his gracious presence c. we cannot carelesly let him go as the indifferent World do that never tasted any good 1 Pet. 2.2 The 3d Remark is He went in and tarried with them and made Himself known to them in breaking of bread c. Luke 24.29 30 31. If we have but tasted the sweetness of Christ and of the Breast-milk of the Gospel and cannot be quiet without it even the Sincere milk of the Word of God but cries to Christ with good Abraham and like sons Daughters of old Abraham My Lord If now I have found savour in thy sight pass not away I pray thee from thy Servant Gen. 18.3 do not depart with thy Gospel from us for by these good things we live and herein is the life of our Spirits saith holy Hezekiah Isa 38.16 could we but Court Christ aright with both Fervency and Importunity as did the widow such an one is the Church if her Lord and Husband depart from her by a bill of Divorcement Luke 18.3 4 5 6 7. He would be prevail'd with to tarry as here and Matth. 15.22 to 29. Christ had no purpose to deny that woman's request who would not be said nay either by silence or sad Answers but at last grants her the Key of his Treasury and bids her go into it and please her self with any Mercy that she wanted c. So here he had no purpose to pass away from these Disciples though he made a shew of it by his posture not by his speech yet this was only to try their Affections and to prove how they prized his presence which once being demonstrated he went in and supped with them c yea turn'd their Supper into a Sacrament as the Romanists would have it to palliate their Dry Eucharist of Bread without Wine c. but it is most apparent to the contrary for an Inn was no proper place for it nor would Christ administer it to such persons as yet knew not who he was able or not able to minister it Nor would our Lord cross his own Rule in giving it to persons who had not examined themselves first 1 Cor. 11.28 nor made any preparation for it seeing Christ did not give any intimation that he was going about such a Celebration and for ought we know other Guests Supped with them in the Inn which could not be worthy Receivers N.B. Beside Christ never gave this Sacrament but once and that to the Twelve only now these two being of the 70 Disciples so had never seen him Administer that Ordinance could not possibly know Him by Breaking Sacramental Bread as Romanists say which they never saw before Indeed they had often seen his Customary practice in Blessing the Table and Breaking the Bread for common natural refreshment and though this were no more seeing moreover Christ used not here the words of Institution of the Holy Supper Take eat this is my Body which Romanists call the five words of Consecration for Transubstantiating the Bread into his Body N.B. Yet was it an extraordinary Priviledge to have Christ's presence in his glorified Body even at an ordinary Supper Happy are we when He will vouchsafe us his blessed presence at our common Meals but more happy shall we if we gravel with Christâ—â— Company the whoâ—e Day of our Lives in this lower World then at the Night of Death we shall be sure to sup with him in a Deâ—â—r Worldâ—s for so hath he promised us Luke 22.20 The 4th Remark is Christ made himself known to them 't is not said By breaking of Bread but in breaking c. Luke 24. v. 35. Nor is it said By a Form of thanksgiving that he constantly used Nor was it by working any wonder at the Table as some â—ay He broke the Bread so smooth and even as if it had been cut with a knife c but the particle in doth not denote the Cause But the Time to wit while he sâ—t at Table with them then was the Time when that which held their Eyes from knowing him hitherto was removed then the Lord opened their Eyes at the beginning of the Supper Which teacheth us 1. That we should never dare to eat unblest Bread c. 2. And to account it an high Divine favour that we have the free use of our senses How may our lives beheld as theirs was to hinder us from discerning one another And 3. That Christ may be present with us at Bed and Board at Home and Abroad and yet we may not be able to discern Him or his presence c. The 5th Remark is He vanished out of their sight not as a Spirit usually doth though it was a Spiritual Body
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
3. If it be appropriated to the Prince of life and glory as Christ is called so the gate of Ezeâ—â—â—ls Temple was for the Prince Ezek. 44.2 3. A mans Mouth is his gate and his tongue in that gate should neither stir nor sit still but at Christs command there is a time to speak and a time to hold ones peace Eccles 3.7 Christs time of speech and silence is a seasonable and profitable golden time such God-praising tongues are indeed as the tongues of Angels 1 Cor. 13.1 whereas God-blaspheming Tongues are no better than the tongues of Devils those Incarnate Devils have their tongues undoubtedly touch'd with fire from Hell To conclude concerning the Body and its Parts in a word all the Members of Mans Body were the weapons of righteousness before the fall but since they are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of unrighteousness Rom. 6.13 which phrase imports the Devil to be a King who hath his strong holds 2 Cor. 10.4 as well as his Kingdom Matth. 12.26 Sin is his Captaâ—n-General commanding the whole Body Rom. 6.12 he hath his fighting Souldiers under him which war against the Soul 2 Pet. 2.11 and every member of the body becomes a weapon of sin in the hands of those Souldiers Rom. 6.13 Now the throat is an open Sepulchre ready to receive a Mort-morsel in its gaping nature Psal 5.9 which sends out much noisome stench and wherein is oft buryed the good name of their betters when their Tongues as a Rapier hath first run them thorough now the feet are swift to shed blood Rom. 3.5 Isa 59.7 as Pauls were till God stopp'd him in his cursed Career or run into all evil trotting apace and taking long strides towards Hell as if fearing Hell should be full and no room to be for them before they get thither Now the hand is an hand of mischief Psal 26.10 Mans right hand is a right hand of falshood instead of a right hand of fellowship Gal. 2.9 of Faith and Love yea the Heart that principal internal member as 't is primum vivens ultimum moriens the first that liveth and the last that dyeth was before the fall as the Throne of Solomon whereon the King sat and as the Sanctum Sanctorum the holiest place of the Temple wherein God dwelt but now 't is become Satans seat Revel 2.13 he hath filled the Heart from corner to corner Act. 5.3 and he hath filled it with Murther Adultery c. Matth. 15.19 yea with all unrighteousness Rom. 1.29 top-full of vanity and villany So that the heart of the wicked is now little worth Prov. 10.20 as little as may be till purchased by the merit and renewed by the Spirit of Christ 'T was a great Curse Elijah denounced against Ahab that his Ivory Pallace should be turned into a stinking Privy 1 Kin. 22.39 with 21.22 and 2 Kin. 10.27 yet far worse is befaln the Heart of Man which was holy and excellent but now is become a receptacle of all uncleanness See my Hearts Treachery at large While Adam was a wise man in his pure estate his heart was at his right hand he managed his matters discreetly and dextrously he was handy and happy at all his concerns but becoming a fool by his disobedience then his heart falls to his left land Eccles 10.2 this made him and his do all things aukwardly as those that are left handed ever after His Eyes were at first in his head Eccles 2.14 but sinking into his heels he ran away from God when his heart was touched with hell-fire in the fiery darts of the tempter Ebur nitidissimum adhibito igne nigrescit the brightest Ivory if smutched with the fire contracteth a filthy blackness then was the Ivory Pallace of innocent Adam sadly soiled CHAP. IV. Of the Soul of MAN HAving discoursed largely of the excellency of the Body which is but the House Scabbard and Cabinet the Soul is the Guest the Sword the Jewel in the Body I now come to speak of the Souls Excellency 1. in general As the greatest thing in the great world is Man so the greatest thing in the little world Man is the Soul which Jacob calls his honour Gen. 49.6 or glory as the word Chabod signifies The Soul is the glory of a Man not onely as it is the Breath of life and of a more noble nature than other Creatures but also as it is a beam of Eternity an abridgment of the invisible as the Body is of the visible world and as it is a Spirit that had its immediate original from the Father of Spirits Hebr. 12.9 Gen. 2.7 Num. 16.22 and seeing the Soul is a nobler part of Man than is the Body therefore 't is frequent in Scripture Synecdochically to put Soul for Man and Souls for Men Gen. 12.5 14.21 Exod. 1.5 c. The very light of nature hath called it Divinoe particula Aurae a Particle of Divine Breath that the Soul is of a noble nature is one of those Natural principles which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common notions of the light of Nature like that the whole is greater than the part and like that one and two make three c. Nature dictates those Truths and so likewise that the Soul of Man is an excellent Creature and made for excellent employment insomuch that the Sage Heathen Seneca could say of his Soul Major sum ad majora natus sum quà m ut Corporis mei sim mancipium My Soul is a greater thing and made for greater ends than that it should be a bond-slave to my Body Hereupon Christ refers that great point that a Soul was better than the whole world Matth. 16.26 to their own though carnal Consciences intimating how it was Truth in it self and that if they had the least spark of natural reason left in them they must judge it to be so the bare recital of it was sufficient demonstration how much more doth the light of Grace far clearer than that dim light of nature discover the excellency of the Soul that it is a pretious Jewel which God himself made up and laid up in the curious Cabinet of the Body that at death is resigned up unto God again All Saints learn this lesson from their dying Saviour saying Father into thy hands I commend my Spirit Luk. 23.46 Our Lord had received his Soul as he was the Son of Man from God and now as a Sacred Depositum or pledge his Father had betrusted him withal he commits and commends it into his Fathers hands again as a most faithful keeper of it who within three days restored it to his Body at his Resurrection The like did David who was Christs Father and figure Psal 31.5 Into thy hands I commit my Spirit And this lesson that blessed Proto-Martyr Stephen learnt of his Saviour Act. 7.59 Lord Jesus receive my Spirit This was one of the seven Sentences which our Saviour spake upon the Cross and though undoubtedly
and of the same nature with Angels 3. The formal cause the Soul was made not after the similitude of any Created thing but after the Image of God himself the Creators both in respect of its substance and qualities 4. The final cause both of the Creation of the Soul and of its redemption also was 1. That it might be the Temple of God and the Habitation of his Holy Spirit in this world 2. That it might Temple with God and sit shining upon a Throne in the world to come This noble end in both worlds together with the other three causes make the Soul like Saul higher by the head and shoulders than all other Created Beings It follows then that it is a most foolish thing to play away such a noble and pretious Soul which God hath given to Man unto Satan for his Toys and Trifles only We do judge the ignorant Indians very injudicious in making away their Gold and Jewels by way of barter and exchange onely for old Mettal and gawdy Pictures and our Courts of Judicature doth judge those Children to be natural Fools by Law that will part with Gold for Counters such a one is deemed not Compos Mentis incapable of inheriting his Parents Estates and so the Judge doth disinherit him But this bartering away of a most pretious Soul for a few toys of worldly Treasure Pleasure and Honour is far worse than either of the former and none but Children and Fools would make such fond Bargains Oh how unfit are such to be betrusted with the true riches Luk. 16.11 12. or with a truly rich Soul so it is in it self and its own nature Yet many such fools and children there are we see in the world so betrusted which sell away their Souls for trash and trumpery pro Thesauro Carbones 't is a sorry exchange of a Pearless Pearl for poor Pebles a gaining of dung and losing a Diamond Oh how unworthy are they of such a pretious Soul that dare sell their own Souls as the false Prophets did the Souls of the people only for handfuls of barley and for a piece of bread Ezek. 13.19 like so many base Gypsies or common beggars a pretious Soul was no more set-by by them Such do little consider 1. The worth of their Souls while they are yet in their hands unsold away If a Jeweller after much pains and skill in polishing his Jewel into a most exquisite piece cannot chuse but be much troubled to see his precious Pearl faln into the hands of such Fools or Children as neither know how to value it nor how to use it So this rare and choice piece wrought by Jehovah the Jeweller so transcendent in its due and true estimate that the Spirit of God seems at a stand to find out any thing to equal the Soul in its value saying What shall he give in exchange for his Soul Mark 8.37 We may say after the manner of Men that God cannot be well pleased to see a precious Soul of his making Isa 57.16 Jerem. 38.16 fall into a fools hand that hath no Head nor Heart to improve it Prov. 17.16 Oh what sublime stupefaction even stuns the minds of most men that they do not consider the worth of the Soul but wilfully cuts the Throat of it and having no Heart to look after Heaven while it may be had do trifle away their precious Souls in their sinful courses and their hard and impenitent Hearts do plainly fool away their own Salvation 2. As they do not consider the worth of the Soul so neither do they consider the loss of it what kind a loss the loss of a precious Soul is they consider not 1. That it is an incomparable matchless loss yea though a Man should gain the whole world by losing the Soul Christ himself declares it a most silly sale and no better than a bruitish Bargain Matth. 16.26 All the world cannot weigh in worth against one Soul This was the Divine Sentence that Francis Xaverius gave John the Third King of Portugal to meditate every day one quarter of an hour on to wit What shall it profit to win the whole world and to lose one Soul Wherein our Saviour deals with the worlds darlings to convince them of their mad folly as Elijah dealt with Baals Priests to convince them of their gross Idolatry 1 Kin. 18.23 24 25 30 33. where Gods Prophet in his Tryal by Sacrifice grants them all the advantages that might be lest it should be pretended that their God was sullain and therefore silent and takes all the disadvantages to himself He gives them dry wood and takes wet wood to himself c. that the Miracle might be more manifest and without exception yet was he too hard for them even so Christ here grants the worldling all the advantages of the world all that the whole world can afford to its darlings to wit pelf pomp and pleasure yet one pretious Soul though never so wet with the water of adversity outweighs all the world there is no Comparison between them the loss of it is an incomparable loss If to lose a mans life for money be look'd on as a madness what is it to lose the Soul which indeed cannot be lost in respect of being and property though it may be in respect of well-being and felicity As there is no comparison betwixt a mans pretious life and his perishing wealth so that skin for skin and all that he hath will he give for his life Job 2.4 that is any skin of Cattle Servants Children to save himself in a whole skin the Traveller parts with his purse to the Robber and the Mariner with his Cargo to the storm that their lives may be spared so there is less comparison 'twixt worldly vanities and a most pretious Soul Seeing 1. the light of nature hath Philosophiz'd that Man is nothing else but a Soul cloathed with a Body and that this noble Guest and Royal Inhabitant dwells in it as in an house of clay or in a bag of dust and therefore persons are usually called Souls the more excellent part denominating the whole yea and that the Soul was made for noble imployment and should not be brought into subjection unto any sordid things below its own excellency as worldly things be 2. The light of grace doth much more Theologize that the Soul is a most precious Jewel which God himself hath laid up for a little time in the curious Cabinet of the Body Psal 139.15 16. and therefore all the Saints in all ages learnt this lesson from their dying Saviour to resign up this Jewel which they had from God at death unto God again Though our dying Redeemer did commit his dear Mother to his beloved Disciples care Joh. 19.27 yet did he commit this precious Jewel his precious Soul to his Heavenly Fathers care Luk. 23.46 3. It was Christs judgment which is certainly Infallible as he is Truth it self and cannot lye that the whole world
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though â—â—â—ou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â—3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
Argued and Illustrated as 1. Hell is cal'd the Bottomless pit Revel 9.1.11 and 11.7 and 17.8 and 20.1 3. as if it were a dark Dungeon with a narrow entrance into it and eternity to the bottom of it so that Souls there are ever falling and crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe woe quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ever Lord yet never do reach to the bottom 2. There is no Room for Repentance in this Damned estate Now if ever now or never must we be reconciled to God Now is the Accepted time now is the day of Salvation 2 Cor. 6.2 The Apostle beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this present now because oportunity is headlong bald behind having never a Lock to catch hold of and therefore if once past is irrecoverable if the day of Salvation be once over it will never Dawn again If we receive not Mercy while we are in the body we can never saith Cyprian receive it when out of the Body there is no Mercy but all Justice then to be expected and endured 3. No man can by any means Redeem his Brother from Death Psal 49.7 much less from Damnation whatever the doting Dreams of Romish Doctrine say to the contrary and therefore all the Money which hath been given for Masses Diriges Trentals c. for praying Souls out of Purgatory hath been cast away and lost Money for Money bears no mastery in the other World and that fictitious fire was designed and devised onely to make the fire in the Popes Kitchin burn the brighter seeing all that Money so disbursed doth purchase fewel for it No nor the prayers and fastings of surviving friends can recover a Soul out of Damnation 4. No nor the Holy Angels in Heaven can redeem a Soul out of the torments of Hell for then there would be more Redeemers than one but Christ is the onely Redeemer there is but one Mediator 1 Tim. 2.5 both of Redemption and of Intercession besides him there is no Savour Isa 43.11 1 Joh. 2.1 the Papists therefore are gross Idolaters in setting up Angels and Saints to be their Saviours we should acknowledge no other Master of request in Heaven but Christ 5. No nor yet higher the very Bloud of Christ and if any thing could that would do it but that cannot then Redeem a Soul ex Instituto Secundum pactum according to the Divine Institution and covenant of Grace for thereby the Bloud of Christ was shed for the sins which penitent Sinners do commit in this world and not for those sins which impenitent Sinners carry with them out of this World into another Their wilful and final refusing of the Gospel-remedy and their Trampling under foot the Bloud of Christ as if it had been the filthyest Dirt in the Street maketh their Repentance in this Life Impossible much more their Redemption in the next Life There is no more Sacrifice for the sins of such Heb. 2.3 3.19 6.4 10.26 3. As Vain men doth not consider 1. The worth 2. The loss So neither doth they consider 3. The exchange of their Souls which is like the selling of the Jews A damage that could not be countervailed Esth 7.4 that is It is not Hamans ten thousand Talents Esth 3.9 nor ten more to that which can make up the loss that the King is sure to sustain by the Slaughter of the Jews such a vast Diminution of the Annual Entradoes would happen thereby how much more in the Exchange of the Soul if a right estimate be made there is no proportion 'twixt it and the World for 1. There is the disproportion of the most noble thing exchanged for that which is Ignoble as before in eight particulars in all exchanges or purchases there should be Charum pro chariori something dear given for what is more dear Now the Soul being the very Elixir and Quintessence of all beings so neer a kin to the Divine Nature must needs be much more Noble than the base things of the World for which too many do exchange them though they be Dung to it The 2. Disproportion is the exchanging of that which is essential and intrinsecal for that which is onely extrinsecal and circumstantial such as the world is with all its Beauties and Braveries Christ said to his Disciples The Life is more worth than meat and the Body than Raiment Math. 6.25 now if the Body be more worth than Raiment how much more is the Soul more worth than all the accidential things of the World for 't is the principal part as 1. We have our being by it had it not been for the Soul we had perished in the Conception and been as the untimely fruit of a Woman we have our continuance as well as our original from it 't is neither Riches nor Honours make a Man Plato saith Anima Cujusque est Quisque The Soul of every man is the Man himself the Body is not mentioned in the story where 't is said Man became a living Soul Gen 2.7 and if the Body give not the being much less Bodily goods of which Cato could say let men take them all away I am Cato still We lose not our selves if we lose not our Souls 3. The Soul gives us not onely our being but also our well being If it be but well with the Soul 't is well with the Man whatever his outward condition be If the state of the Soul be good all is good This made Paul and Silas sing in Prison and all the Martyrs joy in tribulation this made them happy in the midst of misery on the contrary the misery of the Soul is the Soul of misery let a man have a Confluence and Quintessence of all created comforts yet a wounded Spirit spoils and sowers all and makes him for all this a Man of misery The 3. Disproportion is 't is exchanging Eternal treasure for Temporal trash which is as transitory as the Head-long Torrent 1 Cor. 7.31 the Glory of this World is but a blaze and then dyes If it dye not to us we shall to it Eccles 1.4 All are either as empty swelling Bubbles or painted Butterflies which quickly fall down or fly away but the Soul is Eternal and goes to a place Eternal as Elijah did and then dropt are all worldly things as he did his Mantle they all have wings then to fly from us and we from them 1 John 2.17 Oh then exchange not thy Soul with profane Esan for pottage or with Dives for profit then it goes to Eternal woe as his did If not thou reserves it as a Diamond to beautify Heaven with it shall sparkle there Eternally a Vessel of mercy upon the shelf of Glory among glorifyed Saints and glorious Angels CHAP. V. Of Adam and Eve in the pure state THe state of Innocency wherein God created Adam and Eve was dignified with sundry excellent blessings some Internal and some External 1. The Internal perfections wherewith God blessed them
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
Sentence must be supply'd with something to make it sense as many concise Hebrew phrases do oft require so this must have subjoined to it either was or died or found either he was not as in our reading or he died not as 't is said of the end of all the other Patriarchs in Gen. 5. Or Lastly he was not found as the Apostle according to the Greek Version explaineth it Heb. 11.5 In those very words and Moses signifying that he appeared no more was seen no more in Vivis among the living in the sight and Society of men the Chaldee addeth he appeared not and yet the Lord kill'd him not for it was not with him as with the other Patriarchs in the common course of mortality he being the candidate of Immortality as the ancients call'd him Though some Jewish Rabbins make a strange Inference from this Phrase He was not that Enoch still liveth suppose it true in sano sensu yet it cannot from hence be inferred for the same Phrase imports to be dead as Rachel wept for her Children because they were not Jer. 31.15 Mat. 2.18 And when Joseph was supposed to be dead Jacob said of him Joseph is not Gen. 42.36 The second dark expression of Moses is For God took him which though it be intricate yet it plainly answers that Rabbinical Incongruous and improper inference that Enoch liveth not now in the Land of the living For God did assume him from hence to himself and 't is the import of these common sayings when Godly persons do die that God taketh them but when wicked ones die that the Devil taketh them Thus Moses Phrase Kilakak otho Elohim Implies that Enoch died to this lower World at least by way of Equivalency as will more appear afterwards he disappeared on Earth and Moses renders this reason for God took him to the upper World and up into Heaven the word Lakak signifies tulit transtulit assumpsit vel ad se Recepit God took him or translated him or assumed him and received him to himself in bliss from hence other Hebrew Doctors do us strangly as those before infer that God took away Enoch by a sudden and untimely death yet without any pains or pangs thereof grounding their groundless notion upon Jon. 4.3 Where the Prophet desires God to take away his Soul but those Rabbins do only deprave that Text and make no better than a mock of this Divine Miracle in Enochs Translation for this Phrase God took him Imports not his death but his miraculous assumption into Heaven as appeareth 1. Because otherwise Moses would have said of Enoch Vaiamuth and he died as he saith of all the other Patriarchs 2. Neither doth Moses say that God took away his Soul as the Prophet Jonah pray'd that God would take away his Soul Jon. 4.3 Kach-nah eth naphshi mimeni I pray thee take away my Soul from me accordingly is that saying of Christ No man taketh away my Soul from me but I lay it down of my self Joh. 10.18 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is added to the word take as Nephesh the Soul is added to take in Jon. 4.3 but here the word took is used alone to imply that not only Enoch's Soul but his Body too were taken up into Heaven and in Ezek. 24.16 though the Word Soul be not added to take yet Machimad Gnencka the desire of thy Eyes is adjoined there also 3. The wisest of the Hebrews did understand this Phrase God took him not for his Death but for his Translation as that best of all the Apocryphal Books Ecclesiasticus witnesseth Chap. 44.16 Where Jesus the Son of Sirach reputed among the Jews next in wisdom to Solomon who therefore imitated Solomon in his proverbial sayings saith that Enoch pleased the Lord God therefore was he translated for an Example of Repentance to all Generations 4. That famous Rabbi Onkelos who lived about the 9th year after Christ and who writ that excellent Chaldee-Paraphrase saith Deus non passus Enochum mori God suffered him not to die c. He expresly denies that he was dead or that he took him away by death therefore the Jewish fable is to be exploded and there be other both Jewish and Popish opinions of the same bran which deserve no better entertainment than explosion or hissing at and hurling out of our belief As 1. The opinion of Aben-Ezra that Enoch died because 't is said Gen. 5.23 All the days of Enoch were 365. Now saith he If Enoch were still alive and not dead these should not be all his days But this Objection is thus answered 1. The Scripture maketh mention only of the years of his life upon Earth His years with God are not to be reckoned amongst men As the Apostle saith of Christ who in the days of his Flesh c. Heb. 5.7 'T is well known that Christ is now in his Flesh or humane nature in Heaven yet these only are accounted the days of his Flesh while he conversed in his Flesh with men on Earth And the second Answer is The Apostle plainly expresseth that Enoch was translated that he should not see Death Heb. 11.5 It follows hence therefore he died not The 2d Fabulous Figment of Jewish Doctors who triffle further concerning Enoch saying he had the shortest life of all the ten Patriarchs before the flood because though he was a good man yet he was given to pleasures and therefore lest he should wholly degenerate God took him the sooner away to prevent his Apostacy Thus that Apocryphal Author in wisdom Ch. 4.11 Saith He was taken away lest wickedness should Alter his understanding or deceit beguile his mind Which words if meant of Enoch by them have not so much of the Divine Wisdom of Solomon as that book is called as of the Humane Spirit of Philo the Jew the supposed Author of that book who living after Christ yet persisted in his Jewish Incredulity and gave out this private interpretation upon Moses's History of Enoch Divinely inspired whereunto Philos gloss holds no fit congruity Considering 1. To be a good man and yet to be a Voluptuous man are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent 2. Neither doth the Author of that book of Wisdom name Enoch either in his 10th or 11th v. or any where else in that 4th Chapter but speaks in the General of Godly persons that are oft taken away betimes from evil to come 3. God could have preserv'd Enoch in ways of Godliness from all Apostacy had he lived three times longer as God did his Son Methuselah in a Godly life to the end of 969 years and as he did Lamech his Grand-child for 777 years and as he did Noah his great Grand-child for 950 years although those times all along after Enoch grew worse and worse and accordingly Temptations to Apostacy grew Stronger and Stronger The same divine power that kept all the other Patriarchs to the End and Enoch to the time of 365 years in Gods fear
in the Faith of it v. 13. It is the custom among men first to take Possession and afterwards to Inherit and Enjoy which may be some reversion only and personal peaceable possession may by some long Lease be Interrupted for some Generations This was Abrahams case yet took he Possession of the Land because of his Title to it which was threefold 1. By Promise 2. By Conquest 3. By Purchase 1. By way of Promise God made Canaan to belong unto Abraham by making a Promise of it to him no less than four times Gen. 12.7 and 13.15 and 15.7 and 17.8 This Promise of God being a fourfold Cord Abraham accounts his best Free-hold hereupon he left his present Possessions in Ur and in Haran though he saw not so much as a Foot of the Land of Canaan made over to him as an Inheritance in his day Act. 7.5 yet he look'd upon all as his own This History containeth a Mystery to wit thus it is with all the Faithful as it was with the Father of the Faithful such have the Spirit of Truth to assure them of their Interest in Divine Promise 2 Cor. 1.22 and 5.5 Eph. 1.14 't is an Earnest This makes them exceeding Rich though they see not the Actual Performance of them in their day The wealth of a man is not reckoned so much by the ready Cash he hath by him in his Coffers as by the substantial Bills and Bonds c. he is able to produce thus the greatest part of a Believers Wealth lyeth in good Bills and Bonds under Gods own Hand and Seal all Signed in his Word and Sealed by his Spirit He therefore accounts Heavenly Promises far better than Earthly Performances as Abraham did only take Possession of Canaan which afterwards he was to Inherit so a Christian takes Possession of Heaven with his Name written in it Luke 10.20 and with his Heart Panting towards it 2 Pet. 3.12 having his Conversation there while his Commoration is here and Abraham asked a Sign to assure him of his Inheritance Gen. 15.8 not because he believed not Gods Promise thrice made over to him before but that he might the better believe after How great is Gods Love to us in giving us his Sacraments wherein he maketh himself Visible as well as Audible to us Yet this is greater Love to give us the Privy Seal of his Spirit as well as the Broad Seal of his Sacraments for our better security 2. By way of Conquest Canaan belong'd to Abraham in his Conquering Chedarlaomer c. Gen. 14.4 15 17. This great King was the Son of Elam the Son of Shem Gen. 10.22 and According to Noahs Prophecy Canaan shall be Shem's Servant Gen. 9.26 this Chedarlaomer was Lord over the Canaanites and over those chief Cities which stood in the plains of Jordan Abraham conquers him in battel so Canaan became the Conquerours by Conquest he became the Heir of Canaan the History holds forth this Mystery that all Christians the Children of Abraham are by their New-Birth Born Heirs of Heaven the Celestial Canaan they should therefore be Valiant for it Jer. 9.3 And Violent to Storm it Mat. 11.12 'T is the meek that Inherit the Earth Mat. 5.6 but 't is the Violent that both wins and wears Heaven as above As Davids worthies brake through all Difficulties to come to the well of Bethlehem 2 Sam. 23.16 So the good Souldiers of Christ 2 Tim. 2.3 should endure all hardness and hold Heroick resolutions to have Heaven by Conquest whatever it cost them that they may be more than Conquerours even Triumphers Rom. 8.37 2 Cor. 2.14 what was said of Cyprus that the Richness of that Country did sollicit the Hungry Romans to attaque and overcome it may be much more said of Heaven in its bliss-ful Riches When Israel heard that Canaan was the glory of all Lands this made them run violently through all dangers to subdue and enjoy it when Joshuah saw the slackness of seven Tribes which had received no Inheritance nor cared to do so consulting their own case and not daring to wage a new War he severely checks them saying How long will ye be slack to go up c. Josh 18.2 3. So we must lay hold on Eternal Life 1 Tim. 6.19 3. By way of purchase Canaan was Abrahams Though all the Land was his by Promise yet he procures only a Burying place by purchase Gen. 23.16 â— not having a Foot of it for his own present possession This purchas'd Burying place was an earnest for all the rest hence all the Patriarchs Dying after desir'd to be Bury'd in it Gen. 47.30 and 50.25 a Sepulchre of ones own was a sign of firm possession Isa 22.16 As in Shebna's case who hewed out for himself a stately Sepulchre in Jerusalem as it he had been of the stock Royal and had a right there whereas he was but a stranger an exotick Plant and a meer Mushroom or Terrae-filius an up-start Forreigner yet died a disgraceful out-cast v 18. but Abraham's Assurance made to him of this Burying-place Gen. 23.20 was a Prophetical Sign of a certain future possession as Jeremy's was Jer. 32.7 10 15 43. Hence flow some Remarkable Inferences As 1. Abraham was the first Purchaser of Land that is mention'd in Scripture yet his Purchase was not a place to build on but to Bury in which teacheth us our chiefest care should not be for this present Life being only Pilgrims here and living only as in Tents but for the life to come the very Egyptians had some notions of this great Truth in their building but mean houses yet most costly Tombs but the Hebrews saw it more clearly in calling their burying-places Beth Cajim the House of the living Job 30.23 Isa 14.13 Psal 49.14 and 89.48 as Heaven is call'd the Congregation-House of the Souls of Just Men Heb. 12.23 So the Grave is the Congregation-House to Which the Bodies of all the Living are assign'd 'T is the publick or common meeting-place hence when Godly Men Die they are said to be gathered to their People Gen. 25.8 17. and 49.33 Numb 31.2 'T was the Jews custom to Hew out their Sepulchres long before their Death to be standing memorials of their mortality thus Joseph of Arimathea had his Tomb in his Garden that his choicest delights there might be moderated with meditations of Death whereof he was there also minded Mat. 27.57 60. The 2. Inference is Abraham is call'd the Heir of the World Rom. 4.13 much more must he be the Heir of this little Land of Canaan reputed no bigger than our Wales wherein he had now sojourned about sixty years yet purchased not one Foot of Inheritance save only this Burying-place in it at that time for his Dear Dead Sarah 't is not Improbable though that some of his Family so numerous might Die in so long a space of time yet we read not a word of his Carking care for purchasing Possessions wherein to entertain his numerous Family
The Inequality of strength both in these two Brothers and in their People Esau was stronger than Jacob and the Edomites than the Israelites where there is equality of Force betwixt two contrary Parties there is a drawing Match of it and neither wins the Day but Esau is revealed to Rebekah to be stronger than Jacob for he was Born all Hairy more like a Man than a Child a Bearded Man or manly Child hence called Esau of Gnasah Hebr. made as if made a perfect Man at the first both with a Beard and with a Pubes from his Birth as if he had been a Mature Man Hairy as a Kid. So being Superior in Force of Body he designs the Death of Jacob the weaker and puts him to the run into Mesopotamia and when he returned after Twenty Years absence Esau meets him in an Hostile manner with Four Hundred Cut-Throats at his Heels when Jacob had but a tender Flock no way accoutred for Defence or Resistance Thus also the Edomites of Esau were a setled and powerful People when the Israelites of Jacob were but wanderers in the Wilderness The Posterity of Esau were sooner advanced to Royal Dignity than the Posterity of Jacob who were at that time in Egyptian Bondage under the Iron Rod when the Posterity of Esau were then swaying a Golden Scepter Gen. 36.31 Edom flouriâ—â—â—s with Kings and a Kingdom while Israel was groaning under Aegypts Taskmasters So Pomp and Posterity is no sure sign of a true Church and when Israel came thence towards Canaan desiring a bare passage through Edom thither yet Edom denyed it Numb 20.14 4. The Conquest or Victory of the lesser over the greater or of the weaker over the stron ger The elder shall serve the younger Verab Jagnabod Isagnir The particle Van is adversative and must signifie But Hebr. but the more shall serve the fewer and greater the lesser the Hebrew Rab from whence great Men and Masters are call'd Rabbies Joh. 1.39 Mat. 23.8 signifies one Superior in Dignity as well as stronger in Body this the Holy Ghost translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater shall serve the lesser Rom. 9.12 So Esau and his Edomites were every way Superior to Jacob and his Off-spring but God inverted this order of Nature for though Naturally the lesser serves the greater as the Servant his Master yet the great God will over-rule it so that the Victory shall fall to the lesser over the greater not so muâ—â— by Humane helps as by a Divine hand If we take this Literally as to Persons it cannot be 〈◊〉 that Esau did over serve Jacob but rather the contrary for Jacob call'd himself Esau's Servant Gen. 32.18 20. and he call'd Esau his Lord Gen. 33.13 14. and did him Homage bowing himself to the Ground many times before him Gen. 33.3 c. yet though the Oracle hold not thus Literally in respect of their Persons it holds figuratively true in respect of their Posterities for the Posterity of Jacob or Israel Gen. 32.28 did subdue the posterity of Esau As 1. Under David 2 Sam. 8.14 though afterwards for their Sins the Edomites broke their Yoke as Isaac had Prophecy'd Gen. 27.20 after their subjection of an hundred and fifteen years 2 Kin. 8.20 And 2. In the time of Hircanus the Son of Simon the Macchabee as Josephus and others relate after which Herod an Idumean put the yoke upon them again for he obtain'd to be King of the Jews so that Jacobs Dominion foretold by the Oracle had indeed time enough for its Figurative accomplishment being granted only quamdiu se benè gesserint upon their good Behaviour yet must it be chiefly understood Mystically and Spiritually both in respect of their Persons and in respect of their Posterity For 1. As to their Persons though Esau that he might lose no time began betimes to oppose Jacob even before he was Born and had also the Priviledge of Primogeniture which gave him a Ruledom over his younger Brother Gen. 4.7 literally taken but figuratively Esau serv'd Jacob and became his Inferior when he sold him his Birth-right and forfeited yea forsook his Fathers Blessing in separating himself out of Canaan into Mount Seir whereby he cast away his Fathers Religion and cast himself out of his Fathers Covenant then the greater became subject to the lesser and Jacob got a threefold Dignity above Esau 1. In the pre-eminence of the Birth-right which was a Type of the Grace of Adoption 2. In the Right of Inheritance in the Holy Land which was a Type of the Heavenly Canaan 3. In the Prerogative of both the Covenant and of the Church out of which there is no Salvation The Church of God was propagated in Jacob's Posterity not in Esau to which Church an humble Subjection is promised Isa 49.23 All these three prodigious Priviledges did the Divine Oracle design to the younger and detract from the elder and that as they were Dona Throni the Gifts of the Throne as well as Dona Scabelli Footstool-gifts Things that were not only commodious to this present Life but also pertaining to the Life to come which their godly Parents might possibly at least in part understand And 2. In respect of their Posterity though Edom flourish'd long in her Dukes and Kings and fared better in this World than Israel in the House of Bondage and in the wayless Wilderness did as before yet the Lord enabled David to cast his Shooe over Edom Psal 60.8 that is I will throw my Shooe at the Heads of those Edomites and make them to take it up or I will make no more of Subduing them than of casting my Shooe over them or I will walk through their Countrey as a Conqueror and trample upon them yea trend them underfoot 'T was the Lord that brought him into the strong Cities of Edom to Subdue and Sack them Psal 60.9 10. ☞ Under all these literal and figurative meanings of this Historical part There is 2. A Mystical sense of this Oracle a Mystery in the History which lies lurking in it yet lifts up it self and looks out of the Cloud wherein it is wrapped and offers to us no obscure signification The First Mystery is The Doctrine of Predestination lay in the Womb of Gods Eternal Decree as Esau and Jacob did in Rebekah's Womb from whence as to us the state of Degeneration preceded the state of Regeneration as Esau did Jacob in Birth this is before time That this is no Broken-Brain'd Allegory nor the Frothy Exuberancy of any wanton Wit appeareth from two Divine Testimonies one from the Old Testament and the other from the New The First is that of the Prophet Malachi Chap. 1 2 3. Saying Was not Esau Jacob's Brother saith the Lord yet I loved Jacob and hated Esau This is the Prophets Inference from the Divine Oracle the Elder shall serve the Younger for servitude came in with a Curse Gen 9.25 So figureth out Reprobation or the Hatred of God Joh. 8.34 35.
Eph. 1.22 23. Thus Joseph will have as Pharaoh's Vice-Roy all him Fathers Family with him that where he was in Pomp Peace and Plenty there they might be also And thus Jesus our Brother will have all his Brethren with him it was part of his joy on Earth while he was below to have them about him Mat. 28.10 Go tell my Brethren they must meet me in Galilee c. Mark 16.7 how much more to have them with him in Heaven the Head will draw up all the Members not leaving so much as a little Toe here below into the Fathers Bosom This meeting of Head and Members one with another shall be a more joyful meeting than that of Jacob and Joseph c. or of the two Cousins Mary and Elizabeth the presence of Christ though but then in the Womb made John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to skip and spring more like a suckling at the Breast than an Embrio in the Womb and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Dance a Galliard as the two Greek words import Luke 1.44 46. leaping levalto's for the Saviours coming what shall the presence of our Joseph or Jesus do in the Joys of Heaven If that joy of Jacob and Joseph's meeting cannot be conceived much more incomprehensible is the joy of our meeting our Lord in the Air 1 Thes 4.17 as Jacob's Family met Joseph in Goshen Gen. 46.29 Sermo non valet exprimere experimento opus est 'T is fitter to be believed than possible to be discoursed yea 't is impossible to be discovered 1 Cor. 2.9 we may as soon compass Heaven with a Span or contain the Ocean in a Nut-shell The second evidence of Jacob's joyfulness at this meeting of Joseph was his saying Now let me die c. Gen. 46.30 Jacob could hardly hear the News of Joseph and live His Heart fainted when he heard that Joseph was yet Alive Gen. 45.26 but when once he saw him now saith he let me die He had said before upon the Tidings of Joseph's life 'T is enough Joseph is yet alive I will go down to see him before I die Gen. 45.28 He had almost pined away in a lingring Desire of his Son Joseph long 23 years and hearing he was living when he thought him all that time Dead then he cryeth it is enough I have enough of Content and enough of life may I be but so happy as to see him once before I die And now having obtained that Desireable and Delightful fight of his supposed lost Son He calmly composeth himself to a willingness to die Saying I have lived enough I have my life for his life was bound up in the life of the Lad I have longed enough I have my love for he loved him above all his Sons I have sorrow'd enough I have my joy and I have seen enough in seeing him whom my Soul desired to see The sight and embracement of Joseph was to Jacob so transporting as was that of the Blessed Babe Jesus at Bethlehem to good old Simeon who Sung his Soul as it were out of his Body when he had laid Christ in his Heart as well as lapt him in his Arms singing I fear no Sin I dread no Death sweet Babe of Bethlehem let this Song serve for a Lullaby to thee and for a Funeral to me Oh sleep thou in my bosom and let me sleep in thy Peace Luk. 2.29 30. Thus Jacob in his embracing of Joseph was under the like Raptures rejoycing more for Joseph's life he had from him his Father than for his Honour he deriv'd from Pharaoh Thus as Jacob was welcom First to Joseph So Secondly was he welcom to Pharaoh for Joseph's sake That it might be so Joseph putteth forth his great Prudence Piety and Humility in many particulars As 1. He at this merry Meeting instructs his Brethren unacquainted with Courtship being wholly Educated in Countrey Affairs how they might comport themselves before the King and his Courtiers when he presented them to him for he brought his Brethren to Pharaoh before he brought his Father Gen. 46.31 32 33. with 47.2 7. wisely supposing that the King would desire to see these same new strange Guests his highly honoured Joseph's Relations 2. He foresaw his next work after meeting his Father and his Family was that he might now procure a commodious place of Residence for them which Pharaoh had promis'd in the general Ye shall eat of the fat of the Land Gen. 45.18 20 Now he would have that Royal general Promise confirmed to that particular place of Goshen in their Presence and Audience 3. Though Joseph had this frank Offer of Pharaoh was his great Favourite and Vice-Roy yea and had Invited his Father with a promise to nourish him and his Family particularly in Goshen Gen. 45.10 11. all the five following years of the sore Famine yet will Joseph do nothing for his Friends notwithstanding his Princely Power to fix them in that Fertile Countrey without the Kings Privity and Approbation 4. As Joseph promis'd Goshen to Jacob either out of Conference he had with Pharaoh concerning it or out of confidence of his Royal Assent whenever the motion was made to him as it was Gen. 47.4 6. So for his actual performing of that Promise he effectually obtains the Kings Grant and Royal Licence whereby he prudently prevented the Arrows of those Arch-Archers afore-mentioned the envious Courtiers who were never wanting to wait for his halting and would have shot sore at him for abusing his Authority well-knowing that envy attends upon Honour and always aims at the highest The tallest Trees are weakest at the Tops His Providence in avoiding that offence had he acted by his single Principality was as a Back of Steel to make his Bow abide in strength 5. His marvellous W sdom and pious Modesty appear in this also that he did not send any of those Courtiers that attended him in his Riding to meet his Father in Princely Equipage with his Charet and much attendance Gen. 46.29 but as he humbled himself to his Father and his Family jumping out of his Charet as the Rabby's relate and casting away his Princely Bonnet and other Ornaments of Honour that they might the better discern him and falls down before his Father in all Filial Subjection and Reverence wherein he was not to act the part of a potent Prince but of a dutiful and submissive Son so here he humbles himself to become their Messenger himself to Pharaoh saying I will go up and shew Pharaoh c. Gen. 46.31 for none could expedite that Affair so well as himself having the Kings Ear and so high in his Favour that Pharaoh could deny him nothing he requested This teacheth that what we can and ought to do our selves and that best of all with our own Hands we may not commit it to be done by other Hands as is the custom of careless and slothful ones Non-residents carry on their cure of Souls by their Curates or Journey-men 6. Joseph
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be bette◠Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
Mark the perfect Man and behold the upright for be his Beginning and Middle never so Troublesom yet the End of that man is Peace Psal 37.37 or at least his After-End He shall have a Goshen a Shalom or Salem Hebr. Peace either here or in Heaven he shall by Death enter into Peace Rest in his Bed Isa 57.2 though he should not die in his Nest as Jacob did here and Job desired Job 29.18 and accordingly did so notwithstanding all his Afflictions both Job and Jacob had this commendable Confidence grounded upon God's Promises 't was not a Carnal but a Spiritual Security a blessed Calm and Composedness a Sabbath of Spirit flowing from Faith and founded upon a good Conscience of their own uprightness which caused Shalom Shalom great Peace and Joy Isa 26.3 There be two Branches of Jacob's first part of his Will The First concerns Joseph whose presence and influence had so affected his old Father's Heart and quickned his dying Spirits so with new Strength as to rouze himself up from his lying along upon his Death-Bed to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased though then he was but a Pilgrim in Egypt yet prizes he and disposes of his Interest in Canaan so we in Faith of Heaven absent in Body yet possess it with our Hearts as he did with his Bones c. because God had given it him by Promise for an everlasting Possession upon Condition of keeping Covenant with God v. 4. Intimating thereby that Joseph being now a mighty Prince in Egypt might possibly the less think of the Promised Land therefore his Father gives him a grave and godly Avocation from the Treasures Pleasures and Honours of that Land whereof he was now the Lord and a solemn and serious Invitation to consider of and comply with that great Promise of Canaan that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham from whom he now seemed for a little to be separated Gen. 49.27 and to corroborate his Confidence the more in God's Promise of that Country he wills Joseph as his Legacy and Portion some part of the Promised Land to wit the City and Country of Shechem over and above all his Brethren Gen. 48.21 21. so that as Judah had the Dignity from Reuben who forfeited it by his Incest Joseph had the Double Portion 1 Chron. 5.1 2 3. Joseph hath his part in the latter part of his Father's Will among the rest of his Brethren Gen. 49.23 c. as well as this part here his was a double part or portion And this Shechem was Ephraim's Joseph's Sons Inheritance Josh 20.7 with 16.1 c. Joh. 4.5 and thither were Joseph's Bones carried out of Egypt and there Buried Josh 24.1.25.32 And Jacob mentions his dear Rachels Death with a great conflict and concussion of passionate Affections as his as for me she died by me importeth Gen. 48.7 upon a double account First to Render a Reason why he buried not Rachel in the double Cave where his Ancestors were buried by Couples Abraham und Sarah Isaac and Rebekah and where he had sworn Joseph to bury him because she died in Child-bed by the way so could not be kept unburied till brought to the Patriarchs Sepulchre through the slow march of his tender Flocks Secondly That Joseph might know why he gave him a double Portion because his Mother Rachel was intentionally and by Right his first Wife and had not Laban cheated him Joseph had been his first-born This brings in the second Branch of the first part of Jacob's Will which Secondly Concerns Joseph's two Sons Manasseh and Ephraim whom Jacob here Adopteth not as his Grandchildren but as his Immediate Children yea as his Eldest Sons as in room of or for Reuben and Simeon so bequeaths them the Birthright and therewith a double Portion making them two distinct and particular Tribes which was not vouchsafed to any of the Children of his other Sons Joseph's Brethren and therefore seeing Joseph's two Sons were hereby made the Fathers of two Tribes This made Joseph's their Fathers part double to all the rest of Jacob's Sons v. 5. Moreover Jacob might mention Rachel upon other Respects As 1. To mind Joseph that as his dear Mother forsook her Father's House in Syria and sojourned with her Husband in Canaan so her Son Joseph must be willing by his Mothers pious Example much more to leave his Honours in Egypt which was not his Native Country and go take possession of the Land of Promise which he did in his bones when dead Exod. 13.19 Josh 24.32 though he could not for many cogent Reasons aftermentioned do it with his Body while living 2. Jacob might hope that seeing my dear Rachel was snatch'd away from me by a preposterous Death when I expected she would live being young and bring me forth a numerous Offspring which God promis'd should spring from my Loins yet brought forth only two Sons Joseph and Benjamin therefore God would Recompence me and make up my loss by Adopting Joseph's two Sons that God's Promise in multiplying his Seed might be fulfill'd in and by them two The Remarkable Mysteries that lye couched in this Famous History are these 1. As Joseph presented his Sons to his Earthly Father to be Blessed by him saying These are my Sons whom God hath given me Gen. 48.9 So Jesus presents all his Saints to his Heavenly Father saying in like sort Here am I and the Children which thou hast given me Isa 8.18 Joh. 6.37 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him Exod. 28.29 So doth Christ us Col. 1.22 Jude v. 24. Eph. 5.27 Hebr. 9.24 c. and to him the Father Replies as Jacob did to Joseph here bring them now to me and I will bless them which he doth likewise with Kisses and Embraces This Congruity is yet attended with one Disparity Jacob adopted Joseph's Children at first as absent v. 5. but after discerning two Young men standing at Distance probably behind their Father's Back for Reverence-sake but through the dimness of his decayed Eyes he was disenabled to distinguish their Persons therefore he asks Who are these upon which Joseph informs his dim-sighted Father but Christ's Father and ours in him 2 Thess 1.1 2. with Eph. 1.3 c. can never be so dim-sighted as not to discern and distinguish us either at a distance or in the dark He can distinctly discover us when under the Fig-tree covering as Joh. 1.48 His All-seeing Eyes run to and fro throughout the whole Earth 2 Chron. 16.9 and behold what Men do in the dark Ezek. 8.22 yea Darkness and light are all one with him He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Eye and knows all Psal 139.2 to 14. Neither doth God Bless any as Absent from him Enter praesenter Deus hic ubique potenter God's Presence fills all places he
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
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
Israel his Ear heard their groanings yea their Breathings Lam 3.56 God not only heard and saw but also he respected and remembred them these four are all put together Exod. 2. last It was not so much Israel's Innocency as their Enemies Insolency that moved Gods Bowels to yearn over them Deut. 32.27 There was the Cloud of their Sins to hinder their Cries from going up to God Lam. 3.44 and indeed the Cry of their Sins did outcry the Cry of their Prayers yet after long refraining God comes with this comfortable Vision of the Bush to represent that as Moses was not quite lost in his Banishment so nor Israel quite destroyed in their Bondage This was an excellent Emblem that that Fire of Tribulation should not kindle upon them Isa 43.2 The good will of him that dwelt in the Bush Deut. 33.16 kept the Burning Bush from being consumed This Angel of the Lord was the Lord of Angels Heb. 1.6 7. Mark 12.26 call'd the Eternal God Exod. 3.4 6 13 and Jehovah ver 7. to whom Moses gave Adoration which no Created Angel dare own Revel 19.10 and 22.9 This Son of God in the Fiery Furnace secured the three Nobles of Babylon from being Burned Dan. 3.27 c. hereby also Was this Bush secured Christ suspending his concourse without which no Natural Agent can act or consolidating the Bush above the solidity of Gold or restraining the Fire taking away the heat yet continuing the light thereof The Spiritual signification which is the Harvest of all of this Burning yet not Consumed Bush is manifold reducible unto two Heads 1. Mystical 2. Moral The first is Mystical which is various to be taken only with this due caution we must distinguish herein betwixt what this miraculous Vision may be aptly applyed unto and what is the genuine Sense intended All Parabolical Scriptures may have several Allusions yet the Scope doth carry them but to one only Gregory who otherwise loved Allegories gives this good caution though the History of the Scriptures ought not to be bereav'd of their sound and significant Mystery yet may they not be burdened with too many Allusions which sometime do prove I add the frothy Exuberances of wanton Brains This Bush is applyed by the Antient Fathers 1. To the Virgin Mary who was a Mother yet a Virgin she brought forth a Son yet retain'd her Virginity the same Omnipotent Power wrought both this and that 2. To the two Natures of Christ whose Godhead was the Fire and his Manhood was the Bush the Lustre of the Divine Nature was so accommodated to the Humane that it was not swallow'd up thereby 3. To the Resurrection of Christs Body on which Death furiously seized as did the Fire upon this Bush yet could not consume it though the raging fury of the Pharisees seal'd up Christs dead Body in the Sepulchre and guarded it with Souldiers yet saw not his Body any Corruption 4. To the Damned Souls which are ever Burning in Hell-fire but are never consumed by it The Fire of Hell differs from this Fire on the Bush in this here is light without heat there heat is without light The second is the Moral Sense which also is manifold As 1. God by this Bush taught Moses how he might become a good Governour He must give light to the people by his own Godly Life and by the good Laws of God but he must not Burn and Consume them by Intolerable Burdens and Tyrannical Oppression Pastoris est tondere non deglubere 2. That Saints in evil Times should be as Lot in the Fire of sinful Sodom yet preserv'd his Integrity as Job also did in a sinful Generation 2 Pet. 2.7 8 Job 27.6 All Temptations to Sin have the Nature of Fire in them and are therefore call'd Fiery Darts Eph. 6.18 The worse that the Times and Places are the better ought the Saints to be that both the Times and the Places may be better and not worse by them they should be as the fresh Fish that live so in the most Salt Sea 3. 'T is an Emblem of the Combat betwixt the Flesh and the Spirit in every Individual Saint The Spirit is the Fire call'd the Spirit of Burning Isa 4.4 and the Flesh is the Bush which in the best is not Burnt up or Consumed the best of Men are but Men at the best and are as those under Legal pollutions notwithstanding their purifications unclean until the Evening of Death Grace doth not annihilate Sin till then All these be pious Allusions framed from this burning yet not consumed Bush yet are not to be pressed upon the Text as the proper sense of it Lastly The true proper and genuine Sense of this Vision of the Bush is That the Church of God in general and the Children of God in particular may be in Fiery Tribulations yet shall not be consumed by them As this was performed Literally Dan. 3.27 So it hath been is and ever shall be Figuratively Isa 43.2 2 Cor. 4.9 and 6.9 and 11.23 The Church concutitur non excutitur may be shaken but not shiver'd may be dipp'd and dowz'd in the brackish Sea of Affliction but never Drowned like the Wooden Pot dipp'd in the Water Niteris Incassùm Christi submergere Navem Fluctuat at nunquam mergitur illa ratis This Divine Distich was sent to the grand Seignior when he was going out in his Ruffling Grandeur to over-run Christendom c. Accordingly saith Luther of the Romanists persecuting him They may indeed thrust me but they shall never throw me The Reasons be 1. From the Constitutive Matter of the Church as she is made up of Immortal Seed and of the Eternal Spirit and partaking of the Divine Nature so far she is Incorruptible and Unconquerable and can never be destroyed for the destroying Agent must have a greater Efficacy than hath the destroyed Patient otherwise Destruction cannot prove Effectual Now he who is in the Church and Children of God is greater than he that is in the World 1 John 4.4 Christ who dwells in our Hearts by Faith Eph. 3.17 is stronger than that strong man Satan Luke 11.21 22. or any of his Instruments Hereby we are made more than Conquerors Rom. 8.37 yea Triumphers 2 Cor. 2.14 by his Spirit our Sweet Inhabitant The Seed of the Serpent may nibble at the Heels of the Seed of the Woman Gen. 3.15 but shall never be permitted to give her a fatal blow at the Heart her Heels may be bruised but her Heart cannot be broken the Church may be damaged in her Branches but her Body and Root cannot die The second Reason is drawn from the goodness of the Churches most gracious God who so qualifies all her fiery Tryals as to Abstract from them their destroying property Thus the heat of this Fire that burnt the Bush was so suspended and restrained by the good will of him that dwelt in the Bush Deut. 33.16 that it was not consumed by the Flame This is a Gospel Riddle
Nilus which they Adored and for which end it is supposed Pharaoh was going down to pay his Homage to that Idol when God bade Moses go meet him in the morning Exod. 7.15 This is intimated in Ezek. 29.3 9. where they are twitted twice for Idolizing it but God made it loathsom to them Exod. 7.18 4. In their Fish which was their daily and delicate Diet Numb 11.5 for the Flesh of many Beasts they out of Superstition would not eat of as abominable Exod. 8.26 All the Fish died when their Water was turned into Blood Exod. 7.21 5. In their Bodies wherein they greatly prided themselves but the Boils God smote them with spoil'd all their Beauties in their well-built Bodies 6. In their Children when in every House there was a dead Corps and that not of a Slave or Servant but of their First-born All these were the Idols of Egypt Exod. 12.12 Zeph. 2.11 Thirdly and Lastly They were plagu'd in all their Senses As 1. In their Seeing for they lost all sight when the Plague of Darkness took away their Light for three days unless it were horrible sights mentioned in Apocrypha Wisdom 17.6 7. however their comfort of Seeing they lost 2. In their Hearing Oh what a Consternation Dread and Terror seiz'd upon them when God uttered his terrible voice in those frightful Thunders in the Plague of Hail when Fire ran along upon the ground yet did not melt the Hail-stones Exod. 9.23 this must be Supernatural and therefore the more dreadful which might make them think that God was come to Rain Hell-fire out of Heaven upon them as he had done before this upon wicked Sodom Gen. 19. How did this voice of the Lord break the Câ—dars c. Psal 29 5 6 c. yea every Tree of the Field Exod. 9.25 3. In their Smelling both by the stench of the Frogs Exod. 8.14 which might mind them of their Sin that made them stink before God and likewise by the stinking rotten matter that ran out of those Ulcers wherewith they were smitten Exod. 9.9 10 11. As they had oppressed Gods people with Furnace work in making Brick so the Ashes of that Furnace became burning Boils that brake forth into putrid running Sores c. 4. In their Tasting both by the Waters turned into Blood because in them they had shâ—d the Blood of the Male Hebrew Children these Bloody Men had Blood to drink for they were worthy Rev. 16.6 Their River Nilus they used to boast of to the Grecians saying in mockery to them If God should forget to Rain they might chance to perish for it the Rain they thought was of God but not their River Ezek. 29.3 9. therefore to confute them in their confidence as God threatens to dry it up Isa 19.5 6. so here to bereave them of all the comfortable use of it they now loathed to drink of it Exod. 7.18 19 20. God cursed their blessings Mal. 2.2 and also by their thirst thereby procured Drinking such Bloody Water did rather torture their Taste than please their Palate or quench their Thirst 5. In their Touching or Feeling by their dolorous shooting pangs in their Body when the sin of their Souls broke forth into Sores of their Bodies which pained them so that as they could not now sleep in a whole Skin as hitherto they had done so they gnawed their own Tongues for pain this was superadded to the bitings of Flies Wasps Flying Serpents c. whereby some might be stung to death Psal 78.45 and the Magicians themselves who had so insolently imitated Moses the Devil being God's Ape were branded with those Boils to detect their contumacy Besides also the Frogs ravening upon their Bodies so irresistibly c. must needs be very offâ—nsive to their Sense of Touching Lastly As if all this had been too little to fill up the measure of their Plagues and Punishments Pharaoh and all his Forces that hitherto had escaped were all drawn blindfold into the noose by fair way weather c. and then were drowned in the Red Sea Exod. 14.8 9 21 24 28. The seventh Remark in the General is The marvellous correspondency betwixt the Plagues upon the old Literal Egypt with its Pharaoh and the new Mystical Egypt with its false Prophet When the Lord comes to plague this new Egypt Rev. 11.8 He will deal with the Romish Pharaoh for persecuting his Gospel Churches as he dealt with the Egyptian Pharaoh for oppressing his Antient Israel therefore in the seven Vials Rev. 16. there is mention made of Boils Blood and Darkness Frogs c. which is a plain Allusion to the Plagues of Egypt only with this difference The Vision of the Vials begins first with the sixth Plague upon Egypt bringing a noisom Boil upon all the Worshippers of the Beast and the reason may be because that sixth Plague was upon Jannes and Jambres the Magicians that they could not stand before Moses Exod. 9.11 so this vexing Plague that is placed first shall fall upon the Ring-leaders of Mis-rule in the Antichristian Egypt and shall reach Home at the first blow when Reformation begins The second and third of the Vials refer both to that one of Blood in Egypt to shew how it shall exceed that wherein they had some relief by digging for Water Exod. 7.24 but this comes throughly Home without any relief and the Throne of the Beast shall be darkened by the fifth Vial as Pharaoh's Kingdom was by the ninth Plague And the Egyptian Plague of Frogs is translated in the Vials into a more dangerous tenour c. CHAP. XVII The History and Mystery of Israel's Deliverance from Egypt NOW come we to the Concomitants the second part of the Premises proposed of Israel's Deliverance and Departure as the word Exodus signifies out of Egyp They are three 1. The beginning of the year is Altered 2. The yearly Passcover is Appointed And 3. The First born of Israel are Sanctified to God Exod. Chap. 12. and 13. The first of these hath this Remark That Abib which signifies opening or part of our March and of our April being the time of Flowers opening must be the beginning of Months Exod. 12.2 at which time some say most probably the World was Created and Noah's Flood began these words therefore give not properly any new Institution as some say but rather a reviving of the old Custom of beginning the year from that time which use had been discontinued in Egypt for a long time by another use of that Countrey which began their year in Autumn At Spring all things begin to revive the Days lengthening and the Sun ascending and now the whole Creation seemed to rejoice at Israel's Release out of Egypt this was a Figure of the Churches Redemption by the Messias who by his Death in this Month John 18.28 c. gave a new life and reviving to the faln bewintered and withered World 1 Cor. 5.7 8. and 2 Cor. 5.17 Rev. 21.5 Thereby also is the Church
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore 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
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
Pride and Rashness telling him he was fitter to Attend Sheep than to Fight with this Philistine v. 28â— where the Eldest Brother basely belyeth his Younger Brother as if he had left his Fathers Sheep without a Keeper in the Wilderness whereas that is expresly contradicted v. 20 and he judgeth of the naughtiness of David's Heart most probably by his own taking upon him that which belongeth to God alone Namely To know the Heart Jer. 17.10 N. B. Whereas indeed it was Eliab's Envy at Davd's former favour and preferment at Court when sent for by Saul to Harp away his Evil Spirit and now he fears his further advancement above himself and his Brethren should it happen that he should have the Victory over Goliah and therefore he upbraids him that he was come up out of Curiosity only to behold the Battle This foul Accusation of Eliab David fairly answereth v. 29. that he came not thither out of his own Curiosity but his Father had sent him with supplies to himself and to his two other Brothers and tells him he look'd upon himself as equally concerned with others in the Common Cause N. B. Thus he Answers his Envious Brother with Meeknnss of Wisdom Jam. 3.13 and when he had said something in defence of his own Innocency He giveth place to his Brothers Wrath Rom. 12.19 And turns from him to another v. 30 That he might not Answer Anger with Anger The Second Impediment was from David's King as the First was from David's Brother David's desire was that Saul might receive intelligence of his Embracing the Challenge and therefore did he so busie himself to be in several Companies that so some or other might carry these tydings to the King which was so grateful to all under so great a Consternation And accordingly it came to pass Saul sends for him to whom David spake Let no Mans Heart fail because of him v. 31 32. with so much Courage and Confidence as if he had already set his Feet upon the Philistines Neck all to comfort Distressed and Distrustful Saul who from his Distrust in God First Denies David 's Ability to Encounter such an Antagonist v. 33. telling him he was no fit match for so great a Monster being but a Novice both in Age and in Arms speaking to David as the King of Troy said to young Troilus Thou art Impar Congressus Achilli Such a Raw and unexperienced Souldier cannot Cope with so great a Warriour Secondly David Affirms his own Ability by his Affiance and Confidence in his God and this he confirms by various Arguments v. 34 35 36 37. He Argueth First From his own former Experiences concerning his Ability God gave him to Conquer a Bear at one time and a Lion at another time saying both which came to devour my Lambs and caught each of them one in their Mouths Upon which I arose up against the Lion without either Sword or Spear in my Hand having no Weapon but my Sheep-hook by me I closed with him hand to hand as we say took him by the Nether Jaw forced him by plain strength to let go the Lamb out of his Mouth and then slew him when I had delivered the prey And it being easily understood and believed that he did the same to the Bear therefore he looked upon it as needless to express the particulars thereof N. B. From whence Note these two things the first is That ever after Samuel had Anointed David and the Spirit of the Lord came upon him he was endued with extraordinary Might and Magnanimity So much he had given him as that he was able to break a Bow of steel as he saith of himself Psal 18.34 and what could a Samson have done more than what David did here in destroying a Lion that was Hungry and possessed of his Prey though he had nothing but his hands to grapple with him The second Note is David in delivering his Lamb out of the Jaw of the Lion was therein a Type of Christ who Delivered his Darling the Church Psal 74.19 out the Mouth of that Lion of Hell who is called the Dragon also Rev. 20.2 and if the Devil be Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roaring Lion 1 Pet. 5.7 Christ the Lion of the Tribe of Judah Rev. 5.5 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that delivereth all his from the Wrath to come 1 Thes 1.10 A Salve fit for the Sore c. The second Argument David urges to Saul for procuring the King's Commission to fight this Duel is drawn from the person of his Antagonist Goliah as the first was drawn from himself saying This Vncircumcised Philistine shall be no more in my hands than was the Bear and the Lion c. ver 36. wherein he confirmeth his own Courage and corroborateth Saul's trembling and fainting Hope with a Reason grounded upon clear Experience which as it giveth way to no Disputes so it is exposed to no Denial As if he had said if I have through the Valour of my Mind and Strength of my Body wherewith the Lord then endowed me been made able to master the Bear and the Lion why may I not master this Vncircumcised Dog as Goliah called himself ver 43. who is an Alien to the Covenant of God and therefore Death will sweep him away and Hell will swallow him up as Lucifer Isa 14.9 15 23. by the means of my hands who am circumcised because he is out of the custody of God's Covenant The third Argument David draws from the Dignity of those People whom this bawling Dog had defied He hath defied the Armies of the Living God Ver. 36. wherein he argueth this Railing Beast hath not only reproached the Israel of God ver 10. but also through their sides even the God of Israel himself so bring he in His fourth Argument from the God of Israel v. 37. I know He will not suffer himself to be thus reproached by such a barking Beast who is far more injurious to God's Honour than was either the Bear or the Lion which I slew The Lord is sensible of the woundings of himself in the sides of his Servants whom he hath promised protection unto saying to them Your Cause shall be my Cause I will concern my Almighty Power for you N. B. Thus our Lord said to another Saul of this Kings name Saul Saul why persecutes thou me Namely in my Members Acts 9.4 This Blasphâ—mer thinks God is not able to defend Israel The third Remark upon the Concomitants is David's Auxiliaries applied when his Impediments were removed The first wat Saul's Consent and Commission for the Combate ver 37. David had so convinced the King with his strenuous Arguments seeing his Courage and Confidence was so well grounded upon his former Experience not doubting but the same God who by his gracious Assistance had delivered him from the Bear and Lion would deliver him from Goliah as 2 Cor. 1.10 and deliver him up into David's hands he could no longer deny his
and take most Liberty to gaze upon Wanton Objects their fulness of Bread producing Ease and Idleness c. Ezek 16.49 N. B. 2. That she so willingly came with the First Messenger without any Jealousie of a snare to her after such too open a Washing her self in the view of the Court. N. B. 3. That she so easily yielded unto David's Tempting her without any Reluctancy forgetting her Fidelity to her Honourable Husband chusing rather to be a Base Harlot to a King than an Honest Wife to a good Subject N. B. But others think that seeing the Scripture doth report her to be a Vertuous Wise and Modest Woman as appeareth by all that Sage Counsel she gave to her Son Solomon Prov. 1.8 and 6.20 and 31.1 2 3 throughout as a Woman that feared the Lord v. 29 c. Therefore they judge that she did not Bathe her self in her open Garden but in her private Chamber and that David spy'd her through a Casement accidentally left open Yet this must be acknowledg'd that Bathsheba being a Woman so honourable both by Parentage and by Marriage wanted both the fear of God and faithfulness to her Husband in prostituting her self at all to David's Lustful Insinuations though she now wanted Vriah being at this time with Joab besieging Rabbah and was now freed from her Menstruous Pollutions which made her Apta Viro apter to Conceive upon David's congresse The Seventh Description and Character of her Person is She immediately Conceived after her dealings with David v. 5. and finding the certainty hereof by the Cessation of the Custom of Women she writes for Letters blush not to let David know that she was with Child by him Or she sent before to signifie her coming that she might have the more free and private Access that they two might secretly consult together of the most likely means to hide their Sin and Shame Therefore saith she consider what to do for thy Honour and for my Safety having brought me into a double danger both of the Rage of my Husband at his returning home and of the Lash of God's Law which commands that every Adulteress must be Stoned Deut. 22.21 Joh. 8.5 yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law Levit. 20.10 'T is an Iniquity to be punished by the Judges Job 31.11 12 c. and therefore take effectual Advice what to do in such Dangerous Sinful and Shameful an Emergency N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin No doubt but Bathsheba was more blameless than David for he was the Enticing Agent and she only the Enticed Patient He sought to her The weaker Vessel who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband yet did she not seek to him Nor could David lie under any such need for he might have Drunk Water out of his own Cisterns and Running Waters out of his own Wells Prov. 5.15 having so many Wives of his own and was at Liberty as Nathan from God afterwards told him to have taken more chap. 12.3 4 8. therefore it could be no Natural Want but a Lustful and Sinful Wantonness in David thus basely to abuse the Wise of so Honourable a Neighbour and so Loyal a Subject N. B. No doubt but Satan provoked David as 1 Chron. 21.1 that is dogg'd him daily and duly without respit till he had put him to the foil and gave him this foul fall But as David through the Sure Mercies of God's Covenant of Grace 2 Sam. 23.5 Isa 55.3 Act. 13.34 happily recovered from his Down-fall by unfeigned Repentance so undobtedly did Bathsheba as appeareth both by the Birth of Solomon of her Body For as God's Anger was declared by the Death of that Child which was begot in Adultery so his Reconciliation to them both was demonstrated in the Lord 's delighting in a Child born in Wedlock of the same Woman called Jedidiah the Lord 's Beloved and it also appears by that choice Poem his Mother taught him for the Choice of a Wife Prov. 31. c. So Bathsheba was the other Bush that burnt but was not Consumed This was another wonder The Second Part of this Chapter is David's adding Murther to his Adultery instead of Repenting for his sin Remarks hereupon are First David's contrivement to conceale his sin from the Eyes of Men in the mean time not regarding the All seeing Eye of God c. Wherein Mark well First David's sending for Vriah to come home in all haste from the Siege at Rabbah v. 6. which was the result of David and Bathshebah's secret Consult Chrysostom on Psal 51. doth bring in Bathsheba to David crying out O King I am undone I am with Child the fruit of my Sin buddeth I carry my own Accuser within me my Betrayer is in my Womb my Husband will kill me c. v. 5. From whence that Father inferreth N. B. Admire my Brethren what bitterness ariseth out of the sweetest sins Oh bless God for your freedom from such foul offences Bathsheba had made Conscience of the Ceremonial Law in purifying her self from Natural Uncleanness yet made a desperate venture to break the Moral Law and defiled her self with Moral Pollution both of Soul and Body Smart Reflections upon the Fact and fear of a fatal Issue caused her hideous out-cry Wherefore David to calm her crying and to prevent her suffering whereof he also was sure to have a great share of shame at least now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences though all would not do God so disposing that David's sin should come to Light However he drives his design so far as it would go without Rubbs Mark 1. He sends for Uriah that he returning home and Lying with his Wife might believe this now Begotten Child to be of his own Begetting Thus David not unlike the Devil Matth. 13.25 had Sowed another Man's Ground and he would now fain Father his Bastard-Brood upon him This was high Injustice and Theft saith Peter Martyr here in David to intrude a Child of his Begetting into the Inheritance of Vriah and thereby to Rob the right Heirs if he had any after lawfully Begotten of their own due Patrimony Mark 2. The Discourse betwixt David and Vriah upon his return at Royal Summons v. 7. 'T was determined before hand by David to Discourse him about the state of the Camp and the safety of the Army before Rabba and accordingly David did so wherein he shew'd himself but a Bungler both in Committing and in Covering his Sin Lust was but a stranger to him as Nathan calls it in his parable 2 Sam. 12.4 He asks him such Frivolous Questions which any Common Messenger could have Answered and no doubt but this was done by daily Posts that passed between the King and the Camp and there was no neeed
durst watch there night and day without fear of Wild-Beasts c. Not wanting Servants as a King's Concubine yet will she watch her self alone The Fifth Remark is David's high Commendation of Rispah's doing insomuch as he made her his pattern in declaring due respect to the dead v. 11 12 13 14. wherein Mark First Tidings of Rispah's condoling the death of her Sons c. being brought to David it pleased him so well that he willingly learnt to do his own duty to the dead and not only towards the bodies of these Royal Persons now executed but also to the bones of Saul and Jonathan N. B. As David did not so we should not disdain to learn what is good even from the meanest of Mankind God sends us to School to the Ant Stork and Swallow c. and Christ bids us learn from Fowls and from Lilies Math. 6 c. Mark Secondly David hereupon giveth out his Royal Order that the Bones of Saul and Jonathan laid up in the Sepulchre where the Men of Jabesh Gilead had buried them 1 Sam. 31.10 11 12. should be brought thence and be buried in the Sepulchre of Kish Saul's Father and for the Bodies of those Seven Sons hanged he ordered also an honourable Burial to make them all the amends he could possibly for their ignominious death All which do clearly demonstrate that David bare no malice either to Saul who had been so malicious to him while he lived nor to his Sons and what little reason Joab had to accuse David for hating his Friends 2 Sam. 19.6 but indeed herein he most piously loved his Enemies The Last Remark of the First Part is the effect of all this v. 14. wherein Mark First The Lord's tenderness towards Rispah when God saw her Motherly bowels in lamenting the loss of her Sons with so much love and patience and lodgeing in such an open air to keep their dead bodies from all harm either by Bird or Beast he would not suffer her to suffer this hardship 'till September as some say which was the time of God's giving Israel their latter Rain as their former Rain fell in Nisan or Spring before their Barley-Harvest the very time wherein they were hanged v. 10. for then Rispah must lodge upon the Rock in her Sack-cloath-Tent for many Months night and day but God soon sent Rain as that Phrase intimateth Water dropped upon them out of Heaven after so long a drought causing a Dearth whereby she presently understood God's Anger was appeased seeing Rain was now re-obtained N. B. How glad was this Woman to see an end of her wearisom watchings Mark Secondly The Lord soon sent rain not only because he saw David had done that due execution of Justice demanded both by God and the Gibeonites which so far pleased God that the wickedness of wicked Saul of his Sons and of his Subjects was expiated thereby as to temporal Punishments but also God was pleased because David found in his heart as the Phrase is Chap. 7.27 to recompence good for evil to his Enemies in ordering an honourable Interment to Saul and all his Sons now hanged and to bury them honourably in a place of Benjamin named Josh 18.28 This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan more than if they had been buried in a Dunghil for their disgraceful death and this was all the amends David could make for Abner so basely butchered Chap. 2.32 and the same was done to good Josiah 2 Chron. 35.24 this was more than our Martyrs had in the Marian days Mark Thirdly After their Execution not Burial God was intreated for the Land v. 14. those intreaters were many not only all the Religious People of Israel but also Rispah prayed for Rain that a speedy Period might be put both to the pinching Famine and to her own painful watchings c. yea and the Gibeonites prayed for rain also for David had requested this of them that by their Prayers God might be reconciled to Israel ver 13. N. B. This was an evident Type of the calling of the Gentiles for such were those Gibeonites and that by the Prayers of the Gentiles when fully called God will receive the Jews at last into his grace and favour they prayed for us when we had no breasts Cant. 8.8 so we ought to pray for them The Second Part is The Wars David had with the Philistines wherein were four famous Battels fought from v. 15. to the end Remarks are First In the first Battel David was present in person tho' 't is expresly said He now waxed faint with old Age v. 15. some say this fell out before Absolom's Rebellion c. but solid Peter Martyr saith Non facilè interrumpendum Historiae filum Judico Let this story be timed without interruption where the Holy Spirit hath placed it Here David was in danger to be slain by the Gyant Ishbi Benob v. 16. who being made a new Colonel pressed into Israel's Army and with his new Sword essayed to slay David as a proof of his valour but Abishai succour'd him and slew the daring Monster v. 17. Josephus saith it was done as David pursued them c. The Second Remark is David was absent in all the three following Battels for his men sware to him because of his former personal danger That he should descend into no more Battles as they had only obliged his absence Chap. 18.3 4. saying thou art worth ten thousand of us c. but here they confirmed it with an Oath saying Lest thou quench the light of Israel that is lest the splendour and glory of Israel dye with thee N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings who are therefore called Lights and Lamps here and 1 King 11.36 and 15.4 Psal 132.17 pray for their preservation therein we pray for our selves the body drowns not if the head be above water The Third Remark is The Issue of these three Battels succeeding the first and one another as the Philistines routed in all the four fights could recruit and rally their Forces First In the second Fight Sibbechai one of David's Worthies 1 Chron. 11.29 slew Saph a second Monstrous Giant this Battel was in Gob v. 18. call'd Gezer 1 Chron. 20.4 where three Battels only are mentioned for the first wherein David was in danger and could not come off with honour is omitted as that book of Chronicles conceals both the Adultery of David the Idolatry of Solomon c. Secondly In the third Fight at Gob Elchanan slew Goliah's Brother call'd Goliah Heb. v. 19. by an ellipsis as Merab is call'd Michal v. 8. for Michal's Sister this Giant is named Lachmi 1 Chron. 20.5 Thirdly In the fourth Fight at Gath v. 20 21. Jonathan another of David's Worthies slew the last overgrown Monster a bawling Beast a bulky Behemoth Hebr. Foemin plur as if
is no less a wonder that good Jehosaphat should stand by and both hear and see all those insolent Tricks and Transactions in abusing God's Prophet whom he had caused to be sent for yet becomes a mere mute as too loth to displease Ahab whose crafty Insinuations had too great Influence upon him so that this good King had not one word to speak in the behalf of that good Prophet which shews saith Peter Martyr N. B. That ill Company many times marrs good men and is as an infectious Air too familiarly to breath in bad Society doth deaden or at least damps true Sanctity in the best Souls c. Mark 4. Bold Micaiah cannot be conquer'd with all Ahab's Threats ver 28. but casts the credit of his Calling upon the Issue as Moses did Numb 16.29 Deut. 18.21 22. He was assured from Heaven of the Event on Earth and that God would deliver him out of the mouth of this Lion as 2 Tim. 4.17 18. therefore he with the greatest Confidence and ministerial Authority denounceth Ahab's Doom That he should never return in peace as he had promised to himself his Hope shall perish Prov. 11.7 and prove no better than a giving up the Ghost which is but cold comfort Job 11.20 and the Prophet calls all the People to be Witnesses of the truth of his Prophecy by the event of it N. B. That when they saw those things he had foretold come to pass saith Vatablus they might all then understand that he had delivered his Message by divine Inspiration and that he though but one and all alone was in the Truth and that the four hundred Prophets of Baal notwithstanding their noise multitude and uniformity were in the Error and acted by that lying Spirit the Devil as in ver 21 22. Now come we to the Concomitants which is the second Part after the Antecedents the first Part Here be two Particulars First the Expedition undertaken and Secondly the Fatal Conflict Remarks upon the Expedition are First Jehosaphat joins with Ahab in undertaking the War N. B. 'T is strange a man in whom good things were found 2 Chron. 19.8 durst do so having such fair forewarning from God's Prophet yet adventures ver 29. We are told in 2 Chron. 18 ver 1 2 c. where this History is not Abridged as is usual with that Author in other cases but related at large as being exceeding excellent in the whole of it how Jehosaphat having abundance of Wealth made him too much fond of his new Affinity with Ahab matching his eldest Son with Ahab's Daughter 2 Kings 8.18 and now was he and his Retinue royally Feasted by Ahab and he being of too facile a Disposition enters into a League with him for waging this War before he had consulted God by his Prophet whether he might engage himself in it or no After his Vows of Engagement it was then his snare to make enquiry Prov. 20 25. At this Consultation it was that sawcy Zedekiah smote Micaiah in the open Court and in such a Presence as is before related which was the greatest Impudency and because he had no better Arguments to confute Micaiah's dissuasives from this War he answers him in the Figures and Moods of Barbara and Ferio terms in Logick which signifie a barbarous smiting him N. B. Had Micaiah so smitten Zedekiah what a noise had been made of it by that bad King and his corrupt Courtiers Jehosaphat saw all this foul play heard the Prophet's Prophesie yet as loth to break his tash League goes along with Ahab to the hazard of his own Life Remark the Second Ahab durst not trust his Baal's Prophets so far as to trust himself in his own Royal Robes but disguises himself and makes Jehosaphat Generalissimo of both the Armies saith Osiander pretending hereby to Honour the King of Judah but indeed intending to save himself and to elude Micaiah's Predictions ver 30. This he did saith Grotius because he understood the Syrians chief aim would be to cut off Ahab the only Author of the War and so in truth Benhadad had commanded his Captains ver 31. As this was sublime Ingratitude in Benhadad principally to seek the Life of him who so lately gave him his Life Chap. 20.33 34. N.B. Ill was that Snake saved saith Dr. Hall that requites the favour of his Life with a Sting and our English Proverb Save a Thief from the Gallows and he will be the first to harm you was herein verified So it was a sordid Treachery in Ahab saith Peter Martyr to secure himself from harm as he thought and expose good Jehosaphat knowingly to the utmost Peril This is the right Character saith he of a wicked Man so he may but save himself he matters not what mischief befals his Friends and Relations Remark the First upon the fatal Conflict The Battle begins and Jehosaphat is mistaken for Ahab ver 32 33. he is furiously assaulted and now sees to his sorrow what an evil it was to be in bad Company yea almost too late had he not cried to God for help 2 Chron. 18.31 and the Lord helped him N. B. which precious Passage is not here but is added by the Penman of the Chronicles who relateth former Histories Recorded but oft with advantage the Syrians perceiving it was not Ahab perhaps by his calling upon Jehovah only and not upon Ahab's Idols or however by a sweet Providence of God in whose sight the life of his Saints is precious Psal 116.15 they turned away from him Oh how good was God here Remark the Second upon the Conflict is The apparent Evidence of God's All-ordering Providence even in things merely casual and contingent Deut. 19.4 A man draws his bow at a venture ver 34. neither knowing Ahab's Person nor that God had doom'd him to Death yet the Hand of Heaven carries the Arrow between the Joints of Ahab's Harness to his Heart 2 Chron. 18.33 and surely his Sin now found him out Numb 32.23 this Shaft was God's swift Messenger to convey Death to a disguised Debtor c. The last Parts are the Consequents of this Conflict Remark First Ahab now lays bleeding in his Chariot ver 35. N. B. Well might he now wish he were Micaiah in the Jayle What Joy could he now have of his white Ivory Palace ver 39. built for pomp and pleasure while his black Soul was bleeding it self out of his Body The wicked have the advantage of the way saith Dr. Hall but the godly of the end his blood is running out to pay Naboth his Arrearages and at Evening he dyed Josephus saith without Book that only Ahab was slain all the Army escaped Remark the Second Ahab's Death dissolves the Army ver 36 37. A Proclamation is made to scatter the Sheep when the Shepherd was smitten according to Micaiah's Prophecy ver 17. What God speaks with his mouth he will fulfil with his hand 1 Kings 8.15 nor suffer his faithfulness to fail Psal 89.33 Micaiah had pawned
manifest by this Gesture Abigail fell at David's Feet 1 Sam. 25.24 but she catches hold of Elisha's Feet as the Disciples did of Christ's Matth. 28.9 being loth to lose him again when risen from the dead This passionate Posture intimated in Deeds what she durst not presume to express in Words saith P. Martyr Gehazi would have removed her because as Lavater saith he knew his Master's Modesty and Humility not willing to be touched much less adored by a Woman and he would not have his Master so molested saith Piscator but Elisha forbids his Man to molest her lest he add Affliction to her Affliction the cause whereof he confesseth himself ignorant of acknowledging without shame that the Spirit of Prophecy was not inherent in him but God gave it to him according to his Pleasure as to Nathan 2 Sam. 7.3 c. Remark the Sixth The Shunamite's Passion◠moves the Prophet to Compassion she presseth upon him with a most pathetical and moving Expostulation saying Did I desire a Son of my Lord did I not say do not deceive me ver 28. As if she had said saith Piscator was I over desirous of a Son or unduly immoderate for him then the loss of him had been just upon me but I did not so much as desire him but it was thou that freely promised him in God's Name as a special Favour and therefore thou art obliged to preserve him with thy Prayers to which P. Martyr adds As thou didst promise me a Son when I did not desire him so now at my Petition thou oughtest to restore to me thy gift when I have lost him nay farther she charges the Prophet with Deceit which here she doth mince for she had said Do not lye to me ver 16. which were words not fit for a Man of God N. B. Behold here saith P. Martyr the marvelous Meekness of God's Prophet he was not moved into Passion but into Compassion by her uncomely Expressions for he knew her of a troubled Spirit a good Patter 〈◊〉 he is to all pious Pastors who should deal tenderly with such though they speak incongruously Remark the Seventh Elisha sends Gehazi ver 29. bidding him haste away and not stand tattling in the way and lay my Staff upon the Face of the dead Child The Prophet was as much afflicted for her sake as she was for her own He speaks not one word to her but all these words to his Servant for a speedy Remedy before the Death of the Child be divulg'd to the great Grief of its Father and his Family yet all this satisfies her not she will have himself to go as well as his Servant and by her Importunity prevails with him ver 30. He arose and followed her N. B. As Jesus on the like occasion followed Jairus Matth. 9.18 19. not taking offence at his weak Faith nor turning him off for presuming to prescribe what the Lord should do However Gehazi was gone before but Elisha's Staff could not drive away Death from the Child the Servant can do nothing ver 31. The Rabbins render this reason because Gehazi stood boasting by the way to Passengers that he was going to raise a dead Child with his Master's Staff but it rather seems that the Mother's Unbelief made those means ineffectual and Elisha overcome to go with her did not pray that his Man might prevail otherwise Elisha's Staff might have had as much power as had Moses's Rod or Elijah's Mantle Exod. 14.26 2 Kings 2.8 14. Now come we to the Concomitants of this Seventh Miracle Remarks hereupon are First Elisha goes to the House finds his Chamber taken up with this dead Child all Gehazi had done being disappointed ver 32. The Fathers have many Descants upon this disappointment some say 1. That Elisha did seemingly ill in delegating his Gift of Miracles to his Servant which God gave him no Commission to do 2. God did designedly disappoint Elisha's Expectations in sending his Servant to no purpose that the Master might be humbled thereby and not think too highly of himself c. But 3. this happened so for an Allegorical Mystery N. B. The Staff Gehazi laid on the dead Child signifies the Law of Moses which like a Staff both sustains and smites Man but cannot quicken those that are dead in Sin Gal. 3.10 11. But Elisha signifies Christ who in his Incarnation after a sort applied his Body to our Body and his Parts to our Parts as Elisha did here ver 34 35. and thereby he delivered us from Death and Damnation 1 Thes 1.10 Remark the Second The means Elisha made use of for reviving this dead Child were twofold First Invocation and Secondly Incubation First He betakes himself to Prayer as soon as he had shut the Door upon himself and the dead Child ver 33. not so much as the Mother or Gehazi must be admitted that he might call upon God without distraction whatever use he made of his Wooden Staff that proved so ineffectual in his Servant's Hands we Read not but he well knew his Staff of Prayer could reach Heaven being long enough to beat ope those Gates with earnest and repeated knocks and thereby could beat away Death out of the dead Child And Secondly he applied his warm Body to the cold Body of the dead Child ver 34. Peter Martyr asks How durst Elisha touch a dead Carkass seeing it was forbid by the Law He answers Though some Ceremonial Pollution might be contracted by the touch of a dead Body yet that was justly to give place to a Moral Duty and to such an eminent Act of Charity as this was especially when it was done by the Direction of God who could dispence with his own Laws N. B. Here must needs be disproportion of Mouth to Mouth Eyes to Eyes and Hands to Hands betwixt a Man and a Child Yet the like Application was made by Elijah 1 Kings 17.21 yea and by Paul also Acts 20.10 and all in a Figure teaching that there be great Disproportion betwixt Christ and us yet when he applieth himself to us our dead Souls are quickned Remark the Third When Elisha felt the Mercy coming and the Corps warming He sets to Work with more vehemency in variety of Postures and Actions ver 35. sometimes improving the fervency of his Soul to recover the Child's Soul by earnestly praying for it And sometimes applying the fervour and warmth of his Body to warm the Child's cold Body This he did again and again N.B. To teach us not to faint in Prayer if not speedily answered but to continue instant therein Gal. 5.9 Rom. 12.12 Col. 4.2 1 Thess 5.17 we as well as Elisha shall prevail at last pull Isa 45.11 19 c. Remark the Third is The Consequences of all which 1. Concerns the Child And 2. The Mother 1. The Child revived which is demonstrated by Effects 1. He sneesed seven times whereby he expell'd those Humours wherewith he was suffocated out of his Brains saith Lavater for he died
at the Root and to rob it of its moisture sticked out of the Earth saith Grotius c. so that it soon withered away ver 7. N.B. Thus God sported with Jonah saith Mercer Tho' God told him of his fault yet made he him glad again with this Gourd and then sends a Worm to blast it as he oft doth earthly Blessings to his Saints c. Mark 4. God also sends a Wind ver 8. Here Nature Fate or Fortune are not said to do any thing but all is ascribed to God in preparing both the Gourd the Worm and the Wind yea such a Wind as did not cool but rather quicken the heat of the Sun upon Jonah's head saith Junius c. Mark 5. Tho' Jonah's head had naturally as many Coverings as had the Tabernacle in the Wilderness both without and within Exod. 26. yet the Sun did beat so violently because God would have it so upon Jonah's head that he was tortured so with Head-ach as he wished to die Remark the Fourth The Conclusion of this Contest 'twixt Plaintiff and Defendant Mark 1. God heard what Jonah spake in his heart when the fainting of his body did so discompose his mind as to desire Death ver 8. as if better than Life Not so saith God ver 9. unless you were in a better mind God asked him before whether he did well to be angry that Nineveh was spared ver 4. but here ver 9. 't was that his Gourd was not spared Mark 2. Tho' Jonah kept silent which was the best at the first Question ver 4. yet now lays he the Reins upon the Neck of his unruly Passions and le ts flie in a fearful out-burst ver 9. N.B. Hence Calvin observeth what furious Beasts are our unruly Passions when not Reined in that this Prophet shames not to speak thus saucily to God's face therefore should we resist this sire at its first rising up 'T is a Rule in Physick Principiis obsta venienti occurrito works meet a Disease in its first coming Mark 3. God replies v. 10 11. without Rage or Roaring upon him with a drawn Sword as Job 15.26 but spake mildly to him for convincing him of his folly both in his words and wishes using an Argument drawn from the lesser to the greater saith Calvin and confuting his Confidence by an undeniable and most confounding comparison Remark the Fifth The Artificial Application of this Rhetorical Comparison carried on in six several parts to the Confutation of Jonah's Anger at God's Compassion to Nineveh Mark 1. Jonah and Jehovah are compared together God asserts his Soveraignty as the great Creator over all his Creatures Is it not lawful for me to do what I will with my own Is thy Eye evil because I am good Matth. 20.15 Wouldst thou that art but Dust and Ashes have all done at thy will and not I who am God at mine Mark 2. In comparing the Gourd to Nineveh God saith to Jonah Thou takest delight in the shadow of a perishing Plant and should not I be well pleased with this People whose â—â—â—itency is my pleasure and joy Mark 3. Thou hast pity on this sorry Shrub which I caused to spring up for thy use and should not I have pity upon so many penitent persons seeing not only all Plants but the very Heavens and Earth were Created for Man's sake Mark 4. Thou hast Compassion upon this mean Mushrome none of thine neither for thou didst not plant it nor watered it and how canst thou so passionately love what thou never laboured for all men naturally love their own labours especially Parents and Poets saith Aristotle but this was lent thee of the Lord and thou mayest say Alas Master is was but borrowed 2 Kings 6.5 whereas Nineveh hath been the work of my Providence tho' without Tool or Toil Isa 40.28 to advance it to this vastness of extent wealth and numberless Inhabitants so as to make it the most Imperial City in the World c. And should I not much more shew compassion upon it saith Mercerus Mark 5. Thou art sorry for the perishing of this sorry Plant which was the Son of a Night Hebr. citò oriens citò moriens not without a Miracle subitò crevit subitò decrevit repentè prolatus repentè sublatus saith Tarnovius it was quickly come and as quickly gone of a small value and continuance a fit Emblem of Earthly Happiness Psal 39.5 and should not I spare Nineveh whose greatness hath been the growth of many Ages and is of ten thousand times more worth than thy Gourd Men be better than Mushromes Mark 6. Thou canst pity one single pitiful Plant the loss of which redounds only to thy self c. and should not I who am all bowels a sin-pardoning God Neh. 9.31 none like me for that Mich. 7.18 2 Cor. 1.4 and 7.6 and so transcendently gracious Exod. 22.27 that thou hast upbraided me with it ver 2. here be much more affected with the fall of penitent Nineveh wherein beside Millions of Men Women and Cattel which have born their part so far as they could in the common Mourning Chap. 3.7 8. there be twelve Myriads of Innocent Infants that cannot discern c. living a sensitive life only and not yet grown up to Ratiocination Remark the Sixth Jonah is now sad and silenced as Job was saying Once have I spoken but I will not answer yea twice but I will proceed no farther Job 40.5 And tho' we hear no more of Jonah yet undoubtedly he repented of his rash Reflections upon God as Job did whereof this is a good sign that he so studiously and distinctly Recordeth in his Prophecy all along both his own Personal Passions and God's Tender Compassions that he might the more admire Divine Lenity notwithstanding his Humane Frailty His Recording all those passages of his Passion and closing up his Book with Silence is a shaming himself to all the World and a doing Pennance in publick as David did in his Penitential Psalms as it were in a sheet of shame c. NAHUM THIS Prophet Nahum gives a Narrative of the fatal and final fall of Nineveh after the History of Jonah Remark the First His Name Nachum Hebr. signifies a Comforter for so he was in sundry places of his Prophecy as chap. 1. ver 7 12 13 15 c. to God's Church prophesying that God would be good to her a Sanctuary in Affliction Deliverance from her old Assyrian Adversary would give liberty to exercise their Religion both ordinary and extraordinary and freedom from all fear of any farther Persecution from that Monarchy of Assyria that Empress of the East for a long time Nineveh being the Imperial Seat of the first of the four Empires which she also held longest of any even above thirteen hundred years and therefore is call'd an old Fish-pool of stagnating and standing Water Chap. 2.8 God's emptying of which was much ease to Israel This is the purport of this Prophecy
Advantage to his Church and Matters fell out far otherwise like as Paul's Persecutions at Rome fell out rather to a furtherance of the Gospel Phil. 1.12 than any hindrance of it N.B. Thus here again God overshoots the Devil in his own Bow So soon as God's House began to be Rebuilt the Devil stirr'd up his Imps to hinder it as ver 3. and now God by his Wisdom and Power makes those very means they thereby desigining to obstruct it to become effectual for promoting it as is largely proved in the next following Chapter Ezra CHAP. VI. THIS Chapter contains the Removendo Prohibentia and the Applicando Auxiliatoria the Removing of Rubbs and the Applying of Helps in the Rebuilding of the Temple Remark the First This Darius who is call'd also Artaxerxes the common Name of the Kings of Persia as Pharaoh was of the Kings of Egypt makes search for Cyrus's Decree in the House of the Rolls and found it in Echatana one of the Provinces of Babylon if taken properly or in a Coffer as the word signifies if taken Appellatively ver 1 2. The Contents of Cyrus's Decree are recited ver 3 4 5. where Wolphius well observeth that it is very improbable Cyrus should confine the Jews to an exact Longitude Latitude and profundity of their Temple but rather left it to their Power and Pleasure and to the Achitectors whom they employed He only fixed such limits that it might not be made in the form of a Strong Tower lest they should hereafter turn it into a Place of Defence against himself But this is manifest saith Masius that those proportions here differ much from those of Solomon's Temple which was but 30 Cubits High excepting the Porch which was 120 and but 20 Cubits Broad Tho' this Second Temple consists here of 60 Cubits High and 60 Cubits Broad nothing being said here of its Length yet was it less than that of Solomon's Ezra 3.12 Hag. 2.3 therefore these Cubits of Solomon were larger likely as Sacred above common Cubits Remark the Second Darius having perused this former Decree of Cyrus and resolving to make him his pattern for Imitation immediately passeth a New Decree to Reinforce the former from ver 6. to ver 12. wherein he 1. commands Tatnai c. not to come near the Builders to discourage them nor to meddle in disturbing them c. ver 6 7. 2ly The King commands moreover that those Adversaries should supply the Builders with Materials and Money out of his Royal Tribute and Treasury that it may stop no more for want of Necessaries but be compleated with Expedition that therein they might Pray for the Life of the King and his Sons ver 8 9 10. N. B. Whence Wolphius Notes well That as it is the duty of all pious Minds to pray for Magistrates so 't is the Interest of Magistrates to desire the Prayers of pious Persons both for them and for theirs c. N. B. But above all he observes how this Pagan King of Persia condemns all Will-worship in prescribing no Sacrifices for the Temple but such as the Law of God had precisely prescribed not mixing the least Dram of Persian Superstition with Godâ—s own Institution by his command Which sheweth that nothing ought to be Added to or Subtracted from God's Word and that all Divine Worship must have Divine Warrant He names Calves and Lambs only which God appointed Yea and Grotius excellently observeth here that this Darius exceeded and excelled Cyrus himself in this respect of his Royal Beneficency for Cyrus only permitted the Jews to be Contributers unto this Great Work but this King Darius Contributes himself much also out of his own Treasure as farther appeareth Chap. 7.20 21 22. and Neh 11.23 3ly This New Decree of Darius doometh all Persons both Gentle and Simple c. that dared to disturb the Builders of the Temple to have their own Houses pull'd down as a Penalty ver 11. and themselves to be Hang'd saith Vatablus upon some piece of their own Timber of the House Or it intimateth saith Wolphius that the Body of such a Transgressor shall be beaten and broken to pieces with his own Wood c. which could not but be a most cruel kind of Death yea and his House be turned into a Dunghil or Jakes exposed saith Osiander to all manner of Violence and vilest Vses c. 4ly Darius adds also a most sad Imprecation of the severest Curses to befall all Kings and People that durst presume to Discourage or Disturb the Builders of God's Temple v. 12. Here Darius saith Wolphius makes a Candid Confession of his Faith in the True God of his Power and Justice clearly distinguishing him from all false Deities N. B. There is no doubt but this True God whom Darius thus solemnly Invocated said Amen to his dreadful Curse Let all Persecutors of God's Church and Children be they high or low Tremble at this direful Imprecation for in all Ages God's Hand hath been exceeding heavy upon their Persons and Posterities Let Kings and all Princes saith Wolphius learn to be Wise and not dare to thrust their Sickles into God's Harvest the Lord of it will not see his Harvest spoil'd before his Eyes by the Wild Beasts of the Wood or World Remark the Third Behold how the Adversaries of the Jews do truckle and bow before the Authority of this Decree of Darius ver 13. No sooner had the King saith Wolphius quite excluded all Exception and universally commanded a speedy Execution but the very Toparchs or Persian Governours presently bend and buckle to promote that Building of the Temple which before they had bandied together with all their Craft and Might to Obstruct Now Tatnai and Shetherboznai did Advance it because they durst do no otherwise their Obedience is now wrung out of them as Verjuice is out of a Crab or Distill'd Waters by the force of Fire They dare not disobey the Direction of the Decree lest they should lie under the lash of the Law and Correction of it to wit Their Houses to be pull'd down c. No doubt but they undertook this Work as Aukardly as Haman did in his Honouring of Mordecai at that juncture of time when it was in his heart to Hang Mordecai up out of his way Thus those Mongrel-Samaritans were forced to sear the Lord because of his Lions 2 Kings 17.33 34. N.B. Saith Wolphius here All Humane Affairs are so over-ruled by a Divine Providence that as we cannot expect any Good by the Benevolency of Friends so nor need we fear the least Dram of Evil from the Malice of our Enemies unless it be the good-will and pleasure of our good God that it should be so God compells the Vnwilling here as he oft doth elsewhere to help his Church whose hearts were more to hinder it Remark the Fourth Now all Impediments being Removed all the Helps are Applied and the Building of the Temple goes bravely forward and in due time was finished ver
by the Cursed Jews to his blessed Body Gal. 5.24 4. When we have wounded it by the Sword of the Spirit even to Death then must we bury it as he was 5. We must rise again out of the Grave of Sin to serve God in Newness of Life so get gradually out of the Dungeon as Jeremy did Jer. 38.12 6. We must Ascend like him into Heaven in our Desires c. Phil. 3.20 Col. 3.1 Nor is it the Pattern of Christ that doth effect this only as the Socinians say but 't is also the Vertue and Power of Christ's Death and Resurrection c. that works all these Things effectually in his Called and Chosen not as an Exemplary Cause or as a Moral Cause by way of Meditation but as having a Force and Power Obtained by it and Issuing out of it Phil. 3.10 Even the Spirit that killeth sin and quickens the Soul to all Holy Practice N. B. To know Christ aright is a most excellent work and the worthiest part of Heavenly Wisdom Yea satisfactory and salutiferous to the Soul of Man Isa 53.11 Joh. 17.3 1 Cor. 2.2 Gal. 6.14 and Phil. 3 8. This Divine knowledge consists of lively Affection as well as of particular Application and a Notional Consideration 'T is the common Rule of expounding Scripture that works of knowledge imply Affection 'T is not enough to know Christ notionally The Devils do so nor must we barely know Him either as God or as Man or as a Jew of Judah's Tribe or as Judge of the World but especially as a Redeemer and as our Redeemer by whom all God's benefits both Temporal and Spiritual are convey'd to us and Received by us The Three grand benefits by Christ Are 1. His Merits Price and Ransom whereby we are Reconciled to God c. 2. His Vertue or Power of His Death and Resurrection Phil. 3.8 10. 3. His Example To which we should conform Simply and Absolutely without exception not so to that of the highest Saints who had sinful frailty as well as holy Graces c. The Second Thing after this Caution is the Counsel God's word gives us concerning this imitation of Christ N. B. In the daily Practice of true Piety both as to Inward and Outward Life all Christ's Actions are for our Instruction not All for our Imitation we may not Imitate the Works of Christ that were Miraculous nor such as were Personal and Proper to Him as Mediator The Ignorance of which hath carried some Impostors to Counterfeit themselves to be Christ Nor need we Indeavour to imitate Him in his Natural therefore unblamable Infirmities which had weakness in them but not Sin we are not to strive to be Hungry Weary Sleepy c. because He was sometimes so But we must imitate our Lord Jesus in all his imitable Graces and Actions both walking in Christ Col. 2.6 and walking as Christ 1 John 2.6 and following his steps preaching forth the praises of him that call'd us out of Darkness into his marvelous Light 1 Pet. 2.9 21. And though we cannot follow him Passibus Aequis taking such long strides as he did yet must we shew our Good-will Mark 14.8 Stretching and straining out our outmost as Paul did Phil. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reaching forth his Head Hands and whole Body as do Runners in a Race to lay hold on the price proposed Conformity to Christ and Nonconformity to the World are both the certain commendable and comfortable Duties of every good Christian Rom. 8.29 and 12.2 The First is Conformity to Christ which may be inforced by these three Arguments 1. Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature Attended with Hunger Weariness and all other Infirmities Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 c. How much more ought we to press after a partaking of his Divine Nature 2 Pet. 1.4 that we may be Conformed to his Holy Image unto which we are Praedestinated Rom. 8.29 The 2. Argument is Seeing the Image of God favour from Him and Fellowship with Him be the Branches of Man's Antient Glory in the State of Innocency which the Subtle Serpent did Deceive us of in the Fall 'T is but rational and requisite that we put our selves forth to the utmost for recovering them by Conforming them to Christ that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam And the Third Reason is Where there is no Conformity to Christ there can be no Salvation had The Means must not be separated from the End as Acts 27.30 Except these stay in the Ship ye cannot be saved So here except we be Holy we can never be Happy God hath chosen us in Christ before the Foundation of the World that we should be Holy Eph. 1.4 and without Holiness no man can see the Lord Heb. 12.14 Blessed are the pure in heart and life for They shall see God Mat. 5.8 We must purifie our selves as Christ is pure 1 John 3.3 And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus for undoubtedly God gave Christ to be a Samplar as well as He Gave Him to be a Saviour 'T is the mistake of the Arminians to put Christ to an Arbitration in their assigning Ninety Nine parts to Him in the work of Conversion and the Hundred part to Man contrary to Col. 3.11 where Christ is call'd All and in All. The whole of that Divine work flows from the Free Grace of Christ and not any part of it from the Free Will of Man and we have no Commission to bate one Ace in that point Yet the Errour of the Socinians is of a far grosser Brann In their Asserting Christ to be a Pattern only and not a Propitiation at all They suppose Him only a Samplar for our bare Imitation but no way a Saviour for our Sins Expiation Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner quite contrary to the whole Tenure of the Holy Scriptures and they make Christ no more than a Mere Martyr for all the Holy Martyrs were Patterns and Samplars of Sanctity both in their Sanctimonious Doings and Sufferings If Christ signify'd no more than a Samplar N. B. This Conformity to Christ is twofold The First is partly in this Life And the Second is partly in the Life to come 1. That in this Life we should all Learn of Him and from His Pious Pattern All those Works of Holiness which we find Recorded of Him such as these His Subjection to his Parents His Loving of his Brethren His Painfulness in his Calling His Perseverance in Prayer and many more of the like Nature We should strive what we can to Resemble Christ in his going about to do good Acts 10.38 In his fidelity for his function Heb. 3.1 2. In his Diligent and Patient Obediâ—nce Heb. 12.2 3. In his Constancy of Profession 1 Tim. 6.13 In
shall call on the Name of the Lord Zeph. 3.9 and while the Devil's Dogs without either Gag or Muzzle do bark at the Miracle of Mercy with the pestilent Pharisees ascribing the glory thereof to the Prince of Devils they with the multitude marvel glorifying the God of Israel The 5th Remark is Where-ever Christ the Lord of Light Life and Love met Satar that Prince of Darkness he put him to the foil and served a Writ of Ejectment upon him as Luke 11.21 22. Their first meeting was in Heaven and thence did he cast him out as Ezek. 28.16 I have cast thee out of my holy Mountain c. and when he found him in the Firmament as Prince of the Air Eph. 2.2 from thence he made him fall like Lightning Luke 10.18 Rev. 12.8 12. And where-ever Christ found him in any Daemoniacks as there were many while Christ was below in the days of his flesh even there he cast him out which was a torment to him Mat. 8.29 though he found a whole Legion of Devils with him to assist him a great Army of them and here he did so out of thin Dumb Man And still N. B. Note well In our Times Christ meets with the Devil in possession of men's hearts which he accounts his Heaven but is cast out by the mighty power of the Gospel though full sore against his will but the Devil hath not so much Power as Malice otherwise neither the Church nor the Children of God would have any Rest but he is Routed and Outed every where After this Christ came into his own Countrey Nazareth Mark 6.1 2 3 c. where he was bred though not born and where he had preached astonishingly yet in danger of his Life Luke 4.29 Hither Christ is now come again to try whether they would give him any better Reception but he found them no changelings his Entertainment now was much answerable to the former only not so full of danger There he could not because he would not do any mighty works for Unbelief had as it were weaken'd the hands of Omnipotency it self c. and put him to the marvel that they believe no more CHAP. XXI NOW when Christ's Miracles of Mercy to many had made Him famous to all He went round about the Cities and Villages teaching his Oracles Mark 6.6 and Matth. 9.35 and finding multitudes swift to hear this drew forth his bowels to send forth more Labourers into the Harvest which now looked white and even hanging down for the hand of the Mower Mat. 9.36 37 38. John 4.35 Hereupon he sent out his Twelve Disciples who had been a long time as Probationers with him c. to become Preaching Apostles with power for healing Diseases and for casting out Devils lest the People should be under that Judgment which Moses of old had deprecated Numb 27.17 〈◊〉 Sheep without a Shepherd therefore as Moses had sent out Twelve Men to spy out the Land and likely by Two's and Two's so the Messias sent out his Twelve Apostles by couples and possibly just as they are ranked together Mat. 10.2 3 4. that in the mouth of two Witnesses the Truth might be confirmed Upon this Mission and Commission Apostolical take these short Remarks 1. Fallen Mankind are not said to be like Dogs or Swine which tho' lost or lugg'd can find their way home again but like lost Sheep Isa 53.6 so silly a creature as none more apt to wander and none less able to return 2. Christ's deep Commiseration of those lost and scattered Sheep that lay panting for life and now nigh gasping their last because of such Wolves as Saul Act. 9.1 moved him to send Shepherds 3. Christ goes the Circuit himself then sent his Apostles thither Happy we when Christ goes before us c. 4. Men ought to be Disciples before they be made Ministers 5. Christ's Ministers meet with hard fare in an evil World Persecution Imprisonment c. 6. Yet Christ takes care for their satisfaction and settlement 7. He qualifies with Gifts whom he sends upon his Service giving them both protection and provision necessary 8. 'T is a great honour to be one of Christ's Retainers the names of those Disciples are all Registred in holy Writ when the Grandees of the World and Men of Renown either lye wrap'd up in the sheet of shame or at least rot away in the grave of oblivion 9. The Workman is worthy of wages as well as meat of double honour countenance and maintenance 10. The consideration of Souls perishing-danger must stir up Ministers to faithfulness in their work 11. Preaching is God's means appointed for Recovery of lost Sheep 12. No less than a Kingdom and that of Heaven can buy men out of their sweet sins Too many say as in Jotham's Parable Shall I leave my fat and sweet to Reign with God in Heaven The most chuse rather for a little sweet of sin with the wicked on Earth and in the Issue to roar with the Devil in Hell 13. Saints though poor are God's Worthies when Sinner's though rich be of little worth Prov. 10.20 14. The Place of Minister's Rendezvonze must not be in the houses of prophane persons who are great without God but with those small Fishers who bite better than great ones at the bait of the Gospel 15. Christ will have his Ministers maintained in an honourable way and not like Beggars from house to house 16. Christ hath a day wherein to judge and condemn Despisers such have the two sure signs of all Reprobate Goats to wit not Receiving his Ministers to house and harbour nor hearing their words N.B. Note well As Christ's Apostles were Preaching up and down according to their Masters Mission Herod beheaded John Baptist as before mentioned at large chap. the 10th a little before Christ's Third Passover came which then drew nigh when Christ Retired upon his hearing of the Baptist's Murder by Herod John 6.4 Mat. 14.13 Mark 6.30 and Luke 9.10 Herod hearing of the fame of Christ in his Miracles thought him to be John whom he had beheaded by his Dancing Daughter Herodias had buried the Baptists's head in her own Palace-garden to secure it from a Reunion with his Body which John's Disciples had buried in Sebaste nigh to Samaria between Elisha and Obadiah the Prophets that the fulfilling of her lusts with Herod might have no new interruption or disturbance thereby John's Disciples come and declare their Master's Death to Jesus which also affrighted all the Apostles home to their Master with whom they retired into a desert place till the Passover came and then they attended their Master thither In the mean time Herod is now perplexed though he now with the Sadducees for the Leaven of Herod Mark 8.15 is all one with the Leaven of the Sadducees Mat. 16.6 hath made himself believe that there was no Resurrection Judgment-Day or World to come the better to still and stifle the noise of his bawling and brawling Conscience Yet all
so save only the difference of that was Descending but this is Ascending every sanctified Soul is taken up through the Roof of that House where it departs from the Body in an Heavenly Charet drawn by the Holy Angels and carryed therein into a Mansion of glory as the Prophet Elijah as well as the Patriarch Enoch were extraordinarily Translated in Body as well as Soul But on the contrary the Rich Glutton was as greedily seized upon by the Devils who carryed him down into Hell as the Angels had most Honourably handed Lazarus into Heaven The Glutton while he was Alive seemed to be set at the Right Hand of Christ in all his Worldly Felicity but now when he was dead we find him placed at the left Hand of Christ among the stinking Goats according to the Phrase Matth. 25.33 34 41. Whereas Lazarus in his life had seemed to be set at Christs left Hand in his Leprosie and Poverty yet after his Death he is seated at Christs Right Hand among the Blessed Sheep c. This difference made a great Man cry Mallem Craesus esse vivens sed Socrates morlens I would have the Rich Mans Life but rather the poor Mans Death N. B. Note well The Glutton is now gone to his own place as is said of Judas Act. 1.25 and possibly with as much noise as Judas did whose Bowels did Bityst out ver 18. Because he had no Bowels of Compassion towards his Master his Belly broke in the midst with an huge crack as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth yea and possibly with as much Stench and Noise in the Air as was at Cardinal Wolleys Death and Burial However he is now in a place where he had punishment without pitty who had shewn no pitty Misery without Mercy who had shewn no Mercy Sorrow without Succour Crying without Compassion Mischief without Measure and Torments without End and past Imagination This Teacheth us that great Truth Sinfull pleasures in this Life are punished with painfull Torments in the next Life Say to the Wicked it shall be ill with them c. Isa 3.11 Such go away into Everlasting punishment c. Matth. 25.46 Gehennae Meminisse non sinit in Gehennam Incidere saith Chrysostom to remember what Hell is for Horrour and Terrour might be a good means to hinder Men from being Hurryed into Hell Would but the Wicked Man take a turn or two in Hell daily by a serious and seasonable Meditation this would forewarn him of wrath to come c. If he be not forewarned it had been better for him that he had never been born Mat. 26.24 Mar. 14.21 N. B. Note well Here follows the Dialogue between this Damned Glutton and Father Abraham in whose Bosom glorified Lazarus was lodged from ver 23. to the end of ver 31. First the occasion of this Dialogue was this Damned Soul seeing afar off Lazarus whom he had despised on Earth so highly Advanced in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hell which is so called ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Video as it is a place of darkness wherein nothing can be seen the fire thereof gives no light nor sight of Comfort yet is he said here in this dark Hell to lift up his Eyes which he had neglected to do unto God in Prayer while he was upon Earth and who could not now lift up himself out of this place of Torment yet can he out of this outer darkness as Hell is called Mat. 8.12 22.13 25 30. look upward to the light of Heaven for his greater Torment in beholding Lazarus Happy whom he would not look downward upon from his Pinacle of Earthly Prosperity in his Life-time and now feeling himself in endless Misery how-like was he to the blind Mole that never 't is said opens her Eyes untill she be dying Vtinam ubique de Gehennâ Dissereretur saith Chrysostom would to God Ministers would Preach of Hell every where that at least fear of punishment might drive Men from wickedness when love to Life and Salvation will not draw them to Holiness and the love of Christ constrains them not 2 Cor. 5.14 Thus far the Occasion now Secondly the Dialogue it self which consists of two General parts the 1. Is the Humble Petition of this Damned Soul which he in all simplicity presented unto Father Abraham sitting in a Mansion of glory with blessed Lazarâ—â— in his Bosom The 2. Is Father Abrahams Answer to his Petition entirely Negative rendring weighty Reasons why his Request must be Rejected both as to the cooling of his Tongue by sending Lazarus to Hell with a little water c. and as to the Converting his Brethren by sending Lazarus to them on Earth Take these few Remarks upon the whole The first in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Typical Exemplification is that the Souls have a distinct Existence and Subsistency differing from the Bodles of Mankind they dye not with the Body nor sleep after Death noâ— are they shut up in Subterraneal Caves but all Spirits or Souls at the Death of the body returns to God that gave them Eccles 12.7 from whence they receive their everlasting Doom of either Come ye Blessed or Depart ye Cursed c Remark the 2. As the Souls of the Godly do immediately pass after Death into a place of Bliss and Happiness in Heaven so the Souls of the wicked accordingly do then depart into a place of Torment and Misery The Scripture of Truth so called Dan. 10.21 doth not Note any middle place betwixt them save only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Gulf fixed a place unpassable from the two Extreams Abraham knew no passage and Holy Peter knew as little thereof 2 Pet. 2.4 Nor Jude ver 6. Therefore Popery in its Doctrine of Purgatory is but a Fancy and Foppery 't is but the Popes new discovery of a mere Chimera or vain fiction c. Remark the 3. Damned Souls are void of the least degree of Ease and Relief the time will come when the proudest sinner may have need of the Meanest Saint to relieve them after Death whom they would not relieve in their Life but rather Reviled yea and famished them yet cannot shall not they receive any Relief from them but this shall be an Aggravation of their Torments to behold those Happy whom they had formerly despised and themselves Miserable Oh! How wellcom might Lazarus be now to him in Hell whom he starved to Death at his Gates Remark the 4th In Hell there will be peculiar Torments for every part of wicked Men as 1. Their wanton Eyes shall be tormented with a sight of ugly Shapes of Devils 2. Their delicate Ears with the Horrible Noise and Outcries of Damned Spirits 3. Their nice and curious Smell with the Poisonfull stink of Fire and Brimstone 4. Their dainty Tast with a most Ravenous and unbearable Hunger and Thirst c. yea and 5. All the Sensible parts shall feel the intolerable Torments of
late Lazarus lay four days in the Grave ver 17. and by that time as Martha said ver 39. He stinked what can Christ do with a Stinking Carcass The Faith of the two Sisters must needs be much shaken not only to see their Brother Dead but also to have himlie Buryed till he stank though Christ had sent them word He should not dye ver 4. That is not abide now in the State of Death he should not finally now dye Yet no doubt but this might be some offence to them That Christ with-hold that good from them to whom they might think it due because he loved them all when it was in the power of his Hand to do it contrary to his own word Prov. 3.27 And he had healing Vertue by him and could have Cured him at a Distance by a word as he had done the Centurions Servant Matth. 8 8 13. Yet saith go and come again to Morrow and I will give it Prov. 3.28 Christ still delayed these Expectants till the Carcase began to stink N. B. Note well he usually Reserves his Holy Hand for a dead lift till the Witnesses whom he loveth not only are dead but also stink in the Nostrils of Nations Christ defers his coming that he may shew wonders to the Dead and make them arise to praise him c. Ps 88.10 11 12. He will do here for these two Holy Sisters more than heal the Sick he will Raise the Dead and Lazarus must be let alone so long as none could Conjecture he had been in a Swound only but he must lie four days in the Grave be upon the border's of Putrification then was Christs Congruous Juncture of time wherein to manifest a more Mighty and Undeniable Miracle than to Rebuke a Fever Oh! How great was this Work to unite a Separated Soul to a Putrifying Body greater than had he been newly dead N. B. Notewell Then hold out Faith and Patience he will be seen in the Mount when our Faith flags and hangs the Wing giving up all for lost when strength is gone Isa 33.10 and 42.14 Psal 12.5 c. The 2. Remark is the Concomitants of the Miracle which concern the Comforters and the Comforted 1. The Comforters were of two sorts either 1. Vain and Fictitious such were the Jews that came from Jerusalem two Miles to Bethany to Comfort the two Sisters for their loss of Lazarus ver 18 19. Those made a wrong Construction both of Mary's weeping ver 31. And of Christ's groaning ver 36. In the former they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre and in the latter they Scoff Christ for his groaning as if grieved he wanted power to prevent this perplexity Yet did they hit right upon Christs weeping ver 36. Judging by his Tears of his Love N. B. Note well and if shedding some few Tears for Lazarus did Demonstrate his love Oh! Then how did he love us for whom he shed the warmâ—st Blood in his Body how ought we to love that love c. However they served to by Publick Witnesses of the Reality of Lazarus's Death at Jerusalem from whence they came There were 2. A Real and Efficacious Comforter such a Comforter was Christ though the Jews like Jobs Friends were but Miserable Comforters Job 16.2 For he Comforted these Mourners both by Word and Deed Now was the Physician present who had been long absent Indeed ver 30. He was not yet come into the Town for their Sepnichers used to be out of the Town as Lazarus's was There this Blessed Comforter stayed not going into the Town or unto the House of the two Sisters to Refresh himself after his Tiresom long Journey but would do his work firsh as Abrahams â—cteruant did Gen. 24.33 Now come in 2. The Comforted Martha and Mary Martha minding the concerns of the Family and therein running two and fro first received the Report that Christ was come in deed Mary Entertaining the Jewish Visiters in the Dâ—aing-Room Luke 10 41. Heard not N. B. Note well Faith as Mary sits still in the Centre while love like Martha walks the rounds Martha comes first to meet the Messiah ver 20. After six days waiting for his coming two Days of his Abode and four Days at the least of Lazarus's Death ver 6. and 17. and 30. Would to God we could meet Christ every Sabbath Day In Martha's Faith we find 1. Her Officious care to find Jesus out of the Town not staying till Christ came into the Town and to her own Houseâ— N. B. Note well Those are Virgins indeed that take their Lamps and go forth to meet the Bride-groom Matth. 25.1 The Messiah meets such Martha's that remember him in his ways Isa 64.5 2. Her Faithful Confession ver 21. If thou hadst been here c. Her only frailty herein was that she fastened too much upon Christs bodily dresence If Christ would Lazarus had not dyed though he had not been there He could have Heald him at Distance by a word only as Matth. 8.8 13. And that she believed not throughly in Christ she looked on him as one Gracious with the Father as a master of Request might have any thing for asking ver 22. Yet believed not his Godhead and that he was one with God Hereupon Christ the Comforter sets Martha the Comforted to the Rights ver 23. to 27. Christ tells her Modestly her Brother shall Rise agains N. B. Note well which may also Comfort us in the Decease of our Dearest Relations they are not lost but laid up with Christ who will bring them again at his coming 1 Thess 4.13 14. Martha understood Christs words concern'd the General Resurrection ver 23 24. Therefore he gradually Instructs her saying ver 25. I am the Resurrection c. that is the Auther of it and therefore thou need not doubt but I can raise up thy dead Brother by my own power c. This so Comforted and Confirmed Martha that she made a Confession equal with Peters Matth. 16.16 I believe that thou art Christ ver 27. Hereupon she returns home and by Christs Command calleth Mary secretly ver 28. Lest he should seem to Summon a Multitude which he foresaw would follow upon their own accord Mary arose quickly ver 29. love to her Lord helped her to Wings and made her do more than Martha fall down at his Feet ver 32. This Devotion of Divine Honour she had twice before this paid to the Messiah Luke 7.38 and again Luke 10.39 Her Diligence in hearing the word made her pay greater Respect to Christ than her Sister did yet had the same frailty with her ver 21. in being fastened too much to the Bodily Presence of Christ If thou hadst been here c. ver 32. N. B. Note well Oh! What a Sympathizing Spirit had our Blessed Saviour to weep with those that wept ver 33 34 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature in
c. that it is the Gift of God Deut. 8.18 And that God gives it for this End for Man who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick Animal not born for himself only to improve it for publick Benefit in his proper Station it is God that works every good Work in Man Isa 26.12 N. B. Note well 6. As God giveth even Natural and Civil gifts to Men in all Ages for the more Orderly Government of the World so he at his Ascension gave Spiritual Gifts to Men Eph. 4.8 For the better Order and Administration of his Church that they might Occupy those Gifts untill he Return Luke 19.13 Though the former be but Pounds and Defective as to Salvation yet ought Men to Trade with them so far as they will go in Order to it all Men can do more than they will do John 5.40 But more especially the latter being Talents must be Traded with such as have Spiritual Gifts given to them they must drive a great Trade for their Masters Glory and for the Advantage of his Redeemed they must stir up the Gift of God that is in them as we stir up the Fire to make it burn better or we blow it up into a Flame as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 2 Tim. 1.6 Such ought to be Crafty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work all wiles in God's Wisdom that Souls may be caught with Guile 2 Cor. 12.16 'T is sad to be said of any He hath done no good among his People Ezek. 18.18 The main Motive that all Men must Maintain a Mighty Trade in a Diligent Faithful Improvement of such precious Gifts as God hath given to them is to consider 1. And how kind God is to us in lending so many Pounds or Talents to us and betrusting us with them though we can give God no Pledge nor lay down any Security for our Fidelity c. This is more than any Usurer useth to do or most Friends amongst us 2. What cause have Believers to bless God who accepteth as well as appointeth his only Son Christ our Saviour to become our Surety Hebr. 7.22 As Judah was for Benjamin to his Father Jacob Gen 43.9 N. B. Note well 7. Behold how Highly Honoured is every Sound Believer even such as is blest with but one single Dram of Saving Grace this is more than to be betrusted with Pounds 't is verily a most precious Talent 't is an old and true Saying a Dram of True Grace is better worth than a whole pound of Gifts such as Knowledge c. Grace is Wisdom from above Jam. 3.17 Which makes a Man Wise unto Salvation 2 Tim. 3.15 Job Extolleth this Wisdom above the Starrs saying Man knoweth not the price thereof Job 28.13 It cannot be gotten for Gold nor shall Silver be weighed for the price thereof ver 15. It cannot be valued with the Gold of Ophir c. ver 16 17. The price of Wisdom is above Rubies ver 18. and Wise Solomon spendeth a whole Chapter in Extolling the Excellency of this Wisdom Prov. 8. from ver 1. to ver 36. Saying 't is better than Rubies and all Desirable things are not comparable to it c. ver 11. As the smallest Filings of pure Gold is Gold So the least Grain of True Grace is Grace our Lord saith the Kingdom of Heaven is like to a Grain of Mustard-Seed Sown in the Field which indeed is the least of all Seeds but when it is grown it is the greatest among Herbs and becometh a tree So that the Birds of the Air come and Lodge in the Branches thereof Mat. 13.31 32. Importing that the least grain of Real Grace consisting of Incorruptible Seed 1 Pet. 1.23 and of the Eternal Spirit Hebr. 9.14 will grow up to a tall Tree the top whereof reacheth up to Heaven As the Wheat Harvest is Potentially in the Seed of Wheat when it is Sown in the Field so the Joyful Harvest of Glory is Potentially in the Seed of Grace when it is infused into the Heart For Real Sanctification is the Root and Original of our Eternal Glorification 1 Pet. 1.9 Grace and Glory differ not in kind but in degree The Third part of this Parable is the Lord 's Returning Mat. 25.19 Luke 19.15 Wherein consider four things 1. The Time 2. The Place 3. The Manner and 4. His Attendants First of the first Namely the time when he Returned 't is a very long time after he had Travelled and Ascended up into Heaven Acts 1.9 10 11. Before he doth Return to Judge the World in the General seeing that the General day of Judgment is not yet come in this year of 1695. And when the precise point of that time shall be is not Revealed No Man knoweth that Day and Hour no not the Angels Mat. 24.36 No nor the Son of Man but the Father only Mar. 13.32 to wit in Ordine Sciendi the Son of Man as Man knew it not from himself but from his Father The last Day is known Exclusively as to Men unto the Lord only Zech. 14.7 Ideò latet unus iste Dies ut observentur Omnes saith Ambrose this one Day lies latent to all Humane Understandings that all Days may be diligently observed in watching and prayer Mar. 13.33 34 35 36 37. That this Day will come there is nothing more certain but in what Hour Month Week Day or Night whether at Evening Midnight Cockcrow or in the Morning there is nothing more uncertain Alas How many wild Conjectures have been made at it both by Antient and Modern Authors all which time it self the truest Interpreter of Dark Prophecies hath already Confuted and Confounded those Authors are the safest Guessers who take time enough for its coming that they may not over-live their own groundless Guesses God Conceals this time 1. For his own Glory Prov. 25.2 Rom. 11.33 34 36. and 2. For our good that we may always watch and not become secure with that wicked Servant Mat. 24.48 c. Much less boldly sinfull with the Harlot saying the Good Man is gone a long Journey I know the time of his Return Prov. 7.19 20. Moreover every Mans Deaths-Day is his particular Dooms-Day for then the Soul passes out of the Body and appears before Gods Tribunal Eccles 12.7 And there receives its Final Doom and Sentence either of Everlasting Weal or Everlasting Woe Now all Mankind must say with that Holy Patriarch Isaac I know not the Day of my Death Gen. 27.2 Therefore ought we to make ready every Day and learn to dye daily 1 Cor. 15.31 And so live as those that are evermore prepared to Dye knowing perfectly that the Day of the Lord so cometh like a Thief in the Night 1 Thess 5.2 For if we learn to dye daily 't is the way to live Eternally The Second Circumstance after the time when is the place whither our Lord Returneth to which Aquinas saith it is the Valley of Jehosaphat Joel 3.2 Over which is the
Witnesses also N. B. Note well for so are all such as do not only feign against another something he never spake but also that wrest the words spoken to a differing or contrary Sense Psal 56.5 Thus those two are Detected likewise of a double falshood 1. They being examined probably apart according to the custom of Courts their Testimonies as related by the two Evangelists did notoriously disagree for in Matth. 26.61 The one saith this Fellow said I am able to destroy this Temple and to Build it in three days but the other in Mar. 14.58 saith We heard him say I will Destroy this Temple made with Hands and within three Days I will Build another made without Hands These two Testimonies did grosly differ each from other the one was a posse that he could or can do it the other a velle that he will or would do it The former relates to Christs power the latter to his Will or Act Whereas no Man is Judged guilty in any Court for having a power to do an Evil without some over Act in doing something tending towards it then 2. Both their Testimonies Deposed do most Sordidly deprave both the words and the sense of Christs saying For 1. Their Depositions ran thus I can or I will Destroy whereas Christ said neither of these words For he said ye Jews destroy c. John 2.19.21 So that they both basely belyed him who was Truth it self John 14.6 2. They Deposed that he spake this The Temple of God or this Temple made with Hands both which were false for he said Destroy this Temple pointing at not the Temple of Solomon Repaired by Herod but the Temple of his own Body wherein the Godhead dwelt bodily Col. 2.9 And whereof both the Tabernacle and Temple wherein God dwelt were but Types and Figures The third Lye in the words I will Build another made without Hands this Christ said not but I will Raise it up to wit from the Dead Thus ill minded Men do Mutando vel Mutilando by chopping or changing frequently deprave and wrest to a wrong meaning the most Innocent passages and practices of those that are good for though Christ spake some such words yet were they as we see of a quite differing Tenure and Meaning N. B. Note well such false Witnesses against Christ are the Romanists who Interpret his words This is my Body literally as if the Sacramental Bread became by their Consecrating or rather conjuring words the Real Body of Christ that was born of the Virgin Mary whereas our Lord meaneth it Spiritually as a sign of his Body c Thus also the Arrians are false witnesses against Christ in their wresting his words My Father is greater than I to a wrong sense of Inequality c. Whereas he spake there in Respect of his Humane Nature Alas there be many more false witnesses in the World that do Violence to the Law Zeph. 3.4 Straining Gods word to their own Sense and squeezing out blood and is not Milk c. who all dread not at all that Divine Threatning The false Witness shall not pass unpunished Prov. 19.9 And tho' those here carryed the matter most craftily yet Gods Spirit Saw their Subornations and set this black Brand upon them of being false witnesses like the other Yea they stand Stigmatized upon Record to their Everlasting shame for their want of Concord as well as Truth Mar. 14.57 59. besides how improbable it was that Christ speaking of his living and breathing Temple not of that made of Stone should say I will Destroy it as if it had been lawful for him to lay violent hands upon himself nor could his Speech of Raising up his own Body noteing his Resurrection be properly construed of Rearing or Building again the Temple of Stone But suppose this sense in his saying this could not amount to any Capital Crime worthy of Death but only a Vain Empty and harmless Ostentation at the worst for what harm had he done to their Temple had he pulled it down and built it up again far better than before in three days time c. Moreover what if Christ had said as and all that they say he did Could not he as easily have Reared the Temple as Raised the Dead Restored the Blind Lame Deaf and Dumb c. which their own Eyes had beheld him do only with his word how then could they Rationally accuse him of Lyes and Impossibilities seeing he might do this as well as the other by a Miracle this was a less work than his making the World John 1.3 Col. 1.10 Heb. 1.2 3. But the truth is he never said so his sense and saying to them was do your worst against me destroy my Body yet will I Raise it up the third Day which words those false witnessesmis-report and basely Represent as above c. The Third point of Christs Inditement in the Spiritual Court is their adjureing him to tell them who he was Hitherto the false witnesses now comes in Caiphas the Judge of the Court to play his part against Christ He seeing our Saviour silent at those rotten Reproaches upon him by the Suborn'd Witnesses all unworthy of any Answer this Inraged the High Priest and his Rage Rouzeth him up out of his Throne Transporteth him to put off the person of a Judge and standeth out as a new Accuser Now Demonstrating the Madness of his Mind because no fault could yet be found in or fixed on the Prisoner at the Bar by the Mad Motion of his Body He falls foul upon Christ for his silence as if it gave consent to all alledged against him as if the Allegations were unanswerable and that the Conscience of Christ the Accused was so convinced by the undeniable Testimonies of those Witnesses the Accusers that he had nothing to say for himself Matth. 26.62 Thus this Diabolical Hypocrite Insults over this Innocent Lamb of God not at all urging him to Answer for Asserting his Innocency but this he doth that Christ might be seen to betray his own Crime by his silence c. Notwithstanding all Cajaphas's Aggravations of Christ's Inditement and his Vehement urgency for an Answer still he held his peace ver 63. Both to the Witnesses false Testimony and to Caiphas's Furious Importunity As to the 1. Christ could have Answered this Speech was Metaphorical meaning not the Temple of Herod but of his own Body c. but Tenue Mendacium pellucet saith Seneca some lyes are so thin they may be seen through others are so gross they need no Refutation which is done by their bare Relation and to Palpable Slanders which plainly appears to have no consistency in themselves silence is the most effectual Confutation As to the 2. Christ is silent to Caiphas as well as to the Witnesses 1. Because he knew his Argument was not before a Just Judge but before an Implacable Hypocrite who had Suborned Witnesses against him and who would admit of not Apology or Answer from
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
not my self but my Surety Dyeth for me c. N. B. Note well This Surety for sinfull Man Heb 7.22 must dye the worst of Deaths such as had all these Aggravations the most Accursed the most Shamefull the most Painfull most Lingring and the most Open and Exposed Death Remark 1. The most Accursed Death whereof something is said before of all other Deaths Though Stoning Burning Sawing Asunder Slaying with the Sword c. Heb. 11.37 were Torturing and Tormenting Deaths yet no Curse is Annexed by the Law of God to any one of them as there is to this of Hanging on a Tree Deut. 21.23 Gal. 3.13 So that Christ dyed the Cursed Death of the Cross to take away the Curse due to us and that we may be Blessed Oh! How should we wonder that he should Humble himself to such a Cursed Death Phil. 2.6 7 8. Did Peter wonder that he Humbled himself so far as to wash his Feet John 13.6 Sure I am we may much more at his Dying thus to Save our Souls and to pay all our Debts for us as Paul did for Onesimus Philemon ver 18. If he owe thee any thing put that upon my Account we are all Run-away Servants and have wronged our Lord much Christ saith I will pay all c. never forget that love in him Remark 2. The most shamefull and ignominious Death not only as he did Hang Naked on the Cross at which the very Heavens blushed and therefore was that Curtain of Darkness drawn over them that they might not behold his Nakedness but also as he was most rudely mocked by all sorts of Passengers and Spectators Yet he endured the Cross saith the Apostle and Despised the shame c. Heb. 12.2 Though Man's Nature be impatient of shame yet Christ shamed even shame it self as if it had been below him to take notice of it and as unworthy of any Observation in Comparison of his so Glorious a Design Hereby the most shameful Death that Saints can be put to is Sanctified to them They that dye in Faith do all dye in a Bed of Honour Heb. 11.2 13. Remark 3. The most Painfull and Dolorous Death This must be so because he was 1. Sore Racked when his Hands were Nail'd wide asunder upon the Head-post and his Feet wide asunder also upon the Foot post not as Papists falsely Picture Christ in their Crucifixes with one Nail only in his Feet whereas two Nails were necessary to Nail his two Feet unless they do absurdly suppose that one Foot only was fast and the other loose but if both were Nailed one upon another according to their Images then the Souldiers could not break both the Leggs of the Thieves but only the outmost because one of them if so lay upon the other besides where shall we find if so the five Wounds of Christ so much spoke off by both Antient and Modern Authors The Popish Picture whereof a great Jesuit was the first Founder Represents Christ with one only Nail in his Feet placed one upon the other Then our Lord had said Amiss in saying to his Disciples behold my Hands and my Feet Luke 24.39 and to unbelieving Thomas behold the print of the Nails c John 20.27 If both his Feet had not been Nailed upon the lower overthwart wide asunder as his side was pierced with the Spear c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful being so extreamly Racked both in his Hands and Feet forcibly stretched wide asunder each from other to the utmost straining of all those Joints 2. Which is the 2d Evidence his four Wounds with the four Nails were made in the Hollow of his Hands and Feet which shews that Christ suffered most Exquisite Torments in those most Sensible Parts being quickest and fullest of Sense as they are fullest of Sinews that as Anatomists Demonstrate all make their meeting together in those places this must needs be most unexpressibly painfull especially in so fine a Body as God had fitted him with Hebr. 10.5 Undoubtedly of the finest Constitution God made his Sons Body that was to be joyned with the Deity and was to be the grand Expiatory Sacrifice for the sins of the World Remark 4. The most Lingring Death those Malefactors whom the Romans Crucified commonly remained many days alive upon the Cross they were two or three days at the leaft a dying Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs that they might not hang so long as was usual because it was the preparation for the Seventh day Sabbath which began at three a Clock on that Afternoon an High Day not only as the Sabbath but also one of the Seven Passover days John 7.37 19 31 32. And this would not consist with the Solemnity of that double Sabbath to have them Roaring under their Tortures therefore their Law provided contrary to the Roman Custom that their Bodies should not Remain all Night upon the Tree but Bury them that Day that their Land might not be Defiled Deut. 21.23 otherwise it was a Lingring as well as a painfull Death a Death that might have lingred and lasted many Days Praestat Semel Mori quà m semper metuere sentire Mortem 'T is better to dye at once than to dye by Inches and to lye long under the smarting Sense and Horrour of a protracted Dying 'T was the Language of a bloody Beast to a Martyr thou shalt not only dye but thou shalt feel thy self a long time to be a Dying The Cruelty of the Cross the weight of the Body hanging by the Hands till Death and practised by the Roman Tyrants upon the Christians was so Inhumane that good Constantine the Great Abolished it out of the Empire never to use it more c. Remark 5. The most Publick Open and Exposed Death not like the fore-runner John Baptist's Death whose Head was taken off privately in Prison without any more ado or observation But Christ's Death was Apparent to be seen Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament but also the God of Heaven both with this Execution and with their preparations to it For 1. Their causing Christ to bear his own Cross till he tyred which comported not with their hast for his Execution to Golgotha 2. Their throwing the Cross upon the ground there in order to its Erection while all requisites were prepared 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty 4. Their stripping Christ of his own wearing Apparel that he might dye naked c. 5. Their laying his naked Body upon the Cross as it lay along with his Face forward on his Back 6. Their stretching out his Hands and Feet with their utmost strength as upon a Rack of the Spanish Inquisition 7. Their Nailing his Hands and Feet thus extremely Racked out to the Upper and Lower overthwart of the Cross And
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â— even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâ—mum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
Tomb not only for its Situation in a Garden inclosed so not exposed to Annoyances by Hogs Dogs c. but also for its own Honourable Excellencies in Sundry particulars as 1. For its Newness all New things are commonly Honoured and accounted excellent things Isa 48.6 Hence New Wine the New Song the New Spirit and the New Jerusalem are all in Scripture Phrase Deemed desirable and Delectable things 2. For its firmness it was hewn out of a Rock so not easily obvious to any kind of Annuisances Here is a Rock within a Rock which is called a Munition of Rocks for defence Isa 33.16 This Rock buried in a Rocky Tomb was Christ 1 Cor. 10.4 who is called the Rock of Ages Isa 26.4 yet lay but a little time within this Rock the Rock-Creator could not be long contained in this Rock Created 3. For it is Virginity it was a Virgin-Tomb never had any Man laid in it Divine Wisdom ordered it thus that Humane Folly should have no occasion to imagine any Cheat in our Lords Resurrection Christ's Grave was not like the Grave of Elisha wherein another Man was buried beside his Body 2 Kin. 13.20 For in this never any Man before was laid Luke 23.50.53 John 19.41 Hereupon Theophylact Noteth no Momus might cavil at Christ's Resurrection as though some other body that had been buried therein had risen out of it but now no other body could rise out of this Virgin-Tomb As our Lord before his Birth lay in a Virgin Womb so after his Death he lay in a Virgin-Tomb and he is accordingly found formed and liveth in a Virgin-Heart Paul saith he Travell'd in Birth till Christ were formed in the Hearts of the Galatians Gal. 4.19 And he tells them it was not he that lived but Christ lived in him Gal. 2.20 and such as have Christ Formed and living in them are called Virgins Cant. 1.3 Revel 14.4 Such Souls as love Christ with a Pure Chast Virgin-Love are the right lovers and True followers of the Lamb. 4. The manner of his Burial was Honourable also It was not a Clandestine private Interrment done by stealth but managed with Solemnity both by Famous Men and by Famous Women whose praise is in the Gospel Here was the pompa Mortis the Honourable Attendence of Mourners these good Women named by the Evangelist manifested their love to our Lord in their last Office of Love by looking on to behold where he was laid because they could do no more in Assisting the Burial Matth. 27.55 61. Luke 23.55 c. Love to Christ fears no colours no inconveniencies as the Men were not ashamed of this Service to Christ in taking care of Christ's Crucified Body so nor did these Women think it a shame to lend their last look of love to their Crucified Lord for which Fervent and Zealous Affections they are accordingly Dignified by God with a Divine Record thereof in the Gospel As our Lord hath many Witnesses of his Death Pilate himself was satisfied therein by the Centurion insomuch that no Room was left for doubting the Reality of his Death So had he some so many as were sufficient Witnesses of the Truth of his Burial and 't is a wonder that while Christ was Warring with the Devil who had the power of Death here Hebr. 2.14 and with Death which had now brought our Redeemer into its own Den even weak Women are called forth to be Witnesses and are indeed Marshal'd in the Forefront of this Testimony Christ Testifying hereby that he was minded to confound his strongest Enemies by the weakest means and that himself would shortly make a glorious Triumph over both Death and the Devil in Rising again Thus where True love to Christ is whether in Men or in Women such will not shrink from Christ no not when he is Crucified these True lovers of him stick close to him even when he is Dead â—ove will creep to Christ when it cannot go Though these weak Women could not roll the great Stone to the Door of the Sepulchre which was the work of a strong Man Matth. 27.60 no more than they could roll it away from the Sepulchers Mouth which was likewise the work of a strong Angel Matth. 28.2 These Women said among themselves who shall roll us away the stone from the Door of the Sepulchre Mar. 16.3 This Obstruction of their Imbalming his Body they found removed by an higher Hand ver 4. Though I say they could not do either the one or the other yet do they sit by and look on as Witnesses that our Redeemer was now shut up in the very Den of Death and that if he Rose again he must conquer Death in his own Den our Lord is content to lie in this Den till the third Day Yet will not this Lord of Life lie under the power of Death beyond thirty six Hours and so long was the day wherein the Sun stood still in the days of Joshuah Josh 10. As that Joshuah had that one long day so this Joshua or Jesus had this one long Night it was onely one Night lengthened out to the length of that longest Day though it be called by Christ himself the space of three Days and three Nights Matth. 12.40 whereas it was but two Nights and one whole Day and two small parts of two more therefore the words of Christ in comparing his time of being Buried to the time of Jonah's lying in the Whales Belly must be taken Synecdochically the part for the whole according to the known Dialect of the Jewish Nation in both their Talmuds wherein any part of the Day is Reckoned for the whole thereof But here the Malice of the Kill-Christ's is highly Remarkable for they club'd their Wits not only one with another but even with the Devil himself how to protract those Thirty six Hours to last so long as the World lasted even until the General Resurrection in pursuance of which Project they did not think the Sepulchre sure enough with the great Stone that Joseph had out of upright loving kindness Rolled to the Mouth of it But still they are Disquieted with him as while living all along so now when dead also They can never secure themselves from the Torturing Fears of their own Guilty Consciences the chief Priests and Pharisees are yet afraid that a Crucified Christ would prove a Conquerour over them and therefore do they Assemble together and make an Humble Address to Pilate that he might command a Guard to watch the Sepulchre and to set his Imperial Seal upon the great Stone Matth. 27.62 63 c. least the Disciples of that deceiver as they Blasphemously call'd him should come by Night and steal him away c. Thus with that utmost craft which the Devil their Master could teach them they indeavour as carefully as they could to obscure the glory of Christ by securing the Sepulchre and thereby thinking to secure Christ and keep him fast in the Grave Venerable Bede de locis
Sanctis cap. 2. saith that those Malitious Monsters of Mankind did bind the Tomb of Christ's Body with strong Grapples and Labels of Iron on purpose to cross the Tales as he saith and disappoint the unchangeable Decrees of the divine Determined Counsel But mark how God here overshoots the Devil in his own Bow Gods Providence makes use of those Enemies Malice to make the matter of our Lord's Burial and Resurrection much more Conspicuous and Manifest to all Men for the more their crafty Counsel and carefullness was to keep Christ under the Earth and to prevent his Resurrection by their politick provisions all this did but render our Lord's Resurrection the more Divine and Glorious because it was accomplished Maugre the Malice of Men and Devils They can expect no good Success that dare fight against God Thus have we an account of our Lords Body how it was held faster in the Grave by the Divine Decree than by all those Humane yea Hellish Devices before mentioned it must not lie so long Buried as these Miscreant Men would have it which they designed to be for ever no it must lie no longer than the most Wise God would have it according as it was foretold in his Holy Scriptures God ordained that Christ's Body should lie Buried until the Third Day least his Adversaries should object in their Cavilling and Malicious manner that he had not been really dead yet shall it not lie there until the fourth Day least his Disciples Faith should flag and founder through his too long absence from them which he had told them often should be but for a little time and besides this the word saith that God would not suffer his Holy one to see Corruption Psal 16.10 Acts 13.35 He must not stink as Lazarus did at the fourth Day The next Inquiry is where was Christ's Soul all this time that his Body was buried in the Grave The Romanists Answer That Christ's Soul went down to Preach unto those Souls in Purgatory from their mistaking that Text by the which he also went and Preached unto the Spirits that are in Prison 1 Pet. 3.19 as also that Article of the Creed He Descended into Hell both these Errours may briefly be thus corrected As 1. That cannot be the Sense of the Apostle Peter's Sentence for the Relative by the which can have no Antecedent but the Spirit ver 18. whereby he was quickened now the Spirit there cannot signifie the Soul of Christ unless we will affirm that he was quickened and Raised out of the Grave by the Vertue and Power of his own Soul which ought not to be affirmed But we must say this was done by the Efficacy of his Divine Nature which is call'd the Spirit in this place and in that 1 Tim. 3.16 Justified in the Spirit that is the power of the Godhead did so manifest it self Marvelously in that weak flesh of Christ that though he became a weak Mortal Man yet the Vertue of his Divine Nature whereby he Raised himself from the Dead did so convincingly shine forth as to make all the World believe that he was and is God And thus that Apostle must be understood that though Christ was not present in the Old World with his Corporal presence as he was at his Incarnation in the New World yet was he present with those Antediluvians in his Divine Nature which is both ever and every where whereby he Spirited Noah to be a Preacher of Righteousness unto the Disobedient of that Day who because of their Disobedience to Christs call at that time sent by the Spirit to call them to Repentance were then Drowned in that Universal Deluge and now Imprisoned in that Everlasting Prison of Hell where they lie confined till the Day of Judgment and then their drowned Bodies shall be brought to their damned Souls to receive the full recompense of their Rebellion against God that as Soul and Body sinned together so they must suffer together for ever more As to the 2d Errour or Cavil grounded upon the Article of Faith He descended into Hell must be thus corrected The word Sheol which signifies Hell is largely Interpreted for the Grave also therefore that phrase Thou wilt not leave my soul in Hell Psal 16.10 is read in the Grave in the Old Translation And Sheol is read the Grave in the New Translation Gen. 37.35 I will go down into Sheol or the Grave unto my Son saith Jacob concerning Joseph who was too good a young Man to go down to Hell and who was not gone down̄ to the Grave neither in Jacob's Sentiments for he conceited some Evil Beast had devoured his Body ver 33. Therefore by Sheol Jacob must mean the State of the Dead wherein He thought Joseph to be and neither in the Grave nor in Hell And thus 't is said of Jesus who is Joseph our Brother that He descended into the Deep Rom. 10.7 which is there explained by its Antithesis to bring him from the Dead and 't is said of him that He descended into the lower parts of the Earth Ephes 4.9 Yea Christ saith of himself that he must lie some time in the Heart of the Earth which David calls in Psal 139.15 His Mothers Belly as the Earth is the Grand Mother of all Living and Dying Mat. 12.40 but 't is no where said in Scripture that Christ's Soul Descended into Hell which is the place of the Damned but the contrary is Asserted even by our Saviour himself that the same day wherein he Died the Soul of the Penitent Thief should be with his Soul in Paradise Luke 23.43 So that Christ's descending to Hades can admit of no other meaning than of his going down into the State of Death and his Body lying under the Power of Death till the Third Day The 3d Remark is The Consequences and Effects of Christ's Burial which are all exceeding comfortable to us As 1st Our Lord was Buried as well as Died to make a more compleat Conquest over Death As he had Conquered that Adversary in the open Field upon the Cross in giving up the Ghost at his own good will as above and not at the ill will of commanding Death so now he pursues Vanquished Death into its own Den and its Retreating Fortress and there becomes Death to Death it self strangles and unstings it upon its own Dunghill and loosing yea breaking the bonds of it 1 Cor. 15.55 Acts 2.24 27 31. 13.29 30 c. Sampson's Victory was the Greater that he suffered his Enemies to bind him So was our Saviour's who suffered himself to be bound with the Chains of Death and to be laid in its Strongest Hold in the very House and Cabin of Death Job 17.13 and then conquers it 2dly That he might destroy him who had the Power of Death that is the Devil Heb. 2.14 as Satan is the Author of Sin so in that respect he is said to have the Power over Death for Sin brought in Death and Death is
a door of hope may be opened All these are only done by an Heavenly Hand But again it may be Objected If the Angel rolled not away the Stone to let the Lord out of the Tomb how could he get out Did the Lord's Body penetrate and pass through the Body of the Stone A penetration of Diameters thus is against all Rules of Philosophy Ans 1st This Question may well be answered by asking other questions of the same Nature This way of Answering is well warranted by our Lord 's own Example Mat. 21.23 c. Mark 11.28 c. Luke 20.2 c. when Assaulted with Cavillers he doth Nodum Nodo Dissipare Untye one Knot with another and Answers one Question by Asking another in stead of giving a direct Answer So here I ask 1. How Christ passed through the Womb of that Virgin Woman his Mother Mary yet she still retained her Virginity 2. How he passed through the Doors which were shut and stood in the midst of the Room where his Disciples were Assembled And 3. How his Body passed through the Body of the Heavens which some say are as solid as Brass at his Ascension into Heaven The 2d Answer If Christ in his state of Humiliation while his Flesh was mortal could miraculously make the fluid Waters to bear the weight of his solid Body when he walketh upon the weak Waves of the Sea as upon the firmest Pavement then no doubt need be made of this now in his state of Exaltation but that he could by the same miraculous power make his now glorified Body to pass through this great Stone 'T was a greater Work that Christ by his Creating Power wrought when he did hang the Ponderous Body of the whole Earth upon nothing Job 26.7 Ponderibut librata suis Hanging like a Ball in the midst of the Thin Air which compasseth it round about Christ the Creator John 1.3 did this Father Jerom who said the Manner of Christ's rising is not revealed to any mortal as before yet saith in this point that Assuredly the Creature did yield to the Creator though we know not the distinct manner how Modern Divines say it was by Rarefaction and Attenuation for now he being declared to be the Almighty Son of God Rom. 1.4 might easily ratifie his own Body or Attenuate and Dilate the great Stone what cannot the Omnipotent Power of Christ the Creator do Common experience demonstrates that the Sun of the Firmament can pierce in his Beams through a Glass Window c How much more may this Sun of Righteousness when Risen in Power make his glorified Body to pass through a solid Stone and that with as much ease as our Mortal bodies do pass through the Air or through Water and none but Atheists do doubt that such Bodies as are buried in an Iron Coffin shall be made able to rise through such Coffins at the general Resurrection Undoubtedly such is the Power of a Glorified Body that it may pass through those Bodies that are solid Natural Philosophy is no Rule for Super-natural Divinity Christ's Divine Nature did effect this for his Humane The 3d Answer Seeing the Romanists do misimprove those aforesaid Motions for palliating their Doctrine of the Real Presence though to no real or convincing purpose for Christ appeared in his own form visibly to Mary Magdalen c but so he doth not in the Popish Mass therefore we say that Christ by the mighty Divine Power wherewith he raised up his Body Ephes 1.19 might raise up the Great Stone open the Grave and shut it again This is the more probable because a Created Angel could open the Prison-Doors always of great strength and weight and shut them again with all safety as if they had not been opened at all for releasing the Apostles Acts 5.19 23. and another Angel made the Iron-Gate to open on its own Accord for Peter's release Acts 12.7 8 9 10. How much more might the Lord of Angels do this as he came in among his Disciples when the Doors were shut John 20.19 no Doors can keep Christ out from his which the Popish Doctor disputing with Mr. Robert Smith Martyr urged to prove Christ's presence in the Bread because he could pass through the Doors to his Disciples But the Holy Martyr gave the Doting Doctor this smart Repartee saying Although it be said that when Christ came to his Disciples the Doors were shut yet have I as much to prove that the Doors opened at his coming as you have Mr. Doctor to prove that he passed through the Door I know saith Job thou canst do every thing Job 42.2 2dly As the Manner of Christ's Resurrection was wonderful in respect of the Almighty Power by which he raised himself Ephes 1.19 20. where we have a most emphatical heap of most Divine and Significant words to express that which can never be fully expressed no nor sufficiently comprehended in any humane conceptions A six-fold Gradation the Apostle useth to shew what a prodigious power God putteth forth in quickening the Heart by Faith so that he useth more than a meer moral swasion contrary to the Arminian Assertion even the same Almighty Power that he put forth is raising his Son Christ from the Dead So it was wonderful also in respect of its Singularity Though Christ was not the first that was raised from the Dead yet was he first that ever was raised up in so singular a manner not only by his own Intrinsick Divine Power but also by putting off his own Grave-cloths wherewith Joseph and Nicodemus had wrapped his dead Body John 19.40 and leaving them folded together and laid in their proper places behind him John 20.7 we read of many others in Scripture who were indeed raised up from Death to Life both in the Old Testament and in the New 1. In the Old omitting other Instances the Man whom the Israelites in a fright cast into Elisha's Sepulchre to lie buried there upon the touch of the Prophet's Bones and the Dead Corpse indeed revived and stood upon his feet 2 Kin. 13.21 but we read not of any Power the Revived Man had to untye his own Winding-sheet or the Napkin that tyed up his fallen Chaps 2. In the New Testament we read of three dead persons raised up to Life one in the Chamber of Death to wit the Ruler's Daughter as she lay newly dead in the room of her dying Bed Mat. 9.24 25 c. Another that had been dead some due time and was carried forth upon a Bier towards the place of his Burial this was the Widow's Son Luke 7. v. 12 15. and a Third who had been Dead some time and even buried four days so upon the Borders of Putrefaction namely Lazarus John 11.39 44. yet as none of these Three had any power to raise or revive themselves so nor to loose off their own Bands wherewith Death had bound them when revived As the Moral or Mystery of that one Instance in the Old
Testament History was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha who prayed for a double portion thereof 2 Kin. 2.9 and it was granted him whereby he wrought sixteen Miracles whereas Elijah his predecessor wrought but eight and that while he was alive but this raising up the Man to Life was wrought by Elisha even when he was dead but also it was a double sign of the vertue of the Death of Christ whereby both that the old Church of the Israel of God should be raised up from their present Dead estate and those dry Bones should be made to live again Ezek. 37.12 c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith So the Mystery of the History of those three Instances in the New Testament may be this to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead dead in Sin according to the several Degrees therein The Psalmist David most divinely denotes there be three degrees of evil Persons evil Actions and evil States or Conditions Psalm 1.1 where we have a most elegant climax or gradation going lower and lower towards Hell and Damnation 1st There is 1. The Ungodly 2. The Sinners and 3. The Scornful Persons 2dly As to Actions there is 1. Walking 2. Standing and 3. Sitting All these are worse and worse So 3dly As to States there is 1. The Counsel of the Ungodly 2. The Way of Sinners and 3. The Seat of the Scornful or the Chair of Pestilence All these were a descending lower and lower and by every step nigher the Mouth of the bottomless Pit As it is worse to be an Habitual Sinner than to do an ungodly Act and to stand as resolved in an evil way than only to walk or take a turn which may have a return in Evil Counsel So 't is worst of all to sit down in the Scorner's Seat as the Obstinate do even hating to be Reformed and refusing to return though God call and knock by the Hammer of his Word and by the Hand of his Spirit these seem to be given up to a Reprobate sense Thus also our Lord the Son of David who was his Father and Figure tells us of three sorts of Sinners 1. Such as stand Idle in the Market-place of the World only till the Third Hour of their Lives 2. Others till the Sixth and Ninth And 3. Yet others till the Eleventh where just expiring Mat. 20.3 5 6. Christ calls and quickens dead Sinners at all these three tearms of time 1. Such as are found newly dead in the Chamber of Sin as Jairus's Daughter was found dead in the House when Christ came to raise her up to life Mat. 9. c. So such Sinners as are dead in sin by consent only As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters Prov. 1.10 13. If thoughts beget delight and contemplative delight do beget consent as in him whose Will complied to go along with the Flattering Harlot Prov. 7.21 Such an one if Christ find him with a time of love before the Act and pluck him as a Brand out of the Fire is indeed found dead in sin yet still in the House or Chamber not yet carried out c. 2dly Such Sinners on whom corrupt consent begets and brings forth the cursed Act of Sin wherein a Dart strikes through the Liver of the Actor Prov. 7.23 are with the Widow's Son Luke 7. born out upon the Devil's Bier towards a Burial in the Suburbs of Hell if Christ meet them not in the Way to stop and quicken them these are carried out of the Chamber and out of the House in order to be Buried But 3dly Such Sinners in whom delight brings forth consent consent the action and the action custom and so by consequence a necessity of Sinning are truly said to be with Lazarus Rotting and Stinking in the Grave of Sin Yet even these thus far gone Christ can quicken and raise up to newness of Life as he did Lazarus He can bring Sinners back from the very Gates of Hell to Heaven Thirdly As the Manner of Christ's Rising was wonderfully Singular in his leaving behind him in the Grave all the Ornaments of Death in Order all the Signatures of Mortality which never was done by any other and which should also teach us when we are raised up from prophaneness to a profession of Religion to put off the Old Man c. Ephes 4.24 Retain none of our Grave-cloaths but leave all as he did behind us not one Rag of Sin unrepented of whereby the Devil may keep possession of us c. So Christ's Rising was in a wonderful manner in respect of the company that rose with him though he died alone as in point of time c. yet did he not rise alone for many Saints Rose with him Mat. 27.52 53. To shew he rose not again as a Private but as a Publick Person that we might know his Resurrection appertains to us and though we die yet by the Power of Christ we shall all rise again What the Evangelist Matthew saith here of the Saint's Rising it is spoke by Anticipation for relating the whole story of them at once for they rose not till Christ was risen The first Earth-quake at Christ's Death opened their Graves only but it was the second Earth-quake at his Resurrection which revived their buried Bodies and brought them forth alive c. Six Inquiries are to be Answered in this Historical Relation The 1st is What sort of Men were then raised Answer 'T is said they were Saints in the General not one Wicked among them for they have no part in the first Resurrection Rev. 20.6 and no part in the Resurrection of Christ who is not their Head Christ indeed will raise them at the last Day by the Power of a Just and Almighty Judge not by the vertue of a Redeeming and Risen Jesus Christ is the Head of the Saints only and they are his Members As the Head being got above the Waters draws up the whole Body and leaves not so much as a little Toe behind So Christ being lifted up out of the Den of Death draws up all his Saints to him John 12.32 The Saints Rise with Christ who is therefore called a quickening Spirit 1 Cor. 15.45 by vertue of their Union with Christ their Head but the Wicked rise by the Almighty Power of God with Cain Nimrod Pharaoh Herod Judas and with the rest of that Wicked Rabble Oh then what a blessed thing it is to be a Saint a sanctified Godly Soul such and such only are Interested in all the benefits of Christ's Resurrection And how deplorable is the state of the Wicked c. The 2d Inquiry is How many rose Answ A multitude Many Bodies of Saints saith the Evangelist he doth not say All but many only for
by Abraham If they hear not Moses and the Prophets neither will they be persuaded though one rose from the Dead Luke 16.30 31. How can they believe the Creature who will not believe the Testimony of the Creator himself revealing his Will to Moses c. 4thyl Those Dead Saints when raised and appearing to living Saints did discourse about Divine Doctrines such as that of Christ's Resurrection and Future Glory in his State of Exaltation as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before both which patterns do direct us to the like practice that when living Saints meet together their discourse should be of Divine Matters as is commanded Mal. 3.16 Though they have not attained that holy state of the Resurrection of the dead Phil. 3.12 We ought to do what we can though we cannot do what we ought this is acceptable to Christ Mark 14.8 5thly The death of the Godly is only as a sleep of the Body till the Morning of the Resurrection come 't is said they slept Mat. 27.52 6thly Christ is a Saviour to Saints before his Death as well as after even of Old Testament Believers 7th This is a Pawn that Christ will raise our Vile Bodies and conform them to his Glorious Body Phil. 3. last The 6th Inquiry is What became of those raised Bodies were they Mortal or Immortal Bodies Answer 1st Some say they were Mortal and that they did die and dissolve into Dust so soon as their Work was done Their ground for this Assertion are these 1. They were only raised up for a little time to testifie the Truth of Christ's Resurrection which when they had done there was no farther Work for them so they laid down their raised Bodies as soon as this was finished which may teach us a willingness to lay down our Bodies when we have fulfilled our Ministry and finished the Work our Father hath given us to work in the World as our Lord and Master as well as these did John 17.3 2. This is the more probable say they because those Bodies which the Angels Assumed wherewith they Feasted with Abraham Gen. 18.8 16. and with Lot Gen. 19.3 c. were laid down again when that special Dispensation was Dispatched and so likely was Moses's Body wherewith he talked with the Messias in his Transfiguration laid aside likewise when that Glory was withdrawn Thus by special Dispensation some are made Rich or Poor let God Abase or Exalt as his Soveraignty pleaseth c. 3. Because these raised Bodies of those Saints say they of this first opinion when they had given their Testimony to the Truth of our Redeemer's Resurrection must either lay down their Bodies again or live an Animal Life upon Earth or Ascend up with Christ into Heaven but they did neither the Second nor the Third therefore they did the first of the Three For as we read nothing of their living on Earth 〈◊〉 conversing with Men after their Resurrection as we read of Lazarus after his John 12.1 2 3 c. save only their Appearance to many so we read as little of their Ascending into Heaven but rather the contrary seeing our Lord was seen to Ascend alone Acts 1.9 10. Answ 2d Others more probably are of Opinion that they were raised Immortal and that they died not again as Lazarus and others whom Christ in his state of Humiliation raised up after a while did but were conversant with Christ during the Forty days he was upon Earth after his Resurrection and then at his Ascension they did Ascend with him in their Bodies as he did into Heaven where they were to be ever with the Lord. Their grounds for this Opinion are these 1. If being raised they had been Mortal and Died again this could not have been so plain a proof and such an Evidencing Specimen and Document of the solid Resurrection that is to come at the last Day which was the Reason and End of this Special Dispensation 2. As the Scripture speaks of a first Resurrection and of the first Fruits of the Resurrection So these Saints Bodies thus raised here might well be priviledged with the first Resurrection to die no more and with being the first fruits of the Harvest to wit of the General Resurrection of all Christ's Redeemed ones 3. As this was more comfortable to them to die no more but to be taken up into Heaven c. So it was more Glorious to Christ who now being entered upon his state of Exaltation raiseth Bodies up now not to die again as he had done in his former state in the form of a Servant but to live for ever and to be Attendants upon their Lord in his Triumph which can never without great Attendance have its due Pomp and Magnificency both while he stayed on Earth and when he went up into Heaven Though the Scripture be silent hereof as it is in the Minute of his Rising 4. Had they died again it had been only a Suscitation rather than a Resurrection c. The Romanists do Triffle in saying that those Saints wandered upon the face of the Wide Ocean or in the remote parts of the Inhabitable Earth c. till Christ Ascended or they tarried for him in the Earthly Paradise c. We say they attended alway on their Lord. Thirdly The Manifestation after the Time and Manner of our Lord's Resurrection which Introduceth the Third Grand Remark herein to wit The Consequents thereof in Christ's several Appearances at several times to sundry persons the Forty Days betwixt his Resurrection out of the Earth and his Ascension into Heaven The Evangelist Matthew speaking short in this after his Manner yet speaks thus far of the Manifestation of Christ's Resurrection That 1. It was declared by an Angel to Mary Magdalen c Mat. 28. ver 1 to 9.2 That it was confirmed by those Women through Christ's Appearing to them v. 9 10. And 3. That it was ratified to his Disciples by his Appearing unto them ver 16 17. to whom as a Triumphant Mediator he gave Commission for laying the Foundation of his New Evangelical Church ver 18.19 20. having now in his state of Separation made his Triumph over Hell the Grave and Death by his Resurrection wherein he set his Foot upon the Neck of that King of Terrors and Terror of Kings bringing Death under his Dominion So that now Death is become but a necessary Engine only to Transplant the Trees of Righteousness which are both of God's Planting and of his Watering into the Celestial Paradise and 't is only a strait Trap-door to let out the Saints out of this Life of Misery and into a Life of Glory Though the precise point of Time the very Instant and Moment thereof wherein Christ rose be not revealed nor likewise the express specifical and distinct Manner of his Rising is clearly recorded in Scripture yet the demonstration of it a posteriori is most Amply Insisted upon by
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
out the Sacrilegious Person ver 13 14. and 2. The punishment to be inflicted upon him ver 15. behold how God aggravates Achan's Sin by the several Circumstances of it ver 11. this Achan should have done and thus we should do Levit. 16.21 and so prevent the Lord 1 Cor. 11.31 behold God's mercy at one time that he was but six days in making the World yet took six days to destroy Jericho giving them that time wherein to Repent and lastly behold God's Justice at another time that he who would for the sake of Ten Righteous Men have spared five wicked Cities Gen. 18.32 yet will not be content here to drown in Oblivion this one Sin of Achan notwithstanding the many Righteous ones that made up the Church of God in Joshua's Day The Third Remark from the second Part is The manner how Aehan was found out as by an ordinary Process at Law to be the grand Sinner In this Judiciary proceeding observe First The Inquest enquiry is made after the sinner by casting Lots as by an Hue and Cry ver 16 17 18. Though the Lord had said I will be with you no more ver 12. yet when they had sanctified themselves both legally and spiritually for he will be Sanctified of all them that draw nigh to him Levit. 10.3 the Lord returns now and draweth nigh to them in this his Ordinance of casting Lots which is wholly at God's disposal Prov. 16.33 whereas the Lord could at the first have pointed out this sinner by Name yet was it his pleasure to proceed in this method that by this gradual proceeding he might convince Achan of his sin and bring him to a timely Repentance and Confession of it or at least leave him the more inexcusable Nor doth the Lord usually in the passages of his Providence act immediately by himself but useth Men and Means as Instruments to serve his Providence and to joyn Humane Endeavours for the effecting of his Divine Works as he doth here and Joshua here calling all the Tribes of Israel together for the finding out of one Man is a Type of our blessed Joshua or Jesus who at the last day will call all the Families of the Earth together out of them a small number shall be deducted that have heard of Christ out of them those that have professed Christ and out of them those that have professed him in sincerity having not only the form of Godliness but the power also 2 Tim. 3.5 which Christ calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little Flock Luke 12.32 a very small few doubtless As no Saint shall be lost by him Joh. 6.39 and 17.12 so no sinner can possibly lurch him who knoweth all things Joh. 21.17 c. every individual Sinner shall then be found out by his own Sin Numb 32.23 much more by the searcher of all hearts Act. 1.24 at the day of Judgment as Achan was fâ—â—â—d out here by Lot Secondly observe here The Examination of the sinner when the Inquest had found him out ver 19. wherein Joshua the Judge 1. Useth a candid Compellation to him calling him my Son to shew respect to his Person and that he was not giving judgment against him out of any Rage or Revenge But 2. his aim was only God's Glory and Israel's Peace And 3. says Hide not thy Fact from me thou canst not hide it as thou seest from an All seeing God who hath discover'd thee to be the sinner by his lot To confess sin is the way to find mercy Prov. 28.13 1 John 1.9 c. Thirdly observe here Achan's Confession 1. In its form which is either General ver 20. or special and particular ver 21. And 2. The Adjunct thereof the truth of what Achan confess'd was really confirmed ver 22 23. least any of his Friends should imagine his Confession was forced from him Hence Note the First is See how Satan had Gagg'd Achan and had hardned his heart by that deceitful sin of cursed Covetousness the poisonful property whereof is to change Mens Hearts into Earth and Mud and afterward to congeal and freeze them into an Icy Flint and Adamant for though the Lord in disposing of the Lots to discover the Sacrilege came nearer and nearer Achan at every step 1. The Lord by Lot took his Tribe of Judah 2. His Family of the Zarhites And 3. his Houshold of Zabdi before that Houshold were call'd forth Man by Man to take himself ver 16 17 18. Yet all this while Achan's Conscience awaketh not he Repenteth not he Confesseth not his fault Satan knoweth that the Sin-sick Soul hath no way to purge or exonerate it self but upwards Confession being its Spiritual Vomit He therefore holdeth the Lips close so long as he can that the Heart may have no vent to disburden it self The Second Note hence is No Person should dare to sin in hope of Secresie for no sin can be secret to an Omniscient God 2 Chron. 16.9 Psal 139. 2 3 4 c. to 14. Heb. 4.13 c. As the Guilt of Sin will haunt the most secret Sinner like a Bloud-hound at his Heels and the punishment thereof will pursue and overtake him Numb 32.23 So 't is God's great work to bring to light the most hidden things of Darkness 1 Cor. 4.5 our secret Sins are in the light of God's Countenance Psal 90.8 therefore did David defire to be purged from them Psal 19.12 Nothing is so secret but it shall be made manifest c. Luke 8.17 Some Mens sins are open beforehand going before to Judgment and others do follow after 1 Tim. 5.24 Whoso hideth his sin shall not prosper Prov. 28.13 Achan hides his Sin so long as he could with his stolen stuff in his Tent but at last all comes to light nor did he prosper because he put God to the proof of it as those Miscreants did Jer. 2.35 The Third Note is 'T is the Opinion of some Learned Authors that Achan Dyed a true Penitent and so escaped eternal Damnation because he seems to make a Sincere and Ingenuous Confession and loads his sin with all loathsome yet just Aggravations ver 19 20. wherein he judgeth himself to have sinned against the Glorious Attributes and express Commands of that God who had chosen him and all Israel to be the peculiar People of his Care and Love so was not to be judged unto Condemnation 1 Cor. 11.31 32. this is the judgment of the Jewish Rabbins that he both by his Confession and by his Death whereby he satisfied the Law obtained mercy from the Lord but the Scripture being silent in this point and joyns forsaking with Confessing for finding favour Prov. 28.13 He must stand or fall to his own Master Rom. 14.4 this may probably be said of him that he had an hope his Soul might live after his Body was dead for by what other hope could this Man be brought to confess such a Capital Crime as this for which he was sure to die If
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
in all His Imitable Excellencies Our suitable Holy practice is the bese sort of Preaching forth Christ's praise The Image of this our Dearest Friend should not only be Hung up in the Private Closets of our Hearts but also in the most Conspicuous places of our Lives This is to walk in Christ Col. 2.6 not daring to take so much as one step out of Him who is the way to walk in the Truth to walk with and the Life to walk by John 14.6 And this is to walk as he walked treading in and following his Holy footsteps If we abide in him 1 John 2.6 In this General Discourse upon the Life of Christ there be three things next to be Discussed The Caution Counsel and Comfort hereof First The Caution It may not be Imagined unnecessary to build some Battlements about this lofty structure to secure Children and Fools from Toppling and Tumbling over Know then that the Actions of Christ's Life are of three sorts 1. Miraculous 2. Moral And 3. Mediatory As to the First which were Miraculous They are not set down in Scripture as Actions Imitable by us poor Mortals for some of them were personal as of the World's Redeemer Thus was he born of a Virgin which we cannot be He suffered upon the Cross for the World's Ransom and for Sin 's Expiation which we cannot Do. Nor can we Rise again the third Day as He did for our Justification and Ascended Triumphingly into Heaven lead Captivity Captive c. wherein we cannot Immitate Christ Those and such like were our Redeemer's Personal Actions and peculiar only to him as Incommunicable to any other There be other Actions of Christ beside those Personal which are not only Praeter-natural but also Supernatural As were His Fasting Forty Days His Giving sight to the Blind Life to the Dead c. Now for any Mortal to presume an Imitation of Christ in the Former of these is no better than Blasphemy These were the proper Prerogatives of Christ's Person And for any man to strive as presuming to follow Him in the Latter which were all Miraculous is a mere Impossibility Christ did such works as never any Man did Joh. 9.32 Therefore we are no where bid to make a new World to walk on the Sea c. as he did Secondly Next to Christ's Miraculous both Personal and Supernatural are his Moral Actions to be considered And these we are to Imitate our Lord in He commands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness Mat. 11.29 and to follow his very footsteps in the practick part of his Holy Life Christ is the Head of the Church which is the Body Eph. 1.22 23. Now as the Body Natural follows the Head naturally so ought the Body Mystical to follow Christ Spiritually in all his Morals though not in any of his Miracles especially in those two Moral Vertues or rather Evangelical Graces Meekness and Lowliness which so walk hand in hand together as they are there call'd Christ's Yoke The Yokes that the Flesh the World and the Devil lay upon Mankind are manifold but Christ's Yoke is but one not many All Gospel-Duties are reducible to one single Head Rom. 10.9 that is to Faith which worketh by Love Gal. 5.6 There is but one main Duty and this is the Whole Duty of Man Eccles 12.13 which hath Two Objects and Two Offices The two Objects be God and Man The Grace of Lowliness giveth to God his Due and the Grace of Meekness giveth also to Man his Due And the Two Offices do concern the Debt as the two Objects do the Due for Lowliness gives and Meekness forgives the Debt Both these in conjunction make up Christ's Yoke as one which while it is Green and we be unaccustomed to the Yoke Jer. 31.18 seems Heavy but when this Yoke of Christ comes to be Dryed Tryed and Worn a while then it proves Easie as Christ calls it Mat. 11.30 and very Light after a Man is once used a little to it though perhaps He cannot fadge so well with it at the first 't is then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth That which maketh this Yoke of Christ easie is that Christ beareth up the heaviest part of it upon his own Shoulders as He did the cross-burdensome end of his own Cross when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus Luke 23.26 And Christ gives his Spirit to help our Infirmities in all those Duties which He Himself Acted in his own Person for our Instruction and Imitation Hereby come we up to Delight in doing the Will of God Psal 40.8 This main Duty of Man is yet a Yoke lest any should Presume but still 't is a light and easie Yoke lest any should Despair This confuteth Carnal-Gospellers on the one Hand and the Monkish Merit-Mongers on the other hand assuredly our Lord Jesus by passing through all the parts of Active and Passive Obedience hath made all Gospel duties both easie Imitable and Delectable too now no command of God is grievous 1 John 5.3 c. N. B. Thus a serious Meditation upon the Meekness of Christ did most powerfully convert the Aethiopian Eunuch Acts 8.32 33 c. And we read of an Earl call'd Eleazar who being oft overcome with Immoderate Anger was cured of that Head-strong Passion and Inordinate Affection by his sedulous studying upon the Patience of Christ which consideration He never suffer'd to pass out of his meditating and musing mind before He found his Heart transformed into his Saviour's Similitude as Surius who writes this Earl's Lise tells the Story of this Passionate Prince Thirdly The Actions of Christ are not only Miraculous and Moral but also Mediatory as Christ's Dying Rising again and Ascending c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example So must we imitate him in his Mediatory Works by way of Similitude This is done by Translating that to our Spiritual Life which He did as our Mediator That is we must Dye to Sin Live to Righteousness Ascend up to God with our Desires and Sit down at his Right Hand with our Affections Besides this There is a Conformity to him in the framing of our Inward and Spiritual Life which consists not in a doing what Christ did upon the Cross c. but in Doing the like by a certain kind of imitation As 1. As Christ resign'd up himself an offering with strong Prayer and Tears c. so should we give up our selves to God as a Spiritual Oblation and as a Reasonable Sacrifice Ps 40.8 and Rom. 12.1 2. As He bare his own Cross c. so ought we to bear ours Luke 9.24 If it lays 'twixt us and our Duty 3. We must be like Him in Crucifying and Mortifying the Cursed Body of Sin as was done
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton