be totally destroyed by the Deluge upon occasion and by the way only as the Relation thereof had an unavoidable connexion with the History of the Church and rendring it more compleat and conspicuous without any constant and contiguous course of its succession yea and the famous foundations of great Kingdoms such as of Assyria Egypt Greece c. together with the admirable atchievements of their puissant potentates are all passed over in silence though they be subjects which seem more meriting to be mention'd while other concerns of the Church which in appearance are of far less moment are so distinctly described as Jacobs pilling of the Rods c. that by the force of fancy with cogitations at the Sheeps conceptions but chiefly by the Blessing of God the Holy Patriarch might be enriched and churlish Laban impoverished Gen. 30.38 and Ruths Gleaning in Boaz field c. Ruth 2.3 where that vertuous Woman stooped to a mean yet honest employment which God made a remarkable step to her very high preferment so as though a Moabitess Damsel to become the great Grand-Mother of the Grand-Messiah yea and many such seemingly small matters of other Children of the Church are exactly set down in the sacred Register as matters of great importance as if God were like the Master of a family who doth not with so much delight regard his common fields abroad as he doth his dear family at home the speeches gestures and actions of his little ones he diligently and delightfully observeth so doth the great housholder God in his houshold of Faith he regardeth rewardeth and recordeth all the Motions Desires and Endeavours as well as Performances of his own Children within the Church even all the Hairs of their Head are numbred by him Mat. 10.30 c. while the famous exploits and conquests of Great Men who are not also Good Men that are without in the World are wholly neglected in Scripture Story The 3. Circumstance is the Age of life that Enoch lived the years that he lived in this lower World were exactly answerable to the days of a year to wit 365. As the number of so many days make up one compleat solar year so the like number of so many years made up this one Patriarchs life He was of the shortest life among all the Patriarchs living only so many years as there be days in the year each day for a year according to the prophetick computations and though Enoch was the shortest liver of all the six Patriarchs that were before him who all but one lived above nine hundred years yet this was recompenc'd to him in his Son Methuselah the next Patriarch who was the longest liver of them all and not only so but 't was more recompenc'd to himself for their time on Earth was his time in Heaven what he wanted in the Silver of a life natural he had it well paid him in the Gold of a life eternal so that not only the shortness of the Fathers life was made up in the long life of his Son but also God took him from a worse place to plant him into a better his translation was but Transplantation as it were out of Gods Kitchin-Garden into his heavenly Paradise Thus we see here on Earth those Northern Plants which are transplanted out of their cold Climate into a warmer Southern Soil find no Detriment but Advantage thereby and thrive the better How much more was it no loss but gain to Enoch to be translated out of the Veil of Tears this Wilderness of the World into Gods Garden of Coelestial Pleasures Yea further it was not only more for his own Benefit to be one of Gods Lilies gathered up by him Cant. 6.2 to be transplanted into Paradise but it was also more for the other Patriarchs comfort both against the Fears of Death and the frailties of life while they did survive him seeing in Enoch however the Death of Abel might discourage them they had a most evident demonstration that there was a reward for the Righteous Psal 58.11 and that it was not any lost labour to walk with God It appeareth in the best computations of Chronology that Adam died in the 308 year of Enoch's Life and in the 243 year of his Son Methuselah yea and in the 56 year of his Grand Child Lamech's Life so that Adam lived to see Lamech the ninth Generation who was the Father of Noah the tenth Patriarch before the Flood then the next after Adam's Death God ordered Enoch's Translation that those two great Truths might be taught thereby 1. Mortality by the former And 2. Immortality by the latter and 't is very remarkable that as no fewer than eight Patriarchs were alive as living Witnesses of Adams Death so no fewer than seven Patriarchs surviv'd to be living Witnesses of Enoch's Translation If it be asked how came men to be so long lived then that 365 years of Enoch was accounted but a short life I answer The Antediluvian Patriarchs or Fathers before the Flood had very long lives 1. From the good pleasure of God that mankind might be the sooner propagated that Arts and Sciences might be the better learnt and that the knowledge and worship of God might be the further transmitted even to their remotest Posterity 2. From a stronger constitution of Body 3. From their great temperance for some say they abstained both from Wine and Flesh Now plures pereunt gulá quam gladio Gluttony or Intemperance kills more than the Sword 4. From the vigorous Vertue of the Earth which then brought forth more wholsom fruit for after the Salt waters of the Sea in Noahs flood had overflown the Earth the saltness thereof had made it more barren and the growth out of it less nourishing 5. From the benign Aspect of the Stars which have a great Influence upon Mens Bodies 6. From that excellent Skill that Adam had from his Creation whereby he knew the nature of all things and communicated this to his Posterity for preserving their health for as Solomon he knew all things Notwithstanding this their Universal knowledge of natural things and their vast experience in an healthful improvement of those things yet none of those Patriarchs no not Methuselah himself lived out a thousand years which is a number of perfection that all of them might know the perfect state is not attainable here below there is another over curious reason mentioned by Irenaeus lib. 5. Adver Haeres That a thousand years are said to be but one day with God 2 Pet. 3.8 And but as Yesterday to him Psal 90.4 And because God would make his word good In the day thou eatest thereof thou shalt die therefore not only Adam but all the other Patriarchs died within the thousand years so they all died in the first day as none of them lived out to begin a second thousand which would have been the beginning of a second day there seems more wit in this reason than weight and worth but a
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lâ—ntile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old Man is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
Veneration and godly Affection to so worthy a Parent and Patriarch who had so long mourned for him when he supposed his Son was devoured by an evil Beast therefore he honours him with these Solemnities and partly to preserve the Corps sweet so long as the many days time of Mourning and the long Journey to Machpelah his Burying-place in Canaan required but principally to testifie his Faith of the Resurrection and that Incorruption he hoped for at the last day The second Remark of Joseph concerning Jacob also is the Funeral Solemnities of his Fathers Interment when Joseph had got leave of Pharaoh by the mediation of Messengers for he being a Mourner must not come before Kings Esth 4.2 to fulfil the will of the Dead and the command of his Father together with the Obligation of his Solemn Oath the sacredness whereof and the Execration of Perjury the Light of Nature discovered to these Heathens Pharaoh and his Courtiers he marcheth to Canaan with a most Pompous Retinue both of Courtiers Counsellors Captains and a strong Convoy or Conduct for their Defence in case of Opposition and there affordeth his Father a most Honourable Burial Gen. 50.4 5 6 7 8 9. making a grievous Mourning for him beyond Jordan ver 10 11 12. the place was thence called Abel-Mizraim the Mourning of the Egyptians which was a good Providence for confirming the Faith of the Israelites when they were to pass over Jordan afterward by this standing Monument of Jacob's Transportation out of Egypt into Canaan for his Burial The third Remark is Joseph's kindness to his Brethren who had been notoriously unkind to him and who were now Jealous he would be reveng'd of them ver 14 15 16 17 18 19 20 21. See the force of Conscience though for a while it be still and seemingly asleep yet is faithful in Recording and fearful in Reproving albeit it doth not alway execute the acts of accusing yet then hath it always the habit of it and when awakened with Losses and Crosses brings old sins to a new reckoning What they say to Joseph of their Fathers command looks like a loud Lie ver 16. for had Jacob known of their ill usage of Joseph he would have branded them with it Gen. 49. as he did Simeon and Levi for their cruelty and he would himself have spoke to Joseph before he died for pardoning them They repented this purchas'd Joseph 's pardon and he nourish'd them that would have starved him in the waterless Pit c. Gen. 37.22 24. The fourth Remark is concerning Joseph in four Respects 1. His Age ver 22. 2. His Off-spring ver 23. 3. His Last Will and Testament ver 24 25. And 4. His Death and Burial ver 26. First of the first of these Joseph's Age he lived an hundred and ten years ver 22. Mark the Divine Comment God made upon Solomon's Sapiential saying Prosperity is set over against Adversity Eccles 7.14 and the marvellous proportion of both He did not only receive good from the Hands of the Lord as well as evil Job 2.10 but also his good far exceeded his evil seeing for his about thirteen years Adversity he enjoyed after that full eighty years of the most Honourable Prosperity even as much Happiness as this lower World could well afford him Thus also God dealt with Job giving him an hundred and forty years of Temporal as well as Spiritual Blessings in abundance after the Lord turned his Captivity Job 42.10 12 16 17. Thus God Honoured Joseph in Egypt where he had no Divine Oracle or Angel to speak to him as the other Patriarchs had yet was he all along like a Pearl in a Puddle keeping his Vertue still where-ever he came as God was with him Gen. 39.2 and last so Gods fear was before him ver 9. though the Iron entred into his Soul Psal 105.18 or his Soul came into Iron Hebrew yet sin could not enter into his Heart because it was fraught with the fear of God when it was suggested to him that his becoming a Minion to one of the greatest Ladies in Egypt would not only afford him much Carnal Pleasure but also Release him out of Prison and Advance him to the Highest Worldly Honour he contemns the Temptation furnishing the Tempter with nothing but wet Tinder to strike Fire upon resolving to lye still in the Dust rather than rise by any way of wickedness This was strong Faith and therefore is he made the tenth Exemplary Witness of Faith Heb. 11.22 Secondly Joseph's Off-spring God blessed him for his Holiness with so long a Life after his Affliction that he lived to see his Son Ephraim's grand Childrens Children Gen. 50.23 yea and to Dance and Dandle with great delight upon his Lap the Grand-Children of his Son Manasseh This was another Branch of Gods Blessing upon him for his Holiness shining forth so splendidly in him notwithstanding his want of those helps in Egypt of God or Angels speaking audibly to him which his Fore-fathers had Dr. Lightfoot affirmeth that Ephraim at Joseph's Death could not be less than threescore and fifteen years old and therefore that passage concerning Ephraim's Sons being slain by the Men of Gath 1 Chron. 7.21 22 23. seemeth to be not very long after Joseph's Death if not before it 'T is probable saith he that third Generation of Ephraim mentioned Gen. 50.23 were the Persons so unhappily slain by the Inhabitants of the Land In those Antient Times it was usual for one Countrey to Invade another Adjacent as Philistims or Men of Gath the Egyptians their next Neighbours and to carry thence their Booties This probably had been done upon Goshen the utmost part of Egypt and Bordering on the Philistims The Children of Ephraim presuming on their Numbers and Strength might Attempt to Requite the Plunderers and Recover their Losses wherein they miscarried as is related for which Ephraim Mourned many days c. Thirdly Joseph's Last Will and Testament Gen. 50.24 25. which he delivered by Faith Heb. 11.22 consisting of two Branches 1. His mentioning Israel's Exodus or departure out of Egypt foreseeing they would be hardly used after his Decease yet God would visit them with Grace and Mercy after he had visited them with Justice and Anger to wean them from the Idolatry of Egypt that they might not carry it along with them into the Land of Promise and because they were tainted therewith therefore the Lord Aired and Sweetned them from the stench thereof full Forty years in the Wilderness and then brought them into Canaan Joseph lived with his Brethren after his Return with them from Burying Jacob in Egypt fifty three years or more in great peace and plenty but at his Death began their Egyptian Bondage Their Liberty and Worldly Felicity died with Joseph as afterwards Israel's Prosperity died with Josiah Yet dying Joseph foretold them by Faith that the Promise of fetching them forth and giving them Canaan would assuredly be Accomplished which Prophecy of Joseph was fulfill'd
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
the carriage of the Ark from Obededom's House to its proper place in David's City Remarks upon it are First The removal of the Ark from hence upon the occasion of David's hearing how the Ark had been entertained not only without any damage but also with great advantage to Obededom N. B. Tho' it had not been so as we read to Abinadab who probably had not given iâ— so noble and reverent an entertainment as Obededom did and therefore was not blest like him David hereupon begins to bethink himself of his own loss that if the Ark had been this half year in his own house according to his first design all those blessings upon Obededom had been bestowed upon himself and on his houshold and 't is a wonder David should neglect consulting with God by the Vrim about this matter Now those tidings flush David to renew his former Design when he saw the danger was over v. 12. N. B. 'T is a good Note of a Grave Divine While the Ark brought the Plague both Philistines and â—eâ—â—shemites are weary of it yea and David himself can be content to want it But when it brought a Blessing with it as to Obededom then it is look'd upon as worthy of entertainment many will own a blessing Ark a prospering Truth but he is an Obededom indeed that will own a persecuted and a banished Ark. The Second Remark is David acknowledges his former fault committed in carrying the Ark upon a Cart c. but now it must be born upon the shoulders ef the Levites according to God's own appointment as before and finding his obedience to God herein Secking God in due order so far owned as that the Lord help'd the Levites by an invisible power so to bear it as that it seemed light and no burthen to them 1 Chron. 15.2.13.26 David upon this encouragement offers up a Bullock and a Ram every seventh station as well as at the first stage v. 13 in testimony of his thankfulness to God for his making no breach upon them as he had done in his former undertaking After his Sacrifices he Danced before the Lord with all his might laying aside his Royal Apparel and girding himself with a Linnen Ephod v. 14 15. such as young Samuel used 1 Sam. 2.18 which was a Popular Garment N. B. This David did to shew that in the service of God there is no difference betwixt Prince and People and David gloried more in being God's Servant than in being Israel's King as Psalm 18. the Title and here in God's Service c. The Third Remark is David's Entertainment of God's Ark with great joy in his own City Sion v. 17 18 19. wherein Mark First His placing it in an Holy Tabernacle which he had purposely erected for it by the help of Hiram's Artificers sent to him as is aforesaid for Moses's Tabernacle was still at Gibeon 1 Chron. 16.39 21.29 2 Chron. 1.3 this David still left there because he designed to build a Temple with all expedition 'till countermanded by God therefore built he not a Chapel now because the Ark was yet in its wandering posture 'till it came to be fixed in the Temple but a Tabernacle or Tent only and that at some distance from his Royal Palace for after his Sacrificing in this Holy Tent he is said to return to his own House Mark Secondly His giving thanks to God for this transcendent favour which he did partly by the Priests Sacrifices and partly by blessing the People which he did both as a Prophet and as a Prince to whom it belongs to pray for their Peoples welfare 1 King 8.54 55 c. and to promote it also Mark Thirdly David's Dismission of the people with a Royal Feast giving to each a Cake of Bread a good piece of flesh and a Flagon of Wine enough to suffice every man for his return home N. B Note well He did not make them a dry Dry Feast as Josephus relateth such as the Papists make the People at the Eucharist denying them the Wine Then David Sang the 132d Psalm The Fourth Remark is The Story of Michal v. 16.20 to 23. wherein Mark First Michal did not meet this Pomp as the Holy Women and David's other Wives saith Sanctius did like and Miriam and Jepthah's Daughter to honour the Solemnity with their presence but she peeps through her Window and beholding David's extatick postures despised him for a Madman v. 16. Mark Secondly Holy David returning home to bless his Household like a good Master as he had done the People like a Godly King Michal meets him and mocks him v. 20. her Chamber cannot now contain her but her malice more like a Daughter of Saul than of Sarah makes her to meet him to mind him of three faults First That he had forgot the Majesty of a King Secondly That he had made a Priest of a King by his laying aside his Robes and putting on the Ephod Thirdly That he had acted the Mad-Man's part she forgetting what her Father had done 1 Sam. 19.24 Mark Thirdly David's Reply not without some tincture of tartness v. 21 22. upbraiding her with God's Rejecting her Father and setting him up in his stead and what he had done was to honour God who had so honoured him nor can I saith he be luke-warm herein but resolve to be more so with honour 1 Sam. 2.30 Mark Fourthly God punish'd mocking Michal with a barren Womb v. 23. her Carnal Eyes discern'd not the things of God they were foolishness to her 1 Cor. 2.14 therefore is she call'd the Daughter of Saul v. 20. because she savoured more of Saul's Pride and Hypocrisie here than of Sarah's Faith and Humility Gen. 18.12 1 Pet. 3.6 N. B. Yet this barren Michal hath still too many Sons who make Religion not more a form than a scorn and no marvel if such be plagued with a continual fruitlesness as she was having no Child by David to her death 2 Sam. CHAP. VII THIS Chapter contains David's Counsel and purpose to build the Temple allowed by Man but dissallow'd by God Remarks are First The moving cause of this Counsel was the Peace God had given him now round about v. 1. this sublime tranquillity he look'd upon as an happy opportunity reflecting with a pious mind how himself dwelt in an House of Cedar which Hiram had built for him Chap. 5.11 but God and his Ark dwelt in a meaner unhandsom and unsetled Tent composed only of several Curtains and covered with Skins of Beasts this he thought very unsuitable that his House should be better than God's and more costly this was his word to Nathan v. 2. 1. Chron. 17.1 c. Hag. 1.4 So declares his pious purpose of building the Temple as a fit retribution to the Lord for all his former famous favours Psal 116.12 the doing of which he not only Voted but also Vowed Psal 132.2 this was more than Ahab would do who tho' he dwelt in a Palace of
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
106.30 then Naboth must be stoned as if God had been consulted c. N.B. 3. This Honourable and Religious Person Naboth must not seem to be murthered out of envy but in a seeâ—ing due course of Law which required two Witnesses at the least Deut. 19.15 So dealt they with Christ Matth. 26.60 and so with Stephen Act. 6.13 her Witnesses she picked out were two Belialists Knights of the Post Incarnate Devils c. Remark the Eighth This whole Intrigue of Jezebel's is put into practice in Jezreel ver 11 12 13 14. Naboth is summoned and set on high before the Judges the two Belialists charge him with Blasphemy tho' they were not present to hear what discourse passed betwixt Ahab and Naboth 't was enough Jezebel said he was too sawcy with the King They said truly as it is in the Hebrew Barakta thou did't bless c. they meant thou didst curse God and the King The Hebrews saith P. Martyr did so far abominate Blasphemy that they would not once name it when the Blaspheming of God was to be spoken of So Job 2.9 't is bless God Hebr. Jezebel's servile Judges pass the Sentence right or wrong Naboth is carried out as a publick Pest and stoned without Jezreel as not fit to breathe out his last breath within his own City yea and his Sons with him 2 Kings 9.26 that no Heir he left of the Vineyard The second part of this Chapter is Abab's Correction for the commission of this Murder partly Divine and partly Humane from ver 14 to the end Remark the First Upon the Divine part of his Correction As 1. No sooner are Naboth and his Sons stoned but this welcome news is sent to Jezebel by her Mercenary Souls ver 14. she now in a transport run to Ahab and tells him the glad Tidings that Naboth and all his Heirs were dead therefore there was a Confiscation of his whole Estate and now his Vineyard was Escheated to the King ver 15. and hereupon bids him rise up and take Possession of the Vineyard Here Peter Martyr argues excellently By what Title must Ahab take Possession Had Naboth no Kindred though his Sons were stoned to Heir it He was saith He and Lyra Ahab's Vncle and a Nobleman because he was place in the noblest Place above the People ver 9. and though this had some colour of Religion to involve Relations in Guilt and Punishment as in the Case of Dathan c. Numb 16.32 and in the Case of Achan Josh 7.24 yet these were extraordinary Examples of Divine Vengeance and by a special warrant from God himself But suppose Naboth had been really guilty of Blasphemy against God and Treason against the King yet his Sons ought not to have died for their Father's Sin as indeed they did 2 Kings 9.26 for that was positively against the Law of God which expresly saith That Children shall not be put to Death for their Father Deut. 24.16 suppose Ahab was his next Kinsman because his Land lay next the King 's no doubt but his Sons were removed that his Claim to it might be Clearer or if not unjust Jezebel little regarded either the Rule of God's Law or the right of Succession she resolves to have it per fas nefas by right or wrong and which of Naboth's Kindred durst challenge it under such Tyrannical Violence She quickly heals her Husband of Heaviness He riseth up never enquiring saith Peter Martyr of the Manner and Cause of his Death but goes and takes Possession both for Him and His ver 16. Josephus saith that he went leaping for Joy at the good News but better had it been had he sitten still than to rise up and Fall c. Remark the Second Oh how short is the Triumph of the Wicked and the Joy of Hypocrites but for a Moment Job 20.5 while Ahab was passing in Jollity from Samaria to Jezreel the Lord lays his Command upon Elijah to meet him with a Divine Message ver 17 18. N.B. All the time that Jezebel was plotting and practising her Devilish Design God is altogether silent as if no way concern'd for his Name and Glory She prosper'd in her impious Project as if both Heaven and Earth conspired together in a friendly promoting it But now when Jezebel is active in stirring up Ahab to take Possession Then God is as Active in hastening his Propher to meet him there with heavy Tidings from Heaven No reckoning is brought in with publick Hosts at the midst of a Meal 'T is the Conclusion of Junketting Collations that calls for the reckoning Bill And then the end pays for All. N.B. Two Instances of God's long silence we have in the two Herod's long after this of Ahab and Jezebel the former Herod had his Herodias like a second Jezebel who prompts her Husband and prevails with Him to behead John Baptist the Execution is done and God kept silence all the while as unconcerned yet afterwards the same Herod hearing of the same of Jesus God strikes him with horrour of Conscience for his Murder of John He was perplexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.7 he stuck fast in the Mud as it were and could find no way out and if the Leaven of Herod were Sadducisme his horrour made him deny his own Sadducaical Principles and to think that John the Baptist whom he had Beheaded was risen from the Dead The second Instance was the other Herod who Beheaded the Apostle James and because this Tyrant's Trick he saw pleased the People he would have done as much to the Apostle Peter and though God sat still in Heaven as it were and unconcern'd in the first Execution yet he sends his Angel from Heaven to prevent the second Peter designed by the Murderer for the like Butchery is delivered by a Miracle and whatever became of the former Herod we are told how this Tyrant before that time twelve Month came to a most miraculous and dismal End He was eaten up with Lice as 't is said his Grandfather was before him because he did not give God the glory Acts 12.1 2 3 23. the End paid for all in both those Instances and so it did in Ahab here no sooner is he got rejoycing into his new Garden plat promising to himself great contentment in his commodious Court-Enlargement but God posts in Elijah with a cooler of threatned Vengeance Ahab was in Samaria when God gave his Charge to Elijah but he was got to Jezreel when Elijah met him Remark the Third Elijah now fears not the Face of a King having God's immediate Call and Command he thunders out his most dreadful Divine Message of Commination to him accusing him of bloody Tyranny added to his notorious Idolatry ver 19. Hast thou killed and taken Possession the Dogs shall lick up thy Blood as they have done Naboth's c. the Prophet chargeth Ahab with the murther of Naboth though it was Jezebel's Act For 1. He was the first occasion of it by coveting
for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion this place was therefore God's choice where both of them abounded and the mentioning of Cornelius's his being of the Italian Band Acts 10.1 may be look'd upon as an intimation from the Holy Spirit that this very City was designedly pitched upon for this very end wherein both Jews and Gentiles should meet here first in Christ's Sheepfold 4. In their unwillingness to deliver God's Errand for both were backward to it both were more for disputing than for dispatching their Lord and Master's commands Much unlike to Abraham who followed God blindfold and went out not knowing whither Heb. 11.8 N.B. But though he knew not whither he went yet did he know full well with whom he went namely that he walked as a Child in his tender Father's hand which is sufficient incouragement even to a timorous Son as it was to David Psal 23.4 to walk through the Valley of the shadow of Death but neither Jonah nor Bar-Jonah had this confidence First Jonah the Prophet did take shipping at Joppa this very same City when he would flee from the presence of God and decline his duty Jon. 1.3 He Rose indeed like a Servant whom his Master calls up to do his commands verse 2. but it was to Run from his business not to perform it Whatever was the Reason that moved Jonah to Run away from God's command yet is this strange he should fall into such a fixt Opinion that he might and take up such a fixt Resolution that he could flee from the presence of the Lord mentioned twice in verse 3. He could not be ignorant how David had described the Omni-presence of God Psal 139 7 8 9 10 11. Yea natural Reason would rebuke him for thinking he could flee from God Jovis omnia plena God fills all places saith the Heathen Poet. Secondly Bar-Jonah the Apostle was backward enough also as is before related for though he did not as the other Jonah who out of a sullen humour and a melancholy discomposure at the dislike of his Message crept into a Ship-Cabbin or got under the Dâ—â—k before the Ship was ready for her Voyage that he might be sure to go in her and therefore paid for his passage before-hand presently upon his going first on Board which used not to be paid till Passengers come to the Port or Haven designed c. Yet this Bar-Jonah did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stick fast in the Mud of his own doubting heart of unbelief and could find no way out Acts 10.17 In this sense the same Greek word is â—â—â—d to express the perplexity of Herod's guilty Conscience Luke 9.7 as Beza noteth N.B. 'T is true Jonah Run away but Bar-Jonah stood at Mark for the former had only an ordinary Divine Command Arise go to Nineveh c. Jon. 1.2 but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles notwithstanding Peter's doubting was so prevalent that he verily thought his Jewish Custom in shunning Gentile-Communion was a Reason strong enough to refuse God's Command therefore he cryed Not so Lord c. Acts 10.14 till he was expresly bid to go doubting nothing verse 20. and then he delayed not to obey the Heavenly Vision as Acts 26.19 2. The Disparity betwixt Jonah and Bar-Jonah are these 1. The former was sent in Embassage to a prodigiously vast and populous Gentile-City but the latter was God's Embassador at the first only to a Gentile-Family and his Friends and Relations 2. Jonah's Doubting was worse than Bar-Jonah's for Jonah not only doubted whether the Conversion of the Gentiles might not prove the Rejection of the Jews whereof he was very unwilling to become the Instrument and Bar-Jonah might have the like Doubt But also Jonah doubted whether that great King and his City would not rather deride and punish him than regard his Message for he had no such good Character of them as â—eter had of Cornelius before his going to him Acts 10.22 to incourage him 3. Jonah also feared that his Threatning Message to Nineveh would not proye true for God's graciousness he thought would Reverse the Doom of destroying it within forty days if the City did Repent and then they would repute him for a false Prophet but Bar-Jonah had no such Reasons of any such fear here 4. This Refractory Prophet is punished for a Run-away and put close Prisoner into Little-ease the Whale's Belly out of which upon his prayer he is delivered when made more sensible of his duty by this Miraculous Deliverance yet when thus forced to set upon his work and became successful in it he became passionate and in a pet fit he must needs lie down and die Notwithstanding this God most graciously spared him as well as Nineveh and left him upon Record not only as a Type of Christ's Burial and Resurrection as he lay three nights in the Whale's Belly and then was cast upon dry ground Matth. 12.40 but also as a Caution and Warning-piece to Prophets and People that 't is possible they may prove over-passionate and though good men may Run over far away from their duty This doth not cum Petroquadrare Bar-Jonah did not do as this old Jonah did c. This brings in the first Circumstance namely How Peter was expected by Cornelius Acts 10.24 but so was not Jonah expected by Nineveh Peter after he had lodged the Centurion's Messengers for him whereof Nineveh sent none for Jonah in all civility tho' Gentiles all night verse 23. In the morning he rose up and went with them taking six Brethren from Joppa with him that they all might testifie with him the Grace of God which was dropped down from Heaven upon the Gentiles when it might be questioned as it happened afterwards to be Acts 11.1 2. when Peter returned the second time to Jerusalem to be after observed Now comes he to Caesarca where it is expresly said Cornelius waited for him and he had called together his Kinshmen and near Friends to wait with him for Peter N.B. For this good man Cornelius thought he could not express his love to his Relations and Acquaintance who had probably with him forsaken all Pagan Idolatry better than by giving them an opportunity to hear the Word of Life and receive Instruction for their Souls And 2dly How he was accepted and entertained So soon as Peter was come Cornelius met him fell down at his feet and worshipped him verse 25. Acts 10. that is with a most humble Civil Worship not with any Divine Worship for he had forsaken his Pagan Idolatry and though he could not think him to be God yet perhaps might mistake him for an Angel and designed to worship him accordingly for which Peter blames him verse 26. by letting him know he was no more than a Man who must adore God but must not be adored either as God or as an Angel by Mortal Men We must glorifie
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
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
Beloved Children it plainly Prognosticates he will break up house there and shortly remove himself to some other place Methuselah Hebr. signifieth he dieth and the dart cometh for immediately after the Death of that Holy Patriarch the Deluge came upon the wicked World Then is the day of Babylons Vengeance when God calleth and causeth his own people to come out from her Rev. 18.4 As he did Lot out of Sodom and then out of Zoar both which were destroyed after his departure Oh the mad censures of a Frantick World crying Away with them they are not worthy to live whereas they are most worthy and the World is not worthy of them Heb. 11.38 And the World could noâ— indeed subsist without them therefore all should learn with Lydia to intreat such Paul's Timothy's to stay with them Acts 16.15 And as it is one of Gods methods to call his people out of a place before the Judgment come so 't is another of his methods to hide his people in the place until the Judgment be past As he hid Jeremy and Baruch Jer. 36.26 with 26.24 c. As he hid Rahab Josh 6.25 God gave her hiding for hiding and this is oft found in Promises as well as Presidents Psal 57.1 and 91.4 Isa 26.20 Zeph. 23. and many more thus did God hide Noah here till that Calamity was overpast The ground whereof on Gods part was Gods graciousness to Noah and on mans part was Noahs Righteousness to God First Of that which is well placed first Noah found Grace in the Eyes of Jehovah Gen. 6.8 There is a sweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew for Nach his name and Chan signifying Grace are the same Letters only transposed in the Hebrew Radix Hence Note that the grace or graciousness of God is the Fountain and Foundation of all Mans Felicity Noah did not find favour in Gods Eyes because he was a perfect man that is Free from all sin as the Romish Romances affirm but because he was in Covenant with God through his Eternal purpose of Electing Love Eph. 3.11 Noah of and in himself was a Child of wrath by Nature Eph. 2.3 But he was saved both Temporally and Eternally by grace only though he was Just and Perfect in his Generation It was of Grace and not of Debt that God accepted him As he did Lot Gen. 19.19 and Moses Exod. 33.12 And David Acts 7.46 Yea and the blessed Virgin her self Luk. 1.30 Though the Romanists Report of her she was born lived and died without sin If so then she needed not as she more truly reports of her self to rejoice in the Lord her Saviour v. 47. Such as be without sin may well enough be without a Saviour where there is no sore there is no need of a Salve Noah was saved as all the aforesaid by Christ who was given of God for a Covenant Isa 42.6 Now the Mercy-seat was no larger than the Ark wherein the Covenant was kept to shew that the Grace of God extends no farther than the Covenant As all out of the Ark of Noah were drowned so all out of the Covenant of Grace are Damned There is no other name under Heaven by which we must be saved but by Christ the Covenant Acts 4.12 2. Noah was just and perfect Gen. 6.9 This was the ground on Mans part why he was not destroyed by the Deluge with the old ungodly World as Gods Grace or Graciousness was the ground on Gods part this as the Cause and that as the Effect quite contrary to the Damnable Doctrine of the Romish Church which asserteth that because Noah was just and perfect therefore he found Grace in Gods sight Noah indeed was a righteous Man Gen. 7.1 he had 't is true the Two-fold Righteousness 1. Imputed 2. Imparted By the former he was Justified and by the latter Sanctified yet this is remarkable 't is said expresly of him that he first found favour in Gods Eyes before he was either Justified or Sanctified Gen. 6.8 9. and 7.1 he is no where said to be Justified by VVorks nor any else but the contrary for then it had been but of Right and by Debt But the Author to the Hebrews doth expresly say He was Just or Justified by Faith Heb. 11.7 Now the Grace of Christ nor Mans own Righteousness is the Sole Foundation both of our Faith and of our Felicity Christ is our all and in all Col. 3.11 As Manna is said to comport most contentedly to all curious Palates So this Grace comprehends in it all kind of Blessings which the Heart of Man desireth and his Need requireth 'T is very true and as observable Noah was the first Man in the World that had this Honourable Encomium put upon him as to be stiled just and perfect Indeed Abel before him was called by Christ long after him Righteous Abel as Mat. 23.35 yet must we take this Title in the right Notion he was Just but how 'T was by his Faith for even in Old Testament Times the Just did live by their Faith Hab. 2.4 as well as in the New Testament Rom. 1.17 Gal. 3.11 and Heb. 10.38 and thus the same Epistle saith Noah did Heb. 11.7 Noah is not said here to be Just simply or absolutely taken for so there is no Man that sinneth not 1 Kings 8.46 but Comparatively compared with that wicked World he was the best of Men in that worst of Times which was a singular commendation therefore is he said to be just and perfect in his Generation that is in the midst of those wicked Ones he lived amongst in comparison of whom he was the only Righteous One Gen. 7.1 The worse they were by an Holy Antiperistasis the better would he be hereupon some say Noah was above Enoch in this that he walked with God a quite counter-motion to the wicked World in far worse times no doubt than those in Enoch's days Neither was Noah perfect in measure and degree but in uprightness Aiming at Perfection and willing in all things to please God and keeping himself from his and others iniquity Psal 18.21 23. This sincerity was his safety as well as his Perfection So true is that of Solomon He that walks uprightly walks surely Prov. 10.9 Such are as safe as if in a Tower of Brass or Town of VVar Prov. 14.26 From this double Ground both on Gods part and on Mans I pass on to the fourth Grand Particular to wit the double Description or Narrative 1. Of the Saving Means or Instrument Noah's Ark. 2. Of the Destroying Means or Instrument Noah's Deluge From whence the fourth Grand Observation ariseth The most Great and Gracious God is fully furnished with Effectual Means or Instruments both for Saving the Righteous and for Destroying the VVicked First Of the first of these the Description of the Ark wherein most Remarkable be 1. It s Matter 2. It s Form or Fashion 3. It s Measure 4. Its Accoutrements of
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
certain place where there are certain and not uncertain Riches and that is Heaven where we have a better and a more enduring Substance Hebr. 10.34 He will bring us to Bethel the House of God the Mansion-House of his own Majesty and Glory Though God sometimes subject his Servants to the Villanies of the vilest Men who use them more like Beasts than Men yet brings he them to a wealthy place after he hath carried them through Fire and Water two most merciless Enemies and such are base Persecutors Psal 66.12 Isa 43.2 This may serve to encourage 2. Literal and real Travellers such as Jacob was here though Travelling into places of Banishment no Traveller should be troubled in his Travels but when he comes at such places where God and his Soul cannot meet together where God can let down no Ladder from Heaven to him on Earth this may justly discourage but to a Godly Traveller Jehovah Shawmah that is the Lord is there Ezek. 48.35 is writ every where 1 Tim. 2.8 The Eyes of the Lord run to and fro throughout the Earth 2 Chron. 16.9 God's Eye was here upon Jacob for good and he gave him a look of love from the top of the Ladder when he lay out of Doors not daring to lodge in Luz as Josephus saith lest any of those Cursed Canaanites then inhabiting that place should come upon him in his Lodging and kill him but the true Reason was he was benighted in his hard Travel and the Sun went down upon him before he could reach any convenient Lodging-place in a Town as the Scripture more Authentick than Josephus saith Gen. 28.11 Hereupon he lay down to rest himself in the Field taking the Ground for his Bed and making a Stone for his Pillow and there God gave him his loves Cant. 7.11 12. Jacob never lay softer nor slept sweeter than when the cold Ground was his Couch an hard Stone was his Bolster and Heaven it self was his Canopy over his Head God made up with Spirituals his loss of Temporals The less of Comforts he had from Man the more thereof he had from God The Portion of God's Children consists more in Soul-Comforts than in Sense Comforts Suppose Banishment which the Lawyers call a Cavil Death come upon them as upon Jacob here yet must they not be dis-spirited whitherto soever they are driven for they cannot be forced far from their Father's Ground seeing the whole Earth is the Lords and the fulness thereof Ps 24.1 There is nothing can befall them but what passeth under their Father's Eye and through their Father's Hand appointing Time Place Manner and Measure of Evil So that even Chance-medly with Man so is the Law-Term is no other in the Scripture but the Providence of God Exod. 21.13 It any be cut off out of the land of the living God who is the Lord of our lives and to whom we make frequent forfeitures thereof is said to deliver him into the hands of the Man-slayer both Man's goings Prov. 20.24 and Man's safety are of the Lord Prov. 21.30 31. Suppose they be slain this sends them the sooner home to their Father's House Jacob in all this was a Pattern of Patience to Pious Souls in suffering Times that they as he did may place their whole Confidence in God whose Providence and Protection is most apparent and perspicuous when all Humane Helps are with-held Jacob here had no guard but God only had Esau way-laid him in his going out as he did in his returning back with 400 Cut-throats Gen. 32.6 when Jacob was far better guarded though not strong enough to withstand such a force as came against him he might now have come to his bloody purpose and cut the Throat of his poor Brother when he found him lying fast asleep in the open Field but God's Eye was good to him while Esau's was Evil. God Restrains the rage of man that will not turn to the praise of God Ps 76.10 He holds in his Holy hand mostly for a Dead lift when his Servants are most forsaken and in a fatherless forlorn Estate when they are low enough and their Adversaries high enough then Cometh God with his Comforts Assuredly Jacob was now low enough when he lay all along upon the Ground not much unlike that of Joshuah reliev'd in this posture Jâ—sh 7.6 10. and then came God to comfort him in this Vision The Third Circumstance Remarkable is the manner How this Comfort was convey'd by God to Jacob. This is express'd to be in a Dream he Dreamed Dreams are of divers sorts both in Philosophy and in Divinity 1. In Philosophy Macrobius de Semnio Scipienis lib. 1. Reckons five Sorts First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Insemnium a Dream which comes to pass so often as carking Care doth oversâ—t the Soul câ—ncerning the Things of the Body the Mind or the Estate such an one having wearied himself waking with distracting Thoughts betakes to Sleep and the same Distrâ—ctions being Imprinted upon the Heart then make a fresh and furious Assault upon the Head therefore is it so named because this Sort of Dreams makes a new onset in Sleep The Second sort is call'd Phantasma a Phantasm which happens 'twixt sleeping and waking for when some Persons begin but to slumber they seem to see several shapes of things cither such as sad them or such as glad them as Feasting or finding some Silver c. all being but mere Phancies The Third sort is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracle whereby God signifies to Man what shall come to pass or what not what Man must do or what not Thus Noah was warned of God Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.7 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res Negotium intimating that Noah was a Man who had Business with God and did negotiate with him very much busiâ—d to save the World The Fourth sort is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision in a Dream when one seeth that in the Night which in the same manner it appeared cometh to pass afterwards As Act. 23.11 the Lord stood by him in a Vision to comfort and encourage him about future Events The Fifth sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somnium a Dream properly so called which vaileth some Important Matters signified in the Sleep under some certain figures mostly that cannot without a right applied Interpretation be understood About this last and proper sort of Dreams to wave the Dreams and Dotages of Philosophy thereon among the Stoick Platonick and Pythagorean Philosophers Come we in the Second place to Divinity which is God's School and wherein the Truth as it is Jesus is made known to Man 1. In the general Solomon saith That Dreams for the most part do proceed from multitude of business that maketh Impression upon the Mind in the Day time Eccles 5.3 As multitude of business or works saith he produceth Dreams so multitude of words proclaimeth Folly The Wise Man coupling these two
were sorry Gods that could not secure themselves from Rotting but must borrow that security from their Materials But God hath chosen a better Tree than the most durable Cypress even the Tree of Life that stands in the midst of the Garden of God Gen. 2.9 whereof to make this lasting Ladder that lasteth through all the Ages of the World Christ this Ladder is a Priest for ever after the order of Melchisedeck Heb. 7.24 He needeth no Successor and what need then is there of a Vicar of Christ as the Pope Antichrist will needs be stiled This Ladder hath lasted from the Foundation of the World Revel 13.8 being the Lamb slain from thence 1. In Gods Purpose 2. In Gods Promise 3. In the Faith of his People 4. In the Sacrifices 5. In the Martyrs from Abel to this Day Jesus Christ is the same Lamb and Ladder both yesterday to our Fore-fathers to day unto us that are now alive and for ever to all our succeeding Generations Heb. 13.8 this Ladder ever liveth to make Intercession for the Saints and to save them to the uttermost Heb. 7.25 to wit perpetually and perfectly so as none shall need to come after him for finishing his begun Foundation Christ is a Thorough-Saviour a Saviour in solidum not doing his Work to the Halves but wholly to the End of his Mediatory Kingdom when God shall be All in All 1 Cor. 15.24 28. Though this Ladder be ever Erected and so much Weather-beaten and ever used never useless nor laid by as other Ladders in some secure place for the Souls of Saints are climbing up and upon it Night and Day yet never doth it wear or need mending so 't is ever call'd newness of Life Rom. 6.4 Inferences very Remarkable hence are various The first is There be sundry sorts of Sinners such as either disuse or abuse this Ladder of Light Life and Love As 1. Some such there be qui in Gehennam aedificant as Tertullian's phrase is that instead of Building up to Heaven the Tower of Godliness Luke 14.28 do Build a pair of Back-stairs basely enough whereon to run down to Hell Oh Men Oh Women Oh Children which way are ye going or running Are ye ascending upward on this Ladder of Life and Salvation which is of Gods making Or are ye descending downward upon the Ladder of Death and Damnation which is of the Devils making As God said to the first Man Adam Where art thou Gen. 3.9 and to the Prophet What dost thou here Elijah 1 Kings 19.9 so should every one say to themselves to spare God the labour to their cost Where are ye Ave ye upon Gods Blessed Ladder ascending up towards Heaven or upon some base Back-stairs of the Devils descending down towards Hell 2. Others there be whose choice it is to lye along groveling upon the Ground being altogether Earthly-minded thinking themselves safe enough from going down to Hell and that 't is needless enough yea 't is too much to trouble themselves as Jeroboam said 1 Kings 12.28 with going upward Those terrigenae fratres have their Names writ in the Earth Jer. 17.13 and their Treasures hid in the Field Jer. 4.1.8 and are call'd the Inhabitants of the Earth Revel 12.12 Meer Earth-worms that load themselves with thick Clay Hab. 2.6 and strive with the Toads who shall die with most Earth in their Mouths having so much matters to mind on Earth as Duke D' Alva once said they have no time to look up much less to climb up to Heaven 3. Others there be as the Grashoppers that hop upwards a little two or three steps they may climb up this Ladder but fall down again He that endures to the end is saved Mat. 24.13 The Second remarkable Inference is If thou be not one that is posting down quick to Hell with Korah 's Conspirators Numb 16.30 who were all buried alive with their Cattel and Goods in the Pit but thinks thou art climbing upwards to Heaven then be well assured thou art upon the right Ladder as there be many false Christs Mat. 24.24 so there be as many false Ladders As 1. A Christ meerly within denying the Christ without who died at Jerusalem as some Quakers do Or 2. A Christ meerly without never minding a Christ within the hope of Glory Col. 1.27 as all Papists do who cry that Christ is in the Desert Mar. 24.26 that is in such an Hermitage or in such a Blind Chappel built in such a by-place to the Honour of the Lady of Loretto c. or on such a Cupboard or Altar as their Breaden God sometimes born up and down in a Box and worshiped by the common Catholicks or Chacholicks rather saying Lo here is Christ and lo there is Christ Or 3. Thy own Righteousness as all Justiciaries do thinking with the Spider to spin a thread out of thine own Bowels whereon and whereby to climb up to Heaven and so to have Arachnes's Motto mihi soli debeo I owe all to my self for my Salvation I need no other Saviour but my self as Greevinchovius the Arminian most Proudly Presumptuously and Prophanely answered the Apostles Question Who maketh thee to differ from another 1 Cor. 4.7 saying egomet meipsum discerno 't is I that make my self to differ from others Alas Mans Righteousness at the best is not a Ladder long enough nor lasting enough to transport us from Earth to Heaven For First 'T is too short Gods Precepts are exceeding broad Psal 119.96 but Mans Obedience is exceeding narrow there is no Man that sinneth not 1 Kin. 8.46 2 Chron. 6.36 Eccles 7.20 1 Joh. 1.8 10. save the Man Christ Jesus Heb. 4.19 1 Pet. 2.22 24. who is therefore the only Ladder long enough to reach Heaven And Secondly Mans Righteousness is too Rotten a Ladder in respect of Justification when we have done all we can we pay but our due debt we do but our Duty Luk. 17.10 and 't is no matter of merit to pay Debts Christ affirmeth that the Righteousness of Scribes and Pharisees which was the best fort thereof is but a rotten Righteousness and cannot convey the Soul safe to Heaven Mat. 5.20 we may not look for any back-stairs to Salvation Christ is the only Pontifex Maximus or the great Bridge-maker a Title which the Pope Antichrist assumes to himself who is indeed himself the Bridge that carries mover that great Gulph of the faln estate from Misery to Glory as London Bridge doth Travellers from the Burrough into the City bad Bridges have destroyed many persons Eusebius telleth how that evil Emperor Maxentius his Army were drowned by hasting out of the lost Battel over a false Bridge which he had designedly laid to entrap the Army of his Adversary Constantine the Great who then was his Conqueror I know not what harm hath been done to the Bodies of Men by venturing up Rotten Ladders upon the occasion of building Houses or pulling them down c. but sure I am unspeakable harm accrueth
she to have her desire another Child to Joseph to make up Children but she down-right dies by that very means desired Her second Child that made her a Mother of Children according to her desire Give me Children or I die desired was the Death of her self the Mother She had a Child to wit Joseph and lived yea lived sixteen years after she bore him but if she will have Children and be so frettingly discontented at the want of them she must pay dear foâ—â—â—r discontent The bringing forth of Children according to her inordinate desire is the bringing forth of her own Life the Life of this Lad is the Death of his Mother as soon as her Son was come out of her Belly her Soul also went cut of her Body before which she therefore named this Son of sorrow Benoni but his Father as loth to have a daily revival of his dolesom loss call'd him Benjamin as dear to him as his Right Hand Yet this Right Hand Father as his Name signifies had Children that were famous for Left-Handed Slingers Judg. 20.16 most notable Marksmen Rachel dieth of Benjamin whom she over-desired Our desires after Sense-comforts should be moderate and submissive to Gods good pleasure we should be willing to want what a wise God will have us to want though as to Soul-comforts we may and must be earnest and importunate taking no nay-say at Gods Hands these things being so absolutely necessary we cannot live without them and we dare not die without them These latter being upper Springs Throne Mercies and Right Hand Blessings must be striven for with an eager importunity whereas the former being but nether Springs Footstool Mercies and Left Hand Blessings should only be sought for with an even indifferency so as to be pleased without them if God be not pleased to bestow them Rachel's over eager importunity for Temporal Blessings made her whatever use she made of her Fathers Idols no better than an Idolatress when it transported her into a mistaking of her Husband for her God as if he had been in Gods stead to give her Children at his will Rachel dieth by having her desire Oh bless God then for disappointments sometimes to have what we affect may undo us and our wishes taking no effect become the best Weal to us let God be wiser for us than we for our selves God grants our desires ad salutem though not ad voluntatem always for our weal not so for our will Blessed Jacob loses his lovely Rachel such losses happen alike to all to the good and to the bad Eccles 9.2 'T is the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink that thereby they both may be minded of their own Mortality and that they as frail as Grass may only so love as to meditate upon loss Yet this loss of Jacob is qualified to him 1. Partly by his God who instead of a dying Wife gave him a living Son and such a dear Child as 't is said the life of the Father was bound up in the life of the Lad Gen. 44.30 So comfortable was the Son to the Father and so compassionate was the Father to the Son that if the Son died the Father could not live 2. Jacob 's loss was partly qualified by himself in two respects 1. In changing the Name of sorrow given this Son by his dying Mother into a Name of joy that is Benoni into Benjamin not liking such a standing Memorial of Mourning for his moanful loss he alters that Name by his own Authority and in a better Name as it were Buries his own grief which new Name importeth that though this Son was a Son of sorrow to the dying Mother yet he should be for his Mothers sake a Son of joy to him the living Father yea as near and as dear to him as his own Right Hand that is a Son of love Psal 80.17 and the more because this only of all Jacob's Children was Born within the Verges of the Land of Canaan 2 In erecting a Pillar upon Rachel's Grave to testifie his respect and continue her remembrance Deceased Relations may lawfully be thus honoured with such Monuments as have not any Superstition nor too much Pomp and Vanity in them such an one was this of Rachel's Sepulchre Gen. 35.20 not demolish'd as Superstitious either by Joshua or the Judges but is honourably mentioned in King Saul's time 1 Sam. 10.2 Such Memorials of the dead were for reminding the living that they might imitate the Vertues of the deceased so die in hope of a better Resurrection and doubtless the making of this Monument for Rachel's Tomb was some satisfaction and consolation to dejected Jacob. 'T is meet that sorrowful Men should make their own Burdens as light as they can so Jacob did here The Fourth Cross and Calamity that befel Jacob as returning home in his own Family was his eldest Son Reuben committed Incest with Bilhah his Father's Concubine Gen. 35.22 This Holy Patriarch Jacob was just like the Waterman's Oar in the hand of his God no sooner was he heaved up out of the Salt Waters of one Affliction but presently he was dip'd down again into another by the mighty hand of God's marvellous Providence Nay indeed He was not well-weighed out of the Salt Water of his Third Calamity Rachel's Death but he was presently plunged into this fourth Cross to wit Reuben's Incest The Death of his Dear Wife must needs cost him the shedding whole Showers of Salt Tears therefore properly enough is his Sorrows for it call'd Salt Waters And it could not but occasion in him a long and lasting Heaviness Especially If Jacob made Reflections upon himself how he might be somewhat Accessary to his Dear Wives Hard Travel by putting her upon Travelling 't is supposed on foot with an heavy Burden in her Belly and which was worse the pangs of her hard Travel came upon her in the very way of her Heavy Travelling even in the open Field too a place incommodious enough for such Hard and Hazardous a worâ—â— wherein all warmth and other Conveniencies are Requisite yea Necessary for a safe Deliverance Surely we may not suppose that so good a Man as Jacob was and so kind an Husband to his beloved Rachel could peaceably put his Dear Wife especially under her so sad present Circumstances upon unnecessary Hardships and Hazards Some doubt of Jacob's due Tenderness to his big-belly'd Rachel because God bade him go up to Bethel and Dwell there Gen. 35.1 Hence 't is objected Why did not Jacob Dwell or abide at Bethel as God had commanded him until Rachels both Delivery and Recovery but before both these he removes from Bethel toward Bethlehem or towards Ephratah which is Bethlehem Gen. 35.19 and the Prophet Micah Ch. 5 2. puts both these Names together Thou Bethlehem Ephrata But something must be said here for Jacob's just Vindication to wit 1. He understood God's Command for his Dwelling or Abiding at
Conspiracy c. yet the Great God had his Holy Hand in it to bring the Murder to light thought it better to expose him in the open Fields that when found it might be judged by Spectators as a just judgment of God upon him for his opposing the Papists he had Murder'd himself Hereupon Hill gets a Sedan the Murderers meet him about Twelve a Clock Wednesday Night after his Saturday Nights Murder they Stow him into it carry him by turns to Covent-Garden and so to Long-Acre then to the Grecian Church where Hill met them with an Horse upon which they mount the Corps before Hill who held it up one of them leading the Horse as far as Primrose-Hill formerly call'd Green-Bury-Hill as if those three most active Villains of those very Names in this Barbarous Murder had been prognosticated and pointed out by that Antient Name and there they cast him into a dry Ditch just as the Conspiring Patriarchs did Joseph differing only in this that this Justice was dead but Joseph was living when thrown there yet was it done in order to make him dead In this place Gyrald who twice before was for stabbing him now runs the Justices own Sword through the Corps leaving his Scabbard and Gloves hard by that he might the more seem a Felo de se or Self-murderer Another Remark This very place Primrose-Hill besides its Prophetick Antient Name aforesaid hath is That it was the very place which the Powder-Plotters to Blow up King James and both Houses of Parliament did chuse whereon to behold that their so much desirable but to all good Protestants most Execrable and most Abominable Blast Though that Plot of Blowing up our Three States was through the goodness of God blown up it self by a blind Letter c. See my Church History second Edition page 476. As if this double choice of that self same Primrose-Hill both then and now yet for differing Ends had some Harmony of high expectation in it But as the hope of the former Hypocrites perished Job 8. 13 14 15. so hitherto hath the Hope of the latter Their sin hath surely found them out Numb 32.23 as that of the Patriarchs found them Gen. 42.21 22. God hath required Blood at their Hands by the Hand of Justice though they never came up to that Ingenuity of the Patriarchs there expressed to cry out We are verily guilty c. but have had such Brazen Brows notwithstanding the clearest Conviction to profess themselves as Innocent as the Child Unborn even at the very point of Death Yet in this they Symbolize with the Patriarchs who said Come let us kill Joseph and we will say some evil Beasts have devoured him Gen. 37.20 So say the present Plotters Come let us kill the King c. and we will lay all upon the Presbyterians and say They are the evil Bâ—â—â—â— that have done it Thus they stick not at brutish Acts being no better than Brutes and the evil Beasts themselves can commit them but care not to own them cover matchless Murder with a palpable Lie Thus the Powder-plotters taught them this Trick who then projected to lay the Blowing up of the Parliament upon the Protestants c. But as God rescued Joseph out of the Bloody Hands of his Brethren and that Protestant King and Parliament out of the like Hands of Papists in King James's Reign so God hath deliver'd doth deliver and we trust will do 2 Cor. 1.10 Section the Fourth Having discoursed upon 1. The Sellers 2. The Buyers of Joseph the third Circumstance is the cause how Joseph came to be sold 'T is expresly said to be envy 't is said his Brethren hated him Gen. 37.4 and they envied him v. 11. and Stephen saith peremptorily that the Patriarchs moved with envy sold Joseph into Egypt Act. 7. 9. The ground of it Moses mentioneth so wit Joseph being but a Child manifested himself of a most towardly disposition above all his Brethren appearing more Vertuous and more Religious than them all Hence he became his Fathers Darling Gen. 37.3 not only because he was the Son of his Old Age as 't is said there for so Benjamin was too and more than He but also because as the Chaldee Paraphrast reads that clause morally he was a Prudent and Pious Son and a wise Son makes a glad Father Prov. 10.1 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old stripling for his Grave Deportment in quo ante canos sapientia his behaviour was manly while but a Child and therefore some say hence Jacob by the Spirit of Prophecy foresaw He would grow up unto a greatness above Benjamin and all his Brethren as Gen. 49.22 26. Therefore is he peculiarly called the Son of Jacob's Love so Pirkei Rab. Eliez cap. 38. Though Benjamin was fifteen years younger than Joseph so more tender and more the Son of Jacob's old age yea and of whom 't is said that Jacob's Life was bound up in the Life of this Younger Lad Gen. 44.30 call'd a Lad there though then he was a large Lad thirty years old as some compute and had at that time ten Children yet Benjamin is but a Lad in their Phrase because the youngest of them and then Joseph being reputed lost the Fathers Darling But at this time Benjamin being not above one years old at Joseph's Sale could not be so capable of his Fathers Love as Joseph who was the first born of his beloved Rachel and much longed for on both sides before he was born and as Josephus saith had much of his Mothers resemblance therefore no wonder if he were the best beloved when he was born especially proving Puer bonae indolis a Child of good towardliness whom Jacob did not educate though his Darling in Idleness and Cockering Vanity which corrupts and undoes many youths but brought him up in that honest employ of feeding his Fathers Flocks Gen 37.2 then look'd upon as a calling not only honest but Honourable and exceeding advantagious for the Patriarchs wealth and the external Blessing of God consisted mostly in Cattel ol all sorts Therefore Jacob set his dearest Joseph not deeming it any disparagement to his Darling to feed the Flocks even with the Sons of his secondary Wives the Hand-maids to wit with Dan and Napthali the Sons of Bilhah and with God and Asher the Sons of Zilpah with those Joseph humbly consorted in this mean employ though those Sons of Jacob's Pilgashoth or Concubines made a Slave or Servant of him as Nagnar signifies they made him their Jack-Boy as Joshuah is said to be the Boy to Moses Exod. 24.13 Thus Ainsworth reads that Gen. 37.2 and he was a Lad with the Sons of Bilhah and Zilpah which Dr. Lightfoot understands that he was their Boy and Servant to run their errands This Cruelty of his Consorts to him some think he complain'd of to his Father hereupon 't is said there that be brought their evil report to Jacob that is their injurious usage of him
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Jo◠2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
little scattered Church may rally and fall in by Coalition with another that stand their ground And this must be done in haste for in apprehending Christs Blood Merit and Spirit as it becometh us not to be slack and remiss therein it so highly concerning our eternal Weal or Woe so nor may we be of loose and dissolute lives but girt in as above nor envious at our Neighbours Priviledge c. And we must observe to keep this Passeover duely and truly Exod. 12.47 or perish for the neglect of it aut faciendum aut patiendum we must either do it now or we must die for it Now come we to the third and last Concomitant of Israel's Redemption out of Egypt namely The Consecration of the First-born of Israel unto God Exod. 13.1 2. and 11. to 16. The reason of it is laid down by the Lord himself saying All the First-born of Man and Beast are mine ver 2. As if God had said thus They are all due Debt to me as sacred things which I saved in the slaughter of all the First-born of Egypt and thereby also I procured my People their liberty out of the Iron Furnace Deut. 4.20 And this also they were commanded to Teach their Children as well as the Mystery of the Passeover Exod. 13.8 9 14 15. God might say all Created things are his by right of Creation and Preservation as indeed they are but the First-born of Israel are his in a more peculiar manner by the right of Redemption from the slaughter of the First-born of Egypt and therefore gave he this Law Concerning this Consecration of the First-born its prescription together with that of the Passeover is but briefly propounded ver 2 3. but more largely described ver 11 12 13 14 15 16. wherein the Divine Command is extended 1. To the time and place when and where it must be observed to wit at their coming into Canaan ver 11. 2. The matter to be Consecrated is to be the First-born both of Man and of Beast ver 12. 3. The manner or form of Redeeming such First-born us were unfit for Sacrifices namely the First-born of the Ass among unclean Beasts which must be Redeemed or Destroyed and the First-born of Man which must be simply Redeemed ver 13. 4. The final cause In memorial of their Deliverance ver 14. which by words they must teach their Children ver 15. and by Symbols they must be reminded of it themselves v. 16. as alway at Hand c. The first Remark hereupon is this That we are not our own but the Lords 1 Cor. 6.20 Christ may say of us and Oh that he may say so as here ye are mine I have bought you with a price and I have saved you from the common Destruction He that is saved is not his own but rather his who saved him servati sumus ut serviamus being delivered therefore serve him in holiness all our days Luke 1.74 Rom. 12.1 The second Remark is The First born here in one respect may Typifie Christ the Redeemer 1. Because he is the Begotten Son of God from all Eternity called therefore the First-born of every Creature Col. 1.15 2. As he took upon him our Nature and was Born of the Virgin Mary so he was also her First-born Mat. 1.25 then presented to God as the First-born Luke 2.23 24. 3. Because he was the first that rose out of the Grave and made a way unto Everlasting Life therefore is he called The First-born of the dead Col. 1.17 Accordingly as the First-born was first set apart and then Sacrificed to God so Christ as the unspotted Lamb holy and acceptable was first separate from sinners Heb. 7.26 and then made himself a perfect Sacrifice for the sins of his People ver 27. And 4. He is called the First-born among many Brethren Rom. 8.29 as our Captain going before us in suffering work to whose Image we ought to be conformed and therefore must we give him the Honour of the First-born whose first Birth-right requireth that all our Sheaves should veil Bonnet strike Top-sail and fall down to his Sheaf as theirs did to Joseph's Gen. 37.7 8. The third Remark is As in another Respect those First-born secondly are Types of Christians the Redeemed as well as of Christ the Redeemer called the Church of the First-born whose Names are written in Heaven Heb. 12.23 Alas we are all of us by Nature the Children of wrath Eph. 2.2 till we be Redeemed by the Blood of Christ from the second death for in respect of the first Death no Man can give any Ransom to God Psal 49.8 9. Heb. 9.27 Thus those First born that were to be Redeemed do Figure out the Redeemed of the Lord out of the World so called Psal 107.2 Isa 51.11 and 62.12 who are as dear to God as his First-born Exod. 4.22 and in that respect are higher than the Kings of the Earth Psal 89.27 for they are Kings and Priests Rev. 1.6 to serve him day and night in his Temple Rev. 7.15 The fourth Remark is The Mercy of our Deliverance requires the Duty of our Obedience Thus here saith God Sanctifie unto me all the First-born c. ver 2. Israel was equally exposed to the Destroying Angel as was Egypt had not the Lord in Mercy spared them therefore he requireth of them their First born We may not be all for receiving Mercy and nought at returning Duty We must not only look at what hath been done by God to us but what also ought to be done by us to God namely observing all things that he commands us Matth. 28.20 This Law signifies that as we are Redeemed from Death by our Dear Redeemer so we should Consecrate both our selves and all ours to the Service of the Lord Rom. 6.13 19 22. and 12.1 even as he is our God and Sanctifies us to himself from the Womb Psal 22.11 Isa 46.3 Jer. 1.5 Luke 1.15 and Gal. 1.15 and then do we Mystically sanctifie our First-born to God even when we Offer up to him our first and best Services the Lord will have the priority thereof We must seek first the Kingdom of God Mat. 6.33 our first Times Thoughts Words and Deeds should be Consecrated to God in our Morning Devotion serve God first c. The fifth Remark is God will be served like himself both in and with the best of all our Services The Males must be the Lords Exod. 13.12 the more Honourable Sex which bears up the Name amongst Men and therefore the Lord curseth that Deceiver who hath a Male in his Flock yet would cozen the great King with some Carrion or corrupt thing Mal. 1.6 8 14. In this Law of the First-born of Beasts as the Male was required signifying that perfect Man our Lord Jesus Eph. 4.13 so even of clean Beasts God will not be defrauded of the Right First-born to prevent the fraud it was ordained to tarry seven days with the Dam and to be dedicated to
Discipline and was a symbol of internal Grace As this People had three Days prescribed to prepare and sanctifie themselves So our Lord saith He for our sakes did sanctifie himself Joh. 17.19 in dying for us which Sanctification Christ compleated not until the third Day at his Resurrection Secondly What the People were not to do 1. They must abstain from their Wives during those three Days Preparation ver 15. This the Apostle sheweth is to be done with Consent for a Time that they may the better give themselves to Fasting and Prayer 1 Cor. 7.5 Not because there was any legal Pollution in it being instituted in the State of Innocency Gen. 2. and honourable in all Heb. 13.4 'T was therefore prohibited not as any prophane Matter in it self but meerly that their Minds might be the more entirely devoted to the Covenant now to be made with God and not diverted by Carnal yet lawful Pleasure Some make this to mean Priests disavowing of Marriage which argues as absurdly as because People on solemn Fast-days abstain from Meat therefore the Clergy must eat no Meat at all 2. As they were not for that Time to touch their Wives so nor must they touch the Mount at that Time when the Signs of God's glorious Presence was upon it v. 12 13. In which Interdict or Prohibition are sundry Branches observable As 1st To whom it was prescribed to wit both to Men and to Beast To Men in General that is to all the People oft intimated in Exod. 19. but principally ver 13. and in special to the Priests who otherwise seem to have a nearer access to God in sacrificing-Service ver 21 22. These Priests are after call'd Young Men of the Sons of Israel Exod. 24.5 being the First born of Families whom God had sanctified to Himself Exod. 13.2 in whose Place he afterward took the Tribe of Levi Numb 8.14 15 17 18. 2ly Upon what Penalty this expresly is added upon Peril of Death The Offender if near Hand was to be stoned and if farther off was to be shot at with a Dart and the Beast is here doomed to Danger to keep his Master at farther distance from Danger in which Premonition there was Mercy in the Commination though so much Severity in the Execution 3ly The Reasons of this Interdict were 1. For Reverence-sake 'T is Presumption in People and an Affront to a Prince for any to come into his presence uncalled Much more into the presence of the King of Kings who though he love familiarity with us in our walking with him in our Conversation yet takes State upon him in his Ordinances will be feared in his Commands and will be trembled at in his Word and Judgments as Dr. Hall phraseth it 2. To restrain the People's Curiosity from prying into God's Secrets 1 Sam. 6.19 Not that it is evil to see God but it is evil in him that seeketh to see him out of Curiosity and to make nearer approaches presumptuously unto him than he permits The Third Reason Had they been permitted to approach and gaze this would have hindred their Attention in hearing the Voice of God which proceeded out of the midst of the Fire 4ly To put a difference betwixt the Lord's Service and that of Idols they had seen in Egypt wherein they used Sporting Dancing and Feasting which afterward this People practised as their Apes when they set up the Golden Calf But here they must know their distance dread God's Presence which was a strong check to all Idolatrous Jollity But 5ly And more especially this was to shew the Nature use and end of the Law which was rather to exclude Men from God by Reason of their Sins than to accept justifie or give Life to them as doth the Gospel for it was the Ministration of Death 2 Cor. 3.7 Gal. 3.10 11 19 21 22 23 24. Mount Sinai is in Bondage with her Children Gal. 4.25 Contrary to the Gospel upon Mount Sion as Paul explaineth at large Heb. 12.18 20 22 c. Notwithstanding this strict peremptory Prohibition that neither People nor Priests should approach beyond their bounds yet the Lord knew better than Moses the Itch of Curiosity in them and therefore He commands Moses to go down and charge them over again though Moses thought it superfluous to keep their Distance yet Moses and Aaron who were Types of Christ's Princely and Priestly Offices were allowed to come up unto the Lord ver 21 22 23 24. The Sixth Remark is the miraculous Manner and marvelous Majesty of the Promulgation of the Law 1. In the affrightful Agitation of the Elements as of the Fire ver 18. of the Air in the Cloud Thunder and Lightning ver 16. and of the Earth in that Dreadful Earthquake c ver 18. And. 2. In the astonishing sound of the Trumpet which by the Ministry of the Angel made a most terrible sound ver 16 19. As Moses gives an ample Narrative of this Majestick Manner of God's giving the Law There was Thunder and Lightning and a Thick Cloud and the â—â—und of a Trumpet c. to the Affrightment of all the People c. that the Man of God might the better accommodate his Expressions to the magnificence of the Lord 's glorious appearing on Mount Sinai and thereby the more to make the People meet to meet the God of Israel such a marvelous Majesty attended Moses here as never any Law-givers among the Heathens were ever honoured with That on a suddain in a clear Morning the Mount was surrounded with Darkness and Fire broke forth out of the midst thereof c. as Gregor Nyssen testifieth but Moses better declareth that there were four Signs of God's Presence two were heard the Thunder and the Trumpet sounding and two were seen the Lightning and the thick dark Cloud so the Apostle to shew the Terrour of the Law describeth the giving of it by six several Expressions As 1. Fire burning 2. Blackness 3. Darkness 4. Tempest 5. The sound of the Trumpet And 6. The Voice of Words Heb. 12.18 19. God speaking out of all these must needs be very frightful Deut. 5.22 23 24. and Deut. 4.11 12. Psal 18.8 9 11 12 13. There was no Comfort from the Light of this Fire because of this dreadful Mixture The Thunder-cloud had blackness in it self and caused a darkness to Israel both be put together Blackness of Darkness Jude ver 13. The Tempest includeth Thunder Lightning and the Earthquake together to signifie that all such the Law raises in the Souls of Sinners under strong Conviction and Compunction of Heart Act. 2.37 c. The Trumpet sounding was the great Alarm and Proclamation that the King of Kings was coming down upon the Mount and a summons to the People to appear Personally before him which was a figure of the last Judgment when no more Relief shall be found than was here in this barren Desart Nothing but Bryars and Brambles which if in Gods way He burns them up and
yea but when Sir for he went not Mat. 21.29 The Eighth Remark is The variety of Laws given to the Church in the Wilderness the lively Oracles or life giving Oracles of God Acts 7.38 First The Moral Law spoke by God himself in the audience of all the people which is call'd our Life or the Rule of an Holy and Spiritual Life Deut. 32.46 47. Secondly The Judicial Laws which were meerly Judaical and peculiar to the People of the Jews and which cannot fit every Nation no more than any Shoe can fit every foot tho' Carolostadius would have all Magistrates to govern their Subjects by them in all Nations The end of giving the Judicial Laws was to teach Natural Equity to which Judicial Laws mentioned in Chapters 21 22 23. of Exodus must be added those Directions that Jethro gave Moses for substituting Inferiour Magistrates Exod. 18. which choice of Elders was not made till Israel's departure from Sinai Deut. 1.7 8. Nor could Jethro offer Sacrifices as he did Exod. 18.12 before the Law was given Nor could Moses make known God's Statutes to the People as he doth Exod. 18.13 16. before himself knew them So 't is misplaced for weighty Reasons as Dr. Lightfoot observes Harmony of Old Testament Pag. 65.66 Thirdly The Ceremonial Laws were all Typical and therefore Temporary call'd a Yoke too heavy for our Fathers Act. 15.10 Yet their end and use was to prefigure and shadow out the Gospel in its divers Truths in which sense they continue still though not in respect of Observation or Practice yet in respect of Instruction Direction and Testimony to Christ and his Truths The Ceremonial and Judicial Laws are a Commentary and a kind of outwork to the Moral Law The Ceremonial to the first Table and the Judicial to the Second And they are call'd a Wall of Partition betwixâ— Jews and Gentiles because they are made up of Laws that are hard as so many Stones in Nature and that are so many in number as make up a Wall The number of both being reckoned fifty seven when the Moral Law or Decalogue was given by the Son of God Vivâ Voce by his own audible Voice with such Terrour that the People were not able to abide it but desire Moses to be a Mediator He hereupon draws near to God in the thick Darkness receiveth seven and fifty Precepts Ceremonial and Judicial which when he came down from the Mount He telleth the People of and writes them in a Book namely in his Pentateuch The Moral Law sheweth Man what he ought to do and with the same sight he seeth that he cannot do it This makes Man seek to the Ceremonial Law for some Sacrifice or Ceremony to satisfie for his not doing his Duty to the Decalogue wherein Man may see soon that burning a Dead Beast is but an inconsiderable satisfaction for the Sins of a living Man and that outward Purisfyings of Mens selves can avail but little to the cleansing of a soiled Soul the Prophet tells us Thousands of Rams and ten thousand Rivers of Oil will not do it nor can the Fruit of the Body expiate the Sin of the Soul Mic. 6.6 7. The Jews wearied God to the Soul with their Sacrifices and Ceremonies Isa 1.13 14. And David could say Sacrifices thou would not but a broken Heart Psal 51.16 17. The Consideration of this Deficiency in the Ceremonial Law delivers sinful Man up to the Judicial Law which holds forth the Penalty of obstinate Offenders and discovereth to him what he deserveth by the Law of Retaliation This Law is contained in the three Chapters Exod. 21 22 and 23. And thus all those three Laws the Moral Ceremonial and Judicial are as a Schoolmaster to whip us home to Christ Gal. 3.24 None of those Laws of Mosâ—s can save us It was not Moses or the Law but Joshua or Jesus that brought Israel into the Land of Promise Hereby we are constrained to seek out for a Saviour the Lord our Redeemer For there is no other Name under Heaven whereby we can be saved but by Jesus Christ Act. 4.12 N.B. The Parable our Lord himself propounds tends something to this purpose as Luk. 10.30 31 32. Concerning the Man Travelling from Jerusalem to Jericho and falling among Thieves c. Wherein the Man mentioned is Travelling the wrong way He should have travell'd from Jericho the Place of God's curseâ— to Jerusalem the Place of God's Worship and Blessing not from Jerusalem to Jericho As the Man went out of God's Precincts and so out of God's Protection no wonder then if he falls among Thieves Thus the Original Sinner Adam went the wrong way when he listened more to the Serpent's Promise and to his Wife Eve's proffer than he did to God's Precept He went from the Tree of Life to the Tree of Knowledge there hearkening after Honour of the Devil 's giving and not God's he falls among Thieves that stopp'd him stripp'd him and strip'd him so that he was half Dead of his wounds 1. Satan dismounts him of his State of Innocency which should sustain him 2. Sin strips him of all Righteousness which should aray him And 3. Death was the third Thief that strip'd him striking fall'n Man with his own guiltiness and miserably wounding him here is Man in a woful Condition By comes a Priest that is the legal Priesthood or Moral Righteousness This passeth by him but does not cannot help him By also comes a Levite with the Ceremonies of the Levitical Law or formal Holiness This also passeth by and relieveth him not Both these are Physicians if no value miserable Comforters the Eyes of neither of the two did pity him But by comes a good Samaritan our Saviour himself whom they call'd a Samaritan c. he Pities him Salves him Mounts him Lodges him and Pays all for him This Christ the second Adam did for the first Original Sinner N.B. Oh that he may do so for us Adam's Children who are all Actual Sinners and whom the Thieves Satan Sin and Death have wounded Oh that Christ may 1. Pity us when no other doth so Ezek. 16.8 Jer. 31.20 c. 2. Salve us pouring in the sharp Wine of Reproof to search our wounds as well as the sweet Oil of Comfort to supple them 3. Mount us upon his own Righteousness or we never reach the new Jerusalem 4. Lodge us in his own Chamber his Church here and in his Fathers Bosom hereafter 5. And pay all for us by his Active and Passive Obedience which is the two Pence here As our first sinning was without us in Adam so our full satisfying is without us in Christ his Justitia Personae Justitia Meriti pays all c. The Ninth Remark in this twelvth Station at Mount Sinai is the Promulgation of the Law is confirmed by bringing the People into Covenant with God whereof we have an account Exod. 24. which relateth First The Place where according to God's appointment the side of
Light and Truth of the Gospel Till then the Tribe of Levi prayed for and preached to the People And because Ministers shall be sure to have many Enemies for so doing therefore must the People pray for them and if Man will not Right them Light being offensive to sore Eyes c. God himself will by striking through the Loins of those that injure them v. 11. as Korah Dathan and Abiram were done to Levi had no Portion but the Lord who therefore was their Avenger The 5th Remark is the Publick Exercise of Religion promised to Benjamin ver 12. who had been his old Father's Darling Gen. 42.4 and now must become a Darling to God himself Benjamin must live by Levi because the Temple wherein the Levites ministred stood upon Mount Moriah in the Tribe of Benjamin being the Northern Part of Jerusalem though the Southern Part wherein Mount Sion stood belonged to Judah's Tribe The Valley of Millo betwixt those two Hills Mount Sion and Moriah being filled up and made plain by Solomon whereby those two Hills might seem to be but one and the greater communicating its Name to the lesser hereupon God is said Synechdochically to dwell upon Mount Sion Thus Benjamin did dwell betwixt the two Shoulders of the Lord those two Holy Hills from both sides of the Temple as the Head on the Body The 6th Remark is the Blessing of Joseph in both his Sons Ephraim and Manasseh wherein is promised 1. A Confluence of all Creature-comforts from Earth and Heaven ver 13 14 15 16. and 2. A most potent Kingdom ver 17. Moses prays here that the Sun with its warmth and the Moon with its moisture may make Joseph's Land fruitful and that the Messiah who appeared to him in the Bush Exod. 3.2 might both preserve Joshuah of Joseph's Tribe in his Wars as the Bush in the Flame and bless him with a Conquest over Canaan as with the Horn of an Vnicorn c. The 7th and 8th Remarks relate to Zabulon and Issachar both Sons of Leah whom Moses joins together in one Blessing ver 18 19. to whom he promiseth vast Treasures by Sea-Traffick Zabulon was foretold to dwell by the Sea Shore Gen. 49.13 Issachar had also some Cities by the Sea side though they mostly delighted in a quiet Country Life of feeding Sheep and tilling the Ground from whence they sucked in prodigious Profits Both those Tribes shall not forget to return their Praises to God from whom they received all those Profits They shall call the People to the Mount of God The 9th Remark respecteth Gad to whom is promised 1. most renowned Victories ver 20. and 2. a most Reverend Prophet to Spring out of that Tribe to wit Elijah the Thisbite ver 21. who executed the Lord's Vengeance upon Baal's Priests 1 Kings 18. as likewise of a most resolute Prince namely Jehu of this Tribe who furiously poured forth God's Fury upon the Idolatrous House of Ahab c. 2 Kings 9 and 10. Chap. And though this Tribe had their Portion on this side Jordan where their Law-giver Moses had his Lot to die and be buried in yet were they as couragious as any to conquer Canaan for their Brethren Numb 32.23 29 33. 1. Chro. 12.8 and 5.18 to 22. The 10th Remark relateth to Dan to whom Military Prowess is promised ver 22. who is by Jacob called a Serpent Gen. 49.17 for his subtil and secret surprizing of his Adversaries But here by Moses he is likened to a Lion that lurketh in Bashan the Place where Lions were bred and suddenly jumped upon their Prey that passed by So Dan jumped suddenly on Laish Josh 18. The 11th Remark concerneth Naphthali to whom is promised all sorts of Prosperity even to full satisfaction ver 23. For they laying upon the Sea and trading with Tyre Sidon c. could not well want the most contentful Provisions both for quantity and quality more especially coming with the Favour of God to them There the light of God's Favour in Christ appeared Matth. 4.13.16 The 12th and last Remark upon the Tribes is on Asser or Ashur ver 24 25. to whom is promised a plentiful Portion both above Ground for Fruits and under Ground for Metals together with Multitudes of Children This Tribe had now 53 Thousand and four hundred Men of War Numb 26.47 and is farther promised That while their Days lasted their Strength should last also As Moses was lusty in his old Age Deut. 34.7 The third Part of Deut. 33. is the Epilogue or Conclusion wherein Moses gives 1st a graphical Character of the high Praises of the most high God both in his own Nature and Majesty ver 26 27. and in his transcendent loving kindness to his People Israel ver 28. and 2dly shuts up all with a most elegant Epiphonema which is Eucharistical ver 29. Remarks hereon are 1st This Conclusion concerneth all the Tribes of Israel in general unanimously celebrating the Glory of God in his goodness to his Church in the Wilderness they all partaking thereof to their everlasting Happiness Jeshurun the Chaldee explains it Israel and the Greek translates it Beloved Or it comes of Jashar Hebr. Righteous for they were beloved of God and righteous in his Eyes Yet soon they lost their Uprightness and kicked against God like a Shar Hebr. Bullock or young Mule qui matrem suis regratulatur calcibus that kicks his Dam after he hath suck'd her Dugs Deut. 32.15 The 2d Remark is God was an All-sufficient Succour to Israel while they retained their Uprightness God riding upon the Heavens ver 26. was an evidence of Triumph 2 Sam. 22.11 Hab. 3.8 Revel 6.2 and 19.11 16. having all the Celestial Creatures for his Cavalry or Horsemen and all the Terrestrial for his Infantry or Footmen What Foe can stand before him and his c. The third Remark is the Safety of the Church under such a Protector the Ancient of Days is their Refuge ver 27. Their Protection is both above and below them a Child of God cannot fall so far as to fall below the everlasting Arms of God Cant. 2.6 much less can all his Children Christ destroyeth the Devil that hath the Power of Death Heb. 2.14 and with him all their Enemies are destroyed The fourth Remark is God's Church is a People separated from the World that lays in Wickedness 1 Joh. 5.19 They dwell alone ver 28. Numb 23.9 they mingle not with the Heathen nor meddle with their Worship or Manners Esth 3.8 being a peculiar Treasure to God Exod. 19.5 Tit. 2.14 having a better Fountain to feed on than the broken Cisterns of the World No Foe shall Usurp their place The fifth and last Remark from the Epiphonema is God's People are the World's Paragons None-such ver 29. such as the World is not worthy of Heb. 11.38 in their having Ossensive as well as Defensive Armour whereby they pull down the strong holds of Satan 2 Cor. 10.4 5. As 't is God's Glory to tread
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
of Shilo may by a Rape be caught that the Remnant of Benjamin may be supplyed his Relation here agreeth well with the Scripture of truth as the same Story is recorded Judg. 21.17 18 19 20. to the end Israel's great Cry was now that the Lord had made a Breach upon the Tribes ver 15. Benjamin was the begetter and beginner of the sin God was owned here the chief Author of the punishment and Iseael were but his Executioners Hereby Benjamin is shrunk up into a small room and reduced to a very narrow number they complain the Women were destroy'd out of Benjamin ver 16. So the Two Hundred could not hope to have Wives out of their own Tribes They further urge One Tribe must not be lost out of the Twelve ver 17. because both Jacob and Moses promised an Inheritance to Benjamin and Joshua performed their Promise to him their Land cannot be alienated from them nor can it be possess'd by any other Tribe Their State must not be dismembred there must be Twelve whole Tribes to serve God instantly Day and Night as was said by a Benjamite afterward Acts 26.7 whence those Wives could come to recruit the Tribe in the Overplus number of Benjamites unprovided they knew not that they must have none of our Daughters given them by us because we have sworn to the contrary ver 18. and seconded our Oath with a Curse upon him that durst break it Then comes in Josephus's great Projector with his Grand Salvo at the Feast of Shilo c. ver 19.20 21 22 23. This Oath though Unlawful as above must by no means forsooth be broken yet a Violent Rape is devised to elude the Oath which was far worse for hereby they added to their Perjury for it was the Common-Council's Decree that gave those Dancing Damsels to the Benjamites the sin of Rape Fraud and deceitful Dealing The Benjamites have now got a Decree in Council of the Elders to lie lurking in the Vineyards and these Damsels that came by them to their Dances they were authorized to take them by force as their Wives without either Consent of Parents or Parties and undoubtedly to the great Grief of both and when any of their Relations came to complain as they had just cause to do against these Plagiaries or Kid-nappers it was ordered to answer them Be favourable to them c. that is we have wronged them in not reserving Wives sufficient for them either out of their own Tribe or out of Jabesh-Gilead N B. Whose Widows their Husbands being slain might have served them Wives when the number of Virgins was not found sufficient c. And they are told also Ye are not guilty of the Oath because ye did not give them but they werr taken against your Wills c. And so indeed they were Innocent but so were not they that used this Plea seeing they had contrived this Rape but this they conceal least it should make them odious to the Complainers and so harder to pacifie Inferences from this History are these First That Israel's Anarchy begat a General Ataxy They having no King or Judge to Govern them from thence came all those Disorders aforementioned Their Apostacy from God was Cursed with Manifold Confusions Civil-Wars c. Secondly In those dark Times they still held that great Truth that Parents have the power of Giving their Children in Marriage This was the Grand Ground of their Oath and of their Scruples concerning it So much Light yet remained among them that it was Unlawful for Children to Marry without the Consent of their Parents Thirdly A Violent Rape of Daughters without Parents Consent was even in this Degenerate Day lookt upon as Unlawful and therefore did they use those Wiles to appease those Parents whose Daughters were taken from them against their Wills not being altogether ignorant of the Law against Man-stealing Deut. 24.7 nor how heavily Jacob took it to be Robb'd of his Daughter Dinah Gen. 34. Children are a chief part of their Parents Goods therefore the Civil Law punishes Rapes with Death Much mischief hath followed Rapes and many Bloudy Wars the Rape of Helena out of Greece by Paris King Priamus's Son did cost the Destruction of Troy And later What a Woful War broke out between the Emperour Maximilian and Charles the Eigth King of France who violently took away Anne the only Daughter of the Duke of Britanny which had been Espoused to the Emperour c. N. B. How these Couples could fadge is hard to tell An After-Consent might salve all which only made Jacob's Marriage with Leah to be Lawful c. Fourthly Their Superstition brought upon them this great Folly to hinder their Daughters from great preferment for here they had a fair opportunity of making their Daughters Mistresses of very large Inheritances seeing the copious Inheritance of the whole Tribe of Benjamin was to be divided among Six Hundred Men none of the other Tribes must have any share in it therefore the share of many Thousands did fall to those few Hundreds yet so Superstitiously scrupulous were they to disown it c. Fifthly Notwithstanding the darkness of those Times yet was there so much light as to look upon Polygamy Unlawful and Impracticable Fot the Decree ran thus Catch ye every Man his Wife c. ver 21. no more but one Wife for a Man is mentioned which shews though Polygamy was practised by some yet was it not approved even in those Times yea and in this case never more needful cause was found for the allowance of it because the Benjamites were now reduced to a very small number yet had very great and extraordinary Work that lay before them namely the Rebuilding of their Ruined Cities the Re-peopling of them when Rebuilt and the Replenishing of that Wide Inheritance which now did almost lie wholly waste therefore if ever it was now necessary for one Man to have many Wives for a Greater Increase Sixthly and Lastly Nor were those Times so bad as to allow of mixed Dancings like the Dancings of our Days between Men and Women which in all Ages of the Church hath been condemned as Wanton and Lascivious but the Dancings of those Damsels was Sober Modest and Acted only by themselves whereby indeed they were the more exposed to this Rape we oft read of Virgins Dancing by themselves Exod. 15.20 Judg. 11.34 1 Sam. 18 26. and 2 Sam. 6.20 22. but not any where of any mixed Dances as is the corrupt Custom of our Times c. Judges CHAP. II. Verse 11. NOW return we to the History Recorded from Judg. 2.11 unto Judg. 3.11 under the Government of Othniel whom God made their First Judge after Joshua Famous Sir Walter Rawleigh saith here 'T is not improbable that the War betwixt Benjamin and the other Tribes of Israel brake forth between the Times of Joshua and Othniel for then there was no King in Israel and the Tribe of Judah which led the People against the
Cor. 6.12 had not second Marriages been lawful surely the Father of the Faithful to wit Abraham had not Married Keturah for his second Wife after Sarah his first Wife was Dead Gen. 25.1 2. only 't is expedient that a due distance be observed 'twixt the Death of the first and the Marriage of the second and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one Such hasty and precipitant Marriages such short and hasty Matches make way for long and tedious Repentance I am too Old to have an Husband Hence Observ 3. Matches and Marriages in Old Age are not Comely and Commendable in such as are past Children Green Desires and Gray Hairs can never agree well together Old People do stand in more need of Nurses than Yoke-fellows there ought to be a measure herein and Men should not multiply Wives all their Days as they do change their Horses neither should Wives their Husbands as one Thargelia did who was Married successively to fourteen Husbands Athen. lib. 13. c. 1. and Hierome writeth That at Rome in his time there were two mean Persons that Married together the Man had Married Twenty Wives and the Woman Twenty one Husbands and great expectation there was in Rome which of those two should survive each other It so happened that the Woman Died first the Man Marrying again and so they were even each of them had Twenty one The Young Gallants of the City accompanied the Corps of the Woman to the Burial with Palms and Laurels in a Triumphant manner because the Man had got the Victory Hierom Epist 11. but though Successive Marriages be permitted yet such Insatiable Varieties can never be approved There is a time when it should be said with Naomi I am too old to have an Husband c. N. B. Serious thoughts of approaching death will be enough to forbid the Banes of multiplyed Marriages especially in those that are withering with Old Age and have Burying-place Flowers upon their Head to wit an Hoary-whiteness Such as have already one foot in the cold Grave should not think to have the other Foot in a warm Marriage-Bed N. B. Neither doth Naomi say I have vowed now to go put my self into a Nunnery Thence ariseth Observ 4. The Romish Doctrine concerning Monasteries and Nunneries is not according to the Doctrine of the Holy Scriptures This grave Matron did not judge any such practice warrantable Marriage is honourable to all to Clergy as well as Laity and Enoch walk'd with God in a paramount Holiness notwithstanding his Married Estate and his begetting Sons and Daughters Gen. 5.22 24. he made not one Prayer the less for having a Child the more It took not off from him the edge of his Faith and fervency for God And what would have become of the World if God had according to the Romish Doctrine put Adam into a Monastery and Eve into a Nunnery as soon as he had created them and put a River betwixt them V. 13. â—â—ould ye tarry for them until they be grown Hence Observ 1. Matches and Marriages ought not to be made until Children be grown up to a Mature and Marriageable Estate Judah was but a Raw Green Youth about Thirteen or Fourteen Years of Age when he left the Company of his Brethren the Patriarchs where he might have had better Counsel he falls into the evil Company of a certain Adullamite where he caught 1. Defection from Grace 2. Infection of Sin 3. Infliction of Punishment there and in that Age he saw took and went into all in haste his Father neither willing nor witting a Cannaanitish Daughter Gen. 38.1 2. Such haâ—â— precipitant and preposterous Matches and Marriages are seldom blessed with good success Oh what a cursed Off spring had he of his Canaanitish Woman Partus sequitur Ventrem the Birth follows the Belly though he was a great Progenitor of Christ who sprang of Judah's Tribe Er and Onan Born then to him were both wicked in the sight of the Lord ver 7 9. they were both too wicked to live and to be Christ's Progenitors yet both Married at Fourteen Years of Age which was doubtless too soon Childhood is counted and called the Flower of Agâ— 1 Cor. 7.36 and so long the Apostle would have Marriage for born while the Flower of the Plant sprouteth the Seed is green and unfit to be sown either it comes not up at all or if it come up it soon withereth Over-early Marriages is one cause of our over short Lives God oft punishes the abuse of such Marriages either with untimely Death or else with no Children or else with mishapen Children or with Idiots or with prodigiously wicked Children This Consideration may be a sufficient Caution and he as the Angel standing with a drawn Sword over Balaam's Shoulders to make Persons beware As there is little of sense for such Untimely Marriages so there is less of Reason and least of all of Religion for them 'T is the way to bring a Curse and not a Blessing as Jacob said in another case not the Marriage Blessing 't is the High-way to make Marriage a Marr-Age instead of Merry-Age Will ye tarry for them Nay my Daughter Hence Observ 2. As Marriages ought not to be made too soon while Persons are too Young so neither are Marriages to be deferr'd and delayed too long until Persons be too old and past Children Al benithai Nolite quaeso filiae meae 'T is a form of prohibition Do not so my Daughters 'T is as if she had said My Daughters if ye mean to Marry at all Marry in due time and defer it not too long Alas how many even good Women there have been in the World some that I my self have known which have tarried too long before they have been Married and when they after their being stricken in Years have then entred into a Married Estate they have either not been blest with any Children or the bearing of their first Child hath been the Death of the Mother yea and of the Child too Sometimes both the Fruit and the Tree falls both together to the ground and into the Grave thereby and cannot either by the strength of the Mother or by the skill of the Midwife ever be parted asunder alive but either the Child or the Mother or both dieth And as to Mens tarrying long 't is observable That the Jews have a Law even at this Day that every Male should Marry when he is about Twenty Years old otherwise he is looked upon as one that liveth in sin unless where there is a special Gift of Continency but every one hath not that peculiar Gift 1 Cor. 7.7 36. And among the Jews Marriage was not held a thing indifferent or at their own liberty to chuse or refuse at their own liking but it was a binding Command See their Targum on Gen. 1.28 and 2.18 And in as much as neither the Mother nor
back the Lord hath caused thy sin to pass over from thee to Christ the Lord lays our iniquities upon him Isa 53.6 and will not impute thy sin to thee but to him thy surety Rom. 4.8 Heb. 7.22 upon whose back all our sins do meet c. Mark Thirdly When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb c. and denounced unwittingly this severe Sentence against himself The Man that hath done it shall surely die v. 5. this was the Voice of the Law awarding Death to Sin Rom. 6.23 Gal. 3.10 c. Thus this Wage was awarded as Saul's doom for his service who as he ran out his Life in Hypocrisie so Dyed he like a Fool at last But this word here to David Thou shalt not dye is the Voice of the Gospel awarding Life to Repentance for sin and believing in Christ Acts 2.38 39 40. 16.31 20 21 c. This was David's doom for his comfort thy surety dieth for thee thou shalt not dye Mark Fourthly The Parity and Disparity of Saul's and David's Doom as is wittily yet wisely observed by Bernard As to the Parity or Congruity they were both Kings and sinned both were warned by Prophets both Repented both Confessed and both were Answered The words of both their Confessions were alike to the Prophet I have sinned and both their Answers were alike in part from the Prophet Dominus transtulit the Lord hath taken away was the Answer to them both but now behold the Disparity and the vast difference betwixt those two Answers both in words and matter for First David tho' he had but a single Transtulit yet it was Dominus Transtulit Peccatum the Lord hath taken away thy sin but Secondly Saul tho' he had a double Transtulit or Translation yet were they both sad ones and a Curse with both of them as 1. The Lord hath taken away thy Kingdom from thee 1 Sam. 15.26 And 2. The Lord hath taken away his Spirit from thee 1 Sam. 16.14 and this latter Translation was worse than the former c. The Fourth Remark is Notwithstanding this remission of David's sin yet this excused him not from temporal punishment v. 14. tho' the Lord was a God that forgave David yet would he take vengeance of his scandalous practices Psal 99.8 God forgave him the guilt of his sin and the Eternal Punishment due to it yea and that temporal death which David had denounced against himself v. 5. and which he now feared tho' as King he was above the lash of the Law and next to him was his Queen Bathsheba also yet he well knew that an offended God could punish them both whom the Magistrates could not come at so God had threatned Levit. 26.14 15 c. And tho' God doth Pardon Eternally yet may he punish Temporally both for the vindication of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life yet rejected Yea and for the vindication of Religion too as if it were nothing but a form of profession without the power of Piety Mark First The Commination of this Temporal Punishment The Child begot in Adultery shall dye because thou hast caused the Enemies of God to blaspheme That is rendred as the reason Not only the Ammonites and Pagans but also the Prophane among God's People will lay reproach upon Religion and rail against the Lord as if he were the Author or at least the Abettor of such impious acts for his pardoning or at least conniving at greater Crimes in David whom he had preferred to be King yet punishing lesser sins in Saul whom he had rejected from his Kingdom N. B. This implies that tho' David took so much care to colour and cover his sin yet all would not do it got wind among others both at home and abroad either from his over-hasty-Marriage with Bathsheba or from the sudden swelling of her Womb or from the blabbing of Servants or from the slaughter of Vriah such surmises at least arose as did occasion some Blasphenies which were not bearable Rom. 2.24 't is call'd Chillul Hashem Isa 52.5 Ezek. 36.20.23 a great evil Mark Secondly The Execution of this punishment upon his Child The Lord strake it c. v. 15. 't was so sick that David despair'd of its recovery by any natural means therefore makes he use of Spiritual Remedies as Fasting and Prayer with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humicubatio laying all night upon the Earth v. 16. in which time some say he penn'd that Penetential Psalm the fifty first which he after published However this is certain that he had now got good assurance of the pardon of his own sin insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child which duty he knew was the best lever at a dead lift winging his devotion with due humiliation c. Mark Thirdly His faithful Servants the Courtiers came to comfort him in his Mourning but he refused to be comforted v. 17. N. B. Tho' all this time he was doing contrary to the revealed Will of God The Child shall surely dye v. 14. yet did David well as Judas served the secret will of God yet did ill David knew not that it was God's absolute will it might be conditional only like that to Abraham Slay thy Son c. Mark Fourthly The Child dyed upon the seventh day after its birth v. 18. so dyed without Circumcision yet was saved v. 23. Gratia non est alligata Symbolis Grace is not tyed to outward Signs 't is not the want but the contempt of them saith St. Ambrose that is dangerous when they may be had yet carelesly neglected for which Moses narrowly escaped Exod. 4.24 Mark Fifthly When David understood by his Servants whispering that God's will was declared in the Child's death he gives over praying knowing better than the Romish Church which prays for Souls departed that it was both ineffectual and sinful this also makes against their limbus infantum whereof Pelagius saith Peter Martyr was the first Inventor Then David arose v. 19. he washed himself from his legal Pollutions Numb 19.14 then went into God's Tabernacle v. 20. and there thanked a taking as well as a giving God Job 1.21 2.10 Saying the Will of the Lord be done Acts 21.14 preferring God's Worship before his necessary food Job 23.12 Mark Sixthly David's turning so suddenly his sorrow into satisfaction was a Riddle to his Courtiers which he resolveth to them v. 21 22 23. saying while I prayed I knew not but God might be gracious to me in the Child's life c. N. B. Whereas no doubt but God was more gracious to David in the death of the Child which had it lived he could never have looked upon without grief and shame So that God crossed him with a Blessing as oft he doth us Deus dat Iratus quod negat propitius God grants when angry
up as Chief Singers in the Church to be Sung by them c. Now come we after those Generals to make Particular Remarks upon this 1 Kings Chap. 1. which mentioneth a fourth Publick Action of David before his Death namely The Inthroning of Solomon The First Particular Remark is The time of it which indeed is twofold The first was done hastily and privately upon the emergent occasion of Adonijah's Ambition and conspiracy related here at large But the second time it was done after the former Plot was broken in a more solemn Assembly of his Princes Nobles and Chief Commanders called together purposely for a more Publick Coronation whereof we have a large Account in 1 Chron. 23.1 and 28.1 2 3 4 c. Wherein he makes an Oration to the Assembly and then chargeth his Son in the first place with the Building of an House to the Lord. And more of this matter in Chap. 29. The time here specified is David's Decay with the Malady and Remedy ver 1 2 3 4. Wherein Mark First David was now but Seventy Years Old yet is he said to be Old and full of Days or Emptied into Days Hebr. that is near his departure yet many others in his Day above Seventy Years Old retained their Heat Strength and Vigor as Barzillai 2 Sam. 19.32 and others N. B. Why David was now so Cold that no Cloaths can keep him Warm there be many conjectures That he was but Seventy appears plainly from 2 Sam. 5.4 he was Thirty Years Old when he came to the Crown and he Reigned Fourty Years more and then this Cold Malady seized upon him because saith Serrarius he had lost much Blood in his many Battles 2. He had many Wives and Children which had exhausted both his Natural Heat and Radical Moisture saith Peter Martyr And 3. He saith it might be a Cold Disease or Cold Palsie c. 4. Some Rabbins render a Reason near to Ridiculous that it befel David for his cutting off Saul's Lap. But 5. Better is that Opinion that saith He had been a Man of sorrows from his Youth up Psal 88.15 and 32. 4. and 38.3 4 5 6 c. and 119.83 This daily sorrow for himself and for his Children had dryed up David's bones Prov. 17.22 If it work Death 2 Cor. 7.10 much more Cold. Mark Secondly The Remedy to this Malady his Physicians prescribed he must marry a fresh young Damsel Cloaths could not keep him warm They may increase heat where any is but they cannot beget heat where none is N. B. David would not have taken their Councel had it not been in a medicinal way without sin They advise not to Wines Spirits Furs c. but the natural cause why they went this way to work saith Valesius was because her heat would be the likest to his both in substance and degree Virgins also have more natural heat than Women who have born Children and Galen gives the same Councel for the Cure of some cold dry Distempers The Second Remark The occasion of David's Crowning Solomon was the praeposterous Ambition of Adonijah the Eldest Son v. 5 6 7 8 9 10. wherein Mark First This Ambitionist a second Absalom discerning how decrepit David was and night his death said I will be King tho' David had declared that Solomon was designed to be King even by God himself 1 Chron. 22.10 yet Absolom-like he projects the like Pomp and Grandeur v. 5. and resolveth to displease his Father who had never displeased him v. 6. but had cocker'd him when he should have corrected him so smarts for his fondness Mark Secondly Joab complies with the Conspiracy here tho' he had kept from Absolom's fearing still an after-reckoning for his killing Abner and Amasa yea and Absolom also whose fatal fall in his Rebellion one would think might have been a cogent caution both to haughty Adonijah and to conscious Joab too and Grotius saith Joab did aspire to have the Crown at his devotion and donation Mark Thirdly Abiathar falls in also being offended that Zadok was so much favoured and fearing the fulfilling of that Prophesy concerning the overthrow of Eli's House whereof he was saith Peter Martyr who addeth that David being now old c. committed his State-Concerns to other Councellors Joab and Abiathar both being secluded and these two despised Solomon because young and born of an Adulteress Mark Fourthly Here was a Sacrifice pretended as had been before in Absolom's Rebellion that it might look with a better colour of religion and that the Rebel himself saith Peter Martyr might seem to be Religious and for a better Omen to his first entrance The Third Remark is David's actual Crowning of Solomon hereupon v. 11 to 37. wherein Mark First Nathan spake to Bathsheba c. See here saith Peter Martyr how God by weak means confoundeth the mighty projectors and worketh by whom he will for the accomplishment of his own will Old David the Rebels thought was now in his dotage and could take no cognizance of their Conspiracy Nathan was neglected not invited to the Rebels Feast he sends Bathsheba to the King to discover the Plot and this spoiled all the sport of the Conspirators c. Mark Secondly Bathsheba goes at Nathan's instigation who puts words into her mouth and promiseth to back them v. 12 13 14. Bathsheba comes tho' uncalled by her own right as a Wife v. 15. which was not allowed to Nathan 'till called in v. 23. Bathsheba bows in a civil adoration to her Lord and King v. 16. David admires her errand being past having conjugal Society saith Sanctius therefore had done calling for either her or any of his other Wives c. Mark Thirdly She challengeth David's Promise upon Oath to her for her Son Solomon to succeed him on the Throne v. 17. N. B. This probably David had done 2 Sam. 12.24 when he comforted her about the death of her base begotten Child she refused at first his consolatory words saith Peter Martyr fearing that both Man would abhor her for that wickedness and that God also would kill all her Children born of her for it David then answered that the matter was otherwise ordained of God to wit that a Son born of her should reign and lest she should think he only courted her with words he confirms the truth of it to her by an Oath If it be asked how did David know this to be God's will 't is answered that David did know it appeareth from 1 Chron. 28. 5 6 10. and he might gather it from that promise of God to him I will raise up thy seed which shall come out of thy loins and will stablish his Kingdom 2 Sam. 7.12 this Promise was not of any Son already born but of one that was after to be born to him and after this time he had none but Solomon yea Adonijah himself grants the Throne was Solomon's from the Lord Chap. 2.15 much better might the Prophet Nathan know it Mark Fourthly Bathsheba
came under Solomon's protection saith Grotius and not only paid him Tribute but also brought him presents to procure his favour The Third Effect was v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms as well as to those nigh at hand Mark 1. Even all Kings of the Earth that had heard of his Wisdom the report of which Fame had now filled all the World came also to hear it and because Kings do not commonly go out of their Kingdoms in Person but upon some great Emergency they sent their Embassadors at the least saith Peter Martyr to Jerusalem to correspond with him and to communicate his profound Wisdom to their Masters Mark 2. The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World it was of as great extent as the sand upon the Sea shore v. 29. which can never be numbered or measured even so was the largness of Solomon's Wisdom and innumerable notions even a Sea of Knowledge he had within himself so that he was wiser than Arabians Chaldeans Philosophers Astronomers v. 30. yea Wiser than all Men v. 31. far beyond Pythagoras Plato Aristotle or Socrates himself whom Apollo in his Oracle at Delphos pronounced to be the Wisest of all Mortal Men All their Learning was only acquired but Solomon's was infused Mark 3. The Wisdom of Solomon did manifest it self in his Learned Works he wrote Books of Ethicks and of Physicks v. 32 33. the greatest part whereof were lost in the Captivity and whereunto Aristotle was not a little beholden when they fell into his hands at Alexander's taking of Babylon with whom he was as his Tutor However the Choicest part of his Natural Moral and Divine Wisdom God preserved for the Church and left them Recorded in those Three Books Proverbs Ecclesiastes and Canticles Mark 4. Those Works of Solomon had as much variety in them as the World hath in it self treating upon all therein Eusebius thinks Hezekiah destroyed them because the People did Idolize them as they did the Brazen Serpent but Peter Martyr says better seeing so many of his Books are lost let us be more thankful to God for the Three Books of his we have and make the better improvement of them This made Solomon so Famous far and near that tho other Kings came not in person to partake of his Wisdom themselves yet the Queen of Sheba did Chap. 10. N. B. How doth this aggravate the perverseness of their dispositions that regard not the Wisdom of him who was Wiser than Solomon Mat. 12.42 In all which Solomon was a Type of our Blessed Saviour who draws in all Nations to the Gospel and who reads better Divinity Lectures to Men than ever Solomon could do c. 1 Kings CHAP. V. GIves an Account of Solomon's preparations for his Building the Temple wherein all the four Causes do concurr 1 Matter 2. Form 3. Efficient and 4. The Final End Remarks upon the First are First The Materials for Building it are procured by a double Embassage First Hiram King of Tyre and Sidon two Sea Towns in Phoenicia bordering upon Galilce near Lebanon the People whereof came in multitudes to Jesus Mar. 3.8 and Jesus also went into their Borders Mar. 7.24 call'd Huram 2 Chron. 2 3. sent his Embassadors to Solomon so soon as he heard of his succession to his Father David of whom he had always been a firm Lover and a fast friend to him to congratulate his coming to the Crown of Israel v. 1. and Peter Martyr observes well here that tho' these Embassadors of King Hiram had been sent long before this time yet now only is mention made thereof because an occasion is related here of Solomon's requesting of him materials for the building of his Temple and Grotius mentions the loving Letters passed between them The Second Remark is Solomon sends secondly his Embassadors to this Hiram v. 2. upon these well supposed Reasons First Because Hiram probably was a Proselyte Prince one believing in the God of Israel v. 7. where his thankfulness to the true God for setting up Solomon over Israel was a good sign of true Grace the Greeks have but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express both grace and thanks Secondly Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies 2 Sam. 5.11 which inward intire and continual affection both to the pious Father and to the pious Son was no small evidence of true piety in Hiram and whose congratulatory message before encouraged Solomon to send now to him Thirdly Because King Hiram was the only Prince that could gratifie Solomon in his suit None else had that Ability to supply Solomon with Materials for the Temple as Hiram was able and therefore the Son renews the League 'twixt Hiram and his Father ver 11. The Third Remark is The most Elegant and effectual Oration Solomon sent by his Embassadors to King Hiram here v. 3 4 5 6. wherein Mark First The Preface thou knowest c. v. 3. both first that David could not build the Temple tho' it was in his heart to do it because of his continual Wars which gave him no time for it N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his Gen. 9.22 25. for the Reason rendred of David's Divine Prohibition was his shedding much blood as that of Vriah's and his fellow Souldiers that fell with him 2 Sam. 7.5 1 Chron. 22.8.28.3 but Solomon comes off only with his Father's uncessant Wars to shew that Children ought to speak the best things of their Parents for to speak evil either of them or to them was death by the Law of God Math. 15.4 yea and by Solon's Law too tho' but a Pagan Lawgiver one of the Seven Wise Men of Greece c. And Secondly Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish because of his Wars but now the Lord hath given me an Vniversal Peace v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestick nor to his own prudence but to the Lord by whom Kings Reign Prov. 8.15 and from whom all peace and promotion cometh Psal 75.6 7. saying as Peter Martyr saith here I may not abuse my ease which my Heavenly Father hath granted me to idleness and luxury but having no work in Wars abroad I will restore Religion at home ver 5. Mark Secondly Solomon's Proposition after his Preface he requests of Hiram such Materials as were requisite for building the Temple both Wood and Stone v. 6 18. for tho' David before his death had prepared abundantly both Wood and Workmen 1 Chron. 22.2 3 4 c. 29.3 yet nothing near enough for so great a work and Hiram must help him with Workmen
the living Possessions where he gives least of the dead c. The second Wonder is That so wise a Father should have so foolish a Son As the greatest Persons cannot give themselves Children so the wisest cannot give Wisdom to their Children This was Solomon's complaint That he knew not whether his Heir and Successor would prove a wise Man or a Fool Eccles 2.18 19. Solomon the Father was a Man for Wisdom while he was but a Child in Years short of twenty Years old when Rehoboam the Son was but a Child for Folly when he was grown up to manly Maturity even to the Forty-first Year of his Age 2 Chron. 12.13 and yet call'd a Child c. 2 Chron. 13.7 Remark the Fourth This Factious Assembly at Shechem sends for Jeroboam out of Egypt ver 2 3. where he had laid lurking till Solomon's Death in the House of Solomon's Brother or Father-in-Law who nourished this Serpent in his Bosom that stung so fatally Solomon's Successor c. This Jeroboam comes to Shechem the place stained with Perficiousness of old and becomes the Mouth of this many-headed Multitude which would have done better had they presented Rehoboam with the Head of this Fugitive and Traytor to Solomon than in making him the Head of their Faction and Rebellion But they pitch upon him who had been a prime Officer among them and as one that had suffered Banishment for speaking freely for them to Solomon and who was a mighty Man of Valour Chap. 11.26 28. Yea and of the same Tribe of Ephraim also But probably most of all because he had God's Promise of the Kingdom by the Prophet Ahijah Remark the Fifth This Seditious Assembly at Shechem sent for Rehoboam thither as well as Jeroboam pretending to Crown him and to perform all the Solemnities usual at a King's Coronation if he would grant their Requests but indeed intending a Defectiâ—n whatsoever Answer Rehoboam should make Jeroboam being made the Peoples Mouth Petitions Rehoboam to ease them of the heavy Taxes his Father had laid upon them ver 4. This Crafty Fox had undoubtedly troubled the Waters of Israel that he might fish the better for a Kingdom therein therefore comes he in their Name with a design to Cavil N.B. 'T was true thus far that Solomon had levied great Taxes upon them for his many Works Wars and Wives but they had forgot who it was that had filled all their Coffers with such a prodigious Plenty of Gold and Silver wherewith with chearfully they might have born their Imposts nor do they mention one word of the Idolatry set up among them in Solomon's declining days as any grievance to them They could be thus Careful for Redress in Civil Matters but over Careless in the Converns of Religion brooking Idolatrous Worship well enough which sheweth how fast they Ripened for those dreadful Judgments of God which are now hastning upon them Remark the Sixth is Rehoboam's Answer from ver 5 to 14. wherein Mark 1. He begs time for Deliberation ver 5. no doubt but Rehoboam was perplexed to meet with this Complaint of his Father's Government in the first Place instead of a Congratulation of him his Son to the Crown and Kingdom If Rehoboam yield he blemisheth his Father if he deny he endangers his Kingdom Here he sticks and craves three Days for Advice This seems a Word of Wisdom not to give a sudden Resolve in a Case of Importance but P. Martyr calls it an Act of Imprudence to give a raging People such a space for their Consults seeing they now well understood the King bare no good Mind to them otherwise he would not have delayed answering their Designs at first Mark 2. the Misimprovement Rehoboam made of his three Days desired First he consulted with Solomon's old Counsellors ver 6. this was a right step had he stood to their Counsel Their conversing so long with such a wise King had made them wise saith Grotius With the Antient is Wisdom c. Job 12.12 13. Their Advice to him was from the Advice of his Father A soft Answer turns away Wrath c. Prov. 15.1 Namely to give them now good words and he would gain them for ever ver 7. To purchase a lasting Allegiance with one mouthful of good words as soon spoke as bad and no harder Task for the tongue is an easie Price for a Kingdom Mark 3. But this foolish King forsook their sage Counsel ver 8 with whom he had consulted for fashion-sake only being resolved before-hand to stand upon his Punctilio's of Majesty and looking upon it as below a Royal Person to truckle to his Subjects Therefore Secondly he consults with Greener Heads than those other grave and gray-headed States-men and these gratified his Ambitious Humour saying 'T is uncomely for a King to admit such a sawcy Address of his Subjects and 't is but Prince-like to crush this Presumption in the Egg and Embryo c. ver 9 10 11. Mark 4. When the third Day came this young King thus flush'd with his rash and raw headed Counsellers spake roughly to Jeroboam and the People that came then for his Answer ver 12 13 14 He now can speak nothing but Daggers to them every word hath its sting nothing but Burdens and Scourges and Scorpions to they hear from him being less wise but more wilful than his Father Solomon Mark 5. Here was a Prince and a People well met As the latter the People was all for their Penny nothing for Purity and Piety no complaint their Religion was corrupted with Idolatry no Petitioning the King to begin his Reign with God to Purge his Church of Idol-mongers and whole Piles of Abominations c. So the former the Prince was all for his Will and Pleasure sic Volo sic Jubeo for an absolute Sovereignty and no doubt but Jeroboam in his Plot was well pleased with this Imperious Answer Remark the Seventh There be two causes of Israel's Revolt from Rehoboam here the first is the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or external Cause namely Rehoboam's roughness one churlish Word lost him now the Ten Tribes whom he would but might not recover with Sword and Blood afterwards As his changing of Counsellors from the Old to the Young did argue great weakness of Judgment whereas had he on the other hand changed them from the Young to the Old this had been both his Prudence and Honour c. N.B. So his rash rude rough rugged Answer to a People even at this Juncture fully fledge and ripe for Rebellion did plainly proclaim Rehoboam's sublime Simplicity No doubt but Jeroboam had plied his Plot warmly all the three days respite and had prepared the People for a Combustion against that time wherein he expected a peremptory Resolution of Rigour would drop from Rehoboam But the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Internal Cause was the great God ver 15. there was a wheel within a wheel Ezek. 1.16 For 1. God with held Wisdom
so to curse as appeareth by God's concurrence with him for two She-Bears rush out of the Wood and tare forty and two of them N. B. Possibly they might be such Bears as were Robbed of their Whelps and therefore the fiercer Prov. 17.12 Hos 13.8 but certainly they were acted by a more extraordinary fury which God had raised up in them to do this special execution of Divine Justice Mark 5. Nor may it be said this punishment was too severe for so childish an offence for there was prodigious malignity of mind in their scoffings As 1. They did not only load that grave gray Bald-head through old Age with their Derisions whom God had then loaded with great Honour as to make him Elijah's Successor whose very Age as well as Office commanded Reverence But also 2. God himself was scorned by them and that glorious work of Elijah's Translation was made a Jeer which makes it in some degree resemble that sin against the Holy Ghost as P. Martyr Lavater c. say Mark 6. Sanctius saith God would have the Parents punished more than the Children for mis-nurturing them and for an Example upon Record that all Parents in after-Ages might mind more the Education of their Children lest themselves be punished in the death of their mis-taught Children who were their second Edition and so died in them 'T was not done without a Miracle saith P. Martyr that those Bears came in that Juncture and were not content to tear two only for satisfying their two greedy Appetites but it must be forty two and all the most wicked for some escaped to tell the Tidings Mark 7. Elisha after this third Miracle baulks not Bethel there lay his way he follows God and fears not Men. 'T is a wonder saith P. Martyr the enraged Parents did not tear him in pieces as the Bears had their Children but God restrained them To decline their fury he departs to Carmel to converse privately with God and so fit himself for publick conversing with Men at Samaria ver 25. 2 Kings CHAP. III. THIS Chapter contains the Life of Joram the second Son of Ahab who succeeded his Brother Ahaziah in the Kingdom of Israel as above This Joram is described by his Deeds both in Peace and in War Remarks first upon his Deeds in Peace are 1. This Joram began his Reign in the 18th year of Jehosaphat and reigned twelve years ver 1. For the right computation of Time in this Account we must say P. Martyr and Bishop Vsher allow some time of Ahab's and Jehosaphat's two Sons made their Vice-Roys while they were waging War against the Syrians and then the Synchronism cannot be controverted Remark the Second Joram was bad enough but not all out so bad as his Father Ahab or his Mother Jezebel for he put down their Baal yet returned to Jeroboam's Calves ver 2 3. so was not much better than his bad Parents His Reformation was partial and imperfect not from any Principle of Conscience but partly saith Lavater being startled in his mind at the Dreadful Judgments of God inflicted on his Father Ahab and on his Brother Ahaziah for their Baal-worship And partly saith Tirinus to gratifie Jehosaphat whose help he now needed to subdue Moab and would not assist him without some Reformation which Jezebel her self might probably connive at as a necessary Trick of State at this time The second part is his Deeds in War Remarks upon this are First The Occasion of the War Moab Revolts ver 4 5. They had been Antient Tributaries to Israel from the days of David 2 Sam. 8.2 Now when Valiant Ahab was dead and mopish Ahaziah diseased by his fall so durst not attempt any War and who soon died also for his notorious wickedness in worshipping not only Ahab's Baal in Israel but also the Philistine's Baal-Zebub in Ekron This gave the opportunity for Moab's Rebellion and to refuse both the Flesh and the Fleeces of an hundred thousand Rams and Lambs paid as their Tribute Remark the Second The backs of Israel cannot well want the Wcoll of Moab therefore Active Joram whets his Sword to recover it ver 6. and courts Jehosaphat to joyn with him ver 7. Jehosaphat the Uncle readily complies with Joram his Nephew which may the more be wondred at N.B. Seeing 1. He had so lately been sharply reproved and sorely frighted too for his joyning with Ahab 2 Chrom 19.2 with 18.31 And 2. He had been latelier punished for joyning with Ahaziah this Joram's Brother 2 Chron. 20.35 36 37. yet now good Jehosaphat undoubtedly looked upon 1. Joram to be better than either Ahab or Ahaziah because he had put away Baal ver 2. so the case was more favourable and less dangerous 2. Rebellious Moab had lately joyned with Ammon c. to war against Jehosaphat 2 Chron. 20.1 35. so Moab was a common Enemy to both Israel and Judah and therefore was it Jehosaphat's Interest to hearken unto Joram's Motion for his own just Revenge as well as Israel's want of their Tribute 3. Jehosaphat might hope that by this Confederacy he might have more opportunity to push Joram forward in his begun Reformation and to get the Calves of Jeroboam put down as well as the Image of Baal and so to proceed in perfecting that work Remark the Third When those two Kings had joyntly resolved upon the End they wisely consult about the Way to the End ver 8. and having engaged Edom into the Confederacy ver 9. N.B. The King of Edom was Vice-Roy only under Jehosaphat that Kingdom being annexed to Judah 1 Kings 22.47 therefore well might Jehosaphat make bold with his own and advise Joram to march through his Tributary Country of Edom. 'T is not improbable but they chused to go through Edom to secure that Country for continuing firm to their Cause fearing that Edom might joyn with Moab against them for both of them had one Cause being both Tributary Nations the one to Israel and the other to Judah Their March the nearest had been over Jordan but this way through Edom was the farthest about according to the measure of the way yet the best way to assault Moab on that side where they expected no Assault from any Adversary Remark the Fourth Is the Place where those three Kings Encamped with their Armies No sooner are they got into the waterless Wildes of Edom but they are all ready to dye for want of Water This was a check to Jehosaphat's Rashness who should have consulted with God by his Prophets before he had given this rash Advice Hereupon Joram frets against the Lord Prov. 19.3 laying all the blame upon God ver 10. as if he sought the Ruine of three Kingdoms not at all reflecting upon his own Impiety the true cause of this present Misery 'T was the sin of Joram not to consult God at all and Jehosaphat's to do it too late saying Is there not here a Prophet of the Lord ver 11. had he consulted before
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
THESE two Chapters 2 Kings 14. and 2 Chron. 25. give us the History of Amaziah King of Judah from ver 1 to ver 23. of 2 Kings 14. and the whole Chapter of 2 Chron. 25. throughout Remarks upon Amaziah the First is His Age and the Name of his Mother 1. He was twenty five Years old when he began to Reign and Reigned twenty nine Years over Judah ver 1 2. and 2 Chron. 25.1 namely fourteen Years with Jehoash King of Israel and fifteen Years after his Death with Jeroboam the Second ver 17. and 2 Chron. 25.25 above half of his twenty nine Years he lived in base contempt among his People as will appear afterwards His Mothers Name 2. is recorded because saith Lavater he was one of the Kings of Judah whereof mention is always made of their Mothers but never so of the Kings of Israel that Kingdom being nothing so famous as this of Judah N.B. The Throne of Judah had some interchanges of good Kings but Israel had none at all And mention useth to be made of the Mothers of those Kings because in their younger Years they were instructed by them Prov. 31.1 and because Kings used to have many Wives therefore their proper Mother is mentioned by Name Remark the Second His general Character he did right in God's sight but not as David c. ver 3. to wit in the matter of his external Acts but not with an upright Heart 2 Chron. 25.2 for he proved a notorious Hypocrite like Saul so was unlike David who served God with a perfect Heart 1 Kings 11.4 but rather like Joash his Father who for a time during Jehoiada's days served God aright but afterwards fell foully to Idolatry as above And here is an Exception added to his right doing for he did not right in not removing the High Places ver 4. no more than his Father Joash had done before him Chap. 12.3 so that he did truly Patrizare like Father like Son Though their Works were materially good yet not formally and eventually Remark the Third Amaziah did well saith Sir Walter Rawleigh in making an outward Profession of the Law of Moses when he began to Reign and in forbearing to punish the Murderers of his Father Joash and in conniving at the mean Interrment of his Father's dead Body which was not buried among the Kings 2 Chron. 24.25 as had been disgracefully done to Ahaziah Joash's wicked Grandfather 2 Chron. 21.24 probably because Joash's murder'd Body was much putrified with his wounds All those Affronts Amaziah prudently puts up until he could be confirmed in his Kingdom ver 5. where Menochius Notes well that the Murderers of King Joash were not any sordid Mercenary fugitive scoundrel-cut Throats though described to descend of Moab and Ammon Chap. 12.21 2 Chron. 24.26 but men of great Note and Figure in Jerusalem however they had powerful Abettors among Peers and People to whom Joash had render'd himself odious by his Apostasy into Idolatry and by his gross Ingratitude to his Foster-Father Jehoiada but afterward saith Sir Walter when the heat of those Affections were allayed he slew the Murderers Remark the Fourth Beside the General Character of Amaziah's doing right These particular Acts were done right in special as 1st His Prudent Patience in forbearing revenge until he saw himself fast seated in the Saddle and settled on the Throne which he could not see in the beginning of his Reign because his Father's Murderers were either great Men and had great command or were of high Account among the People who patroniz'd them 2ly When Troubles about that Treason were well blown over he finding a fit season of his own Strength c. executeth Justice justly upon them which Act had a threefold Equity in it 1. The Blood of any Man if unjustly flain defiles the Land Numb 35.33 and cries for Vengeance Gen. 4.10 2. How much more the Blood of a King And 3. To Evidence the Equity of his Act of Justice 't is said this King was his Father 3ly Another right Act of Amaziah's was his not slaying the Children of the Murderers ver 6. wherein he acted like a Pious as well as a Just Prince in obeying the express command of God Deut. 24.16 though carnal Policy could not but prompt him to cut them off Here the fear of God seems to preponderate the fear of Man for he could not but naturally fear this Danger that if the Murderers Children were left alive they might seek revenge for their Fathers Death as the King did for his c. Remark the Fifth Amaziah hearing of Jehoash's success against the Syrians in his three Victories over them that Elisha had foretold him of resolveth hereupon to recover Edom who in the time of his great Grandfather Joram had cast off the Yoak that David had laid upon them Chap. 8.20 and though Joram had overthrown them yet continued they to Rebel unto Amaziah's Time therefore gathers he a prodigious Army ver 7. and 2 Chron. 25.5 even three hundred thousand choice Men of Judah N.B. Though this was a vast number yet his great great-Grandfather Jehosaphat had this number above three times told even Eleven hundred thousand 2 Chron. 17.14 15 16 17 c. it seems Judah was now wasted and weakned by their Idolatry and other evil Practices and though his three hundred thousand seem'd an Host able enough to overcome and overrum Edom yet that he might make sure work and out do his great Grandfather Joram he hires an hundred thousand of Israel to help him in this enterprize for an hundred Talents of Silver ver 6. Remark the Sixth But there came a Man of God to forbid the Banes of this League from God the Lord of Hosts ver 7. saying to him God hath forsaken Israel for their Idolatry 2 Chron. 24.20 and for their sakes will forsake thee and will Curse thy Forces if thou joynest thy self with such a revolting Crew c. But if thou wilt be so fool-hardy as to wrestle a fall with the Almighty then go but at thy Peril The like Ironical Concession Micaiah used to Ahab 2 Chron. 18.14 and here ver 8. N.B. No marvel then that our Confederate Armies prevail so little either against the Oriental or the Occidental Turk of these times considering what Soldiers they make use of Remark the Seventh Amaziah's dismissing of the Army of Israel which he had hired to assist him against Edom ver 9 10. Wherein Mark 1. The King was somewhat wrought upon by this Message of the Man of God he is willing to obey God but unwilling to be too great a loser by his Obedience to God hence he Objects I am like to lose my hundred Talents of Silver which amounts to seven thousand five hundred Pound Sterling and which the Captains have got into their Hands for raising those Soldiers to my Assistance and assuredly they will not fairly refund it Mark 2. The Man of God answers saith Osiander God will make up
and Truth Mark 3. Some Rabbins over rashly reprove Hezekiah for speaking here ver 19. 2 Kings 20. as one careless and unconcern'd both for his Church and for his own Children after his Day But Wolphius who succeeded Peter Martyr in carrying on his Commentary Answers excellently that as such a careless frame could not consist with the common Affections of Nature in all Men so much less with that singular Piety and Charity so eminently manifest in so good a King who had been so solicitous for the good both of God's Church and of his own Children and Subjects all his Life He only blesses God that this Suffering did not immediately follow his Sinning which was the Cause of Divine Displeasure but that it was suspended for a longer time The last Part is his Death and Successor ver 21. and 2 Chron. 32.33 having a most honourable Burial being laid in the chiefest Sepulchre because saith Osiander he was the chiefest in Piety of David's House for which he was highly honoured both in Life and Death But this Pious Father was succeeded by an Impious Son to wit Manasseh c. 2 Kings CHAP. XXI and 2 Chron. CHAP. XXXIII IN both these Chapters of Kings and Chronicles the History of two Kings is set forth First Of Manasseh And Secondly Of Amon In 2 Kings 21. we have an account only of Manasseh's unparallel'd Impiety but in 2 Chron. 33. is a Narrative of his Repentance also Remarks first upon Manasseh the first Part of both Chapters As First He is described when he began to Reign and how long ver 1. He was but twelve Years old at his Father's Death so was born three Years after his Father's Recovery Chap. 20.6 and about twenty four Years after the Ruine of Israel's Kingdom Chap. 18.2 10. and was the thirteenth King of Judah from the Division of the Tribes and he Reigned fifty five Years which was the longest Reign of any of the Judges or Kings of either Judah or Israel As his great Grandfather Vzziah indeed Reigned fifty two Years but in many of those Years he lived as a Leper shut up in an Apartment 2 Chron. 26.3 21. so of those fifty five Years Manasseh spent many of them in his most sinful Youth others in great Misery and Captivity for within that space saith Junius was comprehended his Captivity in Babylon 2 Chron. 33.11 and other Years in a time of Repentance All these Years being subtracted from the five and fifty there will not remain so many for Manasseh's Wickedness as some imagine yet were they so many as to teach us that a wicked Man with a Crown upon his Head may live long but 't is no Evidence of God's Favour Remark the Second 'T is said He did wickedly ver 2. described in General 1. In the sight of the Lord. 2. Contrary to the manner of the Jews 3. But after the manner of the Gentiles Yea and 4. Point-blank opposite to his Pieus Father and to his Mother likewise who is named Hephzibah the very Title whereby God testifies his Delight in his Church as the Name signifies Isa 62.4 from this Name of Manasseb's Mother some do gather that her Parents who gave it and she her self were all Pious Persons whereby the Impiety of her Son Manasseh is much aggravated because he degenerated so much and so far as he did both from such a Father and such a Mother as he had The Rabbins tell us she was the Daughter of Isaiah the Prophet but that is as uncertain as their saying that Railing Rabshakeb was his degenerate Son as before 't is not at all improbable that she was a good Woman because so good a King made her his Queen Remark the Third Manasseh's wickedness is described in particular 2 Kings 21.3 4 5 6 7 8 9 16. and 2 Chron. 33.3 4 5 to ver 10 the wickedness he wrought is reducible to these three Heads 1. Idolatry ver 3 4 5. 2. Sorcery ver 6. And 3. Cruelty to his own and others ver 6 16. In a Word this none such Sinner Manasseh was a Monster in Sin of the first magnitude For 1. He was a Defier of God 2. He was a Murderer of Men. And 3. He was a Worshipper of Devils N.B. Never did the cursed Leprosie of Sin spread farther in any mortal Man that yet was a Vessel of Mercy Remark the Fourth Is Manasseh's Repentance this is wholly omitted in his History Recorded 2 Kings 21. but largely insisted upon 2 Chron. 33. from ver 11 to 14 c. 't is a vulgar saying they run far that never return and Ambrose said to Monica the Mother of Angustin while her Son was a wretched Manichee that a Child of so many fervent Prayers could not finally miscarry So Manasseh was a Son of pious and praying Parents and one chosen of God to be one of our Saviour's Progenitors Matth. 1.10 therefore though he ran far and wide in the ways of wickedness yet must he not totally and finally fall Manasseh Hebr. signifies For getful who according to the Signification of his Name forgot all the Godly Instructions of his pious Parents to him and all their fervent Prayers they put up to God for him and more particularly be forgot what the Host of Heaven which he worshipped 2 Kings 21.3 5. and 2 Chron. 33.3 5. had done when the Sun and all that Host went ten Degrees backward for his Father's sake Likewise be forgot all the pious Patterns of Reformation in Hezekiah but built again all the Deformations which his Father had demolish'd Moreover Manasseh that Tiger laid hold with his Teeth on all the excellent Spirits of his Time and worried them until he had filled Jerusalem with Innocent Blood from one end to another Besides all the other Prodigtes of Sins aforementioned hardly to be matched in any mortal Man unless in that bloody Monster Nero who was an incarnate Devil Little did good Hezekiah when he was so loth to Dye because he had no Son to succeed him imagine what manner of Son he should leave behind him Notwithstanding all this Monstrous Sinner Manasseh must be a Convert N.B. 1. The Rabbins relate that Isaiah coming on a time to visit Hezekiah told him by his Prophetick Spirit that his Son Manasseh there present would prove a great Persecutor of God's Prophets and of himself in particular whereupon Hezekiah attempted to slay Manasseh but that the Prophet hinder'd him N.B. 2. Josephus saith this Manasseh murdered some or other of God's Prophets and martyred such every Day Josephus Lib. 10 Chap. 3. with him Epiphanius concurreth adding that Isaiah was sawn asunder by his Order and as some say with a wooden Saw the Epistle to the Hebrews Chap. 11.37 may seem to relate unto Isaiah's manner of Martyrdom saith Dr. Lightfoot N.B. 3. The Rabbins render these Reasons why Manasseh martyr'd Isaiah 1. Because he said that he had seen the Lord upon his Throne c. Isa 6.1 but more especially 2. Because he
and give them his whole Power knowing them to be Pious Persons and himself now desiring the Jews to be deliver'd N. B. How the hearts of Kings are in the hands of the Lord Prov. 21.1 to turn and tame them as he pleaseth Most Kings cry up Sic Volo sic Jubeo their Will must be a Law to stop a Subject's Mouth especially such Absolute Kings as those of Persia such cannot be brought to confess themselves to have been in an errour lest they should thereby be blamed for any seeming Lightness and Inconstancy But the Almighty God who is the Heart-maker and the Heart-mender had so hammer'd and hamper'd the Heart of this Absolute Monarch for the sake of his poor perplexed People that he brought him into a better Temper insomuch that rather than he would contract the Stain and Sting of such Barbarous and Brutish Blood-guiltiness upon himself by the Murder of Millions of Innocents he will run the risque of being accounted Inconstant N. B. Causinus saith Haman was partly an Amalekite and partly a Macedonian and that this new Decree had inserted in it how Haman had design'd to translate the Kingdom of the Persians to the Macedonians c. Now come we to the Concomitants the Second Part of the Narrative Remarks upon it are First The Quality of this New Decree Mark 1. The King commands to write in the King's Name and to Seal with the King's Seal this latter Letter ver 8. wherein not one word is contained for Disanulling Haman's former Decree for destroying the Jews Chap. 3.12 13. but only gives the Jews full power to stand up in their own Defence which was enough to save them c. Mark 2. The King as it were begs their Excuse for not Reversing Haman's Edict because himself was under the lash of that Unrepealable Law of the Medes and Persians and his Recalling thereof might put his whole Kingdom into a Flame but he doth assure them this Plaister would prove broad enough for their Sore for this latter Letter coming last will in effect Repeal the former and they need never doubt but what they wrote in his Name Signed with his Seal would be Authentick enough and pass for a current Countermand fear it not c. Mark 3. The King's Scribes were call'd to write ver 9. N. B. which is look'd on as the longest Verse in all the Bible and those Scribes were as quick to come and write at Mordecai's Call and Command as they had been before at Haman's Chap. 3.12 nor probably cared they much saith an Interpreter what they wrote so they were but sure that it was the King's Will they would write so As for their Religion it may seem to be the same with that of Gallio a meer Irreligion not caring how the concerns thereof went Acts 18.17 so they could but please the King they made no matter of Displeasing God as appeareth in their readiness to draw up Haman's bloody Decree Remark the Second The Time of this New Decree's Publication It was on the Three and twentieth Day of the Third Month our May call'd Hebr. Sivan which signifies Covering for then the Earth is cover'd with all kind of fair and fragrant Flowers then all things were in their Prime and Pride and N. B. then did the Sun of Righteousness arise with Healing in his Wings unto all those Afflicted Exiles that had been design'd for Destruction Mal. 4.2 The precise Time is thus noted not only to set forth the certainty of the History but also to shew God's usual Dealings with and Dispensations to his Church and Children for this Time was above two Months after Haman's bloody Letters had been published so long saith Osiander did God suffer the Jews to lie in a low and lost condition in fear of Death that their Deliverance might be the more Glorious N. B. Other Reasons are rendred why the Lord let the Jews lie under the terrour of this dreadful Day for above two Months As 1st That the Jews might be truly Humbled for and throughly purged from their many and mighty Sins whereof they were guilty 2ly That in particular they might be convinced of their Folly in neglecting the many offers and opportunities of returning to their own Native Country where they might have enjoy'd not only their Lives in safety but also their Liberties in a free and full exercise of the true Religion whereas being dispersed abroad as they could not serve God c. so they were an easie prey to the Enemy 3ly In this two Months and upward God gave an opportunity to the most malicious Adversaries of the Jews of discovering themselves to their own Destruction as the Event evidenceth All these are added to Osiander's Observation afore-mentioned which was indeed the principal Reason for after two Months Terrour to have now such an admirable and unexpected Edict for their Relief and Security this gave the greater Illustration unto God's glorious Goodness which set his Wisdom and Power on work for them Hab. 3.2 Remark the Third This Liberatory Letter was dispatch'd away by Posts riding upon the swiftest Beasts unto all the Princes c. in the 127 Provinces as a Countermand of the King ver 9 10 11. Mark 1. Tho' this Letter needed no such Haste saith Bonartius for there was still near Nine Months to come before Haman's Lucky Day happened being the thirteenth Day of the twelfth Month Adar or February yet Mordecai hasten'd it away in the great Wisdom God had given him that it might come in due time before it was too late Mark 2. It was directed to the Jews in the first place because they were in the deepest Dumps of Despair and so stood in most need of Comfort N. B. Thus the Lord comforted Peter with the first and by Name in his Go tell my Disciples and Peter that I am Risen c. Mark 16.7 for he knew him to be in greatest heaviness Mark 3. Then to all Persons in Office who before had received Haman's Killing Letter The Equity of this Saving Edict so opposite to the former no Officer was allowed to Dispute but all commanded at their peril to Dispatch for where the Word of a King is there is Power and none must say what dost thou Eccles 8.4 Dan. 5.19 Hence Mordecai prudently improves both the King's Name and Seal with his Consent for the Church's good Mark 4. This Letter was written unto every Province according to their Language every Nation had it in their several Characters such as they were capable to understand as it was Mordecai's care that all People in the 127 Provinces should have this Unalterable Law of the Perstans in their several Dialects that so none might plead Ignorance N. B. Even so and much more than so ought to be every good Magistrate's care saith an Interpreter that their People may have the Law of God the Holy Scriptures that Everlasting Rule of all Righteousness which can never be Repealed in a known Language tho' the
God ver 26 and Ezra blesses God for it ver 27 28. looking beyond Man at God himself who had put these things into the King's Heart thus to beautifie God's Temple which now was built without but a due observance of those Services and Sacrifices which the King had granted would conduce much to the beautifying of it within and Ezra blesses God also for using his Service to promote his own This he owned as high Honour to be God's Instrument and this encourag'd him to proceed in his Work and to muster the Jews in order to a March c. Ezra CHAP. VIII THIS Chapter relateth in particular Ezra's Journey to Jerusalem whereof we had only some hints in the General in the seventh Chapter where was his appointment for it by a Royal Commission but here is its Accomplishment Remark the First No sooner had thankful Ezra praised his God for this Letter of License from the King but he immediately Musters up all his Forces for a March away and his Muster is made from ver 1 to ver 15. the whole Company consisting of one thousand four hundred ninety and six Males This was a good Addition to those that went up before with Zerubbabel with whom many more then returned Ezra 2.64 65. yet nothing so many as might have returned now with Ezra but that they wanted Hearts for the History of Nehemiah doth farther declare that there were many left in sundry Places among the Pagan Provinces even after Ezra's return Remark the Second Ezra having his Rendezvouz at Ahava a River that runs into Euphrates and taking a view of his Muster-Rolls findeth none of the Sons of Levi there ver 15. Wolphius wonders that Ezra should have some Priests with him ver 2. yet have no Levites that were only so and not Priests 'T was lamentable that the Levites whose Lips should have preserved Knowledge above and for the People as well as the Priests Deut. 33.8 9. Mal. 2.7 should not be the Ring-leaders of the Voluntiers but now become so backward to so sacred a business here was nomen inane crimen immane the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect Therefore those Levites mentioned by Anticipation Chap. 7.7 were not come to him here until he sent for them afterwards ver 15 16 c. Remark the Third At this Rendezvouz at Ahava Ezra sends his Messengers Men of Vnderstanding named ver 16. who went at his Command to the College where he knew a considerable Company of Levites were together over whom Iddo sate President saith Masius and who was to command the Levites under him to dispatch away to Ezra ver 17. which was accordingly done ver 18. and they brought him the Nethinims also who were now become Men of Mark in God's Service ver 19 20. Ezra again praiseth the Lord for this good Success N.B. 'T is much that this Man of Vnderstanding whom Ezra's Messengers brought to him and in whom Ezra blessed God for bringing him to his Company ver 18. had no more Vnderstanding in the Times with the Men of Issachar 1 Chron. 12.32 as not to know his own Duty but must be haled out to it by Ezra's Messengers Though he had heard the Prophet Zechary proclaim from the Lord Ho ho come forth and flee from the Land of the North Zech. 2.6 7. yet he lay lurking still in the Land of his Captivity chusing to continue there notwithstanding both God's and the two Kings Cyrus's before and now Darius's Proclamations This seems to say to us that what ever Measure of Knowledge he had we know not save by this High Character given him equal with those in ver 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship which at that Time God had confined to Jerusalem c. Remark the Fourth Ezra's Prayer for a prosperous Passage for himself and his People to Jerusalem ver 21 22 23. Mark 1. Ezra as he now was become a Colonel and Captain General as Grotius calls him of this new Colony by the King's Commission proclaims a Fast c. Mark 2. The Place where this Day of Prayer or more Days as Menochius saith it lasted for eight Days was kept was by a River's side a place not unusual for such Work both in Old and New Testament Psalm 137. 1 2. Acts 16.13 here as Travellers they had abode in Tents three Days ver 15. Mark 3. Ezra to Edge their Prayers the better and to give wings to them enjoins a restraint from Food from fine Cloaths and from other Delights of Life for afflicting themselves and though this weaken'd their Bodies yet it strengthen'd their Souls and made them more Vigorous and Victoriouâ— Mark 4. They therein sought a right way for their little ones as well as for themselves because they could not seek God themselves while little N.B. And to shew it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones that when they themselves are gone off the Stage of the World their Children may stand up in their stead and continue to do so in their Generation even for their Children also Psalm 102.18 and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God from one Generation to another Besides little ones are liable to a thousand Deaths and Dangers and therefore they have the more need of their Parents Prayers Mark 5. 'T is lawful to seek by Prayer God's Blessing upon our Temporal Estate and to commend all our Stock and our Store of Creature-Comforts committed to our keeping unto the Providence and Protection of God for so Ezra doth here For all their Substance ver 21. which comprehended all their Goods both Animate and Inanimate all their Gold Garments and Food as well as all their Cattel c. Mark 6. When we undertake any Voyage by Sea or any Journey by Land 't is not only lawful but also necessary to seek Divine Direction for a right way wherein we may find both Safety and Success both for us and for all ours If this be but solemnly done by Fasting and Prayer which two Duties for the most part go coupled together Luke 2.37 Matth. 17.21 1 Cor. 7.5 c. we shall surely speed of God's Direction and of his Protection too to make us prosper as here Mark 7. Choice and excellent Spirits are ashamed that God should be by any means dishonoured and his Divine Attributes of Wisdom Power Truth and Goodness should be call'd into Question as excellent Ezra here ver 22. He blush'd to crave a Convoy of the King though it might have been of great use to them because their Enemies did way-lay them ver 31. lest the King being but little acquainted with God said Grotius might misinterpret it as Ezra's distrust in God's Providence saith Menochius which he had with so much Freedom Preached to him and therefore zealous Ezra will
for he betook himself to his former Lawful Wife Laodice yet she seeing War preparing against him for putting away Berenice and fearing her Husband's Inconstancy for the future makes means to Poison him and sets up Callinicus her Son in his stead and slays Berenice and her Son with all their Followers and Favourers Hereupon Ptolomy Euergetes the own Brother of Berenice stands up as the fifth Horn to Revenge his Sister's Death against Seleucus Callinicus Son of Laodice by Antiochus Theos and Ptolomy prevailed so as to over-run the most part of Callinicus's Kingdom 4ly The fourth War was between this Ptolomy Euergetes and Antiochus Magnus ver 10. This Antiochus being of a great Spirit and not enduring that Ptolomy should possess any part of Syria under his very Nose his stout Stomach stirr'd him up as the sixth Horn to Recover what his Father had lost to Ptolomy and over-ran all that lost part of Syria and Judea also with a most formidable Army and with frequent Incursions as History tells us 5ly The fifth War was between Ptolomy Philopator so call'd per Antiphrasin because he Kill'd his Father c. and Antiochus Magnus ver 11 12 13 14 15 16. Tho' this Philopator was otherwise very Vitious yet was he permitted to be very Victorious against Antiochus the Great over whom he prevailed so much saith Polybius that had he effectually pursued his Victory he might not only have Recovered all Syria c. but also have spoil'd Antiochus of his Kingdom but his Luxury saith Strabo let him escape by flight says Josephus However his casting down ten Thousands of the Jews serves to make him the seventh Horn but Antiochus Recruited while he led a luxurious Life and prevailed as is here declared 6ly The sixth War was between Ptolomy Epiphanes a young Child at his loose Father's Death hasten'd by his Intemperancy and Antiochus Magnus ver 17 18 19 20. Antiochus long'd sore to be Lord of Egypt so lays hold of that opportunity while Ptolomy Epiphanes was young and makes use of both Force and Fraud to obtain it but could not master it by either of the two means 1. Not by Force for many Jews join'd with Ptolomy because he had given them leave to build a Temple in Egypt which was built by Onias at Helioplis upon pretence of fulfilling that Prophecy Isa 19.19 so that Antiochus prosper'd noâ—â—in that Expedition Nor 2ly By Fraud for that he might gain by secret Treachery what he could not win by open Hostility he bestows his beautiful Daughter Cleopatra upon Ptolomy suborning her to destroy her Husband but she as became a good Wife clave to her Husband Nature having taught her to prefer him before a Father as Michal had done to save David from Saul c N.B. 'T is Matter of great Admiration that Daniel should write so distinct an History of the Life and Death of this Antiochus the Great and of his dwindling at last from his Magnitude into nothing ver 17 18 19. and of the Death of Seleucus Philopator also ver 20. all so exactly as they came to pass long after Daniel's Day agreeable to all Relations both of Greek and Latine Historians after the Accomplishment of this Prophecy For Livy Strabo and many other Writers tell us How Ptolomy being besieged by this Antiochus craved Relief of the Romans who were then very faithful in protecting their Allies and who couragiously came upon Antiochus the more because Hannibal being beaten by Scipio had fled to him for Refuge and not only rais'd the Siege but also beats him in Battels both by Sea and Land proving too hard for him at his own Weapons of Power and Policy and so Recovering all the Countries he had Conquer'd from Ptolomy and his own Daughter Queen Cleopatra and from the Roman State also when he had like a Lion enrag'd by his missing his Expedition against Egypt faln foul upon them but the Conquering Romans cast him out of all his Conquests and cast back his own Contumelys against them all upon himself calling him in contempt Antiochus once the Great but now retired into a narrow and remotest corner of his Kingdom where he secured himself for a little time but seeking to enrich himself by Robbing the Temple of Jupiter Belus the Rude Rabble of that Country hew'd him to pieces This was the sad Catastrophe of Antiochus Magnus whose Greatness found this foul and fatal Fall as Daniel did foretel and all Humane Histories do testifie and tho' his Son Seleucus Philopator so call'd because he was his Father's Darling succeeded him yet he proving a covetous griper calling Money his best Friend he gather'd no less of Curses than of Coin from his Subjects so soon becomes poisoned by Heliodorus whom he had employ'd to Rifle the Temple's Treasury ver 20. and 2 Macc. 3.7 the seed of evil doers shall never be renowned Isa 14.20 But 7ly The seventh War between Ptolomy Philometor and Antiochus Epiphanes was the worst War to the woful Jews the History whereof Daniel declares dislinctly from the mouth of the Angel Gabriel ver 21. to the end of the Chapter Mark 1. This Antiochus was younger Brother to the aforesaid Seleucus who was the Romans Tribute-gatherer to whom he was to pay a Thousand Talents by the Year according to the sordid Conditions to which the Romans had reduced the Grandeur of his Father Antiochus the Great This Polling of the People for that great Tax out of Syria made the Son who was the Father's Darling extreamly hated of his Subjects and so became poison'd by Heliodorus a great Court-Favourite in favour of this Antiochus Epiphanes Mark 2. This younger Brother and Successor in the Kingdom is call'd by the Angel a Vile Person ver 21. which was his true Title as a Wicked Person was Haman's Esth 7.6 tho' he affected to be call'd Epiphanes or Famous and Illustrious yea the sowre Samaritans to ingratiate with him in his Cuelty against the Jews styled him Antiochus the Mighty God as Josephus relateth Here was a Bramble brought to the Throne yet as a Vile Person to be despised Psal 15.4 Mark 3. He came in peaceably under pretence of being Protector to his young Nephew Demetrius and tho' the Nobles did not give him the Kingdom yet he took it partly by force whether they would or no and partly by flatteries winning their hearts by Presents pretended Courtesies and private Practices ver 21. and no sooner is he settled upon the Throne but he makes an Attempt upon Egypt insinuating himself as Protector to his Nephew Philometer his Sister Cleopatra's Son during his Nonage and Minority in which time he did overflow Egypt as with a flood of Forces ver 22 23 24. Conquering the Country as far as Pelusium c. Mark 4. When Ptolomy Philometor was grown up Antiochus made his second Expedition against Egypt and farther over-ran his Kingdom corrupting his very Courtiers to betray Philometor and to make Agreement with him his Conquerous feasting him
 19  462 6 9  537 ACTS Chap. Verse Vol. 3. Page 5 29  544 12 21 22  383 ROMANS Chap. Verse Vol. 3. Page 8 13  374 1 CORINTHIANS Chap. Verse Vol. 3. Page 9 11  541 14 20  491 2 CORINTHIANS Chap. Verse Vol. 3. Page GALATIANS Chap. Verse Vol. 2. Page 1 8  477 EPHESIANS Chap. Verse Vol. 3. Page PHILIPPIANS Chap. Verse Vol. 3. Page COLOSSIANS Chap. Verse Vol. 3. Page 1 THESSALONIANS Chap. Verse Vol. 3. Page 2 THESSALONIANS Chap. Verse Vol. 3. Page 1 TIMOTHY Chap. Verse Vol. 3. Page 2 TIMOTHY Chap. Verse Vol. 3. Page TITVS Chap. Verse Vol. 3. Page PHILEMON Chap. Verse Vol. 3. Page HEBREWS Chap. Verse Vol. 3. Page JAMES Chap. Verse Vol. 3. Page 1 PETER Chap. Verse Vol. 3. Page 2 PETER Chap. Verse Vol. 3. Page 1 JOHN Chap. Verse Vol. 3. Page 5 19  558 2 JOHN Chap. Verse Vol. 3. Page 3 JOHN Chap. Verse Vol. 3. Page JVDE  Verse Vol. 3. Page REVELATION Chap. Verse Vol. 3. Page 2 20  487  24  551 An ANIMADVERTISEMENT THAT all my Candid and Courteous Readers may have the more ample and abundant Satisfaction both for their Expences in Purchasing and for their better Improvement in Reading all my three Volumes Purchased which do contain the Cream and Quintessence of the best Authors I have again by the helping hand of my Heavenly Father made a new and another most prodigious Essay and a most painful Travel through that golden Field of the whole Old-Testament for drawing forth three distinct Index's and Alphabetical Tables to all the three Folio's that so both the Holy Scriptures of every Book where Explained and the several Subjects common place wise where treated upon might the more easily with one Glance of the Eye be found out for present perusal How exceeding Elaborate this additional undertaking hath been to me may apparently be understood by all who are wise-hearted because this Work could not possibly be accomplish'd but by a serious Review of every single Page in all the three distinct Volumes Yet may all my Labours come in the fulness of the Blessing of Christ to his Church and may also Advance in any Measure his Kingdom and Glory I shall not Grudge or Regret at any Part of my greatest Pains Soli Deo Gloria AN Alphabetical TABLE OF THE Principal Matters contain'd in the Third Volume of the Old Testament A ACcepts God doth of a little where much cannot be had Vol. 3. Page 723. Affliction may oft be renewed p. 409 410. The Cause of it must be enquired after p. 413. If sanctified it saves the Soul p. 549 550. It is as the Bellows to blow up Devotion p. 565. It whip'd Manasseh home to God p. 613. Angels even good are destroying Angels p. 424. Of Gabriel p. 649. Answer of God to Man's Prayer p. 649. How to answer Satan distracting us in Prayer p. 713. Antinomian Notion Confuted God is Angry with his own Children p. 467 468. Yea for but one Sin p. 478. Antiochus and Antichrist several Sentiments of Authors about them p. 745. Antiochus's wicked Life and woful Death p. 746 752. Antiquity an uncertain Guide p. 656. Apocrypha how distinguish'd from Canonical p. 614. That History is carry'd on by the help of Dan. 9.10.11 and 12. and by Luke 3. and by Gen. 49.10 from 735. to the end Arminians divide Salvation 'twixt the Free Grace of God and Free Will of Man p. 439. B. Babylon's fatal Fall p. 642. Blessings God knows how to make them doubly welcome to us p. 537. C. Captivity of Israel the first Time p. 593. And the Last p. 629. How three in all p. 632. see Deliver Ceremonies when abused may be abolished p. 596. Chemarims explained Vol. 3. Page 618. Children may not blaze Parents failings p. 442. They should be at Gods Worship Why p. 518. Parents punish'd in their Miscarriage p. 529. Mostly learn from their Mother p. 732. Christ is Typified by the Temple and all its Furniture p. 442 to 458. Christ's last coming when p. 462. How he appear'd to Daniel p. 660. Church Militant and Triumphant Typified by David and Solomon's Reigns p. 430. Built of growing Stones and green Timber p. 443. Compar'd to a Travelling Woman p. 603. To a weak Virgin p. 606. She must be kept clean p. 727 729 730. Cold Palsie how qualified if not cured p. 428. Company the Evil of being with the Evil p. 569. Conference that is godly pleaseth God p. 526. Conspiracy may be Lawful p. 561. Constant in good p. 614. Content is most found in a middle Estate p. 533. Covenant must be kept though won by a wile p. 414. Oft renew it with God p. 617. How it was sealed to p. 721. By Women and Children p. 722. Counsels of Men are ordered by the Counsel of God p. 396. Evil Counsel is worst to the Counsellor p. 399. How God's Counsel is without Repentance p. 424. Countrey every Man loves his Native Soil p. 728. D. Daniel in the Den of Lions p. 644. How delivered p. 645 646. But his Foes were devoured p. 647. Death is terrible p 608. See Dye Josiah died in Peace though he died in War p. 617. His Death was sad to the Church p. 625. Dedication of the Temple at large p. 458 to 462. Of the City Walls p. 725. Delay God doth sometimes to Answer Prayer p. 631. Deliver God help his Servants with low Means and little helps p. 397. He Works great Matters by weak Means p. 412. We must bless God for delivering us from an Egypt of Sin p. 460. Jews deliverance from Babylon p. 651. Despise not a Day of small things p. 655. Devil God makes use of to deceive the Wicked p. 513. God overshoots him in his own Bow p. 560. Dreams of sundry sorts p. 436. Drinking none to be forced to it p. 663. Drunkenness is a Noon-day Devil p. 487. Dye the Words of dying Men are living Oracles p. 430 431. God's darlings oft dye betimes p. 480 Some dye suddenly as others lingringly p. 567. E. Education helps somewhat though it heal not throughly p. 562 563. Elisha's Death p. 567. Enemy one that is once foiled ought not to be contemned p. 506. Kindness to such may prove kindness to our selves p. 545. Evil how it is from God p. 418. And how from the Devil p. 419. Ezra the Writer of both the Books of the Chronicles p. 516 517. F. Faith a special means to obtain God's Promise Vol. 3. p. 519. False Prophets to be rejected p. 715. Famine makes Mothers unnatural p. 546. It and other Judgments come at God's Call p. 549. Fast prepares for Prayer p. 518. That of Ezra p. 698. And his Prayer p. 700. Father some are while Young p. 594. Fear of God must Master the fear of Man p. 494. Felicity that is earthly is never durable p. 466. Flattery is hurtful to Kings p. 564. Force in matters of worship who was the first
Vol. 4. Page 44 Philosophers prime Patriarchs of Hereticks Vol. 4. Page 436 Piety compared to a Tower Vol. 4. Page 124 125 Providence over-ruling all Vol. 4. Page 17 The concurrence of its works Vol. 4. Page 43 The Prodigal Son Vol. 4. Page 135 136 The Punishment of notorious Sinners under the Gospel-Ministry Vol. 4. Page 347 Policy subservient to Piety Vol. 4. Page 432 Q R Reformation not all at once Vol. 4. Page 37 Righteousness natural or moral what Vol. 4. Page 115 116 Its insufficiency for Salvation Vol. 4. Page 116 117 Repentance to be Preached 117 Rewards above whether equal Vol. 4. Page 187 188 Reproofs singular kindnesses Vol. 4. Page 418 Rome Heathen less cruel than Pagal Vol. 4. Page 496 S Sabbath a means of sanctifying Grace Vol. 4. Page 423 Saints glorified know each other Vol. 4. Page 99 The good Samaritan Vol. 4. Page 120 121 Saul's famous Conversion Vol. 4. Page 365 One Sin makes way for another Vol. 4. Page 347 Requiring Signs an evidence of Hypocrisie Vol. 4. Page 92 Simony from Simon Vol. 4. Page 361 A famous Sorcerer Vol. 4. Page 406 Separation when lawful Vol. 4. Page 444 445 Sleeping at Sermons dangerous Vol. 4. Page 452 The Lord's Day Sabbath hinted at by Circumcision on the Eighth day Vol. 4. Page 21 Shiloh signifies a Secondine hence Christ so stiled Vol. 4. Page 9 Simony abhorred and corrected Vol. 4. Page 36 Sins of Great Men to be reproved Vol. 4. Page 41 Socinians refuted Vol. 4. Page 4 Syllogisms used to confute the Jews Vol. 4. Page 50 T Talents allowed to all Vol. 4. Page 178 A Thief converted at the Death of Christ 237.8 9. His Prayer Vol. 4. Page 238 A peculiar Time of Promises fulfilling Vol. 4. Page 14 Time of Christ's coming to comfort Zion Vol. 4. Page 513 Traditions pleaded against Truth Vol. 4. Page 86 Tranquillity of the Church short Vol. 4. Page 446 Tricks of Tyrants Vol. 4. Page 397 U Unbelief cleaves to the best heart Vol. 4. Page 90 Unbeliever's State most miserable Vol. 4. Page 252 Unconverted Men drive a Trade of Sin Vol. 4. Page 111 Unity of Ministers amiable Vol. 4. Page 395 Unanimity alone cannot authorize Opinions Vol. 4. Page 426 V Vanity used to effect great ends Vol. 4. Page 435 Divine Vengeance sleeps not always Vol. 4. Page 26 Believers call'd Vessels because rather Patients than Agents in Conversion Vol. 4. Page 372 The wise and foolish Virgins Vol. 4. Page 176 Vipers destroy each other Vol. 4. Page 490 W Waiting on God a duty Vol. 4. Page 14 The World a Warfare Vol. 4. Page 314 Man's way not in himself Vol. 4. Page 465 Weaknesses discovertd before the Power of Christ Vol. 4. Page 79 Wise men their Offerings to Christ as Prophet Priest and King Vol. 4. Page 25 A Word in season very good Vol. 4. Page 478 X Y Youth a sleepy Age Vol. 4. Page 453 Z Zeal with Revenge Vol. 4. Page 37 Blind Zeal Vol. 4. Page 355 356 An Exact Index of the Scriptures of the Fourth Volume upon the Old Testament GEnesis Chap. verse Vol. 4. page  5 3  9  15 1  513  22 14  400  32 10  17  37 23  215  49 10  9 Exodus chap. verse Vol. 4. page  2 26  25  3 2 3  261  7 3  428  8 15  196  18 21  219  19 16 18  101  34 19  97 Levit. chap. verse Vol. 4. page  14 4  46  25 23  242 Numb chap. verse Vol. 4 page  14 28  221  16 27  424  22 28  434  23 23  407  25 4  225 Deut. chap. verse Vol. 4. page  17 2 8 12  209  18 11  424  28 58  218  32 32 33  224  33 1  42  34 5 6  508 Josh chap. verse Vol. 4. page  2 19  437  10 12 13  401  14 6  42 Judg. chap. verse Vol. 4. page  6 37 39  415 Ruth chap. verse Vol 4. page  4 15  57 1 Sam. chap. verse page  2 2 243  14 39 226  21 9 43  26 10 27  28 7 424 2 Sam. chap. verse Vol. 4. page  7 10  198 2 Sam. chap. verse Vol. 4. page  9 1 3  43  15 11  508  21 6  225 1 Kings chap. verse Vol. 4. page  3 16  27  19 11 12  48 2 Kings chap. verse Vol. 4. page  6 18  408  7 9  208  19 29  400 1 Chron. chap. verse Vol. 4. page 2 Chron. chap. verse Vol 4. page  20 12  104  33 12  243 Ezra chap. verse Vol. 4. page  9 13  59 Neh. chap. verse Vol. 4. page Esther chap. verse Vol. 4 page  9 1  420  10 3  217 Job chap. verse Vol. 4. page  15 11  513  22 29  260  â—3 17  35â— Â 42 2  269 Psalm  verse Vol. 4 page 18  5 193 22  6 7 8  232 45  2  34 76  10  40 84  11  511 103  13  137 105  19  25 118  20  36 119  96  116 128  1 2  511 Prov. chap. verse Vol 4. page  1 10 13  270  7 21 23  270  8 30  25  14 32  239  16 9  500  20 11  115  29 25  219  31 14  513 Eccles chap. verse Vol. 4. page  7 14  260 Cant. chap. verse Vol. 4. page  1 3  12  2 16  456  3 11  216 Isa chap. verse Vol. 4. page  1 12  36  2 2  15  7 14  12  11 4  196  26 20  114  42 8  402  53 4 5 6 11  8  65 24  401 Jer. chap. verse Vol. 4. page  2 2  137  7 11  36  10 23  114  23 6  117 Lam. chap. verse Vol. 4. page  1 12  231  3 30  205 Ezek. chap. verse Vol. 4. page  3 17 18  440  4 6  512  20 6  31  21 20  114  38 4 6  511  39 1  404 Dan. chap. verse Vol. 4. page  2 35 45  410  3 26  246  6 8  250  7 27  326  8 26  511  9 24 26  8 15  12 4 7 9  511 Hosea chap. verse Vol. 4. page  2 14  512  10 8  223  11 1  27 Joel chap. verse Vol. 4.
Man-Child newly born Rev. 12.4 Herod intended to worry Christ while he pretended to worship Him Mat. 2.8 This the Angel told Joseph in a Dream therefore bids him take the young Child and Flee into Aegypt ver 13. which they did ver 14. This was also together with his Bleeding Circumcision a part of his Passion for from his Cratch to His Cross Christ suffered many a little Death all his Life long Banishment is call'd in Law a Civil Death And here Christ was Banished betimes to bring back his Banished as 2 Sam. 14.13 not to the Paradise which was below out of which Adam cast us by his fall and which was destroy'd by the Deluge but to that Paradise which is Above which is our proper Country Heb. 11.14 16. and toward which we groan and aspire even with outstretched Necks as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rom. 8.19 let us here make a pause and ponder a while as Moses did at the Burning Bush Exod. 3.3 At this great Wonder of Christ's so early Banishment for which and for all his series of Sufferings the Prophet Isaiah calls Him a Man of Sorrows Isa 53.3 c. The long Journey and Irksome way This young Child with his Parents was to take from Judea to Aegypt lay through that vast and howling terrible and roaring Wilderness of Arabia Petraea Deut. 1.19 c 8.15 32.10 A Land very Barten full of Rocks Sands and Mountains Destitute of Waters and subject to many Dangers 1. From the perilous Sands which the violent Winds there blow up in the Face of Passengers with that violence that many Men and Beasts are suffocated thereby 2. From the Savage Creatures as wild Beasts Mark 1.13 Fiery Serpents Numb 21.6 which made the Soul of Israel to melt into Discouragement because of the way ver 4. 3. From the Saracens of Ishmael their Patronymick whose hand was against every man Gen. 16.12 who were the Inhabitants of that Wilderness and lived wholly of Robbing and Spoiling all that pass'd by that way 4. Beside all these It was a wayless Wilderness Therefore God made a way for Israel there Isa 43.19 by the Fiery Pillar which as the Rabbins say burnt up every bush levell'd all the Rubbish that hindred Israel's passage yea 't is now so pathless that Passengers are constrained to guide their Journey by a Compass as Mariners do at Sea 5. And a Waterless-way c. Note well Through this wast and woful Wilderness Joseph and Mary with the Child Jesus passed from Judea into Aegypt All exposed to Danger of being Suffocated with Sands of being devoured by Wild Bears Bores by Lions Leopards c. which greatly abounded in that place and of being Robbed if not Murdered of their Gold Frankincense and Myrrhe which the Eastern Sages had lately offered as an Homage and Viaticum to Christ by those Thieves that Infested the Wilderness There were they exercised with the want of Water of Meat and Drink and no doubt but their Rest and Sleep was troublesome enough in the midst of so many perplexing fears All these miseries did those two good Souls Joseph and Mary sustain from the beginning for the sake of their Son Jesus And N. B. Note well Why should we murmur at our sufferings for the sake of Christ seeing He hath told us that Through many Tribulations we must enter into the Kingdom of God Acts 14.22 Yea all that will live Godly in Christ Jesus must suffer Persecution 2 Tim. 3.12 and such are Blessed who are Reviled and Persecuted for his sake Mat. 5.11 1 Cor. 4.10 Acts 5.41 c. N. B. Note well 'T is matter of amazement also how those two poor Parents durst attempt such an hazardous undertaking with a Young Child being no better accommodated nor attended with either Guard or Guide Yet having the Lord's warrant for their way Hereupon they made haste and delayed not as David did Psal 119.60 and the same God that bid them go provided for them by his presence with them in the Wilderness brought them safely down to Aegypt and up again into Judea N. B. Note well 'T is a work of wonder likewise that Aegypt must be a Sanctuary of Safety to the Son of God which had been an house of Bondage to the Children of Israel Especially considering That when Christ came thither as some say All the Idols of Aegypt fell flat to the ground Isa 19.1 which must be an high Provocation to that Idolatrous Country But God can say effectually Let my Out-casts dwell with thee Moab Isa 16.4 and sure I am when Christ comes into the Heart the Idols there Ezek. 14.3 fall down Hos 14.8 CHAP. VI. FROM the foregoing Histories many more Remarkable Mysteries may be learned As 1. Christ humbled himself so low as Conception wherein we receive our first Tincture of sinful Corruption that he might become a compleat Saviour to us who are Conceived in Sin Oh how humble should we learn to be from Christ Mat. 11.29 and to be humbled for him as He was humbled for us be cloathed with Humility 1 Pet. 5.5 which is the Root Mother Nurse Foundation and Riband or String that tyes together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all those precious pearls the rest of the Graces if this string break they are all scattered yea it also keeps them all sweet for God As the lowest Vaults and deepest Cellars keep Wine in the briskest Flavor So humblest Hearts preserve our Graces in their sweet taste and relish c. Christ is call'd the Lilly of the Valleys Cant. 2.1 growing in the Lowly not in the Lofty Heart 2. Christ took upon him not only our whole Nature but also the frailties of it He took not the best of Man's Nature to wit that in the State of Innocency but the worst of it even our weaknesses c. This should teach us we must be contented to take not only the best but also the worst things for Christ Shame as well as Honour 3. Oh stand and wonder at this Born Babe of Bethlehem Did ever Man see a branch of the Tree Elder than the Root from whence it sprang Was it ever Heard off that a Child in the Womb should be the Maker of the World that an Infant was Father to his own Mother that Eternal Life began to live That the Antient of Days was a Babe not of an hour old that He whom the Heavens could not contain should be but a Span long That he who was from Eternity should come within the compass of Time And that he who was an Infinite Being should be comprehended in a finite place both in the Womb and in the World Behold this blessed bundle of Wonders c. 4. Augustin saith excellently Christ was born as a Child lived as an Angel Died as a Lamb Rose again as a Lion and Ascended to Heaven as an Eagle c. 5. Chrysostom wâ—ll observeth that the Angel told no Christ's Birth to mighty Monarchâ—
Day Man 2.17 Pilate can Act nothing against Christ nor any Tyrant against his Members without God's lending Power John 18.11 The Borrowing Power can never over match God who is the Lending Power 6. 'T is a marvelous matter also to consider how Almighty God held Herod's Hands at the Purification of the Mother of our Lord when Christ the Babe was personally present in Jerusalem and presented to God in the Temple where Simeon and Anna both old and eminent persons gave open Testimony of this Holy Child and all this was done as it were under Herod's Nose while he was expecting to have an exact account of Christ's Birth and Abode from the Wisemen or perhaps he was taken up by some more courtly employments c. Thus God can give Diversions to the bloodiest Designs of Tyrants as of Saul's pursuing David 1 Sam. 23.26 27 28. and of Burying the slain Witnesses by the Beast Rev. 11.9 7. Those Innocent Infants suffered for Christ before Christ suffered for them hence the Antient Fathers do affirm with one Mouth that they died Martyrs for Christ so were undoubtedly Glorified which was a blessed Recompence for their being so Sacrificed c. and that their Souls together with all other Martyrs Vnder the Altar do daily cry to God for vengeance upon such as be like bloody Herod and his cruel Cut-Throats Rev. 6.9 10. 8. Divine Vengeance doth not ever sleep though for a while it may but never dieth Blood-guiltiness within the breast sooner or later brings severe Judgments upon the back not long after this bloody Butchery at Bethlehem which was so barbarous as Dead Rachel buried there many hundred years before Gen. 35.19 could not but after a sort lament it Mat. 2.18 This bloody Herod falls into a foul and loathsom disease He was smitten of God with intolerable Tortures an unbearable burning over all his body Gripes in his Gutts Ulcers in his Fundament Lice in his Privities Gout in his Hands and Feet Convulsions in his Nerves and stinking putrified matter streamed out from all parts of him so that feeling himself in Hell while upon Earth he would have slain himself and was not suffered In this Phrenzy he slew his own Son Antipater whom a little before he had declared to be Heir of the Kingdom and designed many more Cruelties against the Jewish Nobility but was disappointed by God As he lived undesired so he died unlamented Qualis vita finis ita as he lived so he died Perscutors as we say of the Devil always go out with a stench How long Christ was in Aegygt Authors do vary in the computation thereof Some say he was not there above four or five months or less so soon God smote Herod for his butchering the Innocent Children and for his Murdering Intentions against the Lord of Life Those that think thus think also that Christ was two years old before he left Bethlehem and fled into Egypt But that Text Christ was in Egypt until the death of Herod Matth. 2.15 is interpreted to be two or three years at the least for Christ was born in the 32d of Herod's Reign fled soon after his Birth and returned not till the death of Herod ver 19.20 21. who Reigned say Chronologers thirty seven years I omit the further canvasing of this controverted Point to the Curious Criticks in Chronology 't is enough here to know it was soon after the Burchery of Bethlehem Babes that this Tyrant was struck dead and God's Angel glad of an Office to serve the Saints Heb. 1.14 comes flying with Tydings to Joseph in Egypt That they were dead which sought the young Child's Life ver 19.20 N.B. Note well Joseph had not heard from Heaven all the time less or more that he had sojourned in Egypt but God's Time he knew was the best Time As God never comes too soon with false Tydings so he never stays too long with true ones So in due time God will send word to his sinking Church They are dead that sought thy life Though to our thinking God seems to fail us yet he forsakes us not Not that he doth not saith the Author to the Hebrews Heb. 13.5 Oh how many precious Servants of God escaped Smithfield Fires by Queen Mary 's Death Persecutors Day to die must come Psal 37.13 David rested on it 1 Sam 26.10 N. B. Note well However there is no doubt but Joseph and Mary were glad they were going at God's call out of such an Hell as Egypt whence Israel brought back One Golden Calf Jeroboam Two and these two good Souls could not but get there either Guilt or Grief As they willingly went thither at God's command though they being both strangers might well enough think with themselves How shall we maintain our selves with livelihood in that strange Country yet Christ's Presence was their security and their going thither was in obedience to God But the same Authority made them doubtless more willing to return into their own Country so they hasten to Judea thinking to go again to Bethlehem not then knowing but that the place of Christ's Birth must be also the place of his Education but the fear of Archelaus as Cruel tho not so Crafty as his Father and the Warrant of an Angel directed them into Galilee ver 23. Thus are we to understand that passage in Luke 2.39 They returned into Galilee to wit after they had first fled into Egypt For the Evangelist Matthew had so fully handled the matter of the Wisemen and of Christ's Journey into Egypt before Luke wrote that He had nothing left him to say thereof but makes this Transition from Christ's first coming to Jerusalem to be presented in the Temple about 40 days old to his coming again from Galilee where Archelaus had no power being under Philip's Jurisdiction So God sets bounds to Persecution to his second coming thither at 12 years old Where we have Recorded the Fourth passage of Christ's Private Life To wit Christ's Disputing with the Doctors in the Temple Luke 2.39 40 41 42 c. There is none of the Evangelists that Recordeth any thing concerning Christ from the time of his Return out of Egypt about two years old till he came to be twelve so that there be nine years of Christ's first age passed over in silence The 1st Remark hereupon is That Christ will not continue for ever in Egypt but he will return to the Temple again When Isreal was a Child then I loved Him and called my Son out of Egypt Hos 11.1 Exod. 4.22 Numb 24.8 Mat. 2.15 yea If we seek Him He will suddenly come to his Temple c. Mal. 3.1 To Dispute will our Doctors in our Day 2. When Christ came to dispute with the Jewish Doctors then was the time that their School-learning was come to its very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height in the School of Hillel and Shammai then did their Scholars grow so high and haughty that they not only assumed the Titles of
in the form of a Servant to come down to this sick Servant's Pallet N. B. Note well O what a mercy it is that the Lord himself should come down from Heaven to be amongst men on earth as he did when he came in the flesh and doth still come to us in the spirit and causing our spirits to leap levalto's within us as the Babe leaped then in his mothers Belly more like a suckling at the Breast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.2 than an Embryo in the Womb. The Eighth Remark is The same Soul may be high in Faith and low in Humility so was this Centurion saying but speak the Word only c. Math. 8 8 9. T is much that he being no Jew nor conversant in the Prophet's writings should be so lofty in his believing as well as so lowly in his humblings through the cloud of his own weakness and unworthiness his eye of faith espyed the worth of Christ's Omnipotency calling him a Captain to command all Diseases for comming and going and saying I am a Man and under Authority yet can do these things how much more thou that art God and under no Authority canst do any thing thou art all-sufficient in thy self to effect what thou wilt N. B. Note well The Centurion makes a Comparison betwixt himself and his Saviour both in respect of his Person and of his Power as of the lesser with the greater saying as it were thus 1. As to my Person I am but a Man a meer Man but thou art God also very God 2. As to my Power tho' I be subject to another yet have I Souldiers under me at my beck and check how much more hast thou who hast a Soveragnity over all created Beings an absolute power over Sickness and Death and can heal this Palsey or Epilepsy as some say though it be sudden hidden and for the most part incurable by men The Ninth Remark is There is a marvellous beauty in Grace especially in great Grace as here in great Faith as well as great Humility This put Christ here to the marvel Mat. 8.10 as before he had been ravished with his Spouses single eye and with one single Chain of her Neck Cant. 4.9 how much more where he beholds a beautiful concatenation of all Gospel-Graces Hereat 't is said Christ marvelled and what can be so great a marvel as to hear that he marvelleth Who was it that wondred at this man's Grace no other but he that wrought all this Faith and Humility in him If any other hand had wrought this Grace in this Captain why should Christ who knew all things ab Aeterno Joh. 21.17 wonder at it Christ wondreth at his own work in this man as he had done before in Nathaniel John 1.47 and at his own love to Mankind when he calls himself wonderful c. Isa 9.6 He wondereth here not as it was a sign of any motion of a troubled mind in him as it is in us but as the grand Doctor of the Church teaching us hereby what we ought to wonder at Christ did not wonder at the Magnificence of the Temple as his Disciples did Mat. 24.1 nor was he at all ravished with the glittering glories of the World with its Beauty and Bravery represented as in a Land-skip by the Devil before his Eyes Mat. 4.8 9.10 as he was with the Spouses Grace and at this Centurion's Faith he much marvelled it being the Work of his own Almighty Power Eph. 1.19 and this his Power Christ never putteth forth but for mighty purposes The Tenth Remark is Christ extolleth as well as admireth his own Grace in this Gentile-Proselyte above all that he found in those that are call'd his own People The multitude wondred at his powerful Teaching Luke 4.22 yet are they not praised the Leper believed Christ's Power to Cure him Mat. 8.2 and was therefore healed but not Praised Martha could say I know If thou ask my Brothers Life it shall be granted John 11.22 yet was she rather reproved than praised ver 39 40. The same may be said of many other Instances in the New-Testament Behold the Lamb of God c. John 1.36 40. So was Peter by Andrew ver 41. and Philip by reading Moses c v. 45. They all believed yet not Praised because they were helped Indeed Nathaniel is praised v. 47. yet believed he not till he saw first a fiâ—â— of Christ's Deity v. 48 49. but this Centurion is praised and preferred above all not only because he believed without all helps and means to bring him into Faith but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation The Ruler of the Synagogue cry'd come quickly c. Mat. 9.18 but this man believed Christ's presence was not necessary his word tho' absent was enough therefore he and Cornelius Acts 10. be the Sundard bearers of Gentile Proselytes Christ extolling him not above Patriarchs and Prophets but above those now to be cast into Hell as is foretold Mat 8.11 12. Lastly Faith hath an happy hand for help from Heaven may have what it will as having the Key of God's treasury Christ saith to the Woman be it unto thee even as thou wilt Mat. 15.28 and to this man as thou believest so be it unto thee Mat. 8.13 Faith always speeds in one kind or in another never fails in having its desire either in Money or in Money-worth 't is said of Luther Iste vir potuit quod voluit might have any mercy that he desired The Second Miracle wherewith Christ confirm'd his Oracles was the Raising to Life the Dead Son of the Widow at Naim Luke 7.11 to 17. Wherein are these Remarks First As to the Time When. It was the very day after he had healed the Centurion's Servant v. 11. as Christ cured one Sick unto Death grievously tormented with a Palsey or Epilepsey which is the Falling-Sickness Mat. 8.6 Just a dying and falling into a state of Death upon the Day before so now the very next Day he raised this Young-Man who was altogether Dead To shew that he was according to the Centurion's Character of him the Great Centurion both of Sickness and of Death giving them both their Commands and Commissions both of coming to us and of going from us when this great Captain pleaseth c. The Second Remark is relating to the place where it wâ—â— done at Naim a City that lay forty eight Miles North from Jerusalem upon the edge of Samaria in the way as the Galileans pass'd to Jerusalem whither probably Christ was now going to the Pentecost Feast Naim Hebrew signifies Beautiful Fruitful Fair and Pleasant an Emblem of the World wherein the Children thereof live in all delights never dreaming of Death till it suddenly seize upon them and spoil all their Pleasures as it did in this Young-Man yet a Dead-Man in the Flower of his Age and in the midst
with the Solemnities of the Tabernacle Feast for bearing of Palm-branches and heaving out Hosannahs from Psal 118.25 was only used at that Feast yet was this Triumphal Joy Allayed with some Sorrow for Christ coming nigh to Jerusalem wept over it Luke 19.41 As the common Slaughter-House of the Prophets that had lost her day of Peace and so to be destroyed Christ weeps for her that wept not for her self though he knew she would be his Death within five Days This is manifest from John 12.1 12. He was Feasted at Bethany Six Days before the Passover began and that was the Jews Sabbath Day at night at which time they used to have extraordinary Chear on the very next day he Rides in Triumph as Sions King not only for the fulfilling of that Prophecy Zech. 9.9 as is specified in Matth. 21.4 but also for making the Tâ—â—â— and the Antitype to hold Congruity The Paschal Lamb the Type was taken up the Tenth day but not Sacrificed all the fourteenth day in the Revening Exod. 12.3 6. In which Interspace N.B. Note well They Sanctified themselves for that Law Sacrament 2 Chron. 30.19 35.6 In Eating the Passâ—â—â— to Teach 〈…〉 must be made for a True Participation of the Lords Supper c. Thus the Lâ—â—â— of God the Antitype upon the Tenth day made his Entrance into Jerusalem as giving up himself for the great Paschal Feast and was Sacrifie upon the fifteenth day but Apprehended in order to it the Night before upon the First day of the Feast no sooner was Christ come into this City but the Sanhedrin consultâ— to kill him John is 10 11. and for no other Crime as is said before of Lazarus but because he would have saved the City by gathering her 〈…〉 her Chickent under his Wing and they would not Matth. 23.37 This Obstinâ— drew Tears from Christs tender Heart when he came to the Mount of Olives whence he had a full prospect of the whole City and Insury doth Remarks that in the same place where Christ wept over Jerusalem there did the Roman Army under Tiâ—â—â— Vespasian 〈…〉 Teâ—â—â—â—â—ife their Ramperts and wish their Batteries Assault and with Stoâ—â—â—ings from thence did utterly â—uind it as is intimated Zech 14.4 That Mount 〈…〉 and opens a way for the engery to 〈◊〉 here Now Christ having but a few only five dars to live a Mart al life in this lower World at us stand and wonder as Moses did at thâ—â—â—â—â— Bâ—sh how our Lord improved every inch hereof doing very much in a little ripe as must be manifest in those following Remarks The First Remark is Some Greeks seek to side Jesus John 12.20 At that very Season when the Jews sought to kill him being mad to see such Multitudes flock after him Hence they in their Outrage ver 19. fall foul upon themselves for their folly in loitering thus and not being more quick and expeditious in some Remedy because they had suffered their supposed Malady to spread so far as they looked upon it incurable Now they say the whole World runs after him and not only a world of Jews but of â—â—â—tiles also for these Greeks were proselyte â—â—â—â—ler that came up to Worship God at this Feast according to 1 Kin. 8.41 and Acts â—7 and 6.1 Those Proselytes though they were Zealoys in coming far to the Feast were also Modest in their Zeal now Rashly or Rudely obtruding themselves into Christs Company but Civilly Sollicits his Disciples to procure them some private Conference with Christ This was a fair Omes both of the Rejection of the Jews and of the Reception of the Gentile's while the former is stirring up one another to more madness as if all along till then they had not taken Right Measures their Methods had been over mild they had used too much Gentleness now must they fall on with utmost Vigour c Here the latter are courting to none into Christs Presence as accounting it an High Priviledge Christ accepts them to a conference wherein he tells them the time was at hand wherein he should be glorified in the Conversion of the Gentiles yet tells them in General Words but such as implyed an Answer to their Request that as a Corn of Wheat must first be buryed before it spring up to Fruit-bearing c. So I who am the Sted of the Church must first be buryed and then be so glorified I must first suffer and then enter into my glory and seeing the Jews do conspire to kill me Lo I turn to the Gentiles as Acts 13.46 The 2d Remark is The Bath kol or Voice from Heaven which made a louder Ring and Report than all the Acclamations of the Multitude had done in his Royal Triumphant Progress The occasion of it was our Lord at this mentioning of his own Death began to be Troubled John 12.27 c. Through the Horrour of Gods Wrath for Mans sin which he had by Covenant undertaken the expiation of by the Merit of his Sufferings Christ was here Troubled to procure our Tranquillity and his infirmity makes us firm Hereupon he Deprecates Death having a Natural fear as a Man especially such a dreadful Death as he was to undergo attended with unknown sufferings not only from that King of Ierrours and Terrour of Kings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables Death but also from an Apprehension he was to grapple with the utmost Outrage of all the Devils in Hell which now must be let loose upon him according to Gen. 3.15 Nor was this all that which was worst of all the Sinse of his Fathers Wrath in Satisfying his Justice for the sins of the World upon the back of his Son while his Divine Nature suspended it self and did not exert its power c. So that no wonder if his Sensitive Will cryed Save me from this Hour yet his Rational Will which was ever the same with that of the Father cryed Modestly and with Submission preferring his Fathers Will before his own Life saying glorifie thy Name ver 28. Then the Father Answered the Son As thou hast desired I should glorifie my Name by thy Death I will do so in giving thee Victory over the Devil Sin and Death and as I have glorified my Name by thy Miracles so I do it again by thy Resurrection c. Still the Multitude stayed with Christ who misinterpreted Gods Voice for that of an Angel or the noise of Thunder ver 29. yea and those very Greeks that enquired after Jesus were presented also Hereupon he being Comforted and Confirmed by this Bath Kol which Attested him from Heaven three times for the Ministry 2. At his Teem figuration as chief Prophet whom all must hear and 3. as Sions King here when he had newly fulfilled their Prophesie Zech. 9.9 He doth Comfort and Confirm his Followers with Caution Counsel and Comfort and that which more particularly concerned the Greeks he tells them that the Devil whom the Gentiles Worship as a
stood in our stead according to the Determined Counsel of the Immortal God Acts 4.27 N. B. Note well Therefore Pilate serveth God's Secret Will in Condemning Christ yet sinneth therein as it was a Disservice to God's Revealed Will which forbids to condemn the Innocent A Man may cross the Secret Will of God and yet do well in so doing as David did in Praying for the Life of his Child which was Decreed for Death 2 Sam. 12.16 18. on the other hand Pilate here serves God's Secret Will and doth Ill c. The 5th Remark is It is marvelous Incouragement to our weak Faith that our Lord Christ before he was condemned should be 1. N. B. Note well So often Absolved from all Deservings of any Death that thereby we might escape the manifold Deaths which we have so well and so justly deserved It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often and by his Wife once that the believing Soul might the more manifestly discern that he was not condemned nor executed for his own Sins but for ours 2. N. B. Note well That he was condemned for Blasphemy which is the sum of all Sins against the first Table of the Law before the Ecclesiastick Court and for Sedition and Treason which is the sum of all Sins against the Second Table before the Civil Court whereby he bore the Imputation of and made a full expiation for all our Sins both against the First and Against the Second Table and so prevent our Arraignment and Condemnation before the Dreadful Tribunal and Justice-Seat of the great God c. N. B. Note well And 3. 'T is no less an Incouragement to our Faith when we look upward beyond those two Courts aforesaid at the Dispensation of an higher Judge God the Father exacting satisfaction to his Justice upon his own Eternal Son who stood in our Humane Nature as our Surety and in our stead for all our Sins while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified Divine Justice will not Acquit the Sinner without a condign Ransom not the Redeemer without a congruous Satisfaction yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died Mat. 20.28 The 6th Remark is When Pilate could not prevail with his three times Justifying our blessed Jesus Mat. 27.24 but the Tumultuous cries both of Priests and People prevail'd against him Luke 23.23 He willing to content them Mark 15.15 Passed Sentence upon Christ Luke 23.24 but before he could thus Act against his own Conscience He took Water and Washed his hands before the Multitude saying I am Innocent of the Blood of this Just Person See ye to it Mat. 27.24 Thus this poor Ignorant Pagan easily deceived himself thinking that himself was free of that Sin which the Priests and People pressed him to Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin N. B. Note well Water is too weak an Element for purging of that which cannot be purged but by the Blood of Christ here or by the Fire of Hell hereafter Manus Abluit Pilatus Cor polluit He cleansed his Hands indeed and grosly mistaking did as much as say the guilt of this Innocent Blood shall no more stick upon my Conscience than doth any Filth upon my Washed Hands now clean wiped off yet all this while he minded not the main and principal duty of Purifying his Heart Jam. 4.8 Jer. 4.14 He did not purge but pollute it by his following Fact in delivering up Jesus into the hands of the Jews to be Crucified Matth. 27.26 Mark 15.15 Luke 23.24 John 19.16 Though he said to the Priests See ye to it wherein they were paid with their own Coin with their own very Words for they had said to Judas See thou to it Mat. 27.4 and now ver 24. their own very words See ye to it are Retorted upon them by a just Judgment of God With what measure ye measure out to others the same shall be measured out to you again Mat. 7.2 They Reap as they Sow Drink as they Brew and are served with their own Sauce according to the Law of Retaliation Thought Pilate judged Wickedly in condemning Christ to be Crucified yet doth he Judge Righteously herein in saying to the Christ-Killers See ye to it for whatsoever be the fault of Tools and Instruments in any Wicked Fact as Pilate was the prime Authours and Insâ—â—â—tours as the Priests were have the deepest Tincture of Guilt upon them The mad multitude answered His Blood be on Us and Ours Mat. 27.25 Behold the stupefaction of their seared Consciences They bid Defiance to the Great God who said Amen to this woful Curse wherein They denounced their own direful Doom which doggs them to this very Day Let Dammes read Numb 14.28 and abhor Imprecations c. These Words Pilate spake to the Priests as some say in the Chief Priest's Hall he going thither to content them when they scrupled to go into his Common-Hall or it was as others say in some Publick Judgment Seat set up for this purpose at his own Gate where the Priests and People at the first Assembled and there patiently waited till they had their Will Now follow the four Preambles or Antecedent Circumstances of Christ's Crucifixion As First At this Gabbatha or Pavement John 19.13 of Gabbah to Raise because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ c. did the cruel Kill-Christs strip him of his Purple Robes of Mockery Mat. 27.31 Mark 15.20 when they had wearied themselves with Mocking Christ in them Yet did they let the Crown of Thorns which they had fast fixed by driving the Thorns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Holy Head with Batts and Blows Mat. 27.30 c. alone still upon his Head to be Crucified therein so some suppose because the Evangelists speak only of putting off the Purple Mat. 27.31 c. Secondly They put his own Raiment upon him namely his own Wearing Cloaths Mark 15.20 wherein was the over-ruling hand of God that All men seeing him to suffer in his own Habit might Acknowledge that it was the very He himself and not Another that suffered in his stead as Mahomet in his Alchoran blasphemously Asserteth though in other things he speaketh honourably of him yet dareth to Deny that Christ was Crucified but we were cheated with another for him Thirdly They led him away Mat. 27.31 c. quite out of the City unto Golgotha the place of Skulls in the posture of bearing that heavy Cross upon his Shoulders which should suddenly bear the weight of his Body as Isaac his Type had done before Gen. 22.6 bearing the Wood that was to burn him Christ was led out of the Gate fore-signified by the Burnt-offerings which were burnt without
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
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
the Belly of the Earth his Grave and with Jonah was cast upon dry ground Mat. 12.40 and Preached after c. These are the five figures or types of our Lord's Resurrection even in the Old Testament times long before his Incarnation This great truth of Christ's Resurrection is secondly confirmed as by those aforesaid Figures so by Testimonies of two sorts 1. The foregoing and 2. The following Testomines 1st The foregoing such as were long before Christ came into the World as well as the Figures afore-related and these were the Prophecies of our Lord's Resurrection such as 1. That of Moses Gen. 3.15 The Seed of the Woman shall break the Serpent's Head to wit in conquering Sin Death Hell and the Devil which Christ could not have conquered unless he rose from the Dead 2. That of David Psal 16.10 Thou wilt not leave my Soul in Sheol or Grave nor suffer thine Holy one to see Corruption This David could not Prophecy concerning himself because as the Apostle strenuously argueth Acts 13.35 36 37. David saw Corruption but Christ the Son of David did not so and therefore it was an Error in those Good Women who would have embalmed his Body to preserve it from Corruption The like arguing is found in Acts 2.29 30 31 32 33 34 35 36. All grounded on this Prophecy of David 3. That of Isaiah Isa 53.12 He shall divide the spoil with the Strong which the Father promises to the Son as a reward of his Sufferings The Adjective Strong must be supplied with its Substantive thus strong Sin strong Death strong Grave and strong Devil He shall spoil all principalities and powers Col. 2.15 and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies which he could not have done had he not risen again this was the promised Wages for his performed Work in the Great Service of the World's Redemption He shall spoil all those spoilers and take their Booties and Treasures from them Luke 11.21 22. yea and leave them empty of Prey 4. That of Hosea Oh Death I will be thy Plagues Oh Grave I will be thy Destruction c. Hos 13.14 which the Apostle Interprets that the Death of Christ was the Death of Death swallowing it up in Victory and giving the Conquest over both Death and the Grave unto us by his Resurrection 1 Cor. 15.54 56. Thus the Enigmatical Emblem of the Phenix in the Fable Dum parit perit Dum perit parit while she brings forth her Young she dies her self and when she dies her self she brings forth her Young Thus did our dear Redeemer by his own Death he brought Life to his Church and Children and by his own Burial he so swallowed up those two swallowers up of him Death and the Grave that neither of them should swallow us up forever because he is Risen When the Head riseth it raiseth up gradually all its Members There be more Prophecies in the other Prophets as Dan. 9.24 c. might be added here were it not too voluminous c. The Second sort of Testimonies were the following Signs as the above-mentioned were the fore-going Prophecies those signs following Christ's Resurrection were 1st The Earth quake whereby the Earth declared a stronger power had Conquered it and therefore she must yield and vomit up Christ's Body out of her Belly as being too hot a Mouthful and too heavy a Belly-full for her to hold any longer Acts 2.24 John 16.21 and Acts 26.23 The 2d Sign was The great Stone rolled away by the Hand of a Mighty Angel who when he had so done sat down upon it as a Conquerour in despite of all the Chief-Priests Guards who ran away as Cowards at his Appearance yet stood he as a Porter before the Door of Christ's Sepulchre to let in the Good Women whose coming he waited for while he sat upon the Stone Thus though our Lord's Death while he suffered the punishment due to us for our sins was in its own nature notoriously shameful yet his Resurrection for our Justification was wonderfully glorious being thus attended by this glorious Angel 3dly The empty Sepulchre Thus the Angel said to the Women He is not here he is Risen come see the place where he lay Mat. 28.6 c. Christ's Body after his Resurrection retained the natural properties of a Body to be circum-scribed in one place at one time the Scripture knoweth no Ubiquity of his Body as the Doctrine of Transubstantiation deviseth If his Body be Risen out of the Grave then 't is not here in the Grave saith the Angel if ye will not believe him nor me believe your own Eyes come see an empty Sepulchre 't is a sufficient Argument to prove that Christ's Body is not present in such or such a place when our senses do not perceive it to be present for thus the Angel argueth otherwise than the Romanists for their Real Presence proving that Christ was not in the Sepulchre because he was Risen out of it and they saw he was not there John believed Christ was not in the Tomb because he saw it empty John 20.8 4thly The Grave-cloaths were left behind and in order John 20.5 6 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection and this alone beside other Arguments were enough to detect that Damnable lye which the Priests taught the Souldiers to tell Say ye his Disciples came by night and stole him away while we slept Mat. 28.13 14 15. how could a louder lye be well told even by the Father of Lies for these following reasons 1st If it were so the Governour might justly say you kept a good Watch the while you shall all be slain because you were all asleep 2dly If you all slept who told you his Disciples stole him away 3dly But suppose the whole Guard of Souldiers were all sleeping at once which is Improbable enough could they all be so fast asleep as none of them to be awaked either by the great Stones rolling away or at least by the horrible Earth-quake 4thly Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Roman Souldiers but suppose all these Souldiers were fast asleep 5thly It must be concluded that as this was more than those timorous Disciples when they came out of their lurking Holes together could expect so they must make but little noise in accomplishing this great work that none of the Guard could hear their Actings to Accomplish the stealth But 6thly It had been more convenient for those Disciples to have taken away the Body as they found it wrapped up in the Grave-cloaths for they could not but be too fearful of the Souldiers though all asleep as to take up so much time in stripping off the Winding Sheet and untying the Napkin that was about his Head yea and in laying and leaving them all in good
the Conferences even of Professors themselves omitting the Prophane whose Tongues and Talk are loose like their Hearts 1 Sam. 24.13 Matth. 12.33 34 c. is ten times more of the World than of Religion Alas the Bell is known what mettal it is made off good or bad by the found of the Clapper What is in the Well will be found in the Bucket and what is in the Ware-house will be shown in the Shop So what is in the Heart will be bubbling forth at the Mouth 'T is a shame we Tremble no more as that saying of Christ that all our idle and wast words as well as those that are wicked must be accounted for Matth. 12.36 37. Hence those two wise Sages of the Heathen World Plato and Xenophon thought it fit and profitable that Mens Speeches at Meals and such like meetings should be Registred for Remembrance now should we do so how oft should we be put to the Blush to read over the Records of our former Discourses especially should Christ be present as here c. and ask us at all times also what are ye thinking And what are ye doing c. From the Second part of Christ's question why are ye so sad that the Lord loves not to see his Saints and Servants sad his Tender Heart and Bowels of Divine Compassion even in his glorified Body soon yearned at the sight of their Sadness and therefore questions them as Joseph a Type of Jesus the Antitype did Pharaoh's Officers his two Fellow-Prisoners Wherefore look ye so sad to day Gen. 40.7 And as that mighty Monarch Artaxerxes did his cup-bearer Nehemiah Why is thy Countenance sad seeing thou art not sick Neh. 2.2 Christ seems here to be Afflicted with their Affliction as Isa 63.9 and to be the like Affected as if he had been the like Afflicted He loves cheerful Livers as well as cheerful Givers 2 Cor. 9.7 and would not have any of his Servants to make the World believe by their sadness that they serve an Austere Master How then ought we to chide our Souls out of Sadness as David did his Psal 42.5 11. 43.5 three several times and check all our Despondencies not only with this consideration of our being Servants to such an honourable Master who imploys us in such honourable Work and never fails to Reward us with such honourable Wages even double Wages both in this World and that to come Mark 10.30 But also with the comfort of being Sons and Daughters to the King of Kings and Lord of Lords Thus Jonadab said to discontented Amnon Why art thou being a King's Son so lean from Day to Day 2 Sam. 13.4 Christians may with better Minds and to more holy purposes comfort one another after the like manner for God gives them better names than those of Sons and Daughters Isa 56.5 John 1.12 The 2d Branch of that conference is Cleopas his Answer to Christ's Question Luke 24. v. 18 to 25. Art thou only a Stranger c Whence Note 1st This may serve as an Argument to evince and evidence that the other was not Peter who was always the first and forwardest to speak in all companies upon all occasions c. so would have given the answer here and not have yielded Priority of Speech to Cleopas though he was the Graver Man as Grotius saith yet but one of the Seventy Disciples whereas Peter was one of the Eleven select Apostles and of the first Rank also Note 2d Cleopas reproves Christ for his Ignorance of such a Publick Tragedy as had been acted in the sight of the Sun Here the same person whom Peter acknowledged to know all things John 21.17 is unjustly charged by Cleopas for knowing nothing Let not us then grudge at groundless Calumnies and false Accusations since our Lord was so served The 3d Note is Christ himself is accounted a Stranger here by two of his own Friends and former Followers Thus Job's Familiar Friends had forgot him and his own Servants accounted him a Stranger Job 19.14 15 16 17. Thus was it foretold of Christ I am become a Stranger unto my Brethren and an Alien unto my Mothers Children Psal 69.8 that is to those of the Jewish Synagogue who were angry with him Cant. 1.6 and put him to Death There were many Strangers from all parts that came now to the Passover and 't is the common custom of Strangers to Inquire after News therefore did those Men marvel the more at this Stranger 's Ignorance of such a Publick and Unparallelled Action as was the Passion of Christ However they venture to entertain this Stranger and so at unawares they entertained not so much an Angel as the Lord of Angels we are so commanded to do Heb. 13.2 and to pray Lord be not a Stranger to us Jer. 14.8 The 3d Branch of this Conference is Christ's second Question What saith he to them are the things which you think I am Ignorant of Luke 24.19 Our Lord did not ask either the first or second Question because he was Ignorant in either case for he who knew all things knew well what these two Men were talking of and knew better what had been done in the City because done to himself so he had not only a notional but also an experimental knowledge thereof and might have Answered Know them yes I know them by smarting experience He learned his knowledge by his experience as well as his obedience by his suffering Heb. 5.8 Christ asked 1. What are ye talking of And 2. What things Not for his own Information no more than the Lord did when he asked Adam What hast thou done Gen. 3.9 11. and Cain Where is thy Brother Gen. 4.9 10. for the Omniscient God knew both these well enough But he asks here for Great and Gracious Ends. As 1st That he might not Interrupt their Godly Discourse as some Intruders sometimes do but carries it on as well as keeps it on foot from whence we may learn That holy conference ought to be held up without disturbance from any hand Whoever comes in while it is in hand should do as Paul did gather sticks to keep alive that Fire the Barbarians had kindled Acts 28.4 We may not be Quench-coals to hush or hinder savoury discourse but rather nourish and cherish it as our Lord did here 2dly Another end of Christ's asking them twice here was that he might take the better occasion from their Answers to instruct them in the Ways of God more perfectly as Aquila and Priscilla did Apollos Acts 18.26 and to strengthen their Faith The 4th Branch of this mutual communication was Cleopas's declaring what things had happened c. wherein is observable 1st That these two Disciples had indeed true Faith as appeared both by their commending of Christ calling him a Prophet yea more than a Prophet one of transcendent excellency both for his Miracles and for his Oracles and highly approved both of God and Good Men. And by their condemning of
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
simplicity of the other as piety without policy is too simple to be safe so policy without piety is too subtle to be good The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians The fourth Remark is God hath many means and ways whereby to deliver his persecuted Servants as sometimes by the death of persecutors they are dead that sought the Child's life Matth. 2.20 and many in England were saved by the death of Q. Mary c. So at other times by striking a Terrour upon their hearts as here verse 28 29. The chief Captain was afraid he had gone too far already because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman priveledges which Augustus Caesar had bestowed upon Tarsus the City wherein Paul was born as a reward for the Citizens assisting him in his wars with Brutus and Cassius So feared he to be called to an account for his breach of that priviledge as he did then so as to loose Paul's Bands v. 30. The fifth Remark is Our deliverances here are but partial the total is not until Death Paul was but delivered from his Chains not from his confinement but was reserved to appear before the Sanhedrim the next day for tho' that Council had been banished out of Jerusalem long before had their residence at Jabneh yet at this Pentecost-Feast they were come thither The Colonel carries Paul down from the Castle and sets him safe before them for a fair Publick Tryal CHAP. XXIII Paul before the Sanhedrim THIS Chapter contains the Transactions of three days concerning Paul the Prisoner The first days Transaction was when the chief Captain of the Castle had brought his Prisoner down and delivered him up to the Jewish Sanhedrim or Council to be tryed before them himself being an Heathen having no skill in the Jew's Religion about which the Controversie now lay Upon this first days work which consists of these Resolves we have a prospect in the general of Paul's Oration made before his Judges and particularly First His Exordium or Prologue Secondly His profession of his own Inocency verse 1. Thirdly The Event thereof Verse 2 3 4 5. Fourthly His Pious Policy Verse 6 7 8 9. Fifthly His Rescue by the Captain Verse 10. And Sixthly His Encouragement from God Verse 11. Wherein observe Paul pleads not guilty and vindicates his own innocency against their Calumnies c verse 1. whereupon the High-Priest looking upon his Vindication of himself as a reflexion upon the Sanhedrim commands the Officers to smite him on the Mouth and so to interrupt him in the very enterance of his Defensive Oration verse 2. N.B. To whom Paul makes a smart repartee for his acting herein as an Unjust Judge in punishing him before he was heard c. contrary to the Law Deut. 17.4 and 25.1 2. Leuit. 19.35 therefore he foretells his dreadful fall verse 3. Hereupon Paul is accused for reviling the High-Priest Ver. 4. By these partial Parasites over-looking this injustice and injury done to the Apostle Paul pleads ignorance as his excuse verse 5. And seeing no plea for his innocency was like to be admitted in so corrupt a Court the head whereof was so unjust and injurious Paul betakes himself to a prudent policy v. 6. Starteth a Notion which setteth not only the Standers by but those on the Bench at Variance among themselves verse 7 8 9. and by this means he was delivered out of his adversaries hands v. 10. and who that night had Divine Consolations in his confinement verse 11. The Remarks from those Resolves of this first day's work are these The first is The Testimony of a good Conscience in a prisoner at the Bar is a brave incouragement This same Comforter had Paul here which so incouraged him as that he could look his Accusers yea and his Judges too in the face for so 't is said he stedfastly beholding the Council ver 1. because his Conscience was good both with the goodness of integrity and with the Goodness of Tranquility also This was his Exercise or Recreation Acts 24.16 Thinking it better to offend the whole world than his own Conscience Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here when he said I have lived in all good Conscience before God until this day for he utterly disowns that Lying and Damnable Doctrine of Perfection in Saying not as if I had attained or were already perfect Phil. 3.12 none are perfectly perfect in this life but only comparatively or conceitedly So Paul was far from conceiting himself without sin or fault seeing he acknowledged and bewailed his Captivity to the Law of Sin Romans 7.23 24. But the sense is he was not Conscious to himself of any Notorious Enormity such as Sacriledg Blasphemy c. Whereof they Accused him c. The second Remark is God is the Avenger of all injuries done to his Servants and will smite their smiters Thus Paul saith here God shall smite thee thou whited Wall who sits to Judge me after the Law yet bids me be smitten contrary to Law verse 2 3. N.B. This was an old practice of the Devil to smite God's Servants by the Fist of wickedness Thus was good Micajah smitten by the fist of a false prophet 1 Kin. 22.24 to whom God's Prophet told his Doom saying thou shalt see in that day when thou shalt go into an inner-Chamber and hide thy self verse 25. Namely from the Sons of Ahab who shall punish thee for putting their Father upon so fatal a war N.B. Thus also the prophet Jeremy was smitten by Pashur another of the Devil 's false prophets Jerem. 20.2 whose Doom was likewise foretold by God's Prophet that he should be a Magor-Missabib and terrour round about a terrour to himself and to all his Friends and that he should die in Babylon c. verse 3 4 5 6. N.B. Yea our Lord himself escaped not the Suffering of this smiting indignity John 18.22 and it may well be granted how easily could the Lord Christ have revenged himself of this Parasitical Officer who smote him the palm of whose hand might soon have rotted off had not the Lord been now acting the part of a Lamb even of the Lamb of God just ready to be offered up a Sacrifice so he mildly answers him verse 23. c. John 18. N.B. And as it was thus disgracefully done to our Lord in both Churlish Strokes and reproachful words Answerest thou the High-Priest so when he had said or done nothing more than making use of the Liberty of their own Jewish Law in not confessing any thing against himself but putting his accusers upon proof of what they laid to his charge yet was the Jewish Government so degenerated at this day that no notice is taken of this disorderly affront in an under Officer to a supposed Criminal That insolent fellow had only a
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be