Exodus Leviticus and Numbers as likewise it is a repetition of the principal matters that had befaln them in their forty years travel from Egypt to this last Station and Recorded in the three Books of Moses aforesaid There be but few Histories falling forth in this Record of only the two last Months and therefore the fewer Remarks must be made upon it so far as it affords new Histories The First Remark is to shew the Reasons why Moses in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded The First Reason was Because all that old Generation of Israel who received the Law at Mount Sinai were now dead in the Wilderness Deut. 1.35 39. and among the Aaron their High-Priest was now dead also Numb 20.25 Therefore Moses Rehearseth here the principal Laws given to their Fathers unto this new Generation that were either not yet born at that time or were then so young as to be uncapable of understanding the Law at Sinai to whom Moses addeth a large Explication of the Law not before delivered which may be Remarked upon afterwards The Second Reason is That Moses having conducted this new Generation to the very confines of Canaan for the space of forty years in a long Pilgrimage through the Wilderness he might prepare them for their possession of the Promised Land therefore he publickly preacheth these two last Months to them and presseth them to obedience c. lest their sins should cut them off in Canaan as their Father's sins had cut themselves off in the Wilderness And The Third Reason is That Moses might renew the Covenant betwixt the Lord and this new Generation requiring a solemn promise from them for the performance of it Thus all this was done Deut. 29. and thus Moses spent the two last Months of his Life would to God we could learn to do so when he knew by Divine Revelation that he must live no longer The Second Remark is After Moses had made a Rehearsal of God's Inestimable benefits to them on the one side and of their Ingratitude Murmurings and Rebellions on the other side in the four first Chapters of this Book he out of a Pastoral Prudence and Providence lays the Law again before them Chap. 5. and expounds the first Command of the Decalogue Chap. 6 to the 11. in which and the 12th Chap. is the 2d Command explained by abolishing false Worship then the 3d Command is opened in the abuse of God's name by False Prophets Chap. 13. and how holy Communion must be being taught by clean Meats c. ch 14. The 4th Command is explained by the Rites of the Sabbath Year the Solemn Feasts c. Chap. 15 16. The 5th Command of Obedience to Governours Civil and Ecclesiastical but not to hearken unto False Prophets Chap. 17.18 The 6th Command concerning Murder Wars c. Chap. 19 and 20 21. The 7th Command touching Adultery Rape Incest c. Chap. 22. The 8th Command concerning Usury and Payment of Vows Pledges or Man-Stealers Wages Weights c. Chap. 23 24 25. The Third Remark is Moses addeth some more Ordinances which he had not mentioned before in the three former Books as the Homage unto God to be paid when they came to Canaan Chap. 26. and the writing of the Law upon stones Chap. 27. and the many blessings promised to the obedient and many curses threatned to the disobedient Chap. 28. and the renewing of the Covenant Chap. 29. together with a promise of mercy to Penitent Sinners believing in Christ Chap. 30. then follows an History 'till Moses's death N. B. To All which is added that Moses Rehearsing the Ten Commandments in Deut. 5. proposeth a Reason for the Sabbath's Ordaining differing from that in Exod. 20. There it was because God rested on the Seventh Day implying the Sabbath's morality and perpetuity But here it is because of Israel's Deliverance out of Egypt and so it respecteth the Jewish Sabbath most properly c. Now come we to the last History concerning Moses to wit the last Facts of his Life a little before his Death After which followeth the famous Relation both of his Death and of his Burial c. Of the first of those famous Facts that Moses did last before his Death an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof The First is the Resignation of his Grand Government of Israel unto Joshua his Successor in which resigning Act Moses declareth the grounds of laying down that great Burden to be Just and Honest 1. Because of his old Age. And 2. Because it was the declined Will of God that it should be done And withal He encourageth his Successor both to Possess and to divide the Land of Promise having the Presence of God with him in that double Work from ver 1 to 9 and ver 23. The Second Record is His Deuteronomy which was written by himself this he commanded to be solemnly Read relating by whom to whom where when why and how oft and to be laid up and preserved in the Ark from ver 9 to ver 14. and ver 25 26 27. The Third Record is his Prophetical Song wherein He foretelleth Israel's falling away from God and God's anger against them for so doing Moses commandeth this Song to be written to be learnt and Sung by all the People as a standing Testimony against their Apostasy from ver 14 to 30. Now follow the Remarks upon this Chap. 31. The First is Such an Accent and Emphasis is put upon this Histoircal Passage that as the renewing of the Covenant between God and Israel was made by the Rabbins Deut. 29. the one and fiftieth Section or Lecture of the Law so here they begin the two and fiftieth Section wherein Moses setteth forth the State of Israel before his Death and Vatablus makes this Story in Chap. 31. the Ninth Division of the Book rendring Vaialek ambidavit Moses walk'd from his House to his Pulpit c. The Second Remark is Moses's Age ver 2. an hundred and twenty which is divided in Scripture into three equal Forties Moses lived in Pharaoh's Court forty Years Act. 7.20 23. and his second forty was in Banishment in the Land of Midian Act. 7.29 30. Exod. 7.7 and his last forty was his Conduct of Israel through their wandrings in the Wilderness This same Term of an hundred and twenty Years was Noah preaching to the old World and building his Ark Gen. 6 3 14. 1 Pet. 3.19 20. the Doctrin he taught them was aut poenitendum aut pereundum either repent in that time or perish for ever As to the complaint Moses makes of his inability here to bear any longer so great a Burden may be wondred at on this account because his hundred and twenty Years had not made him unable for when he died His sight was not dim nor his natural Force abated Deut. 34.7 but it was upon another account that disenabled him namely He
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Uncle Yet had Jacob here more cause to be tired out than Sampson who was in himself far stronger than he insomuch as 1. His violent wrestling was in the dolesom night not as Sampsons violent warring which was in the delightsom day 2. It was not like Sampson's a short skirmish of a few day-hours but it was all the irksomâ— hours of the night which is usually darkest towards day 3. Jacob had a worse Adversary to war with than Sampson had of the Philistims even the great God It follows therefore that Jacob's Valour must needs be wonderful that it should hold out all night without flagging until break of day Notwithstanding all these disadvantages aforesaid and yet more behind which would have weari'd even Sampson himself Oh that we the seed of Jacob may wrestle all our night till the morning Psal 49.14 The fifth Circumstance which higher illustrates Jacob's Valour is the sad posture he was now in a lame and limping man who had but one sound Leg to stand upon while he wrestled with his Adversary As his place was a solitary and disconsoâ—te place so his posture was a discouraging and disadvantageous posture Assuredly had not Jacob's Valour been sublime and his Courage matchless he could never have continued all night standing upon one beg only and all that time wrestling with so potent an Antagonist who had power enough to lame Jacob and to put his hip joint out of joint though he wanted will if not power to cast him quite down Without all doubt Jacob here wrestled with excellent wrestlings according to the Hebraism who with such undaunted Courage and such magnanimous Valour still holds fast with his hands even now when his Hip-joint was out of joint and his standing to his straining and wrestling-work must then become exceeding dolorous and painful 'T is said Gen. 32.25 The Angel not prevailing touched the hollow of Jacob 's Thigh and put it out of joint as he wrestled with him This being so hard a place for the hand of any meer mortal man to come to because it is so fenced with the thick fleshy part of the buttock Jacob now perceived by this kind of hurt that he was more than an ordinary mortal with whom he wrestled seeing he had given him the Sciatica by a strange touch of his hand That if he would needs have the Blessing he might have somewhat with it that might keep him humble and not ascribe the Victory to his own strength Therefore this Valour of Jacob. recorded hereby God himself must needs be more renowned than that which Aelian reports of Cynegirus the noble Athenian who when his hands were cut off still held with his teeth the Ships of his Enemy Or that which Camden reports of our Sir Thomas Challoner who did the same with that brave Groecian Captain afore-named in the Wars of Charles-the fifth And surely as his halting was his Remembrancer to humble himself as to himself so it was a standing Memorial both of his Valour and Victory to others For thus Livy the great Historian writes of that brisk Roman Commander who was lamed in the Wars that every step he took in his lame and limping posture was no less than a beautiful badge of his highest Honour and Glory Thus Jacob's Halting was for his Honour to others as well as for his Humility to himself The sixth Circumstance which further commends Jacob's Courage and Valour is the lastingness of his Valour the ever and everlasting noble temper of his mind under this wounding hurt and under all other wonderful discouragements He still bears up stoutly against his Antagonist and holds him fast to the last with an undaunted Resolution and will not let him go without his Blessing Gen. 32.26 which some put over-narrow an interpretation upon saying That Jacob would not let the Angel go until he had healed him of his halting Thus Tostatus and others think that Jacob was the next day perfectly recovered of his lameness because it is said Gen. 33.18 that Jacob came safe and sound to Shechem as the Chaldee Paraphras doth interpret the word Shalem there Whereas also had his lameness continued they say Jacob would have made that an excuse to Esau for his not following him to Mount-Seir Gen. 33.12 13 14. Jacob alledges that his Children were tender and his Flocks heavy with young but not a word of his own lameness But Mercerus and many Learned men think otherwise that 1. Jacob was not perfectly healed of his Halting to his dying day but that as he went halting to Penuel Gen. 32.31 so he went halting to Shechem also though he be said to go safe thither 2. That his safe going to Shechem Gen. 33.18 giveth no signification of his Recovery from his lameness but of his Deliverance from the danger of his Brother Esau 3. Though the Scripture be silent and saith nothing either of Jacob's making his lameness an Apology to Esau for being unable to march his pace or of Esau's asking him how he came by his lameness yet is it in no wise probable that Jacob was so soon and so suddenly healed of his halting as abovesaid for then it would not have been a sufficient ground for that Jewish Custom of forbearing to eat the Sinew that shrank in all Beasts they feed upon which Moses saith they strictly observed from Jacob's time until his day Gen. 32.32 And this Custom saith Josephus also continued among them until his time and therefore 't is more likely that Jacob's halting all his Life-time was a greater Motive to ground this long continuing Custom upon among his Offspring who had it so long in sight before them than had they scarce ever any of them seen it because as is alledged of his sudden Recovery However 4. This must be most improbable that the Healing of Jacob's halting was the Blessing that he wrestled for seeing 1. He wrestled before his lameness as well as after the Angels laming him was a consequential kind of seeming Revenge upon him because he saw he could not by wrestling prevail against him 2. The Blessing Jacob wrestled for is explain'd by the Angel himself Gen. 32.28 to have a Prince-like Power over both God and Men and to this high Expression Jacob's bare Recovery of his lameness falls exceeding far short of and can in no manner be extended up to it 3. In v. 39. Jacob magnifies Divine Mercy that he had seen God face to face yet his Soul was delivered namely from Death so 't is in the Hebrew reading but not a word of his Body being Cured to wit of his lameness It seems that was an Opinion of great Antiquity among the Godly that no man could see God without peril of his life Though we find not one instance of any person dying upon such a sight Jacob had this conceit here so had Gideon Judg. 6.22 and so had Manoah Judg. 13.22 and the Lord himself saith There shall no man see me and live Exod. 33.20 The Vision of
the Man rather than burn with Lust takes God's Remedy in Marrying though a Levite and in Bondage and for any thing he knew was like to beget Children either for Slavery or Slaughter we must do our Duty and leave the Success to God the Woman now very old having a Daughter Miriam able to watch Moses her Brother when cast into the River was one of those lively Women Exod. 1.19 that had Lady Faith for her Midwife which deliver'd the grave of her Dead Children Hebr. 11.35 much more the Womb of her quick and living The Voice of the Lord makes the Hinds those girtest of Creatures to cast forth her sorrows with Joy Psal 29.9 Job 39.1 2. No less than Faith could possibly be the stay and support of Jochebed in her Travelling Throws for supposing her Burden she was bringing forth to be a Male then must she think of his Birth and Death both together whereas the Travels of other Women are mitigated with Hope and countervailed with Joy of a Manchild being born into the World Joh. 16.21 but alas her Pains in Travel were doubled in her with Fear it should prove a Male the Remedy to others must be a Malady and matter of Complaint to her yea the very crying of her New-born Child she might justly fear would call in some Cut-throat and Male-murdering Egyptian She brought forth Moses and when she saw he was a goodly Child Exod. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Act. 7.20 having a Divine Beauty upon him or as some read it fair by God as if God had in some singular manner put an extraordinary splendour upon the Child When the Mother saw this her beautiful Babe she would have given all the Substance of her House to save the life of her Son she hides him three Months in her House as she had hid him nine Months in her Womb and when her House could hold her hidden Treasure no longer no more than her Womb had done she gives him a third hiding in an Ark of Bulrushes Exod. 2.3 This the Apostle calls not an act of natural Affection only but an act of Faith also and commends the Father for it as well as the Mother who was the principal Agent because he consented to it as Saul did to Stephen's Death Act. 22.20 and concurred with it both of them trusting in God's blessing their means of hiding to their Sons Preservation Hebr. 11.13 fearing nothing of the King's Command This is Remarkable the Lord marked what them Faith had but not what their Faith wanted for it was only a weak Faith they had only Faith in hiding Moses three Months and when that term was expired their weak Faith cast him then out upon the Waters where Man ends God begins and becomes Moses's Keeper The Second Remark is concerning Moses's Person as before his Parents who was famous for his Birth Life and Death First For his Birth Moses was famous in many fair Circumstances not only for his own fairness and comely features forementioned wherewith he was Born as a presage of great Undertakings and whereby as by an Instrument first his Parents were moved to hide him in faith of his Safety and then Pharaoh's Daughter was moved also to have Compassion on him and to save him from being Drowned Exod. 2.2.6 But likewise 1. That he was Born as another Isaac of Jochebed when she was very old as Isaac was of Sarah yet one of the lively Women that brought forth this fair Son without the help of those Midwives which had the cruel Decree of the King to slay all the Males at their Birth 2. He was Born as another Enoch who is call'd the Seventh from Adam Jude ver 14. as Heber was the Seventh from Henoch and Isaac the Seventh from Heber All excellent ones among ordinary Men as the Sabbath is among the Six ordinary Week-Days and famous in their Generations So was Moses Born the Seventh from Abraham and as Enoch walk'd with God so did Moses and as Enoch was a Prophet and a Preacher of Righteousness so was Moses also 3. Like a new Noah who was saved by an Ark Moses was accordingly saved by an Ark of Bulrushes when but three Months old He lay floating upon the Waters as Noah had done in the Deluge and had there the Hidings of God's Power Hab. 3.4 When neither any Friend of his nor his own Parents dare own him then God doth Challenge his Custody and indeed never was Moses safer even while All the Tribes of Israel pitch'd their Tents about his Tent than he was at this time of Danger when the Lord himself took care for his Deliverance 4. Moses like our Blessed Messias could not be hid Mar. 7.24 this New-born Child could not be hid in the House wherein he was Born nor lay he long hid in the Ark by the Rivers Brink for by the over-ruling Providence of God Pharaoh's Daughter was brought forth to Bathe her self in the River as she designed but as the Lord order'd it she was brought thither to do what she little dream'd of namely to Discover and also to Deliver the Child from perishing Exod. 2.5 6. She saw the Ark bid her Maid fetch it We none of us know what God hath to do for us when we go abroad The beauty of this weeping Babe and its singular fairness far beyond the Egyptian black hew discover'd it an Hebrew and moved her Bowels of pity to it Miriam Moses Sister saw all those passages afar off with a glad Heart hastens thither and offers her Service to Hire a Nurse for the Child which was its own Mother whom the Princess pays nobly for Nursing her own Child Exod. 2.7 8 9. the Nurse usually expects not Wages from the Child but from the Parents Thus all Pastors when their People prove unkind or unthankful must look up to the Father of their People in Heaven Here God out-bids Jochebed's Hopes as well as her Fears She would have given all she was worth for the Child's weal a little before this and now she shall have the pleasure of Nursing it her self who could have been well enough pleased a Stranger of the Egyptian Women had been a kind Nurse to it and Royal Pay too yea and all this with Authority Thus God rewarded the Faith of Moses Parents in their not fearing the King's Commandment Hebr. 11.23 because it was Unjust and Impious The Duties of the second Table must yield to those of the first They durst not incur the Danger of a Sin to avoid the Danger of a Mischief better Obey God with whom we must live for ever than Man with whom we must stay but a very little time said Antigona in Sophocles we ought to obey God rather than Man Act. 4.19 and 5.29 and Dan. 3.18 and as God rewarded their Piety so he did their Godly Policy Religion allows something of the Serpent as well as of the Dove lawful Policies have from God not only liberty in the Use but his
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
muzzl'd Mouth was unmuzzel'd and now he not only confesseth his sin saith Calvin but aggravateth it saying I am not only an Hebrew of the Hebrews and so a Member of God's Church and a true Believer as Heber Gen. 10.21 and Abraham Gen. 14.13 were but also I am a Prophet in God's Church a Doctor in Israel yet have I done perversly and dealt perfidiously with the great Jehovah who made this troublesom Sea that now troubleth you so sore and the dry Land likewise which you would so gladly recover and as he created them by his power so he governs them by his providence and will unmake all again rather than his should want help in due season c. Thus like a Prisoner upon the Rack he not only tells all with Aggravations but also thrusts himself into the hand of Justice yet not without Hope of Mercy Mark 5thly When Jonah had told them not that he was of Judah for that was false saith Tarnovius nor of Israel lest they should think him a Worshipper of Jeroboam's Calves but an Hebrew taught from a Child to know the true God yet had now basely Disobliged him relating his Message to Nineveh and his Miscarriage in turning his back c. to them they were sore afraid ver 10. being conscious to themselves of their greater sins than this of Jonah and preceiving saith Calvin that Jonah's God was a just Judge so severely pursuing him with a Storm for his Disobedience how much more might the same God punish them for their greater Rebellions as Idolatry c. Yet whatever they thought concerning themselves and their sins against God saith Daneus they say Why hast thou done this as if he had been the only Misdoer among them all c. Mark 6thly The Sentence passed upon Jonah wherein 1. They make Jonah to be his own Judge saying What shall we do unto thee ver 11. meaning saith Mercerus thou art a Prophet of the Lord and knowest best how he may be pacified seeing also thou art the Party whom he pursueth They feared to execute Jonah looking now upon him as a Saint of God and as a Prophet and so durst not offend Jonah's God And in this great grief they appeal to him that they might not perish with him Hereupon 2. Jonah denounceth his own Doom against himself Cast me forth into the Sea c. ver 12. wherein we have as before his real Repentance so here his famous Faith triumphing over Death offering himself to it with great Courage and his illustrious Love likewise in chusing rather to die as a piacular person than to cause so many Men die for his Crime N. B. 1. Man is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Animal David asks What man is he that desireth life and loveth long days c. Psalm 34.12 and Austin answers There is no Man but would be Master of such a Felicity Therefore Jonah did not rashly offer himself to Death his natural Reason would oppose it but he did it by a supernatural Revelation as a Prophet whereby he prophesy'd of the Calm that would ensue when the raging Sea had got its prey He only did freely submit to the mind of God that had mark'd him out by the Lot to Punishment N. B. 2. Jonah was a Type of Christ in this saith Mercerus that Christ offer'd himself to Death without which the Tempest upon the World could never have been becalm'd and quieted and who without Murmuring took the Sins of the World upon himself as Jonah did of the Ships-Crew here and in that much more of his being in the Whale's Belly three days and nights as will appear afterwards in its proper place Remark the Ninth The Execution of that Sentence which Judge Jonah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemn'd Tit. 3.11 denounced against himself Mark 1. Its Antecedents which are Two First Their fear of executing the Innocent made the Mariners row hard ver 13. to save Jonah's life if possible N.B. The Trinity consulted to make Man in God's Image Gen. 1.26 therefore Magistrates may not rashly marr it but rather maintain it if it may stand with Justice they must shew Mercy as the Mariners did here however they should sweat to save their Souls Man is like a Glass once broken cannot be made up again Secondly When they saw all their cordial Compassion and utmost Endeavours as the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with all their might to bring the Ship to shore for saving Jonah but could not striving only against the Stream and the irresistible Will of God Voluntas Dei est necessitas Rei Then they betake themselves to Praying when Rowing could not prevail Ora labora is the Rule And 1. the Object of their Prayer was not Aeolus or Neptune those Pagan God's of Wind and Sea but Jehovah whom they name thrice ver 14. Thus much they had learn'd from Jonah to invocate the true Jehovah and not their false Gods as they did ver 5. before this 2. The subject of their Prayer was deprecating both that they might not perish for Jonah's sake and also that innocent Blood might not be imputed to them for he had done them no harm 3. Their Submission in it was an acquiescing in God's good pleasure saying Our Rowing in vain against a tempestuous Sea that still continues so is God's revealing his Will 't is thy Will and Law that thou hast appointed him to be executed tho' full sore against our Wills c. Mark 2. Its Concomitants ver 15. where 1. They took up Jonah not against his will for his own Sentence against himself had given his Consent to it so that he in a sort offer'd his Carcass unto condign Punishment Herein Jonah's Charity is very exemplary who yielded to perish alone rather than to have others perish with him and for him 2. They cast him into the Sea this was their last Refuge being forced to do it in their utmost Extremity The Mariners had tried all means to save him Now they saw 't was God's Will which no man can resist Rom. 9.19 that they must either drown and destroy him or be drown'd and destroy'd with him then they cast him over-board N. B. 1. Thus dealeth God with his Servant Jonah formerly faithful and able in his Office and therefore sent to Nineveh All his foregoing Acts of Obedience could not preponderate this one Act of his Disobedience in refusing to go thither when God commanded him N. B. 2. Our good Deeds are so far from outweighing our bad Deeds that a lesser fault laying unrepented of may do us more mischief than all our well-doing can possibly claw off as may easily be instanced in Moses Miriam David c. yet all this proceeds from displeased love of God Mark 3dly The Consequents thereof which are twofold First Respecting the Mariners who were not only deliver'd from the danger of the Tempest the Sea ceased from its raging when it got its prey ver 15. Nec
Prophet Phrophesy very sad Calamities against Judah and Jerusalem in his Chapters 2 3 4 5 6 7 8 9 10 11 12. wherein he tells them plainly that Jerusalem should become like Shiloh c. And the same Doctor solidly saith that the sad Restraint of Rain mentioned Jer. 3.3 did relate to the last Years of Josiah v. 6. and continued some part of Jehoiakim's Time against whom and his Queen he Prophesied Jer. 13.18 and then mentions the Drought immediately after Jer. 14.1 2 3 4 5 6. And 't is an excellent Observation of Dr. Lightfoot That probably there was a League of Judah with Egypt in Josiah's time and such a Relyance upon Pharaoh as the Prophet Reproves Jer. 2.18 36 37. and therefore Josiah's Death by the King of Egypt might be a Temporal Punishment for his Relyance upon Egypt Remark the Third And in these latter Years of Josiah did the Prophet Zephaniah arise to Prophesie whom the Rabbins relate to be the Great Grand-child of King Hezekiah and he Prophesieth against the King's Children Zeph. 1.8 the Three Sons of Josiah namely Jehoahaz Jehoiakim and Zedekiah not only for their new fashions and new-fangl'd Apparel after the manner of the Chaldean and Egyptian Habits but also for their Personal Wickedness of Life even in their Father's Life-time imitating Manasseh's Impious Manners more than the most Pious Example of Josiah for whose Sins and the Sins both of Princes and People Zephany denounces most dreadful Judgments as the Plunder of Jerusalem the Slaughter of their Persons and Destruction in all parts without within and in every Corner Zeph. 1. ver 10 11 12 13 14 15 16 18 c. Remark the Fourth Upon the Antecedents the King of Assyria had Conquer'd Carchemish which belong'd to the King of Egypt long ago Isa 10.9 of which Conquest that Berodach or Merodach Isa 39.1 Baladan there boasteth it lying so near Euphrates and tho' here he be call'd the King of Assyria yet was he indeed the King of Babylon having Rebelled against Esar-Haddon his Lord and Conquer'd him and his Kingdom and now became the Head of the Empire and glory'd in this Title of being call'd the King of Assyria according to the name 2 Kings 23.20 as is noted before and Pharaoh-Necho which signifies Claudus saith Masius the Club-foot or Gouty King marches with his Army to Recover Carchemish This shews he had no Quarrel against Josiah but rather more likely says Dr. Lightgoot in League with him yet because part of the Land of Judea lay betwixt Egypt and Carchemish Josiah durst not trust his March through his Kingdom not so much searing his own danger saith Menochius as because he was now in League with the King of Babylon 2 Kings 20.12 13 14. and therefore was willing to do this kindness for him as to stop the passage of his Adversary Remark the Fifth Whatsoever the Cause was herein good Josiah greatly failed For 1. the King of Egypt sent Embassadors to persuade him to desist a and dissuade him from Resistance 2 Chron. 35.21 saying I come not to Quarrel with thee El beth milchamthi Hebr. but against the House of my War saith Vatablus to wit the Assyrian House and Chedal Leca Meelohim Hebr. that is Desist to War against God by whose Authority I have undertaken this War Grotius thinks God gave this Command to him by Jeremy as he did to Jehu a stranger to true Piety 2 Kings 9.7 But this is not credible that either Jeremy should not declare it to the King Josiah or that Josiah should not acquiesce in the Will of God declared by Jeremy 2ly He failed in so Rashly going forth notwithstanding all the good Counsel that Necho gave him in not fighting against God Tho' Josiah might indeed judge that Necho made use of God's Name in a pretence only to move Josiah the sooner to Desist as Rabshakeh had done before him 2 Kings 18.25 yet in so Important an Affair he should have Advis'd with that famous Prophet Jeremiah or with Zephaniah or Vrijah all Prophets then living Jerem. 26.20 beside a College of Seers c. Secondly The Concomitants of Josiah's Death Where how and by whom Remark the First Josiah persists in going out against Pharaoh-Necho who had given him such fair warning that God would Kill him 2 Chron. 35.21 and met him at Megiddo without considering how the Chance of War is very uncertain Remark the Second Josiah Disguis'd himself ver 22. that he might not be known to be the King as Ahab had done before him 1 Kings 22.30 knowing that Enemies Aimed most at them if espied in the Battel N.B. Peradventure he encourag'd himself to this Fool hardiness by misinterpreting God's Promise Thou shalt die in peace 2 Chron. 34.28 therefore at the first sight 2 Kings 23.29 before the Battel began while he was riding from one Wing to another to set his Army in Array c. saith Josephus an Archer slew him Remark the Third 'T is said Pharaoh slew him 2 Kings 23.29 that is by the hands of his Egyptian Archers who discern'd him tho' Disguis'd to be the King by Valorous venturing himself in the Front of the Battel whereby he provoked the Archers to Aim at him and as Menochius well observeth the Providence of God so ordered the Arrow of one of the Archers that it hit him in a killing part of his Body and gave him his Mortal Wound Remark the Fourth This was to shew saith the same Author that Pharaoh-Necho had not lyed to him in telling him that God had sent him against the Assyrian and if Josiah hindred him therein he fought against God and God would kill him for so doing Yet Josiah did not immediately fall down dead in his Chariot but he said Remove me out of the Battel for I am sore Wounded 2 Chron. 35.23 as Ahab had done in the like case 1 Kings 22.34.35 N.B. 1st The same hand of Divine Providence that had directed David 's Sling stone to hit the killing place of Goliah's Forehead which afterwards made Saul's Javelin to miss David 's Body did likewise direct the Arrow of this Archer to give this good King his fatal blow N.B. 2dly Osiander observes well here that Josiah ought not to have despis'd the Advice that the King of Egypt had given him for it must be consider'd not so much who speaks it as what is spoken c. N.B. 3dly No doubt but some corrupt Courtiers had such Malignity as now to calumniate Josiah for his former pious Reformations and reflectingly to Taunt him that he was now right served for his fool-hardiness in pulling down those Idols c. that his Predecessors had set up Remark the Fifth Yet he had faithful Servants about him who forsook him not in his extremity but remov'd him out of his chief Chariot that doubtless was now full of blood into the next Chariot that follow'd him saith Vatablus and they carry'd him not Mortuum but Moribundum not dead but a Dying Man
to the Godly as he said to Jacob Fear not to go down to Egypt into the Grave c. p. 409. 'T is sudden to some but lingring to others p. 418. Decree of God firm as a Mountain of Brass p. 6. Deliverance must be waited for p. 370 410 425. Departure of Israel out of Egypt into the Wlderness p. 455. Having the Cloudy Pillar for their Conduct p. 457. Devil a faln Angel spake in the Serpent as a Man to deceive Eve c. p. 41 42. His Fall is final p. 43 44. Doomed to eat Dust p. 48 49. Devotion what it is that is acceptable to God p. 77 78. Dreams of sundry sorts p. 248 to 253. And of several Subjects p. 355. to 359. Joseph and Daniel great Interpreters of Dreams Vol. 1. Page 390 391. E. Ear of Man how created and corrupted p. 16 17 Election not from foreseen Works p. 75. 'T is the Cause of Holiness not the Effect of it p. 76 to 210. England an Isle that God hath an eye upon p. 386. Enmity put betwixt the Serpent and the Woman p. 50 51. Enoch walked with God p. 83 c. His Prophecy p. 86 87. His Translation p. 94. as Elijah p. 95 to 99. Envy the cause of Joseph's Sale upon many accounts p. 351 to 354. Eve first in the Transgression as she was first Assaulted p. 43. Eye of Man corrupted by the Fall p. 14 15. F. Faith gives us Acceptance with God p 79. What true Faith is p. 131. It hath a Soul-satisfying property p. 334. Fall Reasons why God suffered the first Fall of Adam p. 44. Fear much attends the most Pious Mind and sometimes upon Suspicion only without any real cause p. 405. Fear of God is the best preservative from Sin p. 373. First born Consecrated to God p. 453 454. Flesh when God allowed Man to feed thereon p. 128. G. Godliness is both the Fealty and the Felicity of Man 't is both his Duty and his Dignity p. 90 91. How there are Safety Solace and Satiety in walking with God p. 92. See Piety Grace is free p. 75. In putting difference betwixt Sons of one Father and betwixt Twins of one Mother ibid. Noah found Grace in God's sight He was not saved for his own Righteousness p. 108. H. Holiness See Godliness and Piety Husband A Man may be long so before he be a Father p. 215. An Husband may be blessed tho' he be not bless'd to become a Father ibid. Hypocrites in the Church at last discover'd 5.58 I. Jews may not boast of the Merit of their Progenitors p. 327 328. Innocents do oft perish by false Accusations p. 377. Job's whole History spoke to p. 429 430. Joseph Sold at a low price was a Type of Christ p. 359 360. And in his state of Humiliation and Exaltation p 365 c. Whether Jacob knew how Cruel his Sons had been to Joseph is discuss'd p. 366 to 369. Joseph's Chastity when Exalted p. 366 367. How farther he is a Type of Jesus in his Exaltation p. 394. He is justified in his Monopolizing all the Corn c. p. 397 398. How he is farther a Type of Christ of the Church and of a Christian p. 399. He makes himself known to his Brethren p. 400 and 403. Presents his Brethren first to Pharaoh p. 412. and then to his Father p. 420. Journeys See Travel We ought to have a Divine Warrant for all our Ingresses and Egresses Vol. 1. Page 128. Isaac a Type of Christ How p. 148 149. His Birth Weaning c. p. 157. Judgment-day is unknown Why p. 104. Signs of its sudden coming ibid. and p. 150. K. Keys There be four Keys hang at God's Girdle p. 127. L. Ladder of Jacob the sundry Senses put upon it in many Resemblances p. 256 258 c. the seven excellent Properties of it as it represents Christ p. 261 to 267. Language Hebrew is the most Antient of all Languages p. 55. Life of Man but a Pilgrimage How Jacob's was so with a witness p. 332 333 334 c. Love How base Lust differs from proper Love p. 377. Lying the Aggravations of that Sin p. 235. M. Man made up of the four Elements God's Masterpiece p. 9 10. Of Man's Body p. 11. In the state of Innocency p. 12 13. And after the Fall p. 14. Man's Heart the cause of Sin and his Eye the occasion of it p. 15. Marriage is Honourable for Ministers p. 88. Of many Wives how it was a Type in Jacob p. 273. 'T is Honourable in it self p. 315. Yet wants not Woe see of it in Adam p. 316 326. Matters that concern the Church tho small are Recorded in Scripture when greater Matters of the World are pass'd over in silence p. 84. Mercy God gives the Godly no pure Mercy in this Life without some mixture of Misery p. 216 217. Ministry is a great Blessing p. 63. Miracles God will not multiply them but where there is a defect of Means p. 460. Moses a Type of the Messias in many Respects p. 432. Of his Bush burning and not consumed p. 435 c. It was a Type of the Church p. 436 437. He was famous for his Birth Life and Death p. 433. Mortality taught by Adam's Death and Immortality by Enoch's Translation p. 85 86. Mother Her Authority is great over her Children see Parents p. 228. N. Name changed for the better p. 158. Nature must be changed in us p. 159. Noah and his Deluge p. 99. His Ingress Progress and Egress p. 123 to 128. O. Obedience of Abraham how excellent it was p. 141 151 152 153 to 156. P. Paradise Man lost it by Sin p. 53 54. The Earthly and Heavenly Paradise p. 95 96. Parents thankful for Children Vol. 1. Page 55. Ought to train them up in God's Worship p. 64. May not hinder them from Good p. 132. Ought not to be partial in Cockering one above another Vol. 1. Page 354. Passover largely describ'd p. 447 to 454. Persecutors do Imprison the Saints yet God is with them there as with Joseph p. 382 383. Piety or Impiety of Persons commend or discommend their Actions p. 70. 'T is never safe without Policy p. 229 282. Pilgrimage of the Patriarchs p. 332 to 336. Plagues the Ten sent upon Egypt p. 443 to 445. Possessions that are Earthly are but Vanity p. 55. Potter hath power over his Clay c. p. 55. As in Cain and Abel p. 56 75. Prayer Man's Prayer for God's Promise must be performed instantly and constantly p. 215. God's Promise must not prevent Man's Prayer ibid. Jacob's Wrestling with God p. 286 to 310. Predestination it lay in the Womb of God's Eternal Decree as Jacob and Esau did in Rebekah's Womb p. 218 219. Price There be three sorts of Prices the Kind the Discreet and the Rigid Price p. 361. Promise the outside thereof cannot save p. 126. See Prayer Deliverance Prosperity attends the bad more than the good p. 242 244. Joseph feared his Prosperity more
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble
Aquinas that all the Veins Nerves Humors and Bowels shall be discerned through the Body as wine is through a glass the Soul shall shine through the Body as the Candle through the Lantern and it shall then be so full of agility and nimbleness far beyond that of Asahel 2 Sam. 2.17 that Luther saith the Body shall move up and down like a thought and Austin saith The Body shall then move to any place it will and as soon as it will And Zanchy gives this Illustrating Example As an Egg before it be hatch'd is an heavy body and full of slimy Matter that sinketh downward but when it becometh a Bird and filled with life and spirits then it flyeth nimbly into the Firmament So the Body being dull and heavy now yet when hatch'd by the Resurrection â—nd filled by the Spirit of God it shall then be agile and nimble and thereupon the Apostle saith We shall be taken up to meet Christ in the air 1 Thes 4.17 the Body shall be so pure and Spiritual as to be able to mount up into the Heavens And as the Body shall then be a Transparent Coelestial Glorious and Spiritual so it shall be an Incorruptible Immortal Body 1 Cor. 15.53 54. It shall then be free both from all Actual and Potential Corruption 1. From Actual there shall then be neither defect nor deformity no want of Meat or Drink which are of a Corruptible Nature or of any other thing 2. From Potential Corruption for then the body shall be Impassible and can suffer nothing that can be hurtful to it no hurtful passions that may harm the body can then be yet there will be the comfortable passions such as Seeing and Hearing their most comforting Objects Those two Senses though others do not shall remain in the life to come as being more excellent Senses and receiving their Objects more immaterially are more Spiritual and shall be gratify'd with fulness of joy such ravishing and refreshing Spectacles and Musick as are both unexpressible and unconceivable such a joy so great as cannot enter into us but Christ saith we must enter into it Matth. 25.21 All the Bodies of the Saints shall then shine as the brightness of the firmament Dan. 12.3 and as the Stars of Heaven Matth. 13.43 yea as the Sun in his strength Judg. 5.31 Oh what a lovely sight will it be to see them together with God Christ and Angels and how transporting to hear Saints and Angels singing Anthems in their Hallelujahs to the Lord what manner of persons should we then be 2 Pet. 3.11 Now to make some Improvement of those Premisses take these Inferences following as 1rst Having viewed the Excellency of the body in the state of Innocency let us now consider it under the faln estate and 1. view it in the whole 2. in its parts 1. in the whole Oh who can contemplate this Burnt Temple but Mourn over it as they did Ezr. 3.12 Oh quantunt haec Niobe what Lamentations ought justly to be taken upon this account seeing this perfect glorious and Immortal Body is now by the fall become a vile Body yea vileness it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of vileness in the very Abstract Phil. 3.21 Now the body is Tohu Vabohu full of deformity and emptiness like that Chaos out of which all things were Created Gen. 1.2 as if the fall had reduced that Excellent Fabrick the Body to its first Chaos again Now the Body is truly called the spoil of Time this curious silver-piece that shone so splendidly when it first came out of Gods Mint hath lost its lustre its sound its weight its Divine Image and superscription and is become a poor thin overworn groat lost in the dust or dirt of the great house of this lower world Luk. 15.8 Now Satan hath set his own limbs instead of Gods Image upon it 't is now so disguised with sin that God may well say Depart from me I know thee not for my own Creature Matth. 7.23 thou hast so marr'd thy self since I did make thee God made it a Palace a most stately structure if viewed from the highest Garret to the lowest Cellar that is from the Crown of the head to the soles of the feet consisting of many specious as well as spacious Chambers and none useless yea the Body of the Woman consists of rarer Rooms more curious capacious and roomy for Conceiving and Containing her Babe which dwelleth in her Womb as in its house and hath as it were all its Houshold-stuff about it till time at its Birth bring it forth to the light of life than the Body of Man Hence 't is said in the Hebrew Tongue that Adams Body was formed â—â—t Eves Body was builded to wit with a special skill in a fitter proportion and a more exact Composition than Mans for the end aforesaid Adams Body was made out of Paradice but Eves in it The Bodies of them both were pompous Pallaces yea magnificent Temples fit Habitations for their Divine Souls to dwell in and fit Instruments to act by but now this body is become a prison a shackle a Sepulchre to the Soul it sometimes becomes so unuseful to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum The Body is as the Grave wherein the Soul seems to be buryed and wherewith as with many weights it is really shackled Hebr. 12.1 Hence 't is one desire of the Soul to be dissolved Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be released out of prison to be set at liberty from its fetters and to return unto its proper home 2 Cor. 5.6 8.9 2 Tim. 4.6 Even to God from whence it came Eccles 12.7 And this strait betwixt two and groaning in the flesh doth not arise from the Natural Original Constitution but from sinful Corruption by the fall The Body of Man is now not only called a vile Body as above Phil. 3.21 as it is become a Compound of vileness and a lump of misery but also in the whole 't is call'd 1. a body of Sin Rom. 6.6 as it is both conceived and born in sin yea and oft both lives and dyes in sin Psal 51.5 Num. 27.3 Joh. 9.34 8.21 24. Sin is incorporated into all the parts of it as will appear after 't is call'd also 2. a body of death Rom. 7.24 which lives in Diseases and dies in dishonour 1 Cor. 15.43 a body that is dying so soon as it begins to live having the principles of Mortality in it as sin so death hath a real subsistency in the body the sense whereof made the great Apostle cry out Oh wretched man who shall deliver me from this body of death from this Carcase of sin to which I am tyed 't was as noisome altogether to his Soul as a stinking Corpse to his smell yea and as burdensome to it as the stone that was tyed to the foot of Anselms Bird which when she would have flown up towards Heaven did pluck her
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
and therefore so rich a Reward ought not to be neglected thus the subtile Serpent first removes all fears of Death and then proposes great hopes of a Deity This is the sum of Satans assaulting our first Parents and still doth their Off-spring with 1. Contempt of Gods VVord and 2. Ambition of Honours The third Remark is That the Tempter did besides those outward Weapons wherewith he assaulted the Woman inject some inward suggestions those three especially the Lust of the Flesh the Delight of the Eyes and the Pride of Life 1 Joh. 2.16 Setting them on with his Diabolical Rhetorick Behold I pray thee good VVoman how the Fruit of this Tree is lovely to look upon pleasant to the Palate and Divine to devour or eat such an excellent Tree how can it be hurtful who but a Fool would refrain from it why dost thou still forbear to taste and to perswade thy Husband to taste also Hereby 1. The Womans Understanding was darkened 2. Her VVill was corrupted 3. Her Affections and Appetite were inflamed her Eyes wherewith she gazed upon the beautiful Apple became Burning-glasses to fire up her Heart that moved her Hand to take and her Mouth to eat it All this she did through Satans suggestions according to the third Branch voluntarily consenting and obeying though the Devil was the promoter hereof yet had she a free will which could not be compell'd the Tempter hath only a perswading sleight not an enforcing might her eating therefore was a spontaneous Act. The fourth Remark in the Temptation is She was first in the transgression 1 Tim. 2.14 Yet not alone in it for she gave it to her Husband and he did eat Gen. 3.6 The Man was not deceived saith the Apostle that is he was not so much deceived by his own Judgment though also by that too as by his Affection to his Wife which at length blinded his Judgment Adam was not deceived by the Serpent who having won the Woman soon slided out of sight though the Lord summon'd his appearance after v. 14 but by Eve who gave him the Fruit and withal a relation of the Serpents promise concerning the force of the Fruit She gave it to him undoubtedly with some strong perswasions which as Augustine saith the Scripture left to be understood yet it expresseth thus far that he is said to hearken to her voice v. 17. what that voice was may be easily supplyed she told him the taking this Fruit would make them wise as God knowing Good and Evil. It would make him a God and her a Goddess to say all this without all doubt the Devil had directed her now Adam did not only incline to his new Bride amicabili quâdam Benevolentiâ with Uxorious transporting Affections and thereby was more easily enticed as Sampson was by Dalilah and Solomon by his Wives but he was also seduced by those false and flattering Insinuations wherewith the Serpent had beguiled the Woman and she him having now got the Itch after an higher Perfection for which the Lord reproved them v. 12. 'T is true the Rabbins from the word Gnimma secum with her expressed Gen. 3.6 do gather that Adam was with her all the time of her Conference with the Serpent for say they It is very improbable this new Bridegroom and Bride being newly join'd together after so solemn a manner by God himself that either the Bride should endure to withdraw her self from her most Beautiful Bridegroom the self-same day and almost the self-same hour wherein they were Married or that the Bridegroom should suffer his most Beautiful Bride to be pull'd away from his side and to be drawn out of his sight so as to wander from him in the Garden to meet there the Serpent where she could then meet with none of Mankind to divert her 't was not possible their Conjugal Affections should be no stronger in the State of Innocency whereas any such like withdrawment will scarce be admitted in the State of Corruption These things the Hebrews taking for granted do tax Adam for not rebuking the Serpent in the Disputation and for not giving his Wife an Avocation from it this makes Adam's sin the greater However 't is said expresly and he did eat which words have a great Emphasis for Eve's eating would not have spoil'd Mankind had not Adam eaten also And some say he yielded to eat because he believed to obtain a pardon for his Transgression and so to remain in the same State of Perfection He complies with Eve by the proper motion of his own will to follow Satans suggestions hereby the sin was accomplish'd which brought Death into the World as God had threatned Gen. 2.17 and this sin was not only his own personal sin but the common sin of all Mankind Rom. 5.12 19. 1 Cor. 15.22 The fifth Remark in this first Temptation is The Devils particular sin in promoting and procuring the fall of man from his happy State is not so much as once mentioned by Moses in all this History Gen. 3. Though he was the principal and the Serpent but the Accessory and according to the Maxim Accessorium sequitur principale Satan was the prime Agent in all and the Serpent was but his Organ or Instrument to follow his Conduct Yet Moses mentions only the Serpent as if the Author of the whole Temptation and not one word of the Grand Tempter the reason is supposed to be this which is the fifth added to the four forementioned The Devils sin is not recorded there because he was not to be restored by repentance but was sealed up under everlasting wrath for whosoever repenteth the Devil can never repent God will never give the Gift and Grace of Repentance to him as he doth to men though with a peradventure 2 Tim. 2.25 Without all peradventure the Devil and his Angels are kept in everlasting Chains Jude v. 6.2 Pet. 2.4 Those Spirits are kept in Spiritual Chains to wit of their own guilt which bindeth them over to damnation yea so fast that they cannot shake them off James 2.19 Math. 8.29 And their despair begets despight so that they obstinately sin the sin against the Holy Ghost which is the unpardonable sin As they are hopeless of Relief for the Redeemer took not on him the nature of Angels to redeem them from their fall Heb. 2.16 So they are without all Purpose of Repentance or Hope of Recovery there remaineth nothing to them but a certain fearful looking for of Judgment and Fiery Indignation Heb. 10.27 Hereupon they do nothing but add sin to sin and become wickedness it self therefore are they call'd Spiritual wickednesses Eph. 6.12 Without all Expectation of Recovery by Repentance and Redemption But the sin of man is set out here and enlarged on in all its circumstances and why this more than the Devils Sin but that he might be sensible ashamed and be penitent for his sin which the Devil could not be there was Room for Repentance in the latter but none
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
consumed not the Bush and this apparition of Fire was well accommodated to that sire of zeal which had oft transported this fiery Prophet while he walked with God and wrought for God upon Earth it was the Seraphims or as the word signifies the Angels that are a flaming Fire Psal 104.4 that fetched up to Heaven this Seraphical Doctor so there was a sweet suitableness those were God Chariots or chearful ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psal 68.17 Septuagint reads it the Angels were chearful to carry up Elijah and Elijah was as chearful to be carried up by them 4. There is mention made also of a Whirl-wind which is a strong circular wind that with violence gathereth things into it and carrieth them up in the middle of it thus Elijah was taken up into Heaven by a Whirl-wind 2 Kin. 2.1 and 11. This vehement Whirl-Wind hurried up the Chariot and Horses assoon as Elijah was ascended into it 5. 'T is said also that Elijah's mantle drop'd from him in his Ascension v. 13. no such is said of Enoch this Mantle Elijah let fall all his other clothes being consumed before his entrance into Heaven where there is no need of clothing and Elisha gladly took it up not only to make him amends for his own he had rent v. 12. but also to mind him of his Master while he wore it as a memorial of him and as a Token he should be clothed with his Masters Spirit as well as Mantle as appeared by his first Miracle v. 14. 6 There is the nearest Harmony betwixt those two Candidates of Immortality Enoch and Elijah in Scripture Record herein that Enoch was taken up in his Holy walking with God and Elijah in his Holy Talking of God both busie at that time in their Masters work Blessed is that man whom the Lord when he cometh shall find so doing Mat. 24.46 In a word 't is not improbable that Enoch was translated by a Whirl wind in such an Angelical Chariot as Elijah was though Moses be short in that Relation as in all the others before the flood he being exceeding concise in all the concerns of the nine first Patriarchs for near to 1656 year of the World Therefore 't is likely Enoch was translated in the same manner as Elijah was though it be not Recorded in Moses's Abridgment as he had the substance of the priviledge to wit Translation so he might the better have the circumstances to wit the Chariot c. for his Translation They both had fought the good Fight of Faith and both being Faithful unto Death went off the Stage as more than Conquerors to wit Triumpher's 2 Tim. 4.7 Rev. 2.10 Rom. 8.37 God caused them both to Triumph 2 Cor. 2.14 that is to ride up to Heaven in a Triumphant Chariot according to the manner of the great Roman Conquerors who after their famous conquests they used with grand pomp and splendour to ride up to the Capitol in a stately Triumphant Chariot through the Streets of Rome the Capital City then of the World Thus Enoch and Elijah Rode Triumphing over all their Adversaries Heads through the Air the Devils Territories and Countrey as he is Prince of the Air and as they pass'd along they looked Downward to the Earth with contempt and upward to Heaven with joy Thus far first of the manner how 2. Of the place whither The Popish as well as Jewish Drs. Dream of Enoch's going I know not whither nor they themselves something shall be spoke to this with brevity besides what I have said a little above in the Answer General as likewise what I have said to it in my discovery of the Person and Period of Antichrist page 72 73. c. Some of those Dreamers say those two Candidates Enoch and Elijah so called were only Translated into the Earthly Paradise out of which Adam was expelled upon his Fall and that there they both live without food as Moses did in his forty days Fast and there they shall both continue towards the end of the World and then return into the World again to make War against Antichrist who shall after a while slay them both being as they dotingly conceit the two Witnesses in Rev. 11.3 c. after which shall follow their true Translation into Heaven Answer 1. This fabulous fiction of the Popish Doctors is coined out of that Jewish Fable of Ecclesiasticus chap. 44. before quoted that Enoch is kept alive to Preach Repentance at the end of the World v. 16. as they Interpret it which is not Canonical Scripture and therefore a Dissent may be entred against the Authority of it as likewise this Romish Lye is borrowed from a misinterpretation of that Canonical Scripture in Mal. 4.5 that Elias must come before the great Day All this is alledged by the Romanists to wipe the Mouth of the Pope from being called the Antichrist because those two Enoch and Elijah are not yet come to oppose him in their persons but we have better Interpreters than those Popish ones of this Text and Oracle to wit 1. An Angel who applies it to John Baptist Luke 1.17 And 2. That Angel of the Covenant Christ Mat. 11.14 and 17.10 11. and him all must Hear v. 5. above all Antichrists agitatours And the Evangelist Mark begins his Gospel with this Prophecy of Malachi to inform us that this Elias is the Baptist who came in the like Spirit and Power the like Gifts Calling and Ministry c. as that Prophet did not by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of Elias's Soul into John Baptist according to Pythagoras's notion but by Inspiration of the Almighty who hath the residue of the Spirit Mal. 2.15 yea the seven Spirits of God Rev. 3.1 and can give to one the like Spiritual endowments as he doth to another 2. Answer As therefore it is Apparent that Elias is come already according to Christs words and not to come before the day of Judgment to Convert the Jews and to Confirm the Elect in the Faith of the Gospel according to the sondly fabling Romanists So that Terrstrial Paradise out of which Adam was excluded was certainly destroyed by Noahs deluge For 1. The Scripture saith expresly that every thing was destroyed upon the face of the Earth every man only eight persons saved in the Ark Gen. 7.21 1 Pet. 3.20 therefore had Enoch been upon Earth he must have perished The 2. Reason is The Waters are also said to prevail fifteen Cubits over the highest Mountain Gen. 7.20 therefore Paradise must be overflown and the deluge destroyed it though the place remained after yet not the pleasantness of the place according to the Ancient saying Cecidit Rosa mansit spina the beautiful Rose which was the Blessing Failed but the grieving Thorn which was the Curse continued 3. Whereas some Romish Doctors say that Paradise or Enoch in some high part of it might be preserved from perishing by the Waters standing as a Wall round about them
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
to Everlasting Psal 90.2 Gen. 17.7 13. Jer. 32.40 Isa 55.3 Heb. 13.20 hence 't is call'd a stablish'd Covenant Gen. 17.7 and a Covenant of Salt 2 Chron. 13.5 because it stands fast Psal 89.28 and faileth or corrupteth not as the things that are Salted last long Hereupon all the Blessings of this Covenant are call'd Everlasting As 1. Pardon Jer. 31.33 2. Joy Isa 35.10 3. Life Joh. 3.16 And 4. Salvation Isa 45.17 for all flows from an Everlasting Fountain the unchangeable God Mal. 3.5 and all are manag'd in an Everlasting Channel by an unchangeable Mediator Heb. 13.8 who brings in Everlasting Righteousness Dan. 9.24 And how should this 1. Refresh us and Relieve us against the Cor-dolium's and Discouragements both of Desertion and Death neither of which can put an end to this Everlasting Covenant And 2. Ravish us also seeing David was Ravish'd with Covenant Mercy made known to him only for a great while to come that is so far as Christs time 2 Sam. 7.18 19. How much more we for Covenant Mercy the sure Mercies of David that reaches beyond all time even for ever and for ever this Everlasting Covenant is a spring of Everlasting comfort we shall never grieve for the loss of it as of Temporal Comfort Thirdly 'T is a full Covenant as well as free and firm 't is Alvearium Divini Mellis an Hive topful of Heavenly-Honey even all God is and has for herein the great God saith to his Servants as the King of Israel did once say to the King of Syria Behold I am thine and all that I have I Kin. 20.4 thus God saith to us in his Covenant all I am and all I have shall be yours I will be your God Gen. 17.7 Jer. 31.33 and all are yours 1 Cor. 3.22 Oh what a large Charter and Portion have the People of God here 1. All God is 'T is as great a portion as God is he is an Infinite God and the Heaven of Heavens contain him not 1 Kings 8.27 yet this Covenant contains and comprehends or shuts up as it were the Incomprehensible God I am your God this is truely call'd an â—â—â—ceeding great and precious Promise 2 Pet. 1.4 greater than that of Balak to Balaam Numb 22.17 which was great Honour and greater than that of Ahashuerus to Esther Esth 5.6 which was half of his Kingdom yea greater than that of the Tempter to Christ Mat. 4.10 which was all the Kingdoms of the World c. if he that promis'd had been able to perform it Yet this surmounts all even ten thousand Worlds and ten Heavens into the Bargain in as much as the Creator is ten thousand times more than all his Creatures he hath made or may make Oh what can God say more than I will be yours as God having no greater to Swear by Sware by himself Heb. 6.13 so God willing to bestow his Benevolence on Man and having no greater thing to give giveth us himself Consider God 1. In his Nature quantus quantus est how great and how good soever he is yet gives he his whole self to us as the Bridegroom gives up his whole self to his Bride Or consider him 2. Personally 1. As God the Father so he Covenants to be a Father to us 2 Cor. 6.17 Exod. 4.22 Jer. 31.20 and as it were fond of us Psal 103.13 and 147. ver 11. 2. As God the Son to be our Mediator to take up all Controveisies and to bring us to glory John 17.24 Ransoming from death Hos. 13.14 and reserving us for Life 3. God the Holy Ghost performs and perfects all that the Father purposeth and the Son purchaseth Heb. 10.15 16. writing the Law in our Hearts washing us from our Sins and witnessing with our Spirits that all is ours so that here is a mighty bundle of Mercies given to worthless Man by the most worthy God in this one clause I will be your God 't is not call'd a Mercy in the singular but Mercies in the plural number Isa 55.3 all sorts and degrees of Mercy suitable to Mans manifold Misery Temporal Spiritual and Eternal no greater Gift can be given from the Creator to the Creature whether Men or Angels The Excellency of this Portion or Gift is manifold As 1st Proportioned to all Mans wants whereof he is made up by the Fall God is all good to Man who is all evil to God God is bonum congruum the Plaister or Salve is broad enough for the Sore he is Elshaddai an All-sufficient and a Sole-sufficient God Gen. 17.1 The Hebrew comes of Shad Mamma a full Breast for an hungry Babe There is in God both sufficiency and suitableness to Mans misery God is both 1. Eminently good whatever Excellencies lye scattered in the Creature they are all concentered in God from whom they come as all Beams in the Sun and as all drops in the Ocean All Dainties according to the vulgar saying are found in this one Dish All the lesser Pearls in the World are contain'd vertually in this one Diamond The Excellency of the Creature is oft single wanting other excellent Adjuncts as Honour hath not always Parentage nor Learning Vertue vice versd c. No Created Being can be a capacious Continent or Receptacle of all perfections but God is all excellent things as Sun Shield Fountain c. Psal 84.11 and Jer. 2.13 c. Yea he is all good Persons too as Friend Father Master Husband c. Jam. 2.23 Isa 41.8 2 Chron. 20.7 John 15.15 Isa 9.6 Col. 4.1 Isa 54.5 Jer. 31.32 yet God is more than all those Relative Terms the majus includes the minus And 2. God is Superlatively as well as Eminently good All Excellencies found in any Creature is in a more transcendent manner both found and founded in the Creator Man may be wise to a degree in the concrete but God is infinitely so in the very abstract he is Wisdom it self and so of all Gods other Attributes 2dly As this Portion of Jacob Jer. 10.16 even all God is the best portion in the World hath in it a proportion so it gives a propriety for 't is not said only I will be a God but I will be your God which giveth Believers propriety in God as they are not their own 1 Cor. 6.19 So we may say with Reverence neither is God his own all God is is theirs 1 Cor. 3.21 22. He hath given himself away as it were from himself to them Yea and 3dly They have not only a propriety in this proportionable Portion but they have also some Possession of it at least in its primitiis or First-fruits the Pawn and Pledge of the full Harvest of Glory the Earnest-penny of the whole Inheritance 't is true the Riches of a Christian lyes most in Reversion he hath yet something in possession as now and then a Kiss of Love from Christ Cant. 1.1 2. now and then some Fellowship with the Father 1 John 1.3 though he hath more in
for God loves cheerfulness in his Service God loves both a cheerful giver and a cheerful liver See also Judg. 9.13 and Prov. 31.6 7 of VVines Exhilarating vertue though we may not be filled with it to excess Eph. 5.18 4. The last Opinion I shall mention is that Judicious Authors Doctor Lightfoot who saith that Isaac sending Esau for Venison was not because Meat and Drink would conduce any thing for that spiritual purpose of blessing his Son but he put Esau upon this work that he might know thereby whether he should bless him or no for his missing of Venison before had occasioned the loss of his Birthright and now should he miss of Venison again so have nothing either for himself or for his Father to feed upon it would be a sign to Isaac that God would have him also to lose the Blessing This to be Isaac's mind Rebekah easily knew and therefore she accordingly makes use of the like means for her beloved Jacob's advantage Whereupon Isaac likewise passeth some blessing upon Esau when he saw that he had sped of a Prey which he looked upon as a sign that God would have him to have some Blessing according to what he had proposed to himself before yet Jacob gets the Blessing by his Mothers means whose Intention was undoubtedly good though the Execution be at least seemingly Evil which yet God over-rules for good not suffering Isaac to sin or to Act against his own Oracle and Divine Promise by his preventing Grace could we but bring Savory Sincere service to our God who yet must provide himself a Sacrifice Gen. 22.8 he loves and likes his own best our Heavenly Father would certainly Bless us we must not appear before the Lord empty Deut. 16.16 Then sends he us empty away Here another Doubt ariseth whether Jacob did well in doing those things at his Mothers instigation to deceive his Blind Father and his Elder Brother c. Answer There be Various Opinions concerning this 1. Some say Negatively that he did not well but very ill in making no fewer than four Lyes three with one Breath to his Blind Father for which 't is observed he had scarce one Merry hour ever after until the day of his Death Sin will make the Sinner smart for it when it doth as it surely will find him out Numb 32.23 Jacob was a Man of Sorrows and Suffâ—ring all his days God followed him with one Sorrow after another till his Dying day Gen. 42.36 and 47.9 Few and Evil c. Some think that God Retaliated upon Jacob for telling these four lyes to Isaac 1. I am Esau who he was not 2. I have done as thou bad'st me to Hunt Venison whereas Jacob was neither bid to do so nor had he Hunted for any Venison 3. In Intituling God to his speedy helping him to it whereas he had taken a Kid from the Stall Gen. 27.19.20 Those were three Lyes uttered altogether as with one Breath Again 4. When asked once more If he were Esau he Answered I am ver 23. For this twisted Sin of Lying to his Father God paid him home in his own Coin when his own Sons flapp'd a great lye in Jacob their Fathers Face about his dear Son Joseph as if he had been devoured with Wild Beasts when they had sold him into the Hands of the Midianites whereby they plung'd their Old Father into a deep Despair and desire of a Preposterous Death Gen. 37.32 34. Yea and troubled this Isaac their Grand-Father too as Junius thinks from ver 35. For he lived Twelve Years after this and likely loved Joseph his Grand-Son best for his great towardliness By all which God taught Jacob and so he doth us what an Evil and bitter thing Sin is Jer. 2.19 How it insnares and insnarles the sinner at last So oft Jacob lyed and that Deliberately against his own Mind and Conscience for mentiri est contra mentem ire upon his own Head and not by any advice of his godly Mother who directed him what to do but not a word we find what he was to say she taught not her Son to lye in words whatever she taught him about those Deeds and therefore is excused as before though Modern Divines cannot altogether concur with Antient Fathers in excusing her judging that Rebekah might have taken a more justifiable course had she gone her self to her Husband and minded him of Gods Promise to Jacob and gently exhorted him to Act nothing against it and then to have intreated the Lord for the bending of his mind to the Obedience of Gods Will though it thwarted and cross'd his own such Sage Counsel backed with Arguments Cogent to him and pursued with Energetical and effectual Prayers to God for inclining Isaac's Heart to Obey his Oracle this had been Expedient beyâ—nd exception But the 2. Answ Posiâ—ively others do think that Jacob in the general is excusable and did well in all as all was done by a Divine Instinct and inspiration of Gods Spirit as well in him as in his Mother that instructed him acting all through a firm Faith on Gods Promise and Oracle Thus the Chaldee reads Rebekah's words to Jacob It was said unto me by Prophecy that the Curse shall not come upon thee my Son but the Blessing therefore they both do concur with confidence upon a perillous project Thus much doubtless may be safely said of Jacob that he sinned not in Obeying his Mother in those things wherein his Mother sinned not in commanding them as hath been before proved He sinned not in representing Esau by his rough Hands and Garments because this he did not by any Levity of his own but by the Advice of his Godly Mother Nor did he sin against his Godly Father by deceiving him so as to lead him into any Error of doing what ought not to be done but he finds his Father blind in his Love as well as Eyes in Mind as well as Body whereby he was so far from Judging aright that he mistook the mind of God hereupon he leads the Blind not out of the right way but into it that Isaac might Obey and accomplish the Oracle of God neither did Jacob sin against his Brother Esau for he took nothing from him which was properly due to him but only challengeth a right to himself what was his own by right So in the Garments of the Elder Brother now kept by Rebekah not by Esau's Wives in Jacob's right he having now bought the Birthright the Mother of the Family keeping those Garments of the Priesthood which the Hebrews call Vestes Desiderabiles Garments of desire gooâ—ly and fragrant puts them upon Jacob wherein he obtains the Blessing this was an Holy Type of our putting on the Lord Jesus Christ Rom. 13.14 The Fleece or Skin of the Lamb of God our Elder Brother that Robe of his Righteousness wherein only the Blessing of our not Blind but All seeing Father must be obtained Act. 4.12 Joh. 14.6 c. Those
2.19 both in a Dream as Paul had also in a Vision Act. 16.9 Such more noble Treats than the other God mostly gives his Servants This Coekestial Ladder consists of Four considerable Parts 1. The Top in Heaven 2. The Foot or bottom on Earth 3. The two Sides And 4. The sundry Rounds or Steps thereof all coupled together in a comely and orderly Conjunction There be many Senses put upon this Ladder by Rabbies the Fathers and Modern Divines some taking it Litterally some Mystically others Allegorically and in a Tropological Acception c. 1. The Jewish Rabbies say This Vision was the Representation of Nebuchadnezzar's Image the Head whereof was Gold the Breast Silver the Belly Brass the Legs Iron and the feet Iron and Clay to wit of the Four main and mightiest Monarchies of the World namely the Assyrian the Persian the Grecian and the Roman Monarchies mentioned by Daniel Chap. 2.31 to 36. which is the first Prophecy concerning all the four aforesaid and which most memorably comprehendeth a Compleat though Compendious History of all the Ages of the World from the Building of Babel's Tower before Abraham to the last Day of Judgment This must needs be a very long Ladder reaching from the beginning of Babel to the end of Babylon from the Rise of the Literal to the Ruin of the Spiritual Babylon whose top was Gold the next part below it was Silver that lower than it was Brass but the Foot and Bottom of it still waxing worse and less worthy was Iron and Clay of Nebuchadnezzar's Image from Daniel's Interpretation of this Vision the Heathen Poets borrow'd their Fables of the four Ages of the World to wit the Golden Silver Brazen and Iron Ages thereof Sleidan writes his Commentaries upon these four principal Empires which all had exceeding wide Steps both in the Publick Transactions of their own particular Empires and in the strange Transitions successively of one Empire into another until the last and worst be usher'd in and now the World is come towards the bottom of this Ladder to the last of the last and to the worst of it too past the Legs of Iron to the Feet and Toes of Clay the two Clay-feet are the Eastern Antichrist the Turk and the Western the Pope both weaker than whiles they were Legs of Iron The Kingdom of the Turk is now tottering with nothing more than the weightiness of it self and that of the Pope declineth apace also and shall decline more and more daily notwithstanding all his proud Helpers according to that old Distich Roma diù Titubans variis erroribus acta Corruet Mundi desinet esse Caput This strong Cordial our gracious God hath left us in his Cabinet of the Holy Scripture for the comforting of our almost swouning Hearts in this Evil day that the Kingdom of the Stone will smite the Image upon his feet Dan. 2.34 which at the best are but part of Clay standing upon earthly Foundations Isa 40.6 and all the Powers of the World are but earthen Vessels an hearty knock with this little stone breaks them all to pieces Psal 2.9 As sure as the Silver Kingdom destroy'd the Golden and the Brazen the Silver so sure the Kingdom of the Stone will destroy the Iron and the Clayie one and for the better corroborating of our Faith This is all done by the Ministry of Angels ascending and descending upon this Ladder of the worldly Empires managing all the various Vicissitudes and Mutations one into another In all their ups and downs Daniel mentions the Angel of Persia and he Names Michael the Churches Angel Dan. 10.13 20. The Great God gives all those Kingdoms their Times and their Turns their Rise their Reign and their Ruine by the Ministration of Angels and when the Gouty feet of this worldly Image being now degenerated into Clay shall be broke in pieces by the Kingdom of the Stone then shall the Kingdom of the Mountain begin to fill the whole Earth Dan. 2.35 and 44 45. the Kingdom of Christ as a little Stone at the first yet working great Destructions upon those Metal-Kingdoms but increasing wonderfully to a great Mountain when Christ takes to himself his great Power Rev. 11.15 17. then the Kingdoms of the World shall renounce Popery and give up their Names to the Gospel in receiving the Reformation such as do not but send Messengers after him saying We will not have this man to rule over us Lub 19.27 he will certainly slay them subduing all before him and his Church shall stand when all other contrary Powers though they seem at present never so splendid and solid shall be blown upon and blasted Isa 40.24 they shall dwindle away and disappear for ever Though they be never so angry at this Rev. 11.18 Vanae sine viribus Irae They cannot help if for strong is the Lord that Judgeth them two Fits of an Ague shook to Death great Tamerlain in the midst of his Preparations for his Conquest of Turky for the Time of its Ruine was not then come but in fulness of Time Christ will divide the spoil with the strong Isa 53.12 with the strong Turk Pope and Devil The Second sense according to the Sentiments of others is This Ladder represents that Divine Providence whereby all the Affairs of the World both universal and particular are governed by the great God who is at the top of it wherein he is pleas'd to make use of Angels not because he needs for he created them without their Help but because it is his indisputable pleasure as ministring Spirits in his Service Hebr. 1.14 The Almighty Power and Providence of God doth not only dispose of the great Concerns of Europe Asia Africa and America in the General as before but also of every Kingdom Country Family and Individual Person in Particular This Ladder of Providence hath for its two Sides First Divine Wisdom Secondly Divine Power coupled together and embracing each other by several Rounds or Steps thereof from the beginning of the World to this present Day and brings all persons and things to their proper place and end guiding all fortiter sed suaviter strongly yet sweetly and governing both Mala culpae poena the Evils of Sin and of Punishment for Sin to God's Glory so that nothing can disturb his Work It was the Country of Canaans Privilege to have God's Eye upon it from the Beginning of the Year to the end thereof Deut. 11.11 12. So God at the top of this Ladder hath his Eye upon our Country and Kingdom Ubi amor ibi oculus undoubtedly God hath a love for England for he hath Recorded his Name upon it and hath a great People that bring more Glory to him than many Nations in it Though with many of us God is not well-pleased 1 Cor. 10.5 his Eyes run to and fro and are every where 2 Chron. 16.9 to wit the Eyes of his Omniscience though not of his watchful Benevolence The Lord sets his
many profess'd Christians who so rudely rush into Gods Worship without any true preparedness so Offer up only a Sacrifice of Fools Eccles 5.1 and compass God with a lye Hos 11.12 who dare come to the King with dirty Shoes and defiled Hands NB. 'T is very remarkable that Jacob's due preparation brought him a double Blessing The First is Gods Terror was upon his Enemies v. 5. securing his Servants from their Hostile assaults and puting forth his great power over their Hearts as well as Hands making them Timorous where they might have been Insolent in regard of Jacob's impotency for his own defence The Hebrews say they pursued Jacob and were beaten back by him which made Jacob say Gen. 48.22 he took that Country out of the Hand of the Amorites with his Sword and with his Bow If so then God took their Courage from them who had most cause to have confidence and on the contrary God gave most courage to Jacob who had most cause to be discouraged Jacob's Second Blessing thereby is Gods comfort was upon himself v. 6 7 9 10 11 14. for he coming thus prepared to Bethel or Luz Gen. 28.19 thirty miles from Shechem a long Journey for so large and lame a Family yet there he saw the Face of God Psal 84.6 7. who came there to comfort him Jacob had heard from God all the way both in his going out and coming home now God must hear from Jacob in the end he comes to Bethel pays his Promise in erecting an Altar which he had Vowed to do as he went to Laban and which he now though at long last makes his performance at his return Home again compare Gen. 28.22 with Gen. 35.7.14 and upon this Altar he Offers up his Sacrifice of Praise to the God of all his Mercies and marvellous Deliverances This teacheth us the Seed of Jacob that our Prayers and our Praises should be like the double motion of our Lungs the same Air that is sucked in by Prayers should be breathed out again by Praises Alas we learn not to tread in our Father Jacob's steps unless it be in his neglects and failures we are all good at receiving but bad at returning Then and there Jacob hears from God again reviving and renewing his former Promises to him with fresh supplies of comfort upon the Heart of this his Faithful Servant that his Faith might be the better fortified against all his future calamities which follow'd fast and did fall foul upon him as this third afore-named the Death of his Dear and Best-beloved Rachel whereof the Death of Deborah that grave Matron and of great use in his House was an unhappy Forerunner Gen. 35.8 16. Now Gods coming thus to comfort Jacob at Bethel was a sweet allay for the loss of his prudent Nurse who had been such an Assistant in the Government of his Family and such a Peace-maker betwixt his Emulous Wives and their Handmaids and a Soveraign Preparative for the loss of his most precious Wife who had been the desire of his Eyes and the delight of his Heart for above twenty years Notwithstanding this late comfortable and comforting appearance of God to him yet must he have something more still to humble him lest he should be now exalted above measure with this Heavenly Vision also as Paul was 2 Cor. 12.7 8. and just as God dealt with Ezekiel from whom he took the desire of his Eyes his Wife dearly Beloved and greatly delighted in and that with a sudden stroke Ezek. 24.16 18. though a good Woman probably and to the Prophet a great comfort the sweet Companion of his life and miseries yet must he lose her and be called almost an hundred times Son of Man in his Prophecy both which befel him to keep him in a due poize that he might not be transported with his Visions of God which were more in number and more rare in kind than were given out to any other Prophet So God dealt with Jacob here having more excellent Visions as before than any of the fore-going Patriarchs therefore must he have not only much that made for him but also many things that made against him as himself complaineth Gen. 42.36 He must have something that was sour Sauce to abate the Lusciousness of his sweet Bitts God comes here and strikes a Rib out of his Side so his Wife was which he could not but look upon as a very severe stroke No doubt but Jacob wrestled hard here again in Prayer for the Life of his dear Rachel and for her safe Deliverance yet the same God who had been wrestled with by him before and lately had most graciously appeared to him now would not be prevailed with by his most earnest Prayers but disappeared from him Jacob must still walk through the valley of the shadow of death after all his long and painful Pilgrimage and must have the Rod to chastize him as well as the Staff to support him as David had Psal 23.4 and here the shadow of Death did slide near to Jacob when it did climb up into his Bed and struck this Rib out of his Side Rachel must Die and that in the very Borders of Canaan she must not see that good Land the Land of Promise nor carry her Teraphims or Idols which she stole from Laban Gen. 31.19 and which some say Jacob indulged in his over-fond Affection towards her wherewith to defile that Holy Land she must not reach Hebron to solace her Eyes with a sweet sight of old Isaac and of if yet alive dear Rebekah How many with Rachel here fall short of the Heavenly Canaan though they seem to approach near it Jacob must lose his over-loved Rachel We forfeit many favours by over-affecting them We first make the forfeiture to God of our Mercies before God take the forfeiture from us Our jealous God cannot endure that we should Idolize any of his Creature-comforts He will famish the Gods of the Earth or Earthly Idols to us Zeph. 2.11 an Atrophy or Consumption shall carry them off be they Wives or Children whatever hath our Hearts beside and below God is our Idol and God will out of his jealousie make it to fail to us as he did Rachel to Jacob here therefore 't is said 1 Cor. 7.30 Let them that have Wives or any other Mercy they admire be as if they had none So Love as to think of loss they that love over-much shall be sure to grieve over-much strong Affections in them will bring strong Afflictions on them We should let all outward comforts hang loose as our upper Garment that we can throw off at pleasure As Jacob by his fond Affection forfeited Rachel's Life so Rachel for her being sick of the fret and could not live unless Jacob could cure her Gen. 30.1 did also forfeit her own Life She call'd on her Husband for Children with such passionate importunity as if she should die of grief if she had them not and no sooner comes
as he tempted David to for he had Saul fast to him in the state of sin and where he can but secure with the Bonds of iniquity a sinful state he matters not and indeed there is no need for sinful Actions Men in that state will tempt themselves they need not Satan for a Tempter 't was otherwise with David escaped out of the horrible Pit of that sinful state Psal 40.2 and seeing Satan cannot hinder him from Heaven he will hurt him all he can in his way he will send him halting thither as Jacob did to Canaan by tempting him to sinful Actions and so indeed he did 2 Sam. 12.4 where the Tempter is the Traveller a great Traveller is he Job 1.7 and Mat. 12.43 and 1 Chron. 21.1 And thus also such heinous Incest was committed in the Church of Corinth as was hardly heard of among the Heathen 1 Cor. 5.1 and that for the Reason abovesaid 'T is said Israel or Jacob heard of this heinous act Gen. 35.22 and no doubt but to the great saddening of his gracious Soul The Greek Version addeth to Israel heard it and it appeared evil in his sight but the Hebrew hath nothing save Vaishmang Ishrael Israel heard yet an empty space is left at the end of the Line with this mark O to move consideration which intimates in our Language and Letters that this sad disaster made Jacob cry O or Oh bad and woe is me Undoubtedly that pause in the Original doth shew Jacob's great astonishment at such sad Tydings Jacob had something to qualifie his former calamities as that 1. Of Dinah's deflouring which was indeed a great grief to him but so much the less as she was more Innocent seeing as Gods Charity doth judge Deut. 22.25 26 27. she was abused by force But this Incest of Reuben and Bilhah was a sin of greater grief to him because of greater guilt in them insomuch as 't is probable both parties were consenting to the sin this therefore must be of greater grief to the Father not yet well waded out of the Salt Water of his late loss of Rachel and of greater shame to the whole Family than the Rape of his Daughter could be And 2. As to the Death of his dear Wife Jacob had something to allay his sorrow in that For 1. There was indeed a Cross in it but there was as we may well enough suppose no Sin in is 2. Though great sorrow might seize upon Jacob's Soul for this sad loss yet his heavy Heart had here undoubtedly an happy vent Expletur Lachrymis egeriturque dolor As Hinds by calving so do men by weeping cast out their sorrows Job 39.3 God gave no such prohibition to Jacob as he did after to Ezeckiel yea neither shalt thou mourn or weep for the Death of thy Dear Wife Ezek. 24.16 which might he have done might have been of some ease and relief to him Ovid saith Est quaedam flere voluptas Jacob in bewailing his dead Consort had some allay of his sadness if not as the Poet saith some pleasure therein but we find that upon this sad disaster of Incest Jacob's sorrows were suffocated 't was upon hearing of it a silent sorrow he heard and held his peace Curae leves loquuntur ingentes stupent His sorrows were too great to be uttered either at his Mouth or Eyes the sad tidings amazed him into a silence and stupefaction 3. As Jacob gave his Dead Rachel his Tears so he gave her a Tomb both which are the dues of the Dead and as Buntingus saith a most stately Tomb made of Twelve Marble Stones not below the Mausolean Monuments or the Egyptian Pyramids which is more than we read was done either for Sarah or Rebekah c. this might give some satisfaction to Jacob's sorrow Besides 4. The recording of Rachels Death in the Sacred Scripture which was an Honour not vouchsafed either to Rebekah Jacob's Mother or to Leah his Wife the Deaths whereof we find not expressed in that Divine Register now may it be but granted that Jacob by his Prophetick Spirit foresaw both that the latter would be omitted in the Holy writ and yet the former would be committed to record therein for a perpetual reverend remembrance of his right dear Rachel This also might be another sweet alleviation of his great grief for her Death and this might somewhat dulcify his Sorrows but the registring of Reuben's Incest therein would be a lasting Remembrancer of that grievous affliction that happen'd to him in his own house and therefore this Calamity caused Jacob to grieve more greatly than he did for the loss of Rachel This notorious and filthy fact of Reuben being Jacobs Eldest Son from whom therefore he expected his first and his best comfort whereof he desired a double portion from him as he reserved a double portion for him was committed at Migdal-Edar which in the Hebrew signifies the Tower of the Flock which was the Bethlemites Watch-Tower for their Shepherds watching their Flocks feeding upon the Fat Pastures there and where the Angel appeared to the Shepherds long after this to tell them the glad tidings of Jacob's Shilo's Birth at this very Bethlehem about a thousand paces or a Mile from this Tower Luke 2.8 9. the former being as a Type and Prophesie of this latter Here it was that as the Shepherds watched for the safety and good of their Flocks so Satan watched for mischief and evil to Jacob's Family At this very Tower it was that the Devil that roaring Lion walkt about to devour the very Bell-weather dux gregis ipse caper of Jacob's Humane Flock his Son and Heir 1 Pet. 5.8 where he finding Reuben a warm youth at the least now twenty two years old flushes him up into a Flame of Lusting after his Fathers Wife for so is Bilhah called Gen. 37.2 and hurries him headlong to uncover his Fathers Nakedness Levit. 18.7 which though it be but a single Act yet is a double sin as it is a guilty offence against Father and Mother which two are one Flesh and so unnatural an evil as is scarce heard on among the Heathen 1 Cor. 5.1 This was a foul fault in so fair a Family then the fairest excepting his Fathers of all Families in the World which did befal this Holy Patriarch through the Tempters malice to discredit Religion and to scandalize the Church of God This therefore calls loud upon all Religious Families to a due Christian watchfulness against this watchful Adversary lest the Devil do evil to them and cause such evil to be done in them as may cause the Name of God to be Blasphemed amongst the Gentiles as he did in Jacob's here and after in David's Family 2 Sam. 12.14 We may not therefore be secure but as we are admonished hereby walk humbly in the fear of God and watch heartily against the Devils Tentations and fleshly Corruptions lest Folly be found acted in Israel as here The Hebrews indeed the better to Patronize
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there signifies one beside or without an House as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daâ—â— trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or work but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
were silent not endeavouring to qualify his Soul-afflicting Questions Oh what shall I do And whither shall I go yet when they inform'd him afterward how they had not slain him but sold him he was then satisfied and concurr'd with them to cheat Jacob with Joseph's Bloody Coat Gen. 37.31 32 33 for it seemeth they were all in the conspiracy Reuben with the rest to conceal their craft and cruelty in the Sale of their Brother They dip Joseph's parti colour'd Coat in the Blood of a Kid and send it to the good Old Man by the Hands of their Servants who were Innocent as well as Ignorant of the cruel crime and durst not carry it themselves to him lest their discomposed countenances should bewray and betray their own guilty Consciences Heu quà m difficile est crimen non prodere vultu Their plot and project succeeds as they had propos'd it The credulous Father believes their lye cryes Some evil Beast hath Devoured him which was a truth in this sense that those evil Beasts his bad Sons had made him away Jacob's credulity is apparent herein seeing he doth not more strictly examine both his Servants and his Sons about the time and the place when and where they found this Rent and Bloody Garment The place should have been viewed where Joseph was pretended to be worried for there some scraps of him might be seen undevoured seeing 't is not likely that any Beast could devour him all The Neighbouring Inhabitants might have been asked whether evil Beasts Haunted that place such as that courteous Passenger who set wandring Joseph into his right way Gen. 37.15 yea and the Blood upon the Coat might have been under a strict scrutiny whether it were Man's or Beasts Blood But alas the good old perplexed Patriarch was under such a perturbation of Mind and such a consternation of Spirit that he was not permitted to think of any such things he accuseth the Evil Beast that was Innocent and acquits his Beastly Sons whom he knew hated Joseph of all suspicion or Fratricide or Murder thus those Hypocrites cover one Sin with another and involve themselves into the guilt of many Sins while they go about to hide one To the palliation of one lye arc required ten Thus they deluded Jacob but the great Jehovah could not be deceived by them And so far as Reuben was a joint conspirator with the rest in so wickedly imposing upon a credulous Parent almost to the breaking of his Heart and that for so many years till God at last brought it to light he is justly to be blamed Though his fervency for delivering Joseph as above deserves to be commended yet his inconstancy in good must be condemned for Truth in the beginning Zeal all the way and Persverance to the end are the three Ingredients whereof a right good man is compounded and compleated Section the Third Having first viewed Joseph's Sellers in the second place his Buyers come to the next consideration Those Buyers of Joseph pass under a double name 1. They are call'd Ishmaelites Gen. 37.25 27 28. and Gen. 39.1 And 2. They are call'd Midianites Gen. 37.28 and 36. These two were a distinct People descended from a distinct Original yet both the Off-spring of Abraham the Ishmaelites sprang from Ishmael his Son by Hagar Gen. 16.15 and the Midianites from Midian Abraham's Son also by Keturah Gen. 25.2 yet are these two names promiscuously used and as it were confounded together here as they are also in Jud. 8.22 24 26. because the Midianites lived in the Country of the Ishmaelites and exercis'd the Trade of Merchants among them so that they became a mixed people for a great part of them in their Habitations hereupon the Chaldee calls them Arabians a third name to the two former of Gnarab which signifies to be mixed because they were a mixed people Those Ishmaelites and Midianites were so intermingled each with other both in their Habitation and in their Conversation as to mutual commerce intercourse of Trade that they are oft taken for one the same People as here Gen. 37. the two Names signifie the same persons comparing v. 28. with v. 36. and Gen. 39.1 where 't is said Joseph's Brethren sold him to the Ishmaelites and the Midianites sold him unto Potiphar and Potiphar bought him of the Ishmaelites However here is a sweet providence of God for good to Afflicted Joseph to be perspicuously seen in many circumstances as famous footsteps thereof The first famous Circumstance is No sooner had those conspirators cast Joseph into the Pit where they design'd to famish him till he died by Famine which in it self is a more cruel Death than if he had died by their Swords Lam. 4.6 9. praestat semel mori quà m semper moribundum esse 't is better to be suddenly dispatch'd and soon put out of their pain than to pine away by Inches Lev. 26.39 and to be Tormented a long time with fear and sense of dying by Famine a far worse Weapon than the Sword Thus they Lodg poor Joseph stript of his two Garments which were to keep him warm both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita as Lyra and Menochius say so Joseph lay naked to be Starved in the Pit there to starve him with cold as well as with Hunger and when they had laid him there they leave him in this disconsolate condition then they sat down to Eat v. 24 25. wherein was a most Marvelous Providence this did not fall out by any cast of uncertain chance out of Fortunes Office but 't was ordered thus by the over-ruling hand of God as the casting of Joseph into the Pit by the prevailing influence of Reuben who was one of the Conspirators Company to save him from being immediately Murder'd was a Miracle of Mercy NB. Rather than that Gods Innocent Joseph's should not be Delivered God will when no other can be had raise up a Redeemer and a deliverer for them out of the very company of the Conspirators themselves as He hath lately done in this late Damnable Popish Plot drawing forth some of themselves to discover it so their sitting down to Eat was no less a Miracle of Mercy for had they presently gone away and not sat down Joseph had in all probability perish'd in the Pit and never have been sold into Egypt so Jacob and those very Conspirators must have died by Famine the Death they doom'd Joseph to had he not been there to relieve them Gen. 45.5 and 50.20 Act. 7.11 12 13. How may step aside a little and with Moses Exod. 3.3 stand to behold Gods work of Wonder 1. In Gods governing Reuben's the Elder Brothers advice so as to get Joseph cast into the Pit Whether it were his entire Love to his Brother or it was nothing but his own Self-love designing hereby to reconcile himself to his effended Father that moved him most to make this
into vast Multitudes they spread further than Goshen and had Egyptian Families nigh and among them whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood Exod. 1.2.7.23 and that the Israelites departing borrowed of their Neighbours the Egyptians Jewels and Ear-rings c. v. 35 37. yet none save Joseph are said to live at the Court accounting with David that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts Psal 84.10 and with Moses esteeming it better to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season Hebr. 11.25 26. 6. It teacheth That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians so every Israelite indeed Joh. 1.47 is still abominable to the Gypsies of the world Solomon saith He that is upright in the way is Abomination to the wicked Prov. 29.27 where he shews there is no love lost betwixt them There be Antipathies in Nature as betwixt the Lion and the Cock the Dog and the Sheep c. but none like that of the old Enmity Gen. 3.15 'twixt the Godly and the Wicked yet thus differing The former hates Non virum sed vitium not the Person but the Sin of a wicked man as the Physician hates the Disease but loves the Patient but the latter hates both the Grace and the Gracious 1. Grace because it contradicts his Vice which he so dearly loveth 2. The Gracious because such have a Counter-motion to his and justles as it were against him with his contrary courses 1 Joh. 3.12 Secondly Having viewed Jacob's Prosperity come we now to his Adversity the Catastrophe and Epilogue of his Pilgrimage-Comedy God did with him as the Bridegroom is said to do Joh. 2.10 kept the best Wine for the last Jacob tells Pharaoh his Days had been full of evil Gen. 47.9 He had many Crosses attending him I have as the Hebrews do numbred Seven principal ones There were others less principal that pinch'd him As 1. His hard Service in Laban's House 2. The Suborning of Leah for Rachel 3. The Fornication of Judah with Thamar unlike Joseph for Chastity 4. The detaining of Simeon in Egypt's Prison 5. The Bereaving him of his dear Benjamin c. yet the Lord was with him bore him through all as Psal 34.19 and at last brought him to a wealthy place Psal 66.12 even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years Gen. 47.28 so long Jacob had nourish'd Joseph Gen. 37.2 and just so long Joseph nourish'd Jacob Bis pueri Senes Old Men are twice Children The sweetest days Jacob ever saw were these Seventeen His time in Egypt was the largest white of Mercy with the least black of Misery in the whole Table of this Holy Patriarch's Life God reserved his Best for Jacob's Last yet this did not last always for at last the Infirmity and Imbecillity of old Age which is call'd an evil Age Eccles 12.1 came upon him which made his second state a state of Adversity that usher'd in Death by a lingring Sickness yet before this he saw God's Promise began to be accomplished God had said I will make of thee a great Nation in Egypt Gen. 46.3 and he saw before his last Sickness that his Offspring grew and multiplied exceedingly Gen. 47.27 God dies not in any mans debt neither will he let Jacob die till he see some part of the Payment of his Promise God is never short but oft over hit Promise nor will he suffer his Church to suffer this Seventeen years in Egypt though the first five of them were years of sore Famine for Moses in a few words of this 27th Verse minds us How 1. The Church was commodiously seated in Goshen 2. Was Accommodated with peaceable Possessions either Farmed under Pharaoh for the Land sell to him by the Famine ver 21. or frankly rather as a Donative bestowed upon her by him 3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel 4. And was mightily and marvellously multiplied with a numerous Off-spring above ordinary Custom which Moses further mentions as a Divine Miracle Exod. 1.12 But that which was adverse to Jacob after his so long prosperous Estate is his fatal Sickness the Harbinger of his Death The time drew nigh that Israel must die Gen. 47.29 or Hebr. the days of Israel drew nigh to die that is wherein he must yield to the stroak of Death he lying many days under this last Sickness being Sick unto Death this Jacob understood by a natural Instinct or it was Revealed to him by a Prophetick Spirit hereupon by his Paternal Authority he exacts an Oath of his Son Joseph not to Bury him in Egypt but in Canaan ver 29 30. Here we have these following Remarks First While Jacob as a Father did impose an Oath upon Joseph his Son yet as he was a private Person and his Son a publick Magistrate he useth expressions of Homage intermingled with his Injunctions saying If now I have found Grace in thy sight and I pray thee deal kindly and truely with me or Hebr. Do with me Mercy and Truth wherein as he injoins Joseph as a Son so he reverenceth him as a Prince Thus as Joseph did not disdain to Honour Jacob as his Father according to the Fifth Command Honour thy Father and Mother c. though he was but a poor old Shepherd and that in the presence of such Egyptian Courtiers then of his Retinue to whom Shepherds were an abomination at their first meeting Gen. 46.29 So Jacob the Father deems it his Duty to give due honour to his Son Joseph who was Lord of the Land at their last parting As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance So the Civil and National Law did require this Homage that the Father a Subject paid to his Son a Prince in the latter and herein Joseph's Dream was accomplish'd here that the Sun and Moon shall do Obeisance to me Gen. 37.9 The second Remark is God is more gracious to Jacob than his own Sayings Sentiments or Expectations when he met his Son Joseph he said Now let me die c. Gen. 46.30 yet God was so good to him as to give him a longer Lease of his Life than he desired He that could have been content to have died at that instant of having seen his Jewel Joseph shall live by a Divine Grant much longer and that a Life of peace and plenty the best part of Jacob's Life as to the quality of it was then to come when he wish'd to be gone and die few and evil had been his former days as himself says to Pharaoh Gen. 47.9 but his days which follow'd that time were few and good even all those seventeen years wherein Joseph nourish'd him paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Mark the perfect Man and behold the upright for be his Beginning and Middle never so Troublesom yet the End of that man is Peace Psal 37.37 or at least his After-End He shall have a Goshen a Shalom or Salem Hebr. Peace either here or in Heaven he shall by Death enter into Peace Rest in his Bed Isa 57.2 though he should not die in his Nest as Jacob did here and Job desired Job 29.18 and accordingly did so notwithstanding all his Afflictions both Job and Jacob had this commendable Confidence grounded upon God's Promises 't was not a Carnal but a Spiritual Security a blessed Calm and Composedness a Sabbath of Spirit flowing from Faith and founded upon a good Conscience of their own uprightness which caused Shalom Shalom great Peace and Joy Isa 26.3 There be two Branches of Jacob's first part of his Will The First concerns Joseph whose presence and influence had so affected his old Father's Heart and quickned his dying Spirits so with new Strength as to rouze himself up from his lying along upon his Death-Bed to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased though then he was but a Pilgrim in Egypt yet prizes he and disposes of his Interest in Canaan so we in Faith of Heaven absent in Body yet possess it with our Hearts as he did with his Bones c. because God had given it him by Promise for an everlasting Possession upon Condition of keeping Covenant with God v. 4. Intimating thereby that Joseph being now a mighty Prince in Egypt might possibly the less think of the Promised Land therefore his Father gives him a grave and godly Avocation from the Treasures Pleasures and Honours of that Land whereof he was now the Lord and a solemn and serious Invitation to consider of and comply with that great Promise of Canaan that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham from whom he now seemed for a little to be separated Gen. 49.27 and to corroborate his Confidence the more in God's Promise of that Country he wills Joseph as his Legacy and Portion some part of the Promised Land to wit the City and Country of Shechem over and above all his Brethren Gen. 48.21 21. so that as Judah had the Dignity from Reuben who forfeited it by his Incest Joseph had the Double Portion 1 Chron. 5.1 2 3. Joseph hath his part in the latter part of his Father's Will among the rest of his Brethren Gen. 49.23 c. as well as this part here his was a double part or portion And this Shechem was Ephraim's Joseph's Sons Inheritance Josh 20.7 with 16.1 c. Joh. 4.5 and thither were Joseph's Bones carried out of Egypt and there Buried Josh 24.1.25.32 And Jacob mentions his dear Rachels Death with a great conflict and concussion of passionate Affections as his as for me she died by me importeth Gen. 48.7 upon a double account First to Render a Reason why he buried not Rachel in the double Cave where his Ancestors were buried by Couples Abraham und Sarah Isaac and Rebekah and where he had sworn Joseph to bury him because she died in Child-bed by the way so could not be kept unburied till brought to the Patriarchs Sepulchre through the slow march of his tender Flocks Secondly That Joseph might know why he gave him a double Portion because his Mother Rachel was intentionally and by Right his first Wife and had not Laban cheated him Joseph had been his first-born This brings in the second Branch of the first part of Jacob's Will which Secondly Concerns Joseph's two Sons Manasseh and Ephraim whom Jacob here Adopteth not as his Grandchildren but as his Immediate Children yea as his Eldest Sons as in room of or for Reuben and Simeon so bequeaths them the Birthright and therewith a double Portion making them two distinct and particular Tribes which was not vouchsafed to any of the Children of his other Sons Joseph's Brethren and therefore seeing Joseph's two Sons were hereby made the Fathers of two Tribes This made Joseph's their Fathers part double to all the rest of Jacob's Sons v. 5. Moreover Jacob might mention Rachel upon other Respects As 1. To mind Joseph that as his dear Mother forsook her Father's House in Syria and sojourned with her Husband in Canaan so her Son Joseph must be willing by his Mothers pious Example much more to leave his Honours in Egypt which was not his Native Country and go take possession of the Land of Promise which he did in his bones when dead Exod. 13.19 Josh 24.32 though he could not for many cogent Reasons aftermentioned do it with his Body while living 2. Jacob might hope that seeing my dear Rachel was snatch'd away from me by a preposterous Death when I expected she would live being young and bring me forth a numerous Offspring which God promis'd should spring from my Loins yet brought forth only two Sons Joseph and Benjamin therefore God would Recompence me and make up my loss by Adopting Joseph's two Sons that God's Promise in multiplying his Seed might be fulfill'd in and by them two The Remarkable Mysteries that lye couched in this Famous History are these 1. As Joseph presented his Sons to his Earthly Father to be Blessed by him saying These are my Sons whom God hath given me Gen. 48.9 So Jesus presents all his Saints to his Heavenly Father saying in like sort Here am I and the Children which thou hast given me Isa 8.18 Joh. 6.37 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him Exod. 28.29 So doth Christ us Col. 1.22 Jude v. 24. Eph. 5.27 Hebr. 9.24 c. and to him the Father Replies as Jacob did to Joseph here bring them now to me and I will bless them which he doth likewise with Kisses and Embraces This Congruity is yet attended with one Disparity Jacob adopted Joseph's Children at first as absent v. 5. but after discerning two Young men standing at Distance probably behind their Father's Back for Reverence-sake but through the dimness of his decayed Eyes he was disenabled to distinguish their Persons therefore he asks Who are these upon which Joseph informs his dim-sighted Father but Christ's Father and ours in him 2 Thess 1.1 2. with Eph. 1.3 c. can never be so dim-sighted as not to discern and distinguish us either at a distance or in the dark He can distinctly discover us when under the Fig-tree covering as Joh. 1.48 His All-seeing Eyes run to and fro throughout the whole Earth 2 Chron. 16.9 and behold what Men do in the dark Ezek. 8.22 yea Darkness and light are all one with him He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Eye and knows all Psal 139.2 to 14. Neither doth God Bless any as Absent from him Enter praesenter Deus hic ubique potenter God's Presence fills all places he
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
his firm fast hand-hold and heart-hold of Faith he had of Heaven its Antitype at his Death 〈◊〉 This faithfulness of Moses and Israel in fulfilling the Promise their Fore-fathers had sworn to Joseph Gen. 50.24 25. bolds forth to us this great truth That the will of the Dead must faithfully be performed so the Apostle saith The Testament it confirmed when the Testator is dead Hebr. 9.17 God will surely revenge their quarrel whose Souls he hath received into his Heavenly protection whose godly Legacies and Bequeathings are reversed and their Last Will and Testament not rightly fulfilled for as God professeth himself the special Protector of the Fatherless and Widow so he will maintain the cause of the Dead that are Fatherless as to the World and their Souls are as it were Widows for a time while they are absent from their Bodies Woe to them that are unfaithful to the Dead who will assuredly be much more so to the living This is also considerable that whereas the Patriarchs sold Joseph into Egypt they did not only sell him thither but their Children carry'd his Bones thence and not his Bones only but of those Patriarchs also Acts 7.16 who had equal Title to that Land of Promise with Joseph so would not be left in the Land of Bondage Now the carrying of the Bones of all the Twelve Patriarchs along with them out of Egypt could not but be a continual corroboration of Israel's Faith in the Wilderness and encourage them to expect with patience the accomplishment of Gods Promise c. But Israel's carrying dead mens Bones in their Company was nothing comparable such an encouragement to them and a Corroboration of their Faith as was that of having the living Lord not only for their Companion but also for their Captain Conduct and Convoy from Rameses through the Wilderness all their two and forty Journeys coming to them in their Removal from Rameses though not mentioned till their third station at Aetham for they had then a need of Gods guidance to direct them the right way as well as afterwards and the Lord their Guide never left Israel till they came to pass over Jordan where they were commanded to follow the Ark not the Cloud The Remarks upon this are many and eminent as follow The first Remark is The Lord could by many other means have manifested the presence of his Majesty in his guiding Israel but here for their greater comfort he doth shew himself by some visible signs of his presence 'T is said The Lord went before them in the Cloudy Pillar by Day and in the Pillar of Fire by Night c. Exod. 13.21 Divine condescention is marvellous here now was the Church but a Child Israel is so call'd when call'd out of Egypt Hos 11.1 God puts her not off with naked Signs or verbal Promises barely but give her a most lively Representation of his presence in this Cloud not as if the great Jehovah could be included in a Cloud for his Immensity is incomprehensible and he fills both Heaven and Earth with his Omnipresence the very Light of Nature in the Sage Heathens could say Jovis omnia plena and praesentem monstrat quaelibet herba Deum God is every where Ubiquity is his Attribute and therefore this Cloud could not include or conclude the Omnipresent God but he only condescended here to the Childish capacity of his Infant-Church by letting forth one single Ray of his Invisible Majesty in this glorious manner for his Churches Encouragement and Direction in a wayless Wilderness And indeed this is the glory of the Old Testament that it had so many glorious Appearances of the great God in such a familiar way c. The second Remark is who this Person is that thus gloriously manifested himself in this Cloudy Pillar He is call'd Jehovah here Exod. 13.21 and the Angel of God Exod 14.19 and such an Angel as was both of Gods Name and Nature Exod. 23.20 23. the Angel of Gods presence Isa 63.9 who was indeed the Lord of Angels even the Son of God whom Paul plainly calls Christ and whom the Israelites tempted by their Disobedience in the Wilderness 1 Cor. 10.4 9. and who is Typified by this Cloud Isa 4.6 leading his people c. for Christ protects and directs yea every way is a congruous Salvo to the wants and weaknesses of his Church and Children in the Wilderness of this lower World as this Cloudy Pillar was here which various ways represented our Redeemer 1. As Christ is the Pillar and Supporter of his Church in the World as upon a Sea of Glass mingled with Fire Rev. 15.4 where her standing would be both too hot and too slippery were it not that Christs Left Hand is both under and over her Head and his Right Hand doth embrace her Cant. 2.6 as her Upholder 2. As Christ sheweth us the way to Eternal Life This Cloudy Pillar did direct Israel through the Wilderness to the Earthly Canaan but Christ leads his Redeemed to the Heavenly Countrey Heb. 11.14 through this present evil World so call'd Gal. 1.4 taking them by the Arms and teaching them to go Hos 11.3 4. yea himself saith I am the way the truth and the life John 14.6 He is the way to walk in the truth to walk by and the life to walk with c. 3. As Christ openeth to us an open passage through the Red Sea of our severest Afflictions which even threaten to swallow us up but indeed by his Grace doth preserve us He led Israel by the Head as well as by the Hand down the Deep as the Rider doth his Horse down the Hill and made their way so firm and plain that there was nec lutum nec lapis in semitâ suâ neither Quagmire nor Mud to stick fast in nor any Stones to stumble upon He led them gently and leisurely with his glorious Arm till he brought them to rest in the Land of Promise Isa 63.11 12 13 14. so he will do so to us may but our Souls and Sufferings he Dyed Red with his Blood Heb. 9.12 13 14. 4. As this Pillar was call'd a Pillar of Fire and of a Cloud Exod. 14.24 for it was but one in Substance though divers in Offices 'T is call'd one in the singular number Exod. 40.38 Numb 9.15 16 21. 1 Cor. 10.3 Psal 105.39 c. yet the same Cloud covered the whole Camp from the heat of the Sun in those not Countreys very injurious to Travellers especially in that Sandy Defart of Arabia directing them all the day in their Journeyings but was as Fire to give them light in the Night whether they rested or travelled So Christ consists of two Natures the Fire represented his Divine Nature and the Cloud his Humane both handing us to Heaven Thus there is much congruity more in the Sequel but some disparity The third Remark is The excellent properties of this Cloud far exceeding and excelling all other common and ordinary Clouds shewing
Interpreter However ever since Luther there hath been a drought upon Rome's Revenues in many Reformed Countreys God forbid those Springs that have been dryed up should be suffered to run fresh again The Floud out of the Dragon's mouth shall be dryed up Rev. 12.15 Christians are from Christ that Day-spring of the East Luk. 1.78 and they are Kings and Priests by him Rev. 5.10 If we follow the Cloud the Lamb Rev. 14.4 the Rock will follow up as he did Israel 1 Cor. 10.4 with supplies of Water all their wanderings in the VVilderness If the Enemy flow in as a Floud he will lift up his Standard Isa 59.19 and lick up the Floud as 1 King 18.38 and make them bread and a breakfast to us Numb 14.9 Psal 74.14 What God hath done he can do c. Antichrist must die by degrees as he rose by degrees he must die of a Consumption Christ will consume Antichrist by the Breath of his Mouth and by the brightness of his Coming 2 Thes 2.8 as I have at large demonstrated in my Discovery of Antichrist Page 75 to 80. The next Rank of the most memorable Remarks recorded was at Israel's fifth Mansion Numb 33.8 call'd there Etham being one continued Desart on both sides of that part of the Red Sea where they passed through and which was made the more and the same while the VVaters were divided and from thence they marched to the Wilderness of Shur Exod. 15.22 where at three days Jorney's-end they met with Marah the bitter VVaters From whence take the following Remarks First This Shur was in the way to Canaan from Egypt This way Hagar fled to her Native Countrey Gen. 16.7 And this was the VVilderness where that wild-man Ishmael led his Rapacious Life Gen. 21.18 This is the doleful Desart Israel must pass thorough towards Canaan and we thorough many troubles towards Heaven Act. 14.22 2 Tim. 3.12 The second Remark is Moses with much importunity as the Hebrew word Vaiassang signifies and Shur signifies caused them to go did bring them from the Red Sea hither from the place where they took the spoil of the Egyptians and sweetly sang the high Praises of the most High God to a place which they found full of wants and temptations Therefore no wonder they had no mind to move till Moses importun'd them So long a Journey as three days into the VVilderness had been requested of Pharaoh Exod. 3.18 Here they take three days Journey till they march to Marah with Moses so must we come with our Messias from Lebanon that goodly Mountain Deut. 3.25 from pleasure to pain at his call Cant. 4.8 The third Remark is Thirst and Bitterness is Israel's first handsel in their Wilderness-wanderings and they must take great pains even three days Journey without any full pause to fetch it which carnal Reason will suggest might have found out fitter Quarters for this great Army and better than this bitter Marah a name which Moses now gave to it suitable to the nature of it Thus God is pleased to mingle his favours with our afflictions that we might not be too much puffed up with our present prosperity whereby many fools are destroyed Prov. 1.32 as proving over-strong Wine for their weak brains In this manner God dealt with his Israel here that they might not be too much puffed up with their prevailing over Pharaoh and his Host after their joyful Melody of Songs and Instruments of Musick for this miraculous Victory and after their delightful Plunder of the drowned Egyptians whereby they abundantly furnished themselves both with Wealth and Weapons They are first sorely exercised with Thirst and then their Thirst is tortured with bitter Waters This World is a dry and bitter Wilderness to us As they thought three days would bring them to Canaan which proved a longer Journey so we think to win Heaven in a short time but 't is a long Pilgrimage exposed to wants and vexations c. The fourth Remark is They fall on murmuring at Marah Water indeed they now had but what the better they cannot drinks them ver 23. hereupon they murmure against Moses ver 24. God can curse our blessings Mal. 2.2 He gives them such a tang as no complacency can be found in them Moses the godly Magistrate must bear the blame of all Publick Persons if never so pious are sure to lead a sharp censur'd life VVell doth Paul brand this People with the style of Murmurers 1 Cor. 10.10 who wrote Marah upon every Mercy and whose Murmurings are recorded twenty times in Scripture being of three sorts 1. Either General of the whole Congregation Or 2. Special of some few Or 3. Particular of some principal Persons First Their general Murmurings were upon these occasions 1. For things which they endured as their hard Bondage augmented at Moses's first coming Exod. 5.21 Their fear to be all cut off by Pharaoh's pursuing them Exod. 14.11 Their weariness in their wandering ways Numb 11.1 Their being bitten with Serpents Numb 21 c. 2. For things they wanted as here For sweet and more potable VVater Exod. 15.24 For Bread Exod. 16.3 For VVater again in Rephidim Exod. 17. For Flesh Numb 11.4 for VVater again when Moses also offended Numb 20.5 11. 3. To their Murmuring they added Disobedience when any thing they liked not was imposed on them as twice they were disobedient about Manna both in reserving it till the morning Exod. 16. v. 19. and in gathering it upon the Sabbath ver 28. and they added to it Rebellion also when they went forth to fight with the Amalekites and Canaanites contrary to God's Command Numb 14.41 4. They likewise murmured when their Expectation was frustrated as upon Moses's long absence Exod. 32.1 when they heard a false report of Canaan that the Inhabitants thereof were invincible Numb 14.2 and when Korah Dathan and Abiram with their Adherents were suddenly destroyed Numb 16.41 These general Murmurings in all were sixteen to which may be added other four in special As 1. Of special men as Korah Dathan and Abiram c. Numb 16.3 3. Of principal persons in particular As 1. Of Aaron and Miriam against Moses Numb 12.2 2. Of Moses himself at the waters of strife Numb 20.10 11 12. And 3. Of Aaron when through discontent he neglected his Office at the death of his two Sons Levit. 10.19 N.B. This Murmuring is an Anti-providence a quarrelling with Divine Dispensations 'T is a little God that sets it self against the great God 'T was the Devil's murmuring at Man's Happiness that cast him out of Heaven and would rather be in Hell than behold Man in Paradise Irenaeus calls Murmurers ora Diaboli mouthed like the Devil The Eagle when hunger-bit makes no murmuring noise as other Fowls do 't is below his generous spirit So 't is a shame for Saints to murmure with the World as Psal 59.6 14. like Dogs c. The 5th Remark is God hath new Remedies for the new Maladies of his
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
rapt up to Heaven at their Deaths whom they worshipp'd as Gods and had the Devil known Moses's Assumption he would have made Israel to worship him as a God N B. The Story of Moses's appearing with Elias who was Assumed c. at Christ's Transfiguration seems to favour this Ancient Conceit of Moses's Assumption About which Point the hot Dispute might be ' twixc Michael and Satan But the 3d and chief Reason is a Mystery that the Law whereof Moses was the Minister being once Dead and Abrogated by Christ should never more be sought after nor its legal Rudiments both being abrogated by the Grace and Gospel of Christ both out of the Conscience and out of the Church The abolishing of Sacrifices c. was foretold by Daniel Chap. 9.24 25 26 27 and confirmed by the Apostle Gal. 4.9 10 11. and 5.4 and till the Jews return and seek the Lord their God and the Son of David their King Hos 3.4 5. their State lies buried they that are for the seventh Day-Sabbath c surely do not beâ—ieve that Moses is buried by the Messiah they would send us back to Moses's School c. The 4th Kemark Moses died in the Mount Deut. 32.50 but was buried in the Valley here N.B. Let Man rise never so high to the highest Pinnacle of worldly Honour while he lives yet must He be laid low enough in the Valley of the Grave Psal 49.13 when he dies 'T was the Valley of Moab's Land which was a large spâ—ce of ground so that Moses's Grave could not be found when God left no Signs of it on purpose to conceal it N B But why had Moses Possession of the Land of Moab by his Burial when God said He would give to Israel none of that Land Deut. 2.9 Answer This is to be understood of that Land whereof Moab was in peaceable Possession at that time but there was another part of their Land taken from them by the Amorites Numb 21.26 which though in the Hands of other Lords was yet call'd the Land of Moab the old Name and in which put was Mount Nebo where Moses died c. N. B. But why must Moses be buried over against Beth-peor the Place of that abominable Idol Baal's Temple Numb 23.28 and 25.3 where Balaam expected God to meet him for cursing Israel but in vain yet where he laid that sad stumbling block before Israel that God might be made their Enemy had not Moses stood in the Gap by his Intercession for them Psal 106.23 Israel is told here of the Place of Moses's Burial over against Beth-peor to mind them of their Sin and of his Mediation c. The second Consequent of Moses's Death was the Lamentation made for Him ver 8. which lasted thirty days as for Aaron Numb 20.28 and for Miriam also as Josephus saith it was their manner to make thirty days the measure of publick Mourning for principal Rulers whereas seven days Mourning was sufficient for Persons of a private Figure thus Joseph did for Jacob Gen. 50.3 seventy days by the Egyptians and but seven days by Joseph ver 10 't is the Lot of many or God's Servants to have more Honour after their Death than in their Life The third Consequent was the Nomination of his Successor namely Joshua ver 9. which demonstrateth the care and kindness of God to his Church in not leaving her without a Governour Sic uno avulso non deficit alter aureus The great Tree of Providence as one Branch is broken off so another riseth up in the Room Joshuah was full of the Spirit of Wisdom fitted for the Succession wherein he was a figure of our blessed Jesus who was filled with the Holy Spirit when he entred his Ministry Isa 11.2 Luk. 4.1 God bade Moses Lay thy Hands on Joshua Numb 27.18.23 with 8.10 by which he received a greater measure of the Spirit Herein Joshuab the Son of Nun shadowed out our Jesus the Son of God to whom Moses gave â—estimony Job 5.46 Act. 26.22 23. and talked with him about his Decease in his Transfiguration Luk. 9 30 31. The fourth Consequent is the magnifying of Moses's Office and administration as in a Funeral Song ver 10 11.12 a nonesuch for Birth Life Death and Burial The First Remark upon this last Consequent is Moses is magnified for his Familiar Communion with God so as to know him Face to Face ver 10. Jehovah spake to him as a Man speaketh with his Friend Exod. 32.11 perhaps in humane shape besides out of the Cloudy Pillar as He did hold a long Conference with Abraham his Friend Gen. 18. and thus God spake to Moses Mouth to Mouth Numb 12.8 Humanitus dictum which manner of Communication magnifies Moses above all the Prophets The Second Remark is Moses's five Books are compleated by these Clauses writ by Joshua or Eleazar c. Divinely inspired That the Pentateuch being the first Original of all writings might be worthily celebrated over all the World being confirmed by God himself Numb 12.7 8. approved and expounded by all the Prophets after Mose yea by Christ himself and his Apostles so that they who hear not Moses will not be perswaded though one rose from the Dead Luk. 16.31 Hence Theodoret doth well call Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain and Ocean of Divinity out of whose Works all the Prophets and Apostles have watered their several Gardens The Third Remark is Moses is made a none-such for his mighty Miracles as well as for his Familiarity with God in his Ministry ver 11 12. wherein God magnifies his own Majesty Moses being but God's Minister and Instrument so dignified here N.B. This Praise of Moses may not prejudice the Praise Christ gives of John Baptist none greater born of Women Mat. 11.11 Though he wrought no Miracles as Moses did Yet exceeded he all in Dignity and Doctrine As those Elements that are nearest Heaven be the purest so the nearer Christ the more excellent He was the immediate forerunner of Christ He began Gospel Baptism and baptized our Lord himself c. But unto us God hath raised up a Prophet like unto Moses as he promised Deut. 18.18 Act. 3.21 even our blessed Messias the Son of God a Man approved of God by many Miracles c. Act. 2.22 Heb. 2.4 by whom God reconciled the World to himself 2 Cor. 5.19 whom though God buried not as he did Moses yet he raised him from the Dead Psal 16.10 Act. 2.24 and 13.37 that he saw no Corruption Of Him Moses wrote Joh. 5.45 47 and to him all the Prophets give their Testimony Act. 10.40 43. and 13.39 He is the true God and Eternal Life 1 Joh. 5.20 Here ends the Pentateuch which contains the History of 2553. Years from the Creation of the World and which is all as Sciccard saith that was Translated by the Septuagint of the Hebrew Bible into Greek by Ptolomy's order SOLI DEO GLORIA The IId Volume Joshua Chap. I. The History
blessed be they that hear their joyful sound Psal 89.15 Elisha hath a Sword as well as Jehu and Hazael 1 Kings 19.17 God how 's down those strong holds by his Prophets Hos 6.5 as the Spettle which comes out of Man's Mouth slays Serpents so that which comes forth from the Mouths of God's faithful Ministers casts out Devils Fourthly Though the Walls of our corruptions stand all the six days of our Lives the Leprosie of Sin being incorporated therein Levit. 14.40 42.45 and though we do our endeavour which God requires by the Spirit of Sanctification that makes a Stone drop down now and then which assures the Victory Esth. 6.13 yet the foundation is not raced till the time of Death that ushers in our Eternal Sabbath then and not before will be the full accomplishment of our thorough Mortification c. Fifthly The grand Jericho Rome Antichristian we may be assured shall surely fall before our Jesus so surely as this antient Jericho did before this Joshua Compare the Literal and Mystical Babylon together as before Jerem. 51.8 63 64. with Revel 14.8 and 18.2.21 and it appears that the fall of the New Babylon shall be far greater than that of the old For in the fall of the old 1. It was but a weak Man that was employed but in the fall of the new a mighty Angel 2. There it was but an ordinary Stone but here 't is a great Mill-stone 3. There 't is only said to sink but here 't is thrown down with great violence 4. There 't is only into the River Euphrates but here 't is into the deep and wide Sea 5. There 't is said only Babylon shall not rise from the evil but here none of her Emoluments no nor her self shall be found any more at all Revel 18.14.21 22 23. a Mill-stone sunk into the bottom of the main Ocean can never be buoyed up again The tenth part of that Papal or Papagan City is fallen already Revel 11.13 a great part of Europe fell from the Pope since our first Reformers Luther Calvin c. were the Rams Horns that then sounded both loudly and lustily The Walls thereof are those Principalities and Powers which stand round about Rome to defend her and to make War with the Lamb for her Rev. 17.13 14. but the Lamb there overcomes them and her Flesh shall be burnt for a Whore when her Walls fall down at the feet of Jesus and yield up their Crowns and Scepters to him The Pope's Supremacy that great Luminary of the World who proudly and presumptuously assumes Authority to himself to Authorize Scriptures Doctrines Worship Government Council c. begins to darken and die it being denied in many Nations of Europe he must die abroad before he die at home and a total Eclipse come upon him He that was an Embryo only in the Apostle's days rose by degrees and the seven Vials of the Wrath of God wastes him by degrees he must die of a Consumption 2 Thess 2.8 and that is a lingring Death The Walls of Jericho did not fall flat down by any of the six days sounding c. but the Seventh Day compleated the fall So the six Vials poured forth upon this Mystical Jericho make her Walls to shake and cause many Stones to drop down out of the Wall The fifth Vial brings a darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scotch Mist upon his Kingdom Rev. 16.10 yet 't is the seventh Vial which cannot be far off that must accomplish its final fall We live upon the six thousand Year of the World a thousand Years are but as one day with God 2 Pet. 3.8 then follows the Seventh or Sabbatical Year the great Jubilee that brings Joy to the Saints in saving Sion and in utter destroying Babylon It shall come to pass that at evening time it shall be light Zach. 14.7 either at the Evening of the World or at the Evening of Antichrist for his Evening will be Christ's Morning as Antipodes c Let Saints be daily walking about Babylon in God's way and diligently waiting yea unanimously patiently constantly and confidently yet silently too as those here Josh 6.10 and praying also fervently for Babylon's Downfal and for more faithful Ministers to blow the Rams Horns of the Gospel that they may sound out a sound of Joy as the Italian Reading here is distinguish'd from the sound of War which God would not have in Jericho's Assault but it must be the Triumph of Faith which is the Victory of the Church A cold Sweat is upon the Limbs of Antichrist already God hath confounded the Language of those Babel Builders so that they are divided among themselves and one Warring against another Locusts last but five Months Rev. 9.15 Oh for an hearty shout of Saints altogether in Christ this made Jericho's Walls tumble down Numb 14.9 Rev. 19.1 2 3 4 5. Sixthly and Lastly As Joshua by a Prophetick Spirit denounced a most Direful Curse upon the Man that durst undertake to Rebuild this cursed Jericho after so signal a destruction Josh 6. yet was there found a Man who durst Rebuild it 1 Kings 16.34 as if he would despitefully spit in the very face of God and even wrestle a fall with the Almighty Caligula that prophane Emperour dared his Jove to a Duel but this Man out did him in challenging the great Jehova This Hiel would do it Al Despito di Dio as that Blasphemous Pope said about having his Peacock in despight of God But did this Man prove too hard for God No. Job 9.4 1 Cor. 10.22 this bold Wretch paid dear for his daring Presumption He was punish'd with the Death of his two Sons the Eldest at laying the foundation and his Youngest at his setting up the Gates which was the last Work Hiel might Rebuild this City to curry favour with King Ahab his Fellow-contemner of God and his Prophets However he sought for a Name of a great Builder and Benefactor in Israel yet left his Name for a Curse as Isa 65.15 and destroy'd his Living House while he was building Dead Houses So our Joshua or Jesus hath a flying Roll that causeth the Curse to take hold of Sinners against both the Tables of the Law of God Zach. 5.3 4. Our own Chronicler Speed tells us How God's Hand was very heavy upon William the Conqueror in his Issue as here which was as he saith not for Rebuilding any Cursed Jericho but for his Depopulations in New Forest But if we descend lower to the two last Reigns 't is easily observable and they that run may read the like heavy hand of God upon the Royal Issue more especially in the latter and not unlike to this of Hiel in the Death of his two Sons which occasion'd that Witty Distich Kendal is gone and Cambridge is Riding Post Victims to Denham's now Revengeful Ghost The Death of the Duke of Kendal the Elder and of the Duke of Cambridge makes it run in Parellel Lines with the Effects
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
them from ver 16. to 26. utterly to renounce all Idols and Idolatry letting them to have no place in their hearts and affections but to cleave to the Lord as their Lives as Deut. 30.20 Secondly By Reading a Lecture out of the Law of Moses to them ver 25. repeating the Heads and Conditions of the Covenant out of Deutronomy which he had by him in the Ark laid up there for the Ruler's Direction Deut. 17 18. and 31.9.26 and Thirdly By Writing this Covenant and the Acts of of this present Parliament that this Solemn Action might be kept in perpetual remembrance litera Scripta manes and to lay the stronger obligation upon the People to keep true to their Covenant and likewise that this Writing might be a lasting Witness for God against them if after they Apostatized from their present Engagement ver 20. And a great Stone he also Erecteth there as another standing Witness for convincing their Consciences of any future perfidiousness to the Lord ver 27. Thus were there Witnesses upon Witnesses unto this solemn Renewing of the Covenant with God for First Joshua had told them ye are Witnesses against your selves ver 22. The Testimony of your own Consciences which will do their Office tho' you neglect yours will suffice to convince you but Secondly In case your Consciences be silent this Volume of the Written Covenant will speak as a Witness against you and Thirdly Eben Gedolah a very great Stone call'd a Pillar Judg. 9.6 is another Witness ver 27. where 't is said the Stone heard the whole Contract by an usual Prosâ—popia a Figurative Speech whereby sense is ascribed to senseless things as Deut. 32.1 Isa 1.2 Jer. 2.12 Ps 19.1 Luke 19.40 c. yea Fourthly The Oak stood by the Stone supposed to be the same Oak under which Jacob Buried the Mawmets found in his Family Gen. 35.4 that when ever they saw it by the Stone if their Consciences did not mind them of their Covenant they were more senseless than them both The Sixth Remark is Joshua's Death ver 28 29. the second part is the Concomitants thereof which are three as First The Assembly departed home into the Country and afterwards Joshua departed home to Heaven his Father's House They departed with great joy as 2 Chron. 15.15 but he with greater joy so great it could not enter into him but he must enter into it Math. 25.21.23 Secondly His Character The Servant of the Lord dyed this was the Crown of his Commendation David gloried more in being God's Servant than Israel's King Ps 18. Title of it if Monarch of the World had been the Inscription upon Joshua's Tomb as it was on that of Silly Sesostris King of Egypt in Sampson's time this Title far exceedeth it he had served a most Honourable Lord who had employ'd him in most honourable work and now call'd to pay him his most honourable wages Thirdly His Age an Hundred and Ten Years Old the Age of his Father Joseph Gen. 50.26 He dies after he had divided Jordan shouted down Jerieho's Walls stop'd the Sun Conquer'd Canaan set up the Tabernacle setled the People twice renewed the Covenant and acted Gloriously as Israel's General for seventeen years in the most of which praemises he is a clear Type of Christ The Seventh Remark is Upon the Consequents of his Death which is the Third Part in this Chapter namely 1. The Burial of him ver 30. in Timnath Serah or Here 's Judg. 2.9 which signifies the figure of the Sun a proper place for him who had stop'd the course of the Sun And the Burial of Joseph and the Patriarchs Bones at Shechem the head City of the Land v. 32. yet some suppose this must be done long before as soon as God gave Israel rest from War for no reason can be rendred why the burying of their Bones should be deferred to Joshua's Death The Reason why 't is related in this place and not before seems to be that it may have a coincidency with the commemoration of the Burial of such Famous Men as Joshua was and that of Eliazar also ver 33. who was buried near Shiloh having by special savour his Habitation adjacent for his better conveniency in attending the Ark there as the High-Priest of Israel The Second Consequent after this Three-fold Burial is the State of Israel as to Religion after Joshua's time this is express'd ver 31. they kept tight to God while he lived and those Holy Elders that out-lived him but no longer as the Book of Judges relateth which shews how great a loss is the loss of one great and good Man good Princes make good People contrà qualis Rex talis Grex Magnates Magnetes Lords are Loadstones to draw Losels either to good or evil Regis ad exemplum totus Componitur Orbis As in the Body Natural of Beasts the Body follows the Head so 't is in the Body Politick The Book of Judges which I come next to especially that of Kings do Illustrate this truth c. JUDGES CHAP. I. The History and Mystery of Israel under the Judges Government THE Book of Judges containeth the History of the State of Israel after the Death of Joshua unto the Death of Sampson whereon some General Remarks may be made before the Particulars The First General Remark is The Writer of this Book is uncertâ—in some suppose it to be Ezra but more probably it was Samuel who might Collect this History out of the publick Records kept in the Treasury from one Judges time to another But whether Samuel wrote it as the Rabbins affirm or some other Holy Prophet it is not material Regis Epistolis acceptis c. saith Gregory when a King sends his Letters Patents to his Subjects it matters not who was the King's Secretary and 't is ridiculous to enquire with what Peo it was written if once it be known that it is the King's Order or Royal Decree That God was the Author of this Book the account we have both in this second Chapter and in Psal 106.34 c. doth plainly evidence Nor did Christ or his Apostles blame the Jews to whom those Oracles of the Old Testament were committed as to God's Library Keepers Rom. 3.2 for falsifying their Trust in corrupting any part of the Canonical Scripture The Second General Remark is Those Judges which giveth the Title to this Book were not ordinary Magistrates but were Men endued with Heroick Minds extraordinarily raised up by God as occasion required in cases of extremity so they were indeed God's Deputy-Lieutenants for in all their times God was their King and kept the Jura Regalia or Royal Rights in his own hands unto whom they were to appeal in Cases of greatest difficulties until Samuel's time wherein they are said to reject God and his Government 1 Sam. 8.7 and 12.12 Then would they have a King of their own to Reign over them like other Nations 'Till then they could Triumph and say The Lord is our Judge
gone c. this gave them good cause to weep c. but they hoped that in his Wrath he would remember Mercy Habb 3.2 The Third Remark is The Repetition of the Story of Joshua's Dismission of the People from his Parliament at Shechem c. borrowed from Josh 24.28 29. and mentioned here from ver 6. to 11. this is done in order to a discovery of the Time Cause or occasion of Israel's Defection from God and God's Desertion of them these five Verses have Joshua's Death and the Death of those Godly Elders about his Age c. Inserted in them to clear the way of all the ensuing Stories Vatablus his Note here is that these things are spoken here by way of Recapitulation that the Sum and Argument of this whole Book may be in this place set down together and à Lapide calls it an Hysteron-proteron repeating what was done long ago as if now done that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua But others are of Opinion that these Verses have a due Connexion to the words of the Angel in ver 1.2 who told them that the Idols of the Canaanites will become your ruine and now those Verses declare how this really came to pass and when and by what means dating it from the Death of Joshua c. then they began to forsake the Lord but above all Dr. Lightfoot's Judgment in this point seems to me most cogent and of greatest importance saying That all these things that were past are mentioned here as present that the foundation of the future story may be better laid and that the time of the Peoples beginning to degenerate may be the more manifestly marked out and hereupon after the tenth Verse of the second Chapter he placeth all those Stories which are held forth in Chapters 17 18 19 20 21. and after all these Chapters he begins again at Chap. 2.11 with the Death of the first Judge of Israel namely Othniel Let me have leave to transcribe his Reasons for his double Assertion First That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter And Secondly That the Holy Ghost did not preposterously lay those Stories which came to pass so soon in so late a place of this Book of Judges As to the first of these his Arguments take as followeth his Chronology may not be in every hand where this may come Argument the First The Danites were not setled when the Stories of the 17th and 18th Chapters came to pass and therefore this could not be long after Joshua 's Death Secondly Phinehas was alive at the Battle at Gibeah 'twixt Benjamin and the Ten Tribes Chap. 19. and Chap. 20. ver 28. Thirdly The Wickedness of Gibeah is reckoned for one of their first Villanies Hos 10.9 there they began it as in Judg. 19. c. Fourthly Deborah speaks of the 40000 of Israel that perished by Benjamin as if neither Swâ—rd nor Spear had been among them Judg. 5.8 Fifthly Mahaneh Dan or as in our Translation the Camp of Dan which was so named upon the March of the Danites when they set up their Idolatry Judg. 18.12 is mentioned in the Story of Samson by that very Name Mahaneh-Dan though that Story of Samson be set before the Story of the Danites Judg. 13.25 Sixthly The first publick Idolatry that was found in Israel had its first beginning in the Tribe of Dan Judg. 18.30 before the Worshiping of Baalim and Ashtaroth in any other Tribe Judg. 2.13 Therefore Dan is omitted among the Sealed of the Lord Revel 7. Seventhly Ehud mentioned in Judg. 3.15 may very well be supposed to have been one of the Left-handed Benjamites and one of them that escaped at the Rock Rimmon Judg. 20.16 47. and 21.13 The Reasons of his second Assertion why there is a transposition of those Histories by the Holy Ghost I must refer to the Reader Lightfoot's Chronicle of the Old Testament pag. 93. to avoid prolixity of Quotations c. Nor is this the private Opinion of Dr. Lightfoot alone and singular but I find an Universal Concurrence of the most Learned and Judicious Interpreters with him concerning this Dislocation c. such as Judicious Junius Learned Lavater Bochartus Malvenda and many others both Foreign and Domestick Writers who do not only Insist upon the Reasons aforementioned but also do much amplifie upon them all unanimously affirming that these Stories in the five last Chapters of Judges did not fall out in the order wherein they are placed but much sooner even presently after the Death of the Elders that out-lived Joshua Judg. 2.7 and not immediately after the Death of Samson as they are set down in this Book Those Divines afore-named make it more apparent by adding Amplifications to the Arguments aforementioned N. B. They add to the First That it is not at all probable the Tribe of Dan which was numerous could want their proper Possessions for so long a time as 300 Years after Joshua's Death yet are they said to seek an Inheritance to dwell in c. Judg. 18.1 this could not be after Samson's Death To the Second is added The Story of the Levites Concubine and the War with the Benjamites happened while Phinehas was High priest Judg. 20.28 who must have been about 350 Years old if these things had falen out after Samson's Death which is more than improbable for Phinehas was at Man's Estate when he slew Zimri and Cozbi Numb 25.7 8. which was before Israel entred into Canâ—an and he succeeded in the High-Priests Office after his Father Eleazar who died about the same time that Ioshua did Josh 24.33 and therefore could not out-live Samson To the Third is added That the Sin of Gibeah Hos 10.9 must be soon after Joshua's Death and before the time of the Judges for Jebus or that part of Jerusalem which belong'd to the Benjamites was not yet taken Judg. 19.11 12. but was still possess'd by the Jebusites so that the Sin of Gibeah that Hosea mentions must be very Ancient c. To the Fourth is added That Deborah beside her mentioning the 40000 of Israel slain by Benjamin Judg. 5.8 doth in ver 14. use an Apostrophe turning to God in her words After thee Oh Benjamin among thy People and admiring that the poor Remnant of Benjamin reserved from that General Slaughter of them Judg. 20. should not be discourag'd by his paucity of number but became most forward in her Expedition and encourag'd Ephraim a Numerous Tribe thereunto the whole Tribe of Benjamin though now but small came forth to this War of Deborah's when the Numerous Tribe of Ephraim sent forth but an handful to it and did but follow after Benjamin she admires God in this double precedency To the Fifth is added That the place where Samson's Parents dwelt and where their Son Samson put forth the first Specimen of his Miraculous Prowess
God bless'd him with Threescore and Ten Sons all lawfully begotten by his Body and none of them Adopted only ver 30. and he had one Son by his Concubine who moved him to call his Name Abimelech which signifies my Father the King probably out of her Pride and out of design to have him a King though his Father had refused it ver 31. That design breaks forth in the next Chapter This Eighth Chapter closes up with the Third Branch of Gideon's Description to wit his Death and Burial and Israel's Horrible Apostacy after it ver 32 33 34 35. Their Piety died with Gideon Judges CHAP. IX JUdges the Ninth contains the History of Abimelech the Sixth Judge of Israel so called though indeed he did Vsurp the Kingdom He is described First By his Name Father and Kindred ver 1. Secondly By his double State of Prosperity and Adversity from ver 2. to ver 28. Thirdly By his Deeds in conquering the Seditious and Besieging the Tower from ver 29. to 49. And Fourthly By his Death as Jotham had foretold it from ver 50. to 57. The Remarks are First How great a mischief many times is the Death of a good Governour as it was observed before the loss of former Judges was again and again a mischievous loss to Israel both as to their Religion and Liberties So here again no sooner is Gideon gone but Israel is gone both from God and from all Godliness they make Baal-Berith their God to whom they become professed Covenanters as the Name importeth Judg. 8.33 Yea this People were of such a wicked Temper that they neither remember'd the Favour of God nor the Valour of Gideon but so mad they were after their Idols Jer. 50.38 that they neither feared God nor Reverenc'd Man Judg. 8.34 35. Apostates from God prove Devils to Man Therefore as God had scourged them for their former Folly Apostacy and Idolatry by Forreign Foes So now he comes to plague them for the like Provocation and worse as it was against more light and love against more Means and Mercies added to the large number of all their former Deliverances with the Plague of a Civil Vncivil War among themselves insomuch that they are made to sheath their Swords in one anothers Bowels through Abimelech's Ambition c. N.B. Gideon's Ephod left behind him did indeed become a Snare Judg. 8.27 making a most fearful Schism and Division among the People for some of them went to Worship God as Shilo as they had done for many years from Joshua's Judgeship others new-fangl'd were for this new Altar and Ephod at Ophrah This was enough to sow Seeds of Sedition amongst them and because good Gideon gave the occasion hereof he therefore got to himself a new Name namely Jerub-bosheth 2 Sam. 11.21 Bosheth Hebr. as Ish-bosheeb signifies a Man of Shame Gideon got this Name of Shame for leaving this shameful thing the Ephod behind him but his Bastard Son he left proved worse c. The Second Remark is Abimelech's Prosperity in promoting his Plot and Project to compass a Crown and Kingdom His Ambition rode without Reins therefore goes he to Shechem where his Mother dwelt Judg. 8.31 Communes with his Kindred Uncles and others what might be the likeliest means for effecting his Design puts a starch'd Speech into their Mouths how to Court the Men of Shechem supposing they would willingly enough comply with a Regal Government which his Father had modestly refused and upon this Supposition grounds he his Oration That the Multitude of his Father's Sons was such they all affecting Domination as he Insinuated measuring them by himself for so ill minded Men do Muse as they use will occasion horrible Dissentions in dividing the Kingdom amongst them all that each may have his share this would cause dismal Stirs in the State All which confusion might be prevented by making me King saith he who am so nearly related to you and therefore shall be your no small Honour and Advantage Chap. 9. ver 1 2. and his Glozing Wheedles did easily captivate the Men of Shechem They readily complied because it seem'd to suit well with their Interest which will not lie at any time ver 3. and now having got a Temple built for their Baal-Berith after the Death of Gideon which he would never have suffered while he lived and endowed with considerable Revenues for those Men that were close-sisted in the Service of God could be open-handed enough to their Idol's Contributions they take out of this supposed Sacred Treasury Threescore and Ten pieces of Silver ver 4. N.B. All this the Devil in the Idol was willing to part with that therewith he might purchase the Heads of Gideon's Threescore and Ten Sons whom he found did Patrizare and were like their Father in opposing Idolatry With those Seventy Silver pieces Abimelech hired the Dehauched Desperado's as with Press-Money or Entring Penny promising them rich Plunder to execute his Devilish Design They march like a Ragged Regiment along with him to Ophrah and there Massacre Gideon's Seventy Sons upon a Stone as so many Sacrifices unto Baal upon this Altar to revenge the wrong that their Father had done to Baal in throwing down his Altar Judg. 6.27 28. Thus the Money out of Baal's House was expended in Baal's Service yet the Lord hid Jotham out of the Assassinates hands ver 5. he after did Jeremy and Baruch Jer. 36.26 The Third Remark concerning Abimelech's Prosperity when he had thus bloudily removed those Seventy Sons ' of Gideon excepting Jotham that were Rubbs and Remora's in his way to his Regal Government that his Bowl might run more roundly end-ways then the Men of Shechem are call'd together to make him King ver 6. This may well be look'd upon as an highly presumptuous Act for one single City to chuse a King for all Israel especially considering how God had appropriated the choice of a King over all Israel to himself Deut. 17.14 15. N. B. But it may be supposed this City had many Advantages at this Juncture for promoting this presumptuous Project As First The eager inclination of the Israclites in general to Kingly Government as appeared by their offer of it to Gideon and to his Sons Judg. 8.22 and though Gideon refus'd it for himself yet could he not give it away from his Sons to whom they then offered it also as well as to him Secondly There was now after Gidoen's Death a General Defection of the Israclites from God to Baal whose powerful Patron Abimelech only pretended to be at this time Thirdly The Proud Imperious Spirit of the Tribe of Ephraim unto which Shechem belonged did manifest it self Judg. 8.1 and 12.1 as if they had the prevailing power over all the other Tribes and could cause them to close with a King of their chusing among their Brethren Fourthly They here got the start and whipping hand of all the other Tribes actually at this time putting the Crown upon Abimelech's Head and having
vexed Israel and the Vexation of Israel by the Philistines must be reserved to be discoursed upon in the History of Samson to which it properly and peculiarly belongeth But as to the Year wherein the Ammonites began to vex Israel though some do say that time of their oppressing Israel Eighteen Years began at Jair's Death to let them know how great the loss of a good Magistrate was by their forfeiting of him Yet the Learned cannot concur with this Opinion because this inlargeth the time of the Judges beyond the just bounds expressed 1 Kin. 6.1 So that the greatest part of Jair's Judgeship was Contemporary with this Affliction of Israel by the Ammonites which Jair though a good Man could not possibly with all his Prudence and Prowess redress On the one hand Israel was now become so mad after their Idols Jer. 50.38 that he could not work a thorough Reformation of Religion among them and therefore God on the other hand gave a Commission to the Ammonites to correct those Tribes beyond Jordan about the fifth Year of Jair's Judgeship and when the baseness and backwardness of Israel was not reclaimed by sundry Deliverances from the Enemies Incursions under Jair's Conduct then the Ammonites passed over Jordan into Canaan ver 9. and sorely distressed Judah Benjamin and Ephraim on this side Jordan in all for Eighteen Years because the scab of Idolatry had spread it self from the fifth Year of Jair upon both sides of Jordan and continued to an Horrible Increase In the same Year that Idolatry began to break out in Israel the Ammonites began to break in upon them and God would not Inable Jair to deliver them from their Oppressors but gave them up to this sad Oppression The Third Remark is The Blessed Effect of this long Slavery Hereby Israel were recovered from Relapses and Reduced to Repentance For First They cry to the Lord ver 10. which no doubt they had often done before a Beast will cry when hurt but their former Cries were only the Fruits of Flesh for their own ease not of Faith for God's Favour Now they cry with their whole Heart and confessed their double Iniquity in particular and that with utmost Detestation both of forsaking God and of following Idols ver 10. Then the Lord was pleased to Expostulate the Case with them upbraiding them with divers Deliverances N. B. Note well Some whereof are not Recorded in the Holy History to shew Israel had many more Favours from God's Hand than are upon Record ver 11.12 13 14. wherein the Lord Christ appearing in an Humane Shape as he had done before Judg. 2.1 and 5.13 and 6.23 tells then He would shew them Mercy no more that is except they repent as Revel 2.5 and derides them for crying to their Idols which could not help them in their need as Elias derided the Priests of Baal 1 Kings 18.27 Hereupon Israel both Repents and Reforms then puts themselves into the Hands of God's Justice in hope of his Mercy and though we read not that the Lord gave them an Answer of Comfort yet 't is said He Repented upon their Repentance and gave them Courage to Encamp against the Enemy yet still want they one to head them ver 15 16 17 18. Judges CHAP. XI JUdges the Eleventh is the History of Jephtah's Expedition against the Ammonites the last Verse of the Tenth Chapter being an Introduction to it Israel there was at a loss for want of a Leader none durst upon their Proclamation undertake so dangerous and desperate an Enterprize though the Principality of Gilead was promised to the Undertaker Hereupon they resolve to send for Jephtah whom they knew to be excellent both for Valour and Conduct and to stipulate with him for his Encouragement That if he would accept of this place of a Leader and give the first Onset he should be their Judge and General ever after ver 8 9. The First Remark in this History of Jephtah is this Man was Banished by his own Brethren because he was a Bastard and quâ talis as Moses Law banished him out of the Congregation of the Lord Deut. 23.2 So his Wanton Brethren do Banish him as such out of their Father's Family little thinking that they should another Day be glad to be beholden to him He flies into the Land of Tob not far from Gilead where he musters up many ill-minded Men yet manageth them well in fighting against the Ammonites that bordered upon them wherein he had oft look'd Death in the Face and done brave Exploits in the Field which made Israel more forward to chuse him now for their Chieftain who had so prosper'd in plundering the Enemy for his own and his Followers Livelihood ver 1 2 3 4. The Second Remark is After this Adversity of Jephtah is usher'd in his Prosperity The Principality of Gilead is offer'd to him by the Elders of Gilead upon condition that he would be their Captain in their Warring against the Ammonites who were at this very time come forth to fight against Israel Jephtah at first refused their offer upbraiding them with their publick Act wherein they had corroborated the base private Act of his envious Brethren in Banishing of him and so had thereby made his Banishment Legal The Elders some of whom might possibly be some of his Brethren being Sons of Gilead a great Man in the Country of Gilead answer his Objection saying this pinchig necessity hath brought us to a right sense of our former oversights we did then indeed work our own Wills without Wit and Wisdom but now we come to make thee due Reparation Jephtah being Jealous through former Injuries makes his bargain wisely taking an Oath of them and so accepts of being their Captain only but not a word of being their King because Abimelech's Kingship had been so fatal to them ver 5 6 7 8 9 10 11. The Third Remark is Jephtah being now formally constituted by a Parliament at Mizpeh the Judge and Supream Governour of Israel doth most prudently and piously Treat with the Ammonites before he will fight them and that in obedience to Moses's Law Deut. 20.10 first offer Peace accordingly he sends Embassadours to Expostulate with the King of the Ammonites about his present Invasion saying Why art thou come to sight against me in my Land ver 12. he could not have call'd Gilead Jabaad his Land unless Israel had made him their Head and now hath he a just Title so to term it The King of Ammon answer'd his Embassadors That Israel were the Invaders and not he for he only came up to recover his own right which Israel had robb'd him of ver 13. Then Jephtah Replys again by his Embassadors declaring that the Ammonites Allegation was no better than a loud Lye both negando pernegando he denies it and better denies it ver 14 15. strenuously affirming that the Land in question was Israel's out of all Question and that by a Threefold Right 1. By the
which they desired to over homeward they cryed Sibboleth and could not proâ—ounce the Word with its Aspiration so their Dialect discover'd them and expos'd them to the Slaughter N. B. Jephtah might have offered many Hebrew words that had sh double in them a Shomesh the Sun Shelishah Three or Shaâ—shelch a Chain c. in signification but the word proposed was Shiboleth because saith Dr. Lightfoot of the present occasion for the word signifies a Stream and the Ephraimites denying themselves to be of Ephraim having a wicked Principle of Liberty to Lye rather than to Die are required to call the Stream which they would have Waded thorough to Mount Ephraim by the right name and they could not name it aright with a breathing Pronounciation like the French that cannot pronounce Aspirates but call Third a Tird Therefore seeing those Fuguives a Name they had branded Jephtah with could not breath a-right are slain and must breath no more c. N. B. Notâ—well How many discover themselves to be Naughty by their Lisping Language in Religious Matters speaking the language of Ashdod Nehm 13.24 Their Speech doth bewray them as Matth. 26.73 By our words we shall be justified or condemned c. Matth. 12.36.37 The Third Remark upon the second part of this Twelfth Chapter is The Successors of Jephtah who after his two famous Victories Foreign and Domestick in his six Years of Judgeship then died and was succeeded First By Ibzan ver 7 8.9 10. He Judged Israel Seven years in peaceable times as did his two Successors after him and therefore nothing of special note acted against Forreign or Domeslick Enemies is Recorded of them in the time of their Judgeship save only that this Judge Ibzan was Renowned both for the Number and for the Equality of the number of his Sons and Daughters having Thirty of each whereby he linked himself into a large Affinity and so was much strengthened in his Government According to the Duty of a good Father he sent his Daughters out of his Family abroad where he had found fit Matches for them all and he took Thirty Daughters out of other Families to be Wives for his Thirty Sons and so to live with them in their Father's Family And N. B. Thus on both hands the Husband went not to the Wife but the Wife ment to the Husband as to her Lord and Head N. B. And thus likewise the Man misseth his Rib so maketh out to recover it and the Woman made of the Rib taken out of Man's side inclineth to be in her old place again under the Man's Arm or Wing therefore an Husband is call'd a Rest for the Woman Ruth 3.1 And hence arises that Natural Propensity in most People to a Marriage Vnion both in Males and in Females of Mankind in all Ages c. Secondly The next Successor was Edon of whom nothing is recorded save that he Judged Israel Ten Years ver 11 12. maintaining the purity of God's true Worship and administring Justice among the People in those peaceable times and therefore is he thought worthy to be reckon'd among the Judges not Dying in his Iniquity for not having done good among his People Ezek. 18.18 N. B. Only Samson's Birth is supposed to be about the beginning of Elon's Judgeship God then being about to raise up a Remedy against Israel's Malady by the Oppressing Philistines whose Forty Years Oppression of Israel probably began about this time And Thirdly After Ibzan the Tenth Judge and after Elon the Eleventh Judge succeeds Abdon the Twelth Judge who Judged Israel Eight Years ver 13 14 15. where he hath a most Renowned Character for his Numerous Sons and Nephews the Noble Number of Seventy N. B. Enow to make up a whole Sanhedrim and himself the Judge These are all said to ride upon Seventy Ass-Colts to set forth their Gallantry and Grandeur which at least argueth that this Abdon was a Man both of a vast Estate and of a most high Honour in whom the Ephraimites himself being of Ephraim began to recover themselves from that low Estate into which they had been reduced by Jephtah c. So Joseph's Glory shone forth again in him as it had done in Joshua c. Judges CHAP. XIII JUdges the Thirteenth holds forth the Nutivity of Samson in the Circumstances Antecedents and Consequents First The Antecedents affords those Remarks As First The Angel's Apparition the first and second time The first time was when God had again sold Israel for their new Apostacy and Idolatry into the hands of the Philistines for Forty Years ver 1. N. B. There be two Opinions when those Forty Years began Some say First That they began about the Fifth Year of Ibzan because 't is said here that Israel was under the power of the Philistines at Samson's Birth ver 5. So that the first Twenty Years is supposed to begin soon after Jephtah's Death and the great Slaughter that Jephtah had made upon Ephraim which Tribe was look'd upon as the Chief Bulwork of Israel might well encourage the Philistines to make Incursions into their Countrey of Cannan and give the computation of the first Twenty Years Oppressing Israel and then the second Twenty is the exact term of Samson's Judgeship Judg. 15.20 But. The Second Opinion begins the first Twenty of the Forty at Samson's first Year and carries on the second Twenty downward to those that succeeded him as Eli and Samuel and that for those Reasons N. B. The First is These over-Numbers are always computed under the following Judges who delivered the People from their Oppressions The Second Reason is This Apostacy of Israel which caused God to deliver them into the Philistines hands must be after the Death of Abdon seeing 't is set down so expresly in the Text that after his Death Israel sinned again c. ver 1. The Third Reason is It doth not appear that Israel fell into Idolatry during the three last Judges but lived in a profound Peace as above for we read not either of any Oppressions by their Enemies or of any Deliverances from their Oppressors in any of these Therelast Judges times The Last Reason is It is plainly apparent that Israel was under the Oppression of the Philistines a great part of that time wherein Eli Judged Israel even until after his Death that Samuel succeeded him 1 Sam. 7.9 10 11 12. Whether of those Two Opinions be most certain I shall not determine but leave it to the Judicious Reader N. B. However this I dare confidently affirm That the Sin of Israel whenever it began to break forth to cause this Calamity by the Philistines was a most grievous Eye-sore to a most Gracious God who had now deliver'd them out of the hands of their Oppressours five several times already under the Government of the Judges If any sin be an Eye-sore to that God who is of pure Eyes and cannot behold Iniquity Hab. 1.13 who cannot look upon it but he must loath it who
and Wicked Wit and Crafty Policy to try her Tricks immediately one after another Had she presently attempted them after every foregoing Failure and Defeatment this would unavoidably have then wrought a Jealousie of her Perfidiousness in him therefore she watch'd her opportunity when she found Samson most Complaisant and in a good Mood being Bewitched with her Allurements N. B. Which is a plain Evidence that Samson was now under notorious Infatuation for as he had now forsaken God so now God had forsaken him and had withdrawn from him the Principles and Practice even of Common Prudence otherwise the frequent reiceration of this Harlot's Request and her so vehemently urging him to grant it had certainly created some suspicion of her Evil Intention against him N. B. And so Sottish was Samson become now with her Intoxicating Charms that she can give him the Lye ver 10. and he tamely takes it which out of anothers Mouth as the saying is would have deserv'd a Stab but so stupified was he with her Bewitching Inchantments that she may say any thing do any thing to him without so much as a Reproof And though Samson might sport with her in the two former Experiments yet began he to doat more in the Third wherein he came nearer the Mark in telling her She must Weave the Seven Locks of his Head c. which she did and more too than he directed her for she fasten'd his Hair thus Woven with a Pin to the Beam and to make surer work she lulls him asleep upon her Lap. N. B. 'T is a Wonder those Armed Philistines were not call'd out by her to fall upon him when fast asleep as is said ver 14 but those Timorous Souls durst not venture to rouze a sleeping Lyon She awakes him and he went away with the Beam and all c. N. B. The Fifth Step is Samson's Sottishness in telling her all his Heart at the Harlot's Fourth Assault from ver 15. to 21. Whoredom had so taken away his Heart Hos 4.11 and Wine wherewith she had Intoxicated him that she had got now the possession of it 'T is the nature of those Sensual Sins to besot Sinners and not only Josephus but also Ambrose Basil and Theodoret tell us That she gave him a Sophoriferous Potion which made him Drunk and Sleepy taking away the use of his Reason 't is no wonder that her Alluring Insinuations and Vehement Importunities at last Conquered him who was otherwise Unconquerable She had Wheedl'd him with her How canst thou say I Love thee probably it had been a common Complement in Samson's Courting her I Love thee dearly Delilah with this she twitteth him as if it were only from Teeth outward and an empty sound and shew to serve his own turn N. B. Then she pressed him so vehemently with her Uncessant Importunity that she wearied him of his Life Dalilah of Dalal Hebr. to Exhaust or Impoverish now doth both these to him and now being Tormented between two contrary and Violent Passions as is Corn between two Mill-stones First A Desire to gratifie her whom he so excessively doated upon And Secondly Fear of betraying himself into the Hands of the Malicious Philistines which he had thrice already seen were ready to fall upon him yet now having sin'd away his God who had hitherto both protected and directed him 't is not to be wondred if Samson chose the worse part and tells all c. whereby he came to fall into many following Miseries N. B. Nor may we think that his Hair was either the cause or the seat of his Strength so as the loss of the former must naturally bring the loss of the latter but the preserving of his Hair was the Condition and Ceremony of his Nazarite's Vow only Judg. 13.5 Numb 6.5 the loss of his Hair was a breaking the Condition of his Covenant and therefore is noted as the Moral Cause of God s departing from him and of his own now humane weakness N. B. Delilah understanding this Mystery out of Samson's Mouth makes him sleep leaning his Head upon her Knees N. B. No doubt but the Money which the Lords of the Philistines brought in their hands to her House influenc'd her as a Monarch to manage her matters to the best advantage for their Mutual Devilish Design She had a Barber ready to cut off his Locks with a gentle hand yet was she secure enough now because she had cast him with her sleepy Potion of mixt Wine which he as a Nazarite ought not to have drunk of Judg. 13.5 Numb 6.4 5. c. into a dead Sleep N. B. And suppose he had awaked with the noise of the Scissers clipping of his Hair yet had she her Excuse prepared to flap in his Face had he asked What are ye doing c She could have answered What we are doing is only an Innocent Intention to try the Truth of thy Affections to me and the sincerity of thy last Relation which I have just reason to doubt of because of thy Dissimulation with me three times before c. N. B. And when she had polled off his Locks she began to afflict him that is to pinch and affright him when she saw he Awaked not and to cry loud in his Ears The Philistines be upon thee Samson till she had Awak'd him and then perceiving that his Strength was gone from him with his Hair because he could not shake himself as he had done heretofore in the former false Experiments N. B. She delivers up the desired Prey into the Hands of the Five Lords who willingly then paid her a Thousand and Thirty Five Pound for her Meritorious Wickedness and first they put out his Eyes which had been the first Loop-holes to his Lust ver 1. and then they led him away a Blind Captive to Gaza where he was first Captiv'd to his Lust Now the loss of his Eyes lets him see his sin nor could he sooner see all the sin he had committed till he saw not at all They bound him with Iron-Chains and made him grind in the Prison-house like a Slave or rather like an Horse that he might earn his Bread before he must eat it c. The Fifth Remark is Samson's Death set forth by its several Circumstances As 1. Time 2. Place And 3. Manner First The Time when the Philistines Anniversary Feast and great Sacrifice to Dagon their God happened to fall out a long time after that Samson was thus fallen into their hands It may well be supposed about three or four Months before the Feast fell for three Reasons N. B. First 'T is improbable the Philistines would have deferred so long after they had surprized Samson to praise their Idol for delivering him into their hands had they not put it off till their Feast Day came N. B. The Second Reason is There must be a due time allowed for the growing again of Samson's Hair which is expresly said to be done at this time ver 22. and
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâ—s mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
should rest at last after all its Tossings upon the Mountains of Arrarat Gen. 8.4 which were the highest sort of those Hills over which the Flood prevailed Gen. 7.19 had not the Ark hit upon this high Hill but upon some low Valley at the decrease of the Deluge Noah's Confinement had been much longer than it was 't was the Lord who was its Pilot steer'd it to this Hill And what an happy hit of Providence was that when Saul and his Men had compassed David and his Men round about But there came a Messenger c. 1 Sam. 23.26 27. David's Extremity was his God's Opportunity he sent from Heaven to save him Psal 57.3 There was Deus ex Machinâ God coming to the relief of his Servant as it were out of an Engine God was seen in the Mount even in the very nick of time and place Gen. 22.14 Jehovah Jireh N. B. To the Lord belong all Issues from Death Psal 68.20 and he both doth see and will be seen in his marvelous hits of Providence which is secret and unseen to the Succour of his Servants in their greatest Necessities where Humane Help fails then and there Divine help cometh in Hence David call'd that place Selang Hammah lekoth a Rock of Division or Diremption because then and there God divided betwixt the Bloody Tyrant and his Prey Saul's Forces were forced to forego David when they had hemm'd him in on every side and such an happy hit of Providence was that in 2 Kings 19.9 And when he heard say c. How did this Rumour of the King of Aethiopia's coming out to fight against Senacherib fall upon him like a mighty blast that drove all his formidable Army like an heap of Chaff or Dust quite away The Aethiopians used to raise huge Hosts 2 Chron. 14.9 and therefore the News thereof must needs startle him and call him off from the Cities of Judah The like happy bit of Providence fell out in Luther's time when Charles V. was call'd off from Persecuting the Protestants by the Turks who use to raise great Armies also breaking into Hungary And thus God makes those Dogs the Turks to lick the Sores of his poor Lazarus's This in our day may be an happy hit also to deliver Persecuted Ones CHAP. II. Verse 1. AND Naomi had a Kinsman of her Husband 's Hence Observ 1. God never wants his Instruments of Succour unto those that trust in his Mercy Some Relation either Natural or Spiritual God will raise up to relieve his in their deepest Extremity Here God raises up a Kinsman to relieve distressed Ruth and Naomi David saith it as his own experience which possibly may not be every Man's Experience as it was David's That he never saw the Righteous forsaken nor his Seed begging Bread Psal 37.25 God still upholds them with his Hand v. 24. he reserves his hand for a dead lift when he hath exercised their Faith with divers Tryals and Tentations Prov. 24.16 2 Cor. 4 9. and rather than fail his Prophet in Prison his Jeremy in the Dungeon when none of Israel dare befriend him God stirs up the Spirit of an Aethiopian to draw him up out of the Dungeon Jer. 38.12 N. B. Ebedmelech Hebr. signifies The Servant of the King yet was he not more the King's Servant than he was Gods and his Prophets who being but a Proselyte and a Stranger yet was he more merciful to God's Servant than all of the Jewish Nation who yet gloried of their Priviledges above all other Nations Rom. 2.26 27. He was a Jew inwardly in his saying Those Men have done very evil and he is like to die for hunger in the Dungeon ver 9. 'T was a sweet Providence of God so to encline the Heart of that Effeminate Impious and Inconstant King to hearken to the Motion and to give order for the Prophet's Deliverance from so desperate and deadly a danger yea and the Work and Labour of Love in this Aethiopian's saving the Lord's Servant and that with so much tenderness of not hurting Jeremy in his drawing up is not only recorded in Scripture for his Eternal Commendation and for others Imitation to act vigorously in a good cause and for God though they be alone and have to Encounter with divers Difficulties but 't is also richly Rewarded by the Lord himself Jerem. 39.16 17 18. There he had the Prophet's Reward For saving my Prophet's Life thou shalt have thine own Life saved Oh what a stay of Mind would it be to us if God did say thus to us in a common Calamity personally and particularly as he saith to this Aethiopian Yet little less doth God say to us in Zeph. 2.3 It may be ye shall be hid in the Day of the Lord's Anger that precious Promise with its peradventure we must appropriate it by our Faith 'T is true indeed good Men may be compelled to crave their Bread as David himself did and Elijah the Prophet yet God stirs up Abimelech the High Priest to relieve the former and the Widow of Sarephtah the latter but they are never Vagrants or Vagabonds to beg their relief from the Ungodly A Mighty Man of Wealth Gibber Chail Hebr. Potens opum Hence Observ 2. Some Rich Men may yet be Religious Men though indeed they be rare Birds yet Riches and Religion are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent things Abraham himself is for an Example who is said to be exceeding heavy with Gold and Silver as the Hebr. Reading is or as our Translation is he was very Rich Gen. 13.2 yet was he the Righteous Man of the East Isa 41.2 and the Father of the Faithful Rom. 4.11 Therefore though it be hard for Rich Men as Christ saith to hit of Heaven yet are not all Rich Men rejected of God for their Riches There is room for both Rich and Poor in Heaven poor Lazarus lies in the Bosome of rich Abraham Luke 16.22 Riches neither further nor hinder in themselves but as they are used and as they are trusted in and over-loved Matth. 19.23 24 25. Boaz was a Rich Man and yet Religious as appears in the whole Story of his Life Wealth if well used is an Encouragement to Duty and an Instrument of much good all the danger lies in loving it too well and trusting in it too much making Gold our Confidence Job 31.24 1 Tim. 6.17 Mark 10.24 'T is hard for them that trust in Riches to enter into the Kingdom of God And this many Rich Men do thinking themselves both better and safer for them Pride breeds in Wealth as the Worm doth in the Apple Heaven is a stately Palace with a narrow Portal and there is no entring in without stripping and straining till this Camel's-Bunch this burden of thick Clay be done off no one can get through this strait Gate Have them a Man may yea and use them too but when a Man passes over his Heart to them then they become a Mischief Boaz here was none
Chaldee call Boaz the Good Man by whose Prayers Canaan was freed from the Famine that drove out Naomi c. Laus Deo Finis The First Book of SAMUEL CHAP. I. The History and Mystery of Israel under Eli the Fourteenth Judge N. B. AFTER the History of Ruth which Dr. Lightfoot placeth before Deborah and which setteth out the marvelous Providence of God in bringing Light out of Darkness namely our Lord Christ the Light of the World out of the dark Corners of Moab that came by Lot's Incest Gen. 19.34 Yet Ruth the Moabitess must be a Mother to our Saviour Matth. 1.5 Then comes in the History of the First of Samuel which containeth an History of Eighty Years namely from the Death of Samson who died by his own Hands Gloriously to the Death of Saul who also died by his own hands but Wretchedly and Ingloriously or shamefully The First Book of Samuel is a Synopsis or Recapitulation which runs upon two Heads First The History of Eli and of Samuel who is both the Author and the Matter of a great part of it And Secondly The History of the two first Kings of Israel to wit Saul and David The first Chapter of this first Book containeth the Birth of Samuel within the forty Years of Eli's Judgeship or Priesthood The Remarks upon it are these First Samuel's Father was Elkanah call'd an Ephrathite ver 1. not because he was of Ephraim's Tribe but because he was Born there for he was a Levite 1 Chron. 6.22 23. and ver 33 34. N. B. This Son descended from Korah a good Son from a bad Father and these Levites were scattered among all the Tribes as afterward the Jews were among other Nations and were called by the Names of those Nations Act. 2.9 10. N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets that Prophesied to Israel and that he was the Man of God who so sharply reproved Eli chap. 2.27 N. B. This good Man had two Wives ver 2. Polygamy in the Patriarchs and in him was a sin of Ignorance flatly forbidden Levit. 18.18 Thou shalt not take one Wife to another to vex her as Peninnah did Hannah here v. 6. It was not so from the beginning Matth. 19.8 Mal. 2.15 but Lamech of the Cursed Seed of Cain first brought in this sinful practice and so his Second Wife is called Zilla which signifies a Shadow because she was but the Shadow of a Wife yet this Shadow Peninnah whom Elkanah made his second Wife to supply Hannah's Barrenness as Abraham did Hagar for Sarah's had a most petulant and peevish Spirit in upbraiding Hannah not only with the fruitlessness of her Body but also of her Prayers for a Child from Year to Year v. 7. This was undoubtedly Vexatious to Elkanah to behold his Beloved Hannah so daily vexed by Peninnah whose Sarcasms he could not silence nor could he comfort Hannah ver 8. so this good Man had small Peace in his Polygamy which was his punishment for that sin The Second Remark is on Samuel's Mother Hannah who was so sorely grieved with Peninnah's Provocations that though she went up with her Family to the Feast of the Lord in Shilo which the Law required to be kept with rejoicing Deut. 12.7 and Levit. 10.19 yet Hannah's both Harp and Heart were out of Tune and cannot be chearful but betakes her self to Fasting and Prayer before the Lord while others were Feasting Nor could she be comforted by her Husband by telling her that he was better to her than the Ten Sons which Peninnah had wherein she so much glory'd over her and that her Barrenness was no abatement of his fervent Affections to her Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief cold Patience must quench her Corrivals fiery Contumely's and hot fervent Prayer must quicken and prevail with God to grant her desire and to animate her Devotion the more she adds warm Tears thereunto and as if all this were not enough she subjoyns likewise her Solemn Vow to God saying If thou wilt give thine Hand-maid a Man Child then will I give him to the Lord all the days of his life c. v. 8.9 10 11. The Third Remark is Eli's mistake concerning this Melancholick Woman it seems Hannah prayed and continued praying in the sight of the High-Priest yet prayed in her heart moving only her Lips but her Voice was not heard partly to avoid all suspicion of Vain-glory partly that others might not be acquainted with her Barrenness which was a great Reproach in Israel and partly that she might not give any disturbance to the publick Worship at that time with her private Prayers had she utter'd them with an Audible Voice However Eli marked the Writhing Motions of her Mouth and her unusual Gestures she used through the vehemency of her Affections and her fervency in Prayer He hereupon judged she had drunk Wine too liberally at the Feast and sitting as Judge there he to redress this disorder commands her to go sleep out her Drunkenness and repent of her wickedness which is a shame to the Lord's Feast v. 12 13. Thus the Judge misjudged and misconstrued her true Devotion as was that of those Primitive Christians Acts 2.13 c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages and if we be so in our Age God is not leading us through any untrodden Paths many better than we have gone before us in that way but our comfort is Veniet veniet qui malè judicata rejudicabit dies the Day of Judgment will judge over again all that are misjudged Psal 37.6 The Fourth Remark is Hannah's just Apology to Eli's unjust Accusation v. 15 16. 'T was indeed foul play that Eli should be both Plaintiff Witness and Judge alone yet Hannah makes a fair Defence being the Defendant and forced to be her own Advocate saying No my Lord I am a Woman of a Sorrowful Spirit c. ver 15 16. This Plea that she enters containeth saith Chrysostom a sweet bundle of precious Graces As N. B. First Her Patience she then had not rendred to Peninnah's Reproaches railing for railing had she done so how would Elkanah's House have been filled with the fire of Contention constant Combustions in his House betwixt his two Corrivals in Emulation would have fill'd that good Man's Heart with Horrible Anxiety as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives Rachel and Leah who both of them took their turns of Discontented Speeches to the troubling of Jacob's Tranquility but Hannah here is silent touching the Taunts of Peninnah that was so peevish to her and though she could not be so to Eli's Taunts here but answers them yet she setteth not up a loud Note at him calling him a false Accuser nor doth she twit him in the Teeth with bidding him to look better to those Drunken Whoremasters
been not long before this detained before the Lord under pretence of great piety Chap. 21.7 with this very High-Priest Ahimelech yet now impeacheth him of no less Crime than High Treason wretchedly wresting all that he saw and heard done or said at that time relating to David to the most mischievous misconstructions and all along concealing that part of the truth which he was obliged to declare for Ahimelechs just defence namely how he was circumvented by David's plausible pretences so could not be an Accessary to any such supposed Conspiracy with David against Saul N. B. Note well Upon this Occasion David composeth his fifty second Psalm as appears by the Title wherein Doeg is rightly reputed a Lyar and stigmatiz'd he stands for ever upon Scripture Record for his Lying tongue for though he told some truth to Saul here yet not for any love to truth or justice but for Devilish Ends both for incensing Saul and for disgracing both David and the Priests of the Lord. The Fourth Remark is The Massacre of the Lords Priests by Doog both Informer and Executioner at the Command of Saul that bloody Tyrant ver 11. to the 19. wherein we have an account of many sad Circumstances of that most savage Tragedy as First Upon the Evidence given by this cursed Informer Doeg Saul sends out his Summons and serves a Citation by his Apparitors upon Ahimelech and all that wore a Linnen Ephod to appear personally before him at Gibeah N. B. Here Saul stay'd and stood in a Tyrannical posture with a Spear in his hand ver 6. being always under a guilty affrightment of receiving harm from others and always in a ready posture of doing mischief to others N. B. Saul citeth those Priests of the Lord under a pretence of Justice tho' his intent was to be both their Accuser and their Judge and resolv'd before hand they should all dye whatever good defence they could make for themselves and for the saving of their own lives ver 11. The second Circumstance is Ahimelech and the rest appear at Saul's Summons each man in person then Saul impeaches them of High Treason in Conspiring with David against their Leige Lord and Sovereign which Charge or Accusation he could only prove by presumption and probability ver 12 13. Saying In so much as you have contributed your best Assistance to that Grand Rebel David you are Abettors of his Rebellion and therefore you shall dye and Saul was in such a rage here that speaking to Ahimelech in the name of the rest he disdain'd to call him by his own name but the best Title he can afford him was thou Son of Ahitub in a way of contumely because he was resolv'd to condemn him right or wrong though his Arraignment was false for what he did was done in the integrity of his heart The Third Circumstance is Ahimelech's Apology and Answer to the Indictment ver 14 15. wherein the Defendant Argues against this Royal Plaintiff in defence of his own innocency saying First As to David he declareth what David had formerly been both really in himself and relatively in the common estimation both of King and People insomuch that Saul himself had judg'd him worthy to receive him into a Royal Relation in his Court by making him the King's Son-in-Law c. As to present differences that had lately happened between Saul and David he did not take upon him to determine N. B. Some here do say that Ahimelech did not speak words of wisdom in so highly commending David to Saul's face whom he saw so hotly incensed against him at this time whatever he had been formerly But others do better affirm that this Holy High Priest wholly laid aside all Worldly Policy not acting like the Politicians of our times who to curry favour with an Angry Tyrant would acknowledge their mistake and would have promised they will know David better for time to come c. This good Man abhor'd such subtle and sinful shifts but in the honesty of his heart and in all godly simplicity will give David his due rather than debauch his own Conscience he will justifie the righteous tho' he tacitly tax Saul of Tyranny therein and so run himself into desperate danger of his life thereby N. B. In this Apology Secondly Ahimelech speaks as to himself having done with David saying This is not the first time that I have enquired of God for David had it been so there had been some ground of jealousie for my being a Conspirator knowing that David was now fallen under the King's displeasure tho' it hath oft been so before yet have they been as oft again reconcil'd but seeing it hath been my constant custom thus to enquire of God for him in former times when he hath been sent forth upon the King's service therefore this thing ought not to be imputed to me for a fault which is and hath often been but the duty of my Priesthood much less for a treacherous Conspiracy against my Soveraign which my Soul abhorreth and whereof I am altogether ignorant less or more N. B. Though he might know something of Saul's displeasure against David at some times yet this he might ascribe to the violence of Saul's frantick Disease as Jonathan had done Chap. 20.2 and not to himself seeing when his passion was over he had been reconciled to David and gave him security by Oath but he knew nothing of any Treasonable Design c. The Fourth Circumstance is Saul's rash pronouncing that harsh Sentence of Death against innocent Ahimelech and his whole Family of Priests ver 16. Here Saul plaid the part of a bloody Tyrant N. B. This was the worst Act that ever Saul did saith Theodoret and a great cause of his destruction saith Josephus like an unjust Judge he desperately shuts his ears to the High Priests just defence and damnably passeth this bloody doom of death upon him and not upon him only but upon all his Fathers House also and all this upon the single and malicious Testimony of a false and flattering Sycophant whereas the Law of God requireth that none should dye under two or three Credible Witnesses Deut. 17.6 c. Nor doth he take any time to deliberate for discovering any other Testimonies as Reasons why those Innocents ought not to die but without delay in a furious rage he denounced this illegal and rash doom and as furiously proceeds he from this cruel Sentence to a present bloody Execution N. B. It may well be wondred at why Ahimelech did not Apologize at lest now in so desperate a pinch and tell Saul that David had deceived him and drew him on to all he did for him by all those Lyes which he had told him this Allegation might seem most effectual for the High Priests excuse but not a word of this for 't is probable this good man was unwilling by excusing himself of a seeming fault to accuse David of a fault that was both foul and real
his desires to this Dame only in the general at the first saying bring me him up whom I shall name unto thee v. 8. N. B. This practice of Divination by the Dead or by their Ghosts was frequent among the Pagans and from them Saul learnt it when he would not learn better Lessons from Samuel The Witch was a Practitioner in the Art and can do it but dare not for fear of Saul's severity v. 9. saying wherefore layest thou a snare for my life to cause me to dye supposing him by his speech and garb to be some ordinary Israelite that might accuse her to Saul as one guilty of a Capital Crime N. B. Note well It were an happy thing if we could learn that Godly Lesson from this Wicked Woman namely to answer Satan with the same words wherewith she answered Saul saying oh thou Tempter to sin why layest thou a snare for my life c. We should cut Satan short in such a case as Christ did the Pharisees why tempt ye me ye Hypocrites Math. 22.18 We should imitate the Vertues of Devils c. The Sixth Remark is Saul's security he gives this Dame to bear her harmless for her Diabolical Divination v. 10. Saul sware to secure her from all punishment N. B. Note well Here we may stand and wonder how profoundly had this Hypocrite plunged himself into the deep Pit of Perdition He had pretendedly put down all Witches in the Land according to God's Law Exod. 22.18 Deut. 18.10 which Commands that all such should be put to death but here he swears by the Lord God who had given out that Command to Indemnifie her in despite of that great God and all the World N. B. That Saul sware here may not seem strange at all for it hath been observed before that he had been both a great swearer and as great a forswearer in the case of David again and again that he should now seek to Witches after he had suppressed them was shameful enough this was a returning with the dog to his vomit and makes the report of the Rabbins more probable who say Saul only supprest Witches because they foretold the fall of himself and his Family and the succession of David in the Kingdom However Saul adds this sin to all his former Swearing that he would not only build again what he had formerly destroyed so make himself a most grievous Praevaricator Gal. 2.18 but also makes a most wicked abuse of God's Holy Name desperately Swearing by the Lord that he would sin against him in using Witchcraft and that he would protect the Witch against God as well as Man N. B. This was Saul's topping sin whereby he ripened himself for his ruine and made himself miserable by his choice forsaking his own mercy and following Lying Vanities Jon 2.8 N. B. Note well From whence we may learn that an Hypocrite may hold fair for a while and go far but at long last he is detected that he may by all good Men be detested for his Hypocrisie Some Mens sins go before hand to Judgment and some Mens sins follow after 1 Tim. 5.24 as Saul's did The Seventh Remark is The Witches Promise and performance to Saul when he had thus secured her by his swearing her Indemnity before she knew him who he was that thus boldly would Indemnifie her v. 11. she asks him Whom shall I bring up to thee Here was her grant to his request offering her service to him Saul answers bring me up Samuel Saul had experienc'd much kindness and compassion towards him from Samuel while he was alive insomuch that God rebuked Samuel for mourning so long for him Chap 16.1 So now likewise Saul expected some Counsel and Comfort in his deep distress from Samuel when he was dead To gratifie Saul the Witch falls to her work of Witchcraft in some secret place and the Devil in Samuel's Mantle appeareth telling her it was Saul himself that came to consult her whereupon she made an outcry v. 12. for fear of her own life because Saul was now an eye witness of her Witchcraft tho' other Reasons be rendred of her sudden exclamation by Learned Men as Mark First This supposed Samuel surpriz'd her all on a sudden and made his appearance to her sooner than ordinary before she had done her Charming devotion and before she had mutter'd over all her Necromantick Verses which was the usual time of other Ghosts Apparitions when she had compleated her Conjuration Mark Secondly Some conjecture that this Ghost did make his appearance in a differing manner as well as at a differing time to other Ghosts which she used to Conjure up by her Magick Spells for whereas her Black Art commonly conjur'd Black Spectrums suitable in colour to the Art so denominated yet this supposed Samuel appeared wrap'd up in that Splendid and Majestick Mantle which he used to wear as Judge of Israel Mark Thirdly the Rabbins conjecture mentioned by Menochius is that the usual way of Ghosts appearing was either with their feet upward and the head downward or all along as they are wont to lie in the Grave but this Spectrum came bolt upright as if he had been a living Man However it was this is certain that the Witch was affrighted and it may well be supposed she was no Novice to be affrighted at any ordinary matter in her own Witchcraft it must be some extraordinary accident that made her cry out Mark fourthly But the most probable Reason why she did so was for fear of Saul as is above said whom now she knew by her Familiar that told her so because 1 she crys out thou art Saul and 2. Saul is concern'd to comfort her against her fears saying be not afraid v. 13. as if he had said I come not hither to betray thee but for satisfying my self c. The Eighth Remark is The Preparative to this Dialogue betwixt Saul and Satan in the similitude of Samuel 1st Saul asks her what sawest thou she answer'd 2dly I saw Gods ascending out of the Earth v. 13. Hebr. Elohim Raithi gnolam min haerets Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits because the Witch saith she saw Gods in the Plural Number those Devils being her Gods But the word Elohim is commonly used for one person in the Hebrew Language So Barah Elohim God Created Gen. 1.1 and a Ruler of the People is for honours sake call'd Elohim Gods Exod. 22.28 or this Witch might speak after the Pagan manner who had many Gods Judicious Junius judges those she calls Gods were some goodly Apparitions sent by Satan as his Apparitors and Fore runners But the whole coherence sheweth that those Elohim or Gods was but one Person for Saul desired but one v. 11. and both Saul enquires and the Witch answers only of one v. 14. so that the person she saw is meant one God-like an excellent person full of Splendor and Majesty exceeding not
they so chained up by the over-ruling Providence of God that they are bound up from doing so much mischief to David and his Friends as David had done to them for God designed this Calamity only to Chastise David for his distrusting God in the Land of Judah Chap. 22.5 and for his Dissimulation to the King of the Philistims but not to deliver either Him or His to Death The Second Remark is though the loss was not so great as it might have been without God's restraint yet was it so grievously deplorable that they all bewail'd it and wept until they could weep no more v. 3 4. and no wonder for Achish had dismiss'd David and his Men and bid them return home to the City which he had bestowed on them They thereupon march away and were three Days in marching from Achish's Army to Ziklag v. 1. 2 Sam. 1.2 well wearied undoubtedly with this long march all on foot and at the end find they had no home to harbour them nor Wives to embrace them after a long absense nor Sons or Daughters to refresh them with their presence and t is no wonder that David was greatly distressed also for the loss of his Wives v. 5. but more especially for fear of being stoned by his own Friends and Followers as he was the Chief Cause of all their Calamities N. B. Note well First in provoking the Amalekites to this Cruelty Secondly In his so improvidently drawing forth all his Forces that should have guarded Ziklag against the incensed Amalekites Thirdly In his being over-forward to march with Achish against their own People and to assist him in such an unnecessary yea pernicious War against God's Israel Fourthly This Fury of their stoning David might arise from that innate levity of their minds naturally inherent in the Jewish Nation that upon every discontent were for stoning their Rulers as Moses Exod. 17 6. and the Messias Joh. 8.59 and here David a Type of Christ that Blessed Messiah Fifthly Or it might spring from that stupefaction into which their great grief had overwhelmed them so that they had lost the use of their reason and knew not what they either said or did Sixthly Tacitus Noteth that an Overthrow received in any Army doth commonly cause a Mutiny The Third Remark is David's Remedy to this desperate Malady but David encourag'd himself in the Lord his God v. 6. Take a particular prospect of David's discouragements whereby he became so prodigiously distressed N. B. Note well 1. He was forced to flye from his own home in the Land of Promise and by Saul's furious rage against him driven as an Exile into an Heathenish Countrey 2. Having had a little lucid intervals a short respit of peace and breathing by seating his Family at Ziklag and though himself had been for a while absent from thence with Achish yet now had he sent him home but now he had no home to come to for he found his House burnt c. 3 What to do or which way to turn himself he knew not not to his own Country for that had been to run into the mouth of that Furious Lion Saul who sought to devour him every day nor to the Philistims durst he turn back for their Lords had such an envious eye of jealousie over him that they had newly got him Cashiered from their Army though their General had shewed much Generosity towards him yet the Lords prevailed to pack him away with dishonour and disgrace 4. The Amalekites his malicious Enemies were now become Possessors of his beloved Wives and had a strong Army to maintain their possession of them 5. His own Friends and Followers from whom alone he could expect any comfort were so exasperated as they will needs Stone him Alas poor distressed David What was his Remedy against this desperate Malady He can look for relief no where here below therefore he looks up to Heaven and encourag'd himself in the Lord his God now David was at his worst as Joah said afterwards to him in another case 2 Sam. 19.7 This sad dispensation was worse to him than all the Evils that had befaln him from his Youth until now and therefore was a sign that Deliverance was not far off as when things are once at the worst we use to say they will then mend so David's Deliverance was here at the door when he believingly cast his whole dependency upon the Lord his God only whom he had found Faithful to him in his Promises and had never fail'd him in his deepest dangers with his Providences God loves David well knew to reserve his holy hand for a dead lift in the behalf of his Servants in Covenant with him when there is a damp upon their hopes and a death upon their helps Thus his Encouragements in God did by the help of his Faith out-weight weighs his discouragement from Man though his distress was the greater inasmuch as those very distressed Persons whom he had received into his protection Chap. 22.2 were now become David's grandest distressers in their designing to stone him The Fourth Remark is The Antecedents of David's Expedition against the Amalekites v. 7 8. wherein he first craves Divine Help and Consults God's Oracle according to God's Ordinance Numb 27.21 as he had done before with good success for his own safety Chap. 23.9 10 c. He here begins at the right end c. Before which time we find in this good Man a bad neglect of this good duty in thus Consulting with God for we read not of his calling for the Ephod either when he fled to Gath for Refuge from Saul Chap. 27.1 or when he offered to go along with Achish to the Battel against Israel Chap. 28.2 But now when his distresses he had brought himself unto be being his own Counsellor made him sensible both of his former errors and of his present duties now he can cry again bring hither the Ephod This Great distress had driven David into his Counting-House where he found how his God in Covenant Relation had hitherto preserved him by his All-poweful Providence and had likewise given him a special Promise which he could not but account Infallible of his succeeding Saul in the Kingdom therefore so good a God was no longer to be neglected by him who was bound likewise by Covenant on his part to acknowledge God in all his ways and not to lean upon his own understanding Prov. 3.5 as he had done heretofore and had deeply smarted for it No doubt but David had more than a Months mind to pursue the Amalekites and to recover his beloved Wives yet dare he not now do so without God's leave and liking and no sooner did David remember God but God also did remember him and gave him an Answer of Peace both his approbation and direction to pursue and prevail David's Ephod brought a Blessing to him when Saul's Witch brought a Curse upon him and his Sons c. N. B. Note well Saul had
of that doleful Chain of David's Lust So far was David still from Repenting of his Sin that seeing his craft for concealing his Adultery he failed him in all the other fair means he contrived now resolveth upon cruelty in the use of foul methods to get this good Uriah cut off insensibly and so to cover his Adultery with Murther that so he might not live to accuse the Adulteress Mark 1. In order hereunto he wrote a letter to Joab v. 14. not with Black but rather with Blood and Vriah must carry this Sword to Joab for the cutting of his own Throat Hence was feigned that Fable by Satan's subtilty of Bellerophontis literas portare to elude this true Scripture-Story When a Man bears the message of his own death c. Mark 2. Vriah must be set in the hottest Battle and then lurched v. 15. Joab must believe this most excellent person had some way deserved Death and he must be the Executioner yet could he not be ignorant of the Law that no Criminals should Die without two or three Witnesses against them therefore he was too obsequious in obeying so Tyrannical a Command v. 16 17. but Joab happly hoped hereby to ingratiate himself with David for the Murther of Abner which he had not yet answered For now David was like to be no less guilty than himself Right or wrong he 'll please the King Mark 3. Tidings hereof are dictated by Joab in what order the Messenger must tell David v. 18 19. and if the King object any rashness in the enterprize he must answer Vriah is slain also and that answers all objections v. 20 21 22 23 24. The Messenger played his part notably like a pick-thank and makes haste to tell David of Vriah's death which salved all so that he needed not to tell him of the death of Abimelech Judg. 9.53 as Joab had tutor'd him to qualifie the death of any of his Brave Souldiers c. Mark Fourthly David was pleased saying Let not Joab be displeased c. v. 25. where he smootheth up his General slights the slaughter of so many gallant men and deeply dissembleth with the Messenger that so neither his bloody Command nor Joab's fawning obedience might be discovered to him N. B. David had been still striving against the stream in the use of fair means and none would do to his content but having found success in this foul Policy Oh how he huggs himself under hardness of heart But was this like David who while but a Servant was so tender hearted he could not cut off the Lap of Saul his Adversary but his Heart smote him with remorse 1 Sam. 24.5 but now coming to be a King he can kill his faithful Friend and loyal Subject yea one of his famous Worthies without regret and with peace of mind O quantum mutatus ab illo how had Adultery altered him Mark 5. Bathsheba mourned for the Death of her Husband v. 26. and no doubt it was a feigned and a merry mourning She was inwardly pleased both as freed from fear of his rage and punishment of an Adulteress and as hoping now to be made a Queen Had she been sensible of her sin afterwards doubtless she was she would have mourned like a Dove as Queen Huzzah did Nah. 2.7 But after Seven days of mourning saith Josephus the ordinary time Gen. 50.10 1 Sam. 31.13 the Adulterer Married the Adulteress and probably more haste might be made here that she might be thought to be with Child by David after they were Married v. 27. But the thing that David had done displeased the Lord which was not simply his Marrying of her for that is no where forbidden in Scripture but for his alluring her to Adultery and for murthering her Husband after it as will more plainly appear in the following Chapter where David's Conscience is awakened THE THIRD VOLUME Of the SACRED History and Mystery OF The Old-Testament Logically Discust and Theologically Improved Beginning at The Birth of Solomon and ending at the Birth of Christ Wherein an ample Account is given of all the Apocryphal Times also betwixt Malachy and the Messiah as well as of all the Canonical Books till that Time By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1695. 2 Sam. CHAP. XII THIS Chapter contains First David's Repentance for his double sin and both of them of the first Magnitude Adultery and Murder He was reduced to Repent by Nathan's parable and by direful punishments denounced against him for them And Secondly The effects of his Repentance both as to his private and as to his publick capacity Remarks upon the First Part are First The procuring cause of David's Repentance as God himself was the principal so Nathan God's Prophet was the instrumental cause thereof for 't is said The Lord sent Nathan and he had need be a Man of God's sending that can rouze and awaken a sleepy Conscience so hardened in sin as David's was v. 1. Mark 1. The time how long David lay in his Sin without Repentance 't is computed about Ten Months was the time of his impenitency for God sent not Nathan untill the Child begot in Adultery was born by Bathsheba So long did David indulge himself in his Amourous Embracements of his dear Adulteress whom he the Adulterer had now ventured to Marry Yet all this long Ten Months as Peter Martyr well observes David sanctified every Sabbath presented himself before the Lord in the Holy Assembly and did purifie himself with others according to the Laws of the Sanctuarie's purification But Oh wonderful With what kind of mind Surely he did nothing sincerely nothing from real Piety it was all in Hypocrisy and from a customary Formality When the ordinary use of the Ordinancies of God could not cure David of his Lethargy but still he stuck fast with his Feet in the cloggy Clay because the God of ordinances was not in them He had only got the Mantle of Elijah in his Tabernacle-Worship but he still for these Ten Months time wanted the Lord God of that Mantle of Elijah which Elisha pray'd for 2 King 2.14 Even then God out of meer Commiseration and Free Grace to David makes use of Extraordinary means to bring him out of this Horrible Pit and Miry Clay as David acknowledges Psal 40.2 N. B This was to teach us That as no Man can awaken himself out of a Dead Sleep so the best of men may fall when they will but they cannot rise when they will untill the Lord lent him his Holy Hand to help him and to do for him what Ebedmelech did for Jeremy to draw him up with the Cords of Mercy out of a Miry Dungeon Jer. 38.6 12 13. The Second Remark is Nathan is the Ebedmelech to David This Nathan had been sent by the Lord to David with Glad Tidings about filling David's House with variety of Sweet Cordials and Comforts Chap. 7.4 to 17. And
the Hebrew the former had kindly wrought up David to the latter and had cooled so Hebr the Spirit of this Man of understanding Prov. 17. v. 27. Decet Reges saith Peter Martyr here Interdum Subditorum Consiliis parere it is comely for Kings sometimes to hearken unto the Councels of their Subjects 1 King 12.7.13.15 Mark Secondly How kind a Father is David still to so unkind a Son deal gently with the young Man c. was the Charge he gave both to his Three Generals and to all the Army v. 5. which plainly implieth that David foresaw the Victory would fall on his side having heard how God had defeated the Councel of Achitophel who had thereupon hang'd himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod N. B. Evil Councel is evermore worst to the Evil Councellor himself This Providence prompts David to prognosticate his Victory which when ye have obtained saith he to his Generals do not pursue it with too much rigour take Absalom Prisoner but kill him not The Reasons why David desires the sparing of him some suppose to be First From his natural affectionate disposition always a fond Father to his Children full of Clemency insomuch that he spared Saul his Enemy when in his power once and again 1 Sam. 24. 26. No wonder then if he were for sparing his Eldest Son Secondly He doth not call him my Son because that would have aggravated his Crime but Lenagnar Hebr. The Boy or Young Man imputing his Heinous Rebellion to the heat of his Youth which makes Men heady high minded and inclinable to Evil Counsels and Practices but if he might be spared and Live till he were Older Age and Experience would make him wiser Thirdly David was Conscious to himself that he was the Meritorious and procuring cause of this Rebellion and that Absalom was given up of God to punish David's sins chap. 12.11 12. and therefore pitied him Fourthly This pious Father would not have his impious Son to Die in his Sin without Repentance for then Soul and Body perish for ever Fifthly Peter Martyr makes David a Type of Christ who pray'd for his Crucifiers as David did here for a Rebel Son against his Father Now come we to the Concomitants of this fatal Fight the Second Part. Remarks upon it are First The Place where the Battle was fought 't is called the Wood of Ephraim v. 6. though it was certainly beyond Jordan so not in that Tribe but call'd so either because it was over against Ephraim or because of Forty Thousand Ephramites lost their Lives there Judg. 12.5 6. The Second Remark is David's Victory ver 7. The Battle was soon determined Absalom's Army consisting of Raw Unexperienced Men in Martial matters stood not the first shock of David's Old Souldiers Sanctius saith without Book that Israel's Rebellious Rout had no General to lead them on that the Numerous Rabble was their Ruine being Ungovernable and that David had so pitched his Army in such an Advantagious Post that he left his Enemies no room whereon to draw up their Army I dare boldly affirm that Old David had learned more of the Politicks of War than his Raw-headed Son who was apter in the School of Venus than in that of Mars And if Absalom as Hushai had Advised him did lead his Army they had an Heartless-Hart not a Lion for their Leader and so 't is no wonder if they were so soon and so easily Routed and Twenty Thousand of them Slain A just reward of their unjust Rebellion The Second Remark is The Wood devoured more than the Sword ver 8. Behold here David's Policy and Absalom's Infatuation to Fight in so fatal a place as the Wood of Ephraim which had been so fatal to Oreb and Zeeb in Gideon's time Judg. 7.25 and 8.3 and to the Ephramites also Judg. 12.5 6. The Routed Rabble running from Death ran to it while they ran into the Wood to hide themselves some fell upon Stubs that did beat the Breath out of their Bodies when they had spent the most of it by their hasty Running away some for hast plung'd themselves into Pits and Ditches which were in the Wood ver 17. and which either they saw not being covered with the Rubbish of the Wood and so their violent flight hurried them in at unawares Or if they saw them they desperately threw themselves into those Slime Pits chusing rather to Die by Drowning than to be Slain by the Sword of those Souldiers that pursued them at the Heels some might be Hanged in the Trees as Absolom was some might be devoured by Wild Beasts some were Slain there in the pursuit and some might be Knock'd on the Head by the Countrey-People N. B. So dreadful a thing it is to provoke the Lord of Hosts who can Arm all things to Destroy us c. The Fourth Remark is Absalom was Hanged by the Neck upon the forked Bough of an Oak in this same Wood ver 9. Where Mark First Absalom met David's Souldiers and they according to David's command spared him and gave him an opportunity to escape but Divine Vengeance would not spare him Mark Secondly The great God directed the Branch of the Oak as he Rode under it to catch hold of his Long Hair that was loosely dissheveled upon his Shoulders and there Hangs him up by the Neck betwixt Heaven and Earth as one rejected of both and not fit to live in either of them Mark Thirdly Some do wonder how Absalom came here among the Thickets of the Wood where there was no way especially for Riders Answer Sanctius wittily observes that seeing it is said Absalom met David's Servants by chance it seems he rather peeped upon them fighting in the Battle out of some safe and secret place than fought against them in the front of the Fight this was a Chief Leader and General likely to Conquer However this is beyond doubt that when he saw his Rabble were Routed a dreadful fright fell upon him and fleeing left the Common Road and Rode among the Thickets till caught by his long Locks such as Sampson had Judg. 16.13 in a Crotch of the Oak Mark Fourthly He being held fast here by the Hair of his Head His Mule that was under him went away which might easily happen because being in flight the Mule passed along very swiftly N. B. As this Mule lurched his Master so will Worldly Wealth lurch Worldlings at their Death however And so will false grounded Hopes lurch Hypocrites Job 8.13 and 11.20 whereas a Lively Hope 1 Pet. 1.3 a Daughter of the Faith of God's Elect Tit. 1.1 rightly grounded on God's Promises will not lurch us no not at Death Prov. 14.32 But will do to us what Bucephalus Alxander's Great Horse did to him which as Aulus Gellius Reporteth though deeply Wounded in both Neck and Sides in a Battle yet carryed his Master with great speed out of Danger of the Enemy and when he had set his Master down in safety then
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
he had many Beasts in his own belly N. B. All these Victories are ascribed to David v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual These all made way for Solomon's peaceable Reign Sam. CHAP. XXII THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house and from the hands of all his other Enemies both Domestick and Foreign Now this whole Chapter being wholly Eucharistical and not at all Historical and the self same in substance with the Eighteenth Psalm which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House as the Title of that Psalm intimates or at the end of 2 Sam. 22. here where the Lord had again delivered David from his Foreign Foes Tirinus hath this odd notion that David first drew a rude draught of this Psalm which we have here recorded in this Chap. 22. but afterwards when at more leisure he perfectly polish'd it and gave it to the Priests which is Psalm Eighteenth yet only with some few variations This Song of Thanksgiving some Learned Men do better and more solidly suppose that David composed in the last year of his Reign when he enjoyed a setled secure and sublime peace not indulging himself in his old Age with ease and idleness as too many Kings and Conquerours do in the like Condition but he devoted himself to glorifie God the giver of all his Victories in Religious Exercises such as this was wherein he names Saul as his fiercest and most dangerous Persecutor and whose Persecution was of longest continuance Now seeing there is no History in this Chapter whereof to give the Mystery and Meaning I omit it as I have done others and pass on to the 23d Chapter 2 Sam. CHAP. XXIII WHerein we have the Swan-like Song of David a little before his death and in which we have likewise but little History save only a Catalogue of David's Worthies from v. 8. to the end and therefore a few Remarks upon the Song and the Catalogue will dispatch it also And first upon the Song from v. 1 to the 8th The First Remark is This Song is said to be the last words of David v. 1. not as the last he spoke while living for he spake often after this to Joab to Araunah to Solomon c. after this but it was the last he set down as Pen-man of Holy-Writ and by Divine Inspiration This Song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little wherein he doth in few words but full of matter First Acknowledge God's Kindness Secondly Confess his own Sins Thirdly Profess his Faith Fourthly Comforts himself in the Covenant and Fifthly Denounces destruction to all Unbelievers Remark the Second Junius judgeth he spake these words after he had given his Commands to Solomon 1 King 2. and after his prayers for him in Psal 72. when he was near his death and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories Chap. 22. and now he foretels here what great things God would give him hereafter for which he gives thanks also even for the Covenant wherein he confided for his posterity which must be understood of the promise of Christ David's Son and surest Comfort Remark the Third Whenever this Song was sang by David 't is properly placed here for all his Enemies had spat and spent all their venom and he was delivered from them all both domestick and foreign We hear not of any one that stir'd either hand or tongue against him until himself became an enemy to himself when Satan provok'd him to number the People as in Chap. 24. The Second Part is the Catalogue of David's Worthies The Remarks are First This Catalogue is reckon'd in 1 Chron. 11. as well as here Chap. 23.8 c. but with this difference there 't is set down in the beginning of David's Reign here at the ending of it This is a seeming Contradiction yet both are done so upon solid grounds for the former designeth to declare who were the Worthies that help'd David to his first settlement in his Kingdom but the latter gives an account of those that stuck close to him all the time of his Reign and help'd him all along to keep him in his settlement and fast in the Saddle Remark the Second In both the Books of Samuel and the Chronicles there is reckon'd a double Triumverate the first three were men of the greatest gallantry the second three tho' they were exceeding valorous yet not matching the first in fortitude or Magnanimous Atchievements N. B. There be diversities of Gifts yet from the same spirit all must not excell in degree and dignity if all were the head where would be the other parts of the body much less did the other Thirty Heroes Colonels and Commanders come up to the first three Remark the Third Among all those 36 Worthies Joab is not once named in the Catalogue some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa as well as for his killing Absalom contrary to the King's Command But others are of Opinion that Joab being the Lord Chief General needed not to be named because his Valour and high Generalship had been notified before at the storming of the strong fort of Sion and he must necessarily be reckon'd one of the number to make up the forementioned number of 36 to the full number of Thirty seven as is the express number v. 39. Remark the Fourth David's refusing to drink the waters of Bethlehem c. v. 15 16 17. looking upon it as too dear a draught for him but religiously pouring it forth before the Lord. N. B. 'T is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects and for Masters not to keep their Servants from Ordinances without necessity c. Remark the Fifth The Valour of those Worthies was oft laid forth in defence of the Harvest to keep a Field of Barley and of Lentiles 1 Chron. 11.13 v. 11 12. here and if they contended thus for Provender c. should not we be Valiant for the Truth Jer. 9.3 and contend for the Faith once delivered to the Saints Jude v. 3. Remark the Last on Chap. 23. is In all this long Catalogue of David's 37 Worthies none of David's Brethren are found amongst them tho' some of them were of such a Prince-like port and of so personable a presence that even the Prophet Samuel himself was deceived in them by looking too much at their outward appearance height of stature and a goodly Countenance he judged that Eliab David's Eldest Brother was indeed the Man appointed to be the Lord 's Anointed 1 Sam. 16.6 7. whereas neither he nor any of his other six brave Brethren proved so much as to be any of the number
Private â—â—fe N. B. 1. With Peter Martyr in sacred History we never Read that High-Priests did depose Kings as the High-Priest of Rome hath often done but that Kings have deposed High-Priests as here and Grotius saith the same and that they are but Subjects and stand when the King sits N. B. 2. Mercy ought to be mingled with Justice where any Merit may be formerly found Thus Solomon mitigateth Abiathar's Punishment who in rigour of Law was no better than a dead Man as well as Adonijah and Joab here but Solomon to requite his former kindness to his Father David both in bearing the Ark before him 2 Sam. 15.24 29. 1 Chron. 15.11 12. And in being a Fellow-sufferer with him 1 Sam. 22.20 only banishes him to teach Princes not to write Injuries in Marble and Benefits in Sand or Water c. N. B. 3. The Scripture cannot be broken John 20.35 But must be fulfilled Matth. 26.54 Luk. 24.44 So God's threatning against the House of Eli 1 Sam. 2.31 35. was here accomplished namely the Translation of the High Priesthood from the Line of Ithamar in Eâ—i and Abiathar to the Line of Eleazar in Zadok Ambrose saith Deus tarditatem supplicij gravitate compensat Though Divine Vengeance seems sometimes to come slow with leaden feet yet is it always sure and comes to strike with its Iron hands which drench deep were they fall This Doom had lain dormant for eighty Years betwixt Eli and Abiathar who must be now punish'd for his Treason and so accomplish that Divine Doom c. The Fifth Remark is Solomon's removing of Joab out of his way with more rigour of Justice ver 28 29 30 31 32 33 34 35. Mark 1. David had caution'd Solomon particularly against Joab ver 5 6. complaining what he had done against David either directly in his over Insolent and Imperious Carriage trampling upon the King's commands when they comply'd not with his Humour or Interest who hath oft provok'd me to Passion 2 Sam. 3.39 and 19.7 c. or Indirectly done to me in his basely Butchering Abner and Amasa to both which I had given my publick Faith for their Security and that when they were about a Treaty of Peace with all the Tribes c. Therefore I refer him under this black Brand to thy Wisdom though he hath been my General this forty Years yet let him not Dye a natural Death N. B. Some Rabbins say Joab had discover'd Vriah's Letters to David's great Disgrace and therefore could never be reconciled to Him for disclosing his Secrets about contriving Vriah's Death But 't is more probable that his putting Absalom to Death still stuck in his Stomach Mark 2. Joab hearing of the Execution of Adonijah and of the Expulsion of Abiathar two of his fellow Arch-Rebels He being the Third and the worst too both as being so stigmatiz'd and branded by David to his Son whereof He might have some notice whereas Adonijah now executed had not been so infamously Characterized as himself was and also as being look'd upon by Solomon with a Squint eye because Joab had despised him and held him unworthy to Reign not only for his scandalous Birth but also for his Childish Youth therefore despairing of any Mercy He ran to the Horns of the Altar ver 28. that they might push away all Executioners of Justice from him and that sacred place might save him as it had done Adonijah Chap. 1.50 N. B. Christ seems to blame Pilate for killing the Galileans at the Altar Luk. 13.1 2. And the Jews for slaying Zacharias there Matth. 23.35 Mark 3. Solomon sends Benaiah to call him thence Joab disobeys the King's command hoping that the King would not dare to pollute that Holy Place with his Blood but his Hope being that of an Hypocrite was no better than the giving up of the Ghost Job 11.20 which is but Cold Comfort He resolves to dye there hoping also it might be some advantage to his Soul but wilful Murtherers such as he had been must have no Mercy shewn them by God's Law Exod. 21.14 Mark 4. 'T is supposed that Joab was haled by force from the Horns of the Altar according to the Direction of that Law of God Exod. 21.14 and then slain both as a pattern to all wilful Murderers not to expect Protection any where and also to expiate the Blood of Abner and Amasa from David who was Innocent of it Joab dies for it and is buried and Benaiah put in his place ver 30 31 32 33 34 35. The Sixth Remark is Solomon's confining of Shimei ver 36 to 40. Mark 1. David's Caution to his Son concerning him ver 8.9 was not out of any Rancorous or revengeful Spirit wherewith David as a private Person durst not Dye and from which canker'd frame many Passages in David's Psalms and in the History of his Life do demonstrate his Freedom N. B. But this Charge he gave as a publick Magistrate to maintain the Honour and Order of Civil Government This Cursing Shimei had Cursed the King with bitter Curses 2 Sam. 16.7 8 c. For which Abishai would have slain him once and again and though David then patiently submitted to it as sent of God and afterwards pardon'd it for his Part 2 Sam. 19.21 23. Yet leaves it to Solomon's Wisdom to Judge of this Publick malicious Fault and to punish him for it at his committing future Offences This Advice was not contrary to David's Oath for then there had been no need of Solomon's Wisdom to find out an occasion for the Future to which his turbulent Spirit will expose him to be paid home for the new and old together Mark 2. Solomon confines Him to Jerusalem at distance from his own Countrey and Kindred amongst whom he might have rais'd some Tumults against the Government He must not stir out of the City neither Eastward to Baburim his old Habitation nor Westward to Gath no way so far distant as the Brook Kidron is from Jerusalem if he did he was a dead Man ver 36 37. N. B. How happy would Abiathar have thought himself in Shimei's Confinement of whom for his Function's sake and his sufferings with David we read not that any doleful Catastrophe attended him as did all his Fellow-Criminals Thus the Lord chastizes his own Children that they might not be condemned with the World 1 Cor. 11.31 But this Cursing cursed Shimei must not be trusted any farther than he may be seen He is kept within compass here close confined N. B. Oh that we could learn to deal so with our own deceitful Hearts and desperately Wicked Jer. 17.9 He that trusts his own Heart is a Fool Prov. 28.26 Mark 3 This Confinement Shimei thankfully owned when imposed upon him as a Favour far more than he either expected or deserved and therefore promised upon Oath to perform it ver 38 39 42 43. where Solomon chargeth him with breaking his Oath his false Heart praised this Law for it's Lenity and promised Obedience
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
raised up to its Zenith or highest point and pitch yet through Humane Infirmity in the faln Estate is not durable but hath its declensions and as P. Martyr noteth ought not to have any confidence placed in it the Wheel of Providence in ordering worldly affairs when at its highest point of Exaltation then begins to decline downward N.B. The glory of all Kingdoms as in the four grand Monarchies of the World hath its Times and its Turns Solomon here is a clear Specimen hereof whom the Lord exalted to the highest Eminencies and Perfections that this lower World could afford him yet God suffered him to fall so foully that he like another Adam in his Paradise-Happiness might exemplifie this great Truth that there is no constancy in the compleatest worldly Felicity and nothing here below is to be trusted to but all is vanity save only the Kingdom which is not of this World c. N.B. Behold here a Star of the first magnitude fall from Heaven a None-such Saint into scarce None-such Sins another Lucifer c. Isa 14.12 c. The particular Remarks upon the first part namely Solomon's Sins are 1. The Occasion of his foul fall from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest degree of earthly Excellency was his love of Women ver 1 2 3 4. This is one of Satan's Baits which hath put a monstrous But at the Doors of the best of men who were but men at the best as in those famous Examples upon Scripture-Record N. B. 1. In that of Adam the Innocentest Man that ever was in the World yet was he made Nocent and undone by a Woman which was given to him for a Comforter and not for a Counsellor much less for a Controuler Therefore God in his first Sentence against Adam expresseth this as the cause Because thou hast obeyed the Voice of thy Wife c. Gen. 3.17 2. In that of Sampson the strongest Man that ever was in the World who by his prodigious strength slew his Thousands of Men laying them heaps upon heaps yet so weak he became in the hands of a Woman that in fine he lost his Strength his Eyes and his God also And 3. In this of Solomon the wisest Man that ever was in the World yet how foully did he fall by his exorbitant love of fair Ladies c. The 2d Remark is The Time when this lustful Devil took possession of Solomon's Soul and prevailed so far over him that himself after his Repentance calleth it a bitterness beyond that of Death Eccles 7.26 As if he had said I had better have been buried alive than thus to have miscarried to the great dishonour of God and gross detriment of Israel This he did in his old Age c. ver 4. N.B. Solomon having now Reign'd about 36 years as Dr. Lightfoot computeth it and being about 20 years old when he began to Reign when his Son Rehoboam was one year old chap. 14.21 was not now sixty years old So that in truth he did but now begin to be an old Man yet might it have been well expected that the Elder be was the Wiser he should have been Job 32.7 having had so long Communion with God and Experience of his goodness which might have made him Better Beside his body had been long despumed and one would think well-nigh drained dry upon his many Wives and Concubines which he multiplied both for his Lust and for his Pride and Magnificence looking upon it as a point of Honour c. However his Age here is an Aggravation of his sin seeing his lust now was as monstrous as to behold green Apples upon leafless Trees that look gray or white with Snow in Winter Gray Hairs and green Hearts can never have a comely and commendable Agreement Whenever the time was both Piscator and Junius reckon from it to the Ruine of Solomon's Temple of Jerusalem and of the Kingdom of the Jews 390 years according to Ezek. 4.5 Solomon's sin here was the beginning of all the mischiefs that followed after N. B. Note well with P. Martyr here This teacheth that no Age is free from Temptation there is such weakness and wickedness even in the best and wisest of Men that if left to themselves they may foully fall While Solomon was young he was wholly taken up with his framing famous Fabricks with Executing Justice among his Subjects and with writing sundry excellent Books but now beginning to grow old he indulg'd himself in Amorous Imbracements c. therefore should we watch in all Ages old and young The 3d. Remark is Solomon's Sin It was the Sin of Idolatry that Land-desolating Sin into which David never fell tho' he greatly sinned otherwise ver 5 6 7 8. where his sin is marked to be manifold As 1. In Doting upon so many Wives c. His Father contented himself with six Wives 2 Sam. 3.3 4.5 but his Son will have seven hundred Wives and three hundred Concubines ver 3. here 2. His marrying so many Idolatrous Strangers contrary to the Law of God 3. In suffering them to set up their Idolatrous Worship in God's Land and to practise it 4. In appointing Places for their Idols 5. In raising heavy Taxes upon his Subjects whereof Complaint is made by them in the next Chapter to maintain the Idolatrous Priests and Worship of his Wives c. 6. In conforming himself to their Desires in worshiping their Idols Venus Bacchus and other Pagan Idols with them in his own person say Lavater and Serrarius yea and compelling his Hebrews to worship them also And 't is said here ver 4. that his Wives turned away his heart after other Gods For after he had once gratified his Mistresses of Moab the rest of his Idolatrous Women wished him to do the like favour for them and he out of a Complaisant Humour being left of God to himself did unlike himself comply with them unwisely for wise Solomon to do as P. Martyr observeth The Fourth Remark is No wonder if the Lord were Angry v. 9 10 11 12 13. The Effect of his Complicated Sin and so oft twisted Transgression Though Solomon was Jedidiah God's beloved Darling Wherein Mark 1. God's Chastizements of his own Children as the ground is grieved Love so the end is fuller and freer Embracements The Antinomian Notion is here condemned that saith God is never Angry with his People fall they never so foully no not with a Fatherly Anger This is contradicted here and Isa 57.17 and 1 Cor. 11.30 Mark 2. When the Heart is won the whole Man is won in that hidden Man of the Heart 1 Pet. 3.4 When Solomon's Heart was turned aside from God then took he this Liberty to Sin thus grievously 't was a wicked Heart of Vnbelief that was the grand ground of his great Sin and set him upon departing from the Living God to Dead Idols Heb. 3.12 Mark 3. God's great Favour in appearing twice to Solomon after an extraordinary manner was a great Aggravation
was in returning back to Bethel and refreshing himself there when thus wheadled by this Deceiver's Delusions ver 19. He sinned saith Peter Martyr because 1. He forsook a certain Divine Word for one uncertain over credulously yielding against that express command mention'd by himself ver 9. fâ—om which an Angel should not have drawn him Gal. 1.8 whatever Revelation is pretended if contradictory to the known Revealed Will of God in his Word that can never come from the Spirit of God 2. He sinned in being so soon drawn aside by the old Prophet's Cheat for being himself a Prophet he might have enquired of the Lord about this Seducer's Lie Or at least have prayed for Divine Direction in so dubious a Case And he should have tried the Spirits before he had trusted too far 1 Joh. 4 1.3 He sinned saith Gregory because he was priding himself in the precedent Presence of God in his Miracles therefore God left him to this foul fall The fifth Remark is The Punishment denounced against this Man of God for his Sin ver 20 21 22. where he was Eating and Drinking against God's express Command there doth he hear his own doom denounced by the Mouth of that old Prophet that had seduced him As he sinned at the Table so his Punishment is declared at the Table also which was very sowre Sawce to the savoury Morsels this faint weary and hungry Man was now feeding upon and thus far the Punishment carry'd a Correspondency to the Sin God soon discovered the deceitfulness of the old false Prophet and the rash Credulity of the young true one which could not but marre the Comfort of that Refreshment God makes this old Impostor here to condemn himself for his Deceit as well as his deceived Guest for his Disobedience which is laid to his charge tho' he was beguiled into it as Adam was Gen. 2.17 and 3.6 yet God gave him this gracious warning Thou shalt Dye ere thou reach Home that he might repent of his Sin before he died N.B. Oh what occasion did Jeroboam take to Blaspheme the Name of God when he first heard that the Man of God could cast off his Royal Refreshment and Reword too Yet comply with the Invitation of this old Prophet for even ordinary Entertainment and where he could not expect any Donative at all How much more when he heard both of their Table-talk and of his Death by a Lion c. The second Part after the Antecedents are the Concomitants as 1. The Time when this man of God met with his Punishment 't was after Dinner ver 23.2 The Place where 't was in his way Home ver 24. And 3. The Manner How he died 't was done by a Lion which devoured neither the Carcass nor the Ass he rode upon ver 25 28. Mark 1. The false Prophet now makes him some amends when he had betrayed him into God's displeasure by saddling his own Ass and setting the true Prophet upon him that he might depart in a more easie posture of Riding whereas he returned fast enough and too fast to Bethel on Foot and now must he ride indeed to meet his own Bane the sooner the Lion in the way Mark 2. The Severity of God against his own Servants sometimes for but one Sin as may be seen in Adam's Moses's Jonah's Sins c. Judgments begin at the House of God 1. Pet. 4.17 and Saints are oft made Signs to Sinners Ezek. 24.24 By this Judgment executed on this Man of God it was manifest that those Judgments he had threatned against Idolaters would surely be Executed If God had a Lion for him he hath worse Lions for them 2 Kings 17.33 Mark 3. O the depth of the Counsels of God Rom. 11.33 That this true Prophet who had far lesser sinned is sooner punished than the old Imposter or notorious Jeroboam P. Martyr Answers 1. Speedy Punishments are not always Arguments of Divine Wrath but rather such as be deferred Hos 4.14 17. God is most Angry when he saith Let Sinners alone unpunished And 2. God useth to punish small Sins with Death as in Lot's Wife Gen. 19. and he that refused only to smite the Prophet was slain by a Lion as this Man of God was 1 Kings 20.36 to shew that God is the Supreme Lord of Life and Death Nor 3. was the Sin of this Man of God small for it was a gross Disobedience to a positive Command And he being a Prophet was the more obliged to a greater exactness in Obedience to all God's express Precepts c. 4. All this Prophet's former Obedience could not expiate the Guilt of this one act of Disobedience to teach us that not one of the least of God's Commandments may be broken Matth. 5.19 and he that offends in one point is guilty of all James 2.10 Mark 4. Though this Prophet's Sin was not small seeing the great God was Dishonoured and the Authority and Success of his Message was blasted by his Return to Bethel c. yea and Jeroboam c. were hardened in their Idolatry Yet was not his Punishment so great as some imagin for 1. the Lion had a Commission only to suffocate stifle or choak him but not to devour him 2. This was done only to his Body paying now that Debt which he did owe to God and Nature at another time his Soul was undoubtedly safe The Third Part is the Consequents of all these things ver 29 30 31 32. Mark 1. The same miraculous Power of God that opened the Mouth of the Lion to Murther this Man of God with a bite did likewise shut up his Mouth from devouring the Carcass according to his ravenous Nature and Manner with other Preys Nor did the Lion go away when he had worried the Prophet but was kept as Guardian to secure the Carcass from other wild Beasts or Fowls Thus a Destroyer was made a Preserver Judg. 14.14 Thus God restrains the Rage of Men Psal 76.10 Mark 2. The old Prophet hears comes and finds the Carcass and the Lion guarding it 'T is a wonder he durst come nâ—ar it least the Lion should much more vehemently worry him for his double Sin both in hindring this Man's Obedience to God and pretending a Revelation from God to do so but he saw the fierce Beast restrain'd and that encouraged him Some say the Lion went away at his approach as rendring up the Carcass to him Mark 3. Though Lions love Ass-Flesh say Naturalists yet this Lion tears not either the dead Carcass or the living Ass but rather causeth him to stand still without running away for fear and stay there to bear his dead Master to the Burial by the Conduct of the old Prophet Mark 4. The Seducer and his Sons do bury the Seduced and lament over him crying Alas my Brother as Jerem. 22.18 This was Cut-throat kindness a cruel Courtesie first to kill a Man and then help him to his Grave Yet this old Deceiver takes care to secure his own Bones
their chief Leader and Reformer 4. Lavater adds God withdrew from Elijah which caused Elijah that he withdrew from his Work and God did so to teach him his own Nothingness in himself and that all his late wonderful Works were wrought by no Power of his own but by a Power borrow'd from God And Gregory doubts not to say That Elijah began to be tickled with some high Conceits of himself for the great Acts which he had done therefore was he suffer'd thus to fear and to fall beneath himself for his humiliation lest he should be exalted above measure as Paul 2 Cor. 12.7 Elias ille fulminator ad mulierculae scilicet Jezebelis minas nunc trepidat factus est seipso Imbecillior This thundring Prophet now trembles at Jezebel's Threats and becomes unlike himself in weakness and cowardice c. The like we find in Peter likewise who was frighted from his Duty into Sin of a gross nature and that only by a weak silly Wench Matth. 26.71 72. N. B. Learn hence our daily dependency upon divine Influence for every new day-duty If left to our selves we are as weak as water c. The Places that Elijah fled to were Three first to Beersheba ver 3. Remarks upon it are first This City was the utmost Confine of the Ten Tribes where Jeroboam had set up one of his Calves as the other at Dan bordering upon Judah had Elijah's Errand been hither to pull down Calf-Worship here in the name of the Lord he had then acted like himself but he came as a Renegado not as a Reformer Remark the Second What this Reformado did here we are not told save only the leaving his Servant there 1. He thought not himself safe there from the Fury of Jezebel yet his Boy the supposed Son of the Sareptan Widow might be over-look'd 2. A kind Master will not expose his Servant to the Hardships of a Desart as he would himself 3. Lest the Man should discover the Master but 4. That he might more freely converse with God all alone The second Place Elijah fled to was the Wilderness ver 4. Whereon Remarks are First The best of Men when left of God are but changeable Mortals as Elijah here quantùm mutatus ab illo how is he changed from what he was before Oh how bold and couragious had Elijah been in telling Ahab to his Teeth I am not but thou art the Troubler of Israel in carrying the Contest all alone against all apostatizing Idolatrous Israel and in slaughtering with his own single Sword four hundred and fifty Prophets of Baal c. but now behold He is so timerous and dastardly that he flees from place to place at the frowns of a weak and wicked Woman He dare not tarry at Beersheba no nor take that Boy with him whom he had rais'd from Death to Life as some say lest his own Life should be betrayed into the hands of Jezebel thereby N.B. He durst not stay in Judah though good Jehosaphat reigned there because he was allied to Ahab and being a Man of a facile Temper Elijah fear'd Ahab might easily circumvent him and so seize his Person Hereupon He flees from thence a days Journey into the Wilderness even into that very Wilderness wherein Israel had wandred forty Years and lays himself down weary and hungry under a Juniper-tree which Serpents naturally avoid saith Pliny and therefore he might Promise to himself a safe and secure sleeping under it's shadow Remark the Second Here he earnestly desired to die that He might be freed from his fears c. which was the fruit of his Frailty as was done by Jonah afterwards Jon. 4.3 for if he really and deliberately desired it and not in a Pang of Passion only it was but his returning to Jezebel and she would readily grant his Request N.B. But Peter Martyr qualifies this passionate Petition saying 1. He feared should he fall into the clutches of Jezebel and her Priests they might have put him to some cruel kind of Death for his slaying so many of Baal's Prophets 2. It was look'd upon as exceeding ignoble to die by the Hands of a Woman Judg. 9.54.3 He desired rather to die by the most noble hands of God's immediate stroke which he look'd on as a more honourable kind of Death And thus had Jacob faln in his Conflict with the Messiah Gen. 32.24 he would have this Honour to fall by noble hands 4. But especially He desir'd thus to die from his Zeal for God's Glory lest Jezebel and her Chimney-Chaplain's should Triumph over his Death by their hands and say now Baal prevails over Jehovah and Baal's Prophets prove too strong for this Prophet of the Lord. Besides 5. He was now a very old Man elder than most of his Predecessors who had lost their lives by Jezebel and other Persecutors and seeing as he said it is enough I can do no more service for God Israel is resolvedly relaps'd into Idolatry And I can no longer expect any Joy of my miserable and mortal Life therefore he press'd this Petition Remark the Third But God's Thoughts were not like Elijah's Isa 55.8 for God had not only more Work for him in this World as the anointing of Hazael John and Elisha c. ver 15 16 17 c. but also God determined to deliver him both from Jezebel and from Death it self which devoureth all Men He should have a greater Honour conferr'd upon him than all his fore-fathers that he mentioned namely be bodily translated into Heaven which he never thought of Remark the Fourth However Elijah's dolour and toilsome Travel lull'd him asleep under the sweet and secure shade of his Juniper-tree ver 5. so while he earnestly calls for Death sleep which is the Image of Death Mortis imago sopor comes to him uncalled N.B. The Angel of God waits on him there as one of God's ministring Spirits to an Heir of Salvation in this wild Wilderness Heb. 1.14 and thinks himself happy in this Office of providing the Prophet's Breakfast which he brings him piping hot as out of an Oven ver 6. not Dainties but Necessaries yet surely most excellently cooked by such a Coelestial Cook this was Angels Food indeed of an Angelical Dress Peter Martyr marks here the marvelous Care and Providence of God towards this Prophet God had provided for him before by a Raven Chap. 17.6 and by the Widow of Sareptah ver 15. and now here by an Angel nor was this all N.B. But afterwards in Mount Horeb God himself fed him with the sight of God's Face and with the hearing of his Word for we find not that Elijah did eat any thing at that time for forty Days and Nights together The Ravens and the Sareptan Widow provided for the Prophet while he was waking saith Dr. Hall but this Angel did so while he was sleeping Needs must Elijah Eat Drink and Sleep with much Comfort while he saw such an Attendant Guardian and Purverour The first time
Angels on both Hands is modell'd only for our shallow Capacities so brings forth the Devil from the left hand of God's Throne who offers his Service ver 21. as Job 1.6 and 2.1 N. B. Here more ingenuity appears in this evil Spirit than in our modern Jesuites for he confesseth ingenuously that his equivocating Oracle was but a Lye in saying I will go and be a lying Spirit in the mouth of all his Prophets ver 22. N.B. Then God gave him not so much as a Command or Commission saith Lavater but rather a Permission only like those in John 13.27 Matth. 8.32 see Revel 20.3 Peter Martyr adds God is not the Cause of Sin but only hinders not the Tempter from rempting and gives not Grace to the tempted to withstand the Temptation so he assures Satan of Success ver 23. having justly given Ahab up to believe lyes c. 2 Thes 2.11 12. Remark the Third is how Micaiah's Oracle was entertain'd by Zedekiah and Ahab ver 24 26 27. and how it was defended by Micaiah himself against them both ver 25 28. wherein Mark 1. Zedekiah the Prince of Baal 's Prophets and in great Favour with Ahab more Impudent than the rest gives Micaiah a Cuff with the Fist because he had given him and his whole College of Prophets the Lye having no better Argument but Club-Law to answer his Assertion with and with the blow on the Face he expostulates saying Which way the Spirit of the Lord went from me to speak unto thee ver 24. as if he had Monopolized the whole Possession of God's Spirit to himself And seeing it could not be shewed how the Spirit passed from the one to the other therefore Micaiah had it not but Zedekiah had it all as he pretended ver 11. speaking in the name of the Lord. N. B. for a Prophet to strike a Prophet and that in the Face of two Kings whose places of Royalty obliged them to see the Peace better kept was an act of intolerable Insolency a Prophet may be a Reprover with his Tongue but he ought not to be a Striker with his Hand 1 Tim. 3.3 and had not Ahab's Malice against Micaiah marr'd the Justice of his Magistracy he would never have countenanced such a rude Presumption in his Presence 't is a wonder saith Peter Martyr how good Jehosaphat could be silent both at this gross abuse of Gods ' Prophet whom he had occasioned to be sent for and when Ahab also remanded him back to Prison Not a word hear we in behalf of Micaiah his Affinity with Ahab had diminished his Piety Objection Some suppose Zedâ—kiah might use two Arguments 1. That Elijah had foretold Ahab should die in Jezreel Chap. 21.19 Now Micaiah comes and foretels he must die in Ramoth Gilead therefore neither of those Prophets ought to be believ'd and 2. His hand wherewith he smote Micaiah did not dry up as Jeroboam's hand did Chap 13.4 therefore he was to be believed Answer This seems at first sight to be a greater blow to Micaiah's Credit than that Box he gave him upon his Face but the two Prophets are thus reconciled by Vatablus Lavater Lyra P. Martyr Piscator c. 1. It was done in the same general though not individual Place to wit in the Region of Samaria within which Jezreel was 2. Ahab's Chariot polluted with his Blood was washed in the Pool of Samaria as publick a Place as was that of Naboth's Execution but his Armour was carried to his Armory in Jezreel where the Dogs licked his Blood when it came there to be washed 3. The Pool of Samaria reached in a running Stream as far as Jezreel so that Ahab's Blood running out of his Chariot was carried down to Jezreel and there licked up by Dogs 4. That Prophecy of Elijah was more plainly and plenarily fulfilled in Joram Ahab's Son A Child is the Father's Blood John 1.13 Acts 17.26 2 Kings 9.25 26. and though at first this Judgment was denounced against Ahab himself yet upon his Humiliation it was transferred from him to his Son Chap. 21.24.29 5. Yet the same Judgment befel Ahab's Person ver 38. here for notwithstanding that translation of the Curse to his Posterity because Ahab again returned to his old Sins here therefore is the Curse brought back upon himself ver 38. 6. Ahab's Death wound was received in Ramoth-Gilead according to Micaiah's Prophecy ver 28. Elijah had declared the Cause not the Place of Ahab's Death say the Dutch Annotations 7. N. B. Though Zedekiah's smiting hand escaped that withering which seized upon Jeroboam's yet we must not measure the quality of Actions by the goodness of their success God is a free Agent in his miraculous Actings and oft preserves great Sinners from lesser Punishments whereby he only reserves them for greater Judgments as he did this Zedekiah here Mark 2. Micaiah all alone and not defended or so much as vindicated by good Jehosaphat doth not return blow for blow with his hand but lays about him with his Tongue and tells this proud False Prophet his Doom ver 25. That tho' now his Prophet-striking hand escaped God's stroke yet for all his present strutting proudly God would strike him shortly with such a dread as he shall not know in what lurking hole to hide his Head with safety And those Horns wherewith he now insulted would not secure him from danger This Zedekiah thus hid himself say Osiander Lavater c. when he heard the Battle was lost and feared that the proud Syrian Conqueror would break furiously into the City or rather from fear of Ahab's Friends saith P. Martyr Piscator c. who seeing Ahab slain and his Army routed would seek him out to the Slaughter as the chief Abettor and Author of this pernicious War and of Ahab's Destruction Mark 3. Though Ahab's Son afterwards could not but in Zeal revenge his Father's Death by taking off the Head of this chief Seducer Zedekiah yet at present he goes off with Honour but helpless Micaiah must still undergo most severe Censure revengeful Ahab commands that he be returned to Prison from whence he came ver 26. with that scurrilous Nick-name upon him This fellow v. 27. Though he was God's Prophet and one of God's Privy-Council Psal 25.14 yet must he be Imprison'd and fed with Bread and Water of Affliction only to keep him alive that this Prisoners Pittance might reserve him for a farther bloody Punishment upon Ahab's Return being too Cock-sure and Confident of Victory N. B. So Debauched were the Days of Ahab that it was alike difficult to find a wicked man in his Prisons or a godly man out of them As it is a wonder to hear Ahab thus swagger and triumph before the Victory which fell out quite contrary forgetting his own Advice to Benhadad Let not him that girds on his Harness boast c. Chap. 20.11 yet now promising himself Peace Power Victory and Revenge before he buckles on his Armour So on the other hand 't
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
who excited Joash to call the Priests to an account and to call him among the rest because he could not so well prevail with them to be more diligent in promoting this publick Work Others make this Apology for Jehoiada that he was now grown very old it being in the Three and twentieth Year of King Joash ver 6. King Jebu dying the Year before and leaving the Kingdom of Israel to his Son Jehoaaz At this time 't is said expresly that Jehoiada was grown very old 2 Chron. 24.15 which might be the cause of his Remissness ver 6. his Generation-work being now in a manner done and therefore Joash took new and other measures for carrying on more effectually his Temple-work Remark the Sixth When Joash saw the Mony the Priests collected abroad in the Country was converted to other Uses and not to the right end for Repairing the Temple the King commands the Priests to gather no more Poll-Mony but orders old Jehoiada to set up a Chest like our poor Man's Box besides the Altar of Burnt offering 2 Kings 12.8 9. 2 Chron. 24.8 and this means did prove effectual for much Money was put into the Chest both Trespass-mony for omission of good and Sin-mony for commission of evil saith Tostatus This was put into such Officers Hands as dealt faithfully The Fabrick was perfectly finish'd by them ver 10 11 12 13 14 15 16 and 2 Chron. 24.10 to 13. yea and new Vessels ver 14. instead of those Athaliah's sacrilegious Sons had stoln away ver 7. Remark the Seventh Jehoiada lived the Supporter both of Church and State until he was an Hundred and thirty Years old and then died 2 Chron. 24.15 It was doubtless a great Blessing to the Kingdom of Judah that he continued so long in it which was an extraordinary Age in those times for him to live up to And such an high Veneration the People had for him that they buried him among the Kings a very great Honour done to him at his Death because he had done so much good in his Life both in Repairing God's House and restoring God's Worship to be performed therein when so repair'd Yea and restoring the Kingdom to the House of David in the Preservation of Joash c. The Second Sort of Joash's Actions were his Illandable Actions Remark the First His not taking away the High Places ver 3. but this was while Jehoiada lived so not so bad as after his Death for Custom that Tyrant of three Letters Mos had so prevailed and riveted these high Places in the Hearts of a fond People that the former Kings of riper Years than Joash and more firmly settled on their Thrones and having greater power than Joash yet could not remove them no wonder then if Jehoiada was constrained to tolerate them upon which the People so notoriously doted insomuch that Jehoiada durst not advise the young King Joash to cross the Mobile in this Superstition they had so fondly espoused lest it should cause a Tumult and lest as a learned Expositor expresseth it the Multitude should mind more Commotioners than Commissioners and be more guided by Rage than by Right Violence and Obstinacy like two untamed Chariot-Horses hurrying forward their precipitant passionate Desires in a blindfold Career Therefore good Jehoiada was forced to forbear as 1 Kings 15.14 and the rather because the Matter was good the People Sacrificing to the Lord there and not to any Idol So the thing was warrantable but the place only was unwarrantable Deut. 12.11 13 14. Remark the Second But after Jehoiada's Death Joash permitted deplorable Idolatry to be restored in the Kingdom 2 Chron. 24.17 18. Those cursed Court-Parasites who had dissemblingly concealed their Idolatrous Minds all the days of Jehoiada came cringing to the King as soon as Jehoiada was dead and perswaded this Ambitionist that during his Tutor's Days he was a King without a Kingdom a Lord without a Lordship or Dominion no better than a Subject to his Subjects c. that he should do well to assume to himself his Royal Power and as Menochius Osiander c. say they desired him to shew his Royalty in granting Liberty to every Man to Worship God as he listed and where he best liked and not be tied to the Temple c. yea a Liberty to recal the Worship of Baal c. The King hearkned to them Grotius here quotes Curtius saying Flattery is more mischievous to Kings than an Enemy when they give Ear to it fair Words make facile Fools fain and Princes minds are easily altered for the worst thereby as Joash was here who was soon wheedl'd into base Apostasy c. Remark the Third No sooner had those Court-Parasites prevailed with Joash for a Liberty to Worship God in the old High places but presently they Worshipped Baal there ver 18 19. for which Wrath came down upon them by Hazael King of Syria 2 Kings 12.17 18. when Jehoiada was dead so great a loss to a Kingdom is the death of a Godly Governor and when Joash was relapsed into Idolatry Principium fervet medium tepet exitus alget was the Character of this Apostate So zealous was Joash at the first as to rebuke even good Jehoiada for his Remisness in Repairing the Temple as before he was too hot to hold he is now grown stone-cold for God and as hot for Idols when he had lost his Religion he lost his peace of the Kingdom for then the Lord let loose the King of Syria upon him as after c. Remark the Fourth Joash's Tyranny the Daughter of his Apostasy into Idolatry and that with Obstinacy Such was God's pity and patience towards his own people that he sent Prophets to protest against their back-slidings and to fore-signifie his future Judgments 2 Chron. 24.19 yea the Spirit of the Lord came upon Zechariah the Son of Jehoiada ver 20. who set himself in an higher Place that his Message from the Lord might be the better heard and he earnestly inveighed against the wicked ways of King Princes and People Hereupon all these three conspire against him Tyrants are Teachy tange montes fumigabunt Touch great Men-Mountains and they will smoake nothing but silken words will down with them the corrupt Courtiers taxed him as a Traytor to the King the King commands to stone him ver 21. who as they were stoning him cryed out Lord look upon it and require it ver 22. that is Make Inquisition for my innocent blood or it may be read saith Piscator c. The Lord will require and requite it So it is a Prophecy rather than a Prayer for 't is not probable so pious a Prophet would die with a desire of private Revenge contrary to Christ's Luke 23.34 and Stephen's practice Acts 7.60 unless it were to distinguish the severe Temper and Spirit of the Law from that sweet one of the Gospel Remark the Fifth God Answers Zachary's Prayer or Prophecy from ver 23. of 2 Chron. 24 to
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
to Nineveh whereas other truer Causes are forementioned 2. He ought to have been thankful to God for making his single Ministry so marvelously successful as to bring so great a City to Repentance 3. He should have rejoiced at this increase of God's Church by those many Myriads of new Penitents And 4. He should have pray'd for establishing this great Work of God Psalm 90.17 whereas more like a Mastiff in a Chafe he barks at his own Master reproaches God's present Fact of Folly envies the Ninevites Penitency and Mercy and instead of Praying he is upbraiding God for that which is his greatest Glory Exod. 33.18 19. and falling foul upon God for lending Life to him which is the chiefest of God's temporal Gifts Yea and wishing God would kill him with his own Hands saith Vatablus merely because he thought forsooth that his Credit was now Crack'd and he should henceforward be look'd upon as a Lyar seeing he had foretold what came not to pass N.B. Thus the best of Men are but Men at the best when God leaves them to themselves God 's best Children though ingrafted into the true Vine yet carry they about them some relish of the old Stock still as Jonah did here of a Cholerick Constitution soon kindled Remark the First Upon the Defendant the second Part of the Tryal Jehovah reproves Jonah first by Words ver 4 9. at the first time ver 4. A man may well wonder how God could forbear from killing Jonah according to his own desperate desire ver 3. for such an unsufferable affront from a poor Potsherd that durst contend with his Maker and a worthless Worm upbraiding the most Wise his Creator with Folly Isa 45.9 This is a plain Pattern of the upshot of Carnal Wisdom in Man God had like to have kill'd Moses for a far lesser fault Exod. 4.24 When he met him in the Inn c. yet behold here God meets Jonah not so much with a sharp cutting rebuke Tit. 1.13 but rather with a Mild Cool and Gentle Expostulation Dost thou do well to be angry N.B. Would to God we could suppress our impetuous Passions by asking our Hearts this same Question Whether our Indignation be rightly regulated for Principle Object Measure and End and not justifie it when immoderate as Jonah doth here And the second Time when Jonah committed the same fault again being angry for the withering of his Gourd ver 9. N.B. Jonah signifies a Dove yet had he more of the Wasp than of the Dove in him as appears by his double Anger and both irrational Chap. 4.1 and 9. Plenus fuit effraenatis motibus as passionate a Man of a good Man as we have hardly heard of so that some suppose him the Mad Fellow mentioned 2 Kings 9.11 yet was he a Servant of the Lord 2 Kings 14.25 and a Type of Christ Matth. 12.40 and saved Nineveh by one Sermon 'T is a wonder Jehovah proceeded not against Jonah for the same second fault from Words to Blows No 't is only Words still and those Gentle ones as the former Though before he had said nothing when reproved for his rash Anger ver 4. yet now runs he Riot in his Reply against God that it was a just anger in Jonah even unto Death notwithstanding the Reason of it was the loss of a thing of nothing or but a sorry something at the best Now might the Lord have roar'd upon Jonah when he added greater Sins to lesser and thought he had good Reason to be madly unreasonable as well as presumptuously Irreligious God might now have said as he did to the muttering Mutineers in the Wilderness As truly as I live as ye have desired Death so will I do to you Numb 14.28 so Jehovah might have judged Jonah out of his own Mouth and said Thou shalt surely Die Jonah but Fury was not in God Isa 27.4 as it was in Jonah He is God and not Man Hos 11.8 9. God graciously considered Jonah's Frailty and gently convinceth him of his Folly by comparing the silly Gourd to that Capital City c. Remark the Second Jehovah the Defendant reproves Jonah by an external Sign as well as by express Speech as above ver 5 6 7 8 10 11. Mark 1. The occasion of it was Jonah changed the place of his abode He went out of the City ver 5. retiring remote from it saith Tarnovius that he might not perish with it which he expected for he thought haply that the Citizens were only Sermon-sick which would not last long c. Mark 2. He made a Booth on the East-side of the City 't was a sorry structure of Boughs saith Grotius only for a Shade saith Mercerus expecting there though not the Subversion of the City yet some Plague to fall upon it saith Calvin for he did not think his Prediction would altogether be frustrate saith Menochius Mark 3. The end of his sitting down in this slender Hutt was where he might see some Event of his Prophecy from this place of a plain prospect saith Grotius and yet not suffer with them being quite out of the City 's Precincts saith Tarnovius N.B. 1. Jonah did well and wisely in withdrawing himself out of Nineveh as Lot did out of Sodom and Isa 48.20 and 52.11 2 Cor. 6.17 18. Rev. 18.4 Thus the Church of Jerusalem packed away to Pella before its Destruction saith Eusebius But he did foolishly and uncharitably in wishing and waiting for the Ruine of penitent Nineveh N.B. 2. Ministers may learn from this sorry Seat of this great Prophet of God not to seek great things for themselves in this lower World Jer. 45.5 but to be content with the meanest conditions that the most wise God carves out for us by his wisdom and providence for our heavenly Father knows what is better for us than we for our selves Matth. 6.26 32. When we cannot bring up our Means to our Minds we must bring down our Minds to our Means being assured of better Mansions John 14.2 3. 2 Cor. 5.1 Heb. 11.10 13. Remark the Third upon the Defendant is the external Sign applied by Discourse c. which Rhetoricians call a Chreia Mark 1. About the end of the forty days when the boughs of Jonah's Booth were withered saith Rabbi Kimchi God caused a Gourd by a Miracle to spring up without seed and so suddenly and to become a covering Shade unto him when all the other Leaves were gone ver 6. Mark 2. I find the Criticks have various Conceptions concerning this Gourd what Plant it was Some say it was an Ivy-Bush Others that we call the White Vine of a great growth in a little time Others the Plant called Palma Christi or Pentadactylon because it resembleth a Man's Hand with five fingers but whatever it was Jonah was glad of it ver 6. because it refresh'd him hiding him from heat being more tender skinn'd by his late laying so long in the Whale's Belly Mark 3. God prepared a Worm to gnaw the Gourd
more to strengthen his Faith for a just revenge upon his insulting Adversary Ruach render'd here a Blast signifies a Spirit which was saith Grotius that spiritual Substance the Angel of God who destroy'd the Assyrian Army ver 35. which was a most stormy Blast and a terrible Tempest indeed a Plague saith Josephus Mark 4. And he shall hear a Rumour namely Tidings of Tirhakah's Invading his Land ver 9. with a vast Ethiopian Army as 2 Chron. 14.9 this must needs affright and divert Senacherib so Josephus this Rumour made him return to his own Land but rather that Ruine of his Army ver 35 36. where he fell by the Sword ver 37. Mark 5. Oh what a comfortable Cordial did Isaiah hand here to Hezekiah assuring him of the Truth of this Prophetick Promise in all its Branches And how happy was Hezekiah in having an Heart willing to advise with the Prophet Isaiah in such a Crisis of Affairs which was so blest with such an happy Issue 〈◊〉 N.B. But how unhappy was good Josiah whose Heart neglected to advise with that famous Prophet Jeremiah or with Zephaniah c who were then living at that Time beside a whole College of Seers when he went to War against Pharaoh Necho The omission of this Duty made him rush headlong upon his own Death in whom died the whole State of Israel as may be seen after Chap. 23.29 2 Chron. 35.22 Now come we to the Third Act in this Comedy which describes Rabshukeh's Departure and the moving Cause thereof ver 8 9. and the Railing Letters that were sent in the room of Rabshakeh Remarks hereupon are First Rabshakeh returns to Senacherib to give him an Account of the Treaty and to advise what was farther to be acted upon the Jews's Obstinacy yet leaving his Army behind him under the Conduct of Tartan and Rabsaris Commanders to carry on the Siege But finding his King removed with his other huge Host from Lachish to Libnah upon Tidings that Tirhakah had designed to fight against him hereupon he sends his Threatning Letters Remark the Second The King of Ethiopia's Invading Assyria broke all the measures of Senacherib and gave him such a marvelous Diversion from the Cities of Judah â—as Saul had from pursuing David when a Messenger came and told him that the Philistines had invaded his Land 1 Sam. 23.27 28. which place David therefore call'd Selangh Hammelekoth the Rock of Division because there God divided Saul from his Prey So here Senacherib was loath to let go his hold of Lachish and Libnah with one of his Armies Lachish was a very strong City Chap. 14.19 and likely Senacherib found the taking of it too difficult a task at this Time so was gone now to besiege Libnah when Tidings came of Tirhakah's Invasion c. which when he heard saith Vatablus he rais'd his Siege in that place to March against the King of Ethiopia with that Army but still his other huge Host besieged Jerusalem and more loath he was to let it go than either Lachish or Libnah being most eager to lick his Lips with it the King consults Rabshakeh then those hectoring Letters are sent to Cajole them into compliance Remark the Third The Contents of these Letters were at the best a compleat Roll of Rabshakeh's rudest and most railing Rhetorick Senacherib here Sings the same Song over again in these Writings which Rabshakeh had deliver'd by Word of Mouth in the foregoing Chapter ver 29 30 31 32 33 34 35. with ver 10 11 12 13. here and those Letter-Carriers are commanded to deliver the summe of what was written by Word of Mouth lest Hezekiah when he receiv'd the Letters should lay them aside and conceal them from the Knowledge of the People whom he design'd to Wheedle c. or to terrifie them into a Submission both by Word or Writing Now follows the Fourth Act when these Letters were received Remark the First Hezekiah carries this rude Roll of Railery and black Blasphemy into the Temple and spread it before the Lord the most Just and Jealous God vor 14. this he did not to inform the All-knowing God as if he knew it not but for the quickning of his own Spirit and for the strengthning of his own Faith the more thereby being saith Piscator at the Ark of God's Presence Remark the Second Then he Prays a most Pathetical Prayer ver 15 16 17 18 19. wherein 1. He pitches upon one of God's proper Attributes to prop up his Prayer 2. His Motive for God's revenge he makes Rabshakeh's reproaching the living God 3. He confesseth what ought to be confessed that Senacherib had conquer'd the false Gods because but Wood and Stone 4. He runs over those Arguments wherewith he had fill'd his Mouth and finally having a Promise before he puts it into Suit by Prayer preferring God's Glory before his own Preservation and pressing the Lord to make his Power known at this Juncture that all other Kingdoms may acknowledge with us that thou art the only Jehovah Remark the Third Nor would Hezekiah having done all this dare to tempt the Lord by neglect of such means as might be subservient to God's Providence but he doth many more Matters in order to his own Defence and Deliverance which are Recorded in 2 Chron. 32. ver 3 4 5 6 7 8. Mark 1. Because Water was a scarce Commodity in Canaan's Countrey and the want of it might much annoy the Assyrian Army therefore he stopp'd the Fountains without the Walls with Earth yet convey'd Water by Pipes under ground into the City ver 3 4. N.B. Oh that we could starve Satan thus by mortifying our earthly members Col. 3.5 so cause him to depart from us as Luke 4.13 Mark 2. He rebuilt the Wall that King Joash had broke down 2 Chron. 25.23 and mounted Engines upon the Tower Gates for his better Defence ver 5. Mark 3. He settles his Guards round the City ver 6. to stop the Rapid Torrent of Senacherib that came like an over-flowing fierce River Isa 8.7 Mark 4. He Comforts his Captains c. saying Fear not our Foes who trust in an Arm of Flesh for our God will quickly curse it Jer. 17.5 and cause the strongest Sinew in his Arm to Crack With us is the Lord our God Hebr. Gnimmanu Jehovah Elohenu which imports Immanuel the Name of Christ whereby he began to be known amongst them N.B. Thus ought we to go to Christ when Satan assaults our Souls or our Land telling him The stretching out of his Wings hath filled thy Land O Immanuel Isa 8.8 Vatablus and Osiander read this Phrase ver 7 8. Plures nobiscum quam cum illis There be more with us than with them as 2 Kings 6.16 for we have God's help and an Army of Angels N.B. Now if Antigonus in the time of the Maccabees could say to his fearful Souldiers fearing the Multitude of their Enemies but how many do ye reckon me for how much more may we reckon
And such an Upright Conscience as this need neither be ashamed to Live nor affraid to Die And he wept with a great weeping This Message of Death made him mourn as a Dove and chatter like a Crane Isa 38.14 for it was Mar-mar Hebr. mere bitterness to him ver 17. 't was bitter Bitterness to this good Man tho' Christ his Vndertaker had taken away the Gall or Sting from it N. B. No wonder if such a wicked Man as Saul was did quite swoon away at the tidings of Death and fall to the ground in his full length as he did 1 Sam. 28.20 but why should a Servant of God be either fond of Life or afraid of Death seeing he may better say than Agag Surely the bitterness of Death is past 1 Sam. 15.32 and seeing Death to him is but as his Father's Horse to fetch him home on Horse-back or rather upon Angels backs to his Father's House Or as Joseph's Chariot with its rattling Wheels to carry us unto our Joseph or Jesus as Gen. 45.27 28. Mark 4. Oh the prevalent Power of Prayers soaked with Tears Before the Prophet could reach the Outward Court Hezekiah's Prayers c. had reached Heaven and fetched down an Answer of Peace also Isaiah is immediately sent back with both a Countermand and with Comfort also ver 4 5. Say to him The God of David doth not forget his Promise to the House of David therefore will he both lengthen thy Life ver 6. and give thee a Son as Successor N. B. God's Answer to this good Man's Prayers was not more Speedy than Bountiful In Law seven Years is reckon'd for a Man's Life but behold more than twice Seven are granted to him ver 6. even Fifteen Years which is more than two Lives in Law Indeed God hath determined by his secret and certain Decree the set-time of every Man's Life Job 7.1 N. B. but no where do we read that God revealed this secret set-time so expresly especially so long before the time of Death to any Man save to Hezekiah only For should we know it we should grow less watchful and more secure than we ought to be Yea this good King himself did not Render c. 2 Chron. 32.25 N. B. Here 's a very great Grant by a Gracious Prayer-hearing God to a very faulty Prayer-making Man his Prayer here had many Flaws in it as those Distrustful I Said's Isa 38.10 11. do intimate All words of Despondency in his desperate Sickness yea and tho' the Lord foresaw his Returns to God would not Answer his Receits from God Mark 5. External Means must be used and added to those Internal of Praying and Weeping Ora labora a bunch of Figs must be applyed ver 7. which is an high commendation of the Vse of Medicines and teacheth that the Patient must Pray but withal make Vse of Means otherwise he tempts God rather than trusts God Christ even in his Miracles did oft make Vse of Means as Mark 7.33 John 9.6 but now when God gives us Means we may not expect Miracles but pray that God's Blessing may make them effectual N. B. Tho' this Cataplasm of Figs was from its softning vertue a Salve fit enough for a Carbuncle-Sore yet could it never have cured him so soon so suddenly without a Miracle Christ's Cures are proved to be Miraculous by this Circumstance of being immediately accomplished Mark 1.31 and 2.12 c. Thus likewise Hezekiah's Recovery was demonstrated to be Miraculous because he was promis'd to be Able to go up into the Temple the third Day there to give Publick Thanks for his perfect Recovery ver 5. Remark the Fifth The Sign that he asked and God ganted that he should Recover so soon and give Thanks so suddenly ver 8 9 10 11. Mark 1. He did not Ask a Sign because he doubted of the Truth of God's Promise but because he felt the weakness of his own Faith therefore desires a Sign for its confirmation Mark 2. Oh the wonderful and stupendous Condescension in the Great God thus low to stoop for gratifying the frailty of a Mortal Man God bids him take his choice whether the Shadow should go backward or forward Ten Degrees He chuseth the latter as a work of more Difficulty tho' it was no light thing as he call'd it for the Sun to Run forward faster than usual in its causing the Shadow seeing 't is constant in its course and never Runs more swiftly at one time than at another The Rabbins say that Hezekiah was a Student in the Mathematicks if so how suitable was this Sign to him How doth the Lord's Highness condescend to Man's Meanness and Answers him in his own way Mark 3. The Choice being referred to Hezekiah he prudently chose what was most Difficult and would most confirm his Faith Then at the Prophet's Prayer God caused the Shadow upon Ahaz's Dyal by a Retrograde running of the Sun it self to go backward Ten Degrees or half Hours so that the Twelve a Clock Sun return'd to his place at Seven in the Morning ver 11. This Question is much canvas'd among Learned Men whether it was the Body of the Sun that ran Retrograde or it was only the Shadow of it upon that famous Dial of Ahaz Visible to Hezekiah in his Bed-Chamber and seen of all sorts that resorted thither N. B. But 't is certainly a mistake in those that imagine the Miracle was only in the Shadow as if the Sun had gone it's course but the Shadow went Backward otherwise than the Sun did for the Fathers commonly concurr in the contrary Sentiment Cogent Arguments that prove it are 1st 'T is expresly said that the Sun it self returned back Ten Degrees Isa 38.8 And Menochius adds to this Canonical Proof that of Apocryphal Ecclesiast 48.26 2dly The Embassadors of Babylon came to Hezekiah to enquire of the Wonder Now had the Retrograde Motion been only in the Shadow upon this Dial in Jerusalem how could that have been observ'd in Babylon which they better saw in the Sun it self 3dly If we compare this Miracle with that in Joshua's Time Josh 10.13 It was not only the Shadow but the Sun it self that stood stills 4thly Maresius adds The Shadow upon the Dial could not have gone back unless the Sun that caus'd it had gone back also This is more probable than Sanctius's Proofs to make it possible N. B. 1st By this Miracle of the Sun 's Retrograde Motion Hezekiah had his Faith confirmed that his Sentence of Death was run Retrograde also The Sun in the Firmament saith Dr. Lightfoot knows not the time of its going down Ps 104.19 that Hezekiah might know his Time of Dying to whom alone was made known the term of his Life N. B. 2dly The Ancients Allegorize this Text saying Sick Hezekiah signifies all Mankind as sick of Sin But this is an infallible Sign of Recovery that the Sun of Righteousness Mal. 4.2 for our sakes is gone back Ten Degrees 1. not only
from Megiddo to Jerusalem where his Palace was and where he might meet with the best means for his Cure and if he died there did he chuse to die and he did so not desiring to die at Megiddo that was in the Tribe of Manasseh Josh 17.11 where he would have stop'd Necho from passing his Country Remark the Sixth Tho' this good King got his Death's wound at Megiddo yet he died not till he came to Jerusalem 2 Chron. 35.23 24. Notwithstanding it is not to be doubted by the common Rules of just Charity but that Josiah in his passage between these two Places finding himself without hope of Recovery and before his last Agony of Death did really Repent of his Rashness and was by his most Gracius God most perfectly pardoned N. B. for two Reasons 1. Seeing it was only a Sin of Ignorance not knowing God had spoke this to Necho but he had more cause to suspect than to believe his Testimony 2. Because God had promised he should die in peace 2 Kings 22.20 that is in favour with God tho' he died in War Undoubtedly he died not in his Sin as Joh. 8.21 tho' he died for his Sin c. for he had led an Holy Life in the whole course of his Conversation The Third Part is the Consequences of Josiah's Death Remark the First Josiah this good King dies and all the felicity of the whole State of Israel dieth with him for thenceforth it was never known but as Thebes was after the death of famous Epaminondas by its Calamities only therefore both City and Country had good cause to Mourn for him 2 Chron. 35.24 which was the greatest Mourning we read of and to which the Prophet alludeth in Zech. 12.10 11. N. B. 'T was a most â—lamentable loss whether we consider 1. the Personal goodness of this Man the Island of one innocent Person is deliver'd by the pureness of his hands Job 22.29 whereas one Sinner destroyeth much good Eccles 9.18 2. Or the manifold good he acted in his Life-time as a King he might say with David I hear up the Pillars of it Psal 75.3 as a true Atlas that upheld the State Isa 6.13 Or 3. The most miserable Calamities that befell that Kingdom after his death c. Remark the Second The Prophet Jeremiah was the chief of those Mourners saith Grotius being much moved at the loss of him whose worth he had fully known and by his Prophetic Spirit foreknew that Josiah's Death did draw up the Sluce to let in an Inundation of all manner of Miseries 2 Chron. 35.25 yea and all the Singing-men and Singing Women lamented this loss N.B. It was the Jews manner to have Mourners at the death of Worthy Persons Eccles 12.5 Jer. 9.17 in which Mournings they made mention of the Party deceased with a mournful Note how much more for Josiah here which became an Ordinance in Israel a constant Custom in all their following Funerals still to bewail the death of Josiah which began all their publick Calamities upon City and Country and this their common Mourners observed in all succeeding Generations N.B. That Lamentation for the loss of Josiah is lost and not the same saith Grotius with that Recorded in Sacred Writ that being made for the fall of Jerusalem N. B. How dark and deep sometimes are Divine Dispensations that so good a King thus dies when wicked Kings are let to live Who can be God's Counsellour Rom 11.34 Remark the Third When the People of the Land had bury'd Josiah in his own Sepulchre 2 Kings 23.30 which he had in his Life-time prepared especially for himself among the Sepulchres of his Fathers 2 Chron. 35.24 then they all with an unanimous consent took his Son Jehoahaz and Anointed him King 2 Kings 23.30 to settle him more surely in the Kingdom tho' he was younger than his Brother Jehoiakim ver 36. yet because he was a more stern and stout Man more forward and better able to withstand Pharaoh-Necho than Jehoiakim was therefore by a Popular Faction he got the Kingdom and it succeeded accordingly This is the judgment of Mastus Sanctius and Lavater and Menochius addeth That Jehoiakim was timorous and fearing Pharaoh declined the Crown so Jehoahaz being more Valorous was set up lest Pharaoh finding the Throne empty should seize it as his Wafe But oh what a sad Change was here from one that did right into one that did evil ver 31 32 Nor did he prove so fierce against Pharaoh saith Sanctius as against his Subjects and therefore is he call'd a Lion Ezek. 19.2 3. a very Cannibal to his own Country c. 2 Chron. CHAP. XXXVI THIS Chapter gives a brief Account First How Unhappy good Josiah was in his four bad Sons from ver 1 to ver 14. And Secondly Of the Desolation and Dissolution of the Kingdom of Judah from ver 14 to ver 20 And Thirdly and lastly Of the Jews final Deportation into the Babylonish Captivity from ver 20 to ver 23. all which are Amplify'd upon in the 2d of Kings 23.24 25. Chapters Remarks upon the First Part to wit Josiah's bad Sons are 1. Jehoahaz whom a Popular Faction made King as is abovesaid lest Pharaoh-Necho upon his return should make a Seizure saith Masius upon the Vacant Kingdom This Man proved a Degenerate Plant from so Pious a Father following Amon and Manasseh more than Josiah restoring that Idolatry his Father had destroyed saith Menochius partly to gratifie the People that had promoted him which still hankered after Superstition even in Josiah's time and partly to Dulcifie the King of Egypt who was a Worshipper of Idols Yet all this would not avail for Necho in three Months time returns and Conquers him 2 Kin. 23.33 but not without a great slaughter saith Sanctius from Ezek. 19.4 The Son endeavour'd say Munster and Lavater with an Army to avenge his Father's death therefore Necho did not only Depose him because he had taken the Kingdom without his leave and to shew he had Power to dispose of the Kingdom but also took him Prisoner and carry'd him down to Egypt where he died 2 Kin. 23. ver 34. as Jeremy had foretold Jer. 22.11 12. where he is call'd Shallum and 1 Chron. 3.15 Remark the Second Necho sets up Eliakim his Brother who was put beside the Crown by the Factious People being Elder than Jehoahaz 2 Kin. 23. ver 31 and 36. compared together and chang'd his Name into Jehoiakim to shew his Soveraignty over him as Dan. 1.7 both which Names signifie God shall Arise This obsequious King carefully pays the Tribute Necho laid upon the Land namely 100 Talents of Silver which amounted to Thirty seven Thousand and five Hundred pound Sterling and a Talent of Gold which was Three Thousand seven Hundred and Fifty Pound more This large Mulct Jehoiakim levy'd upon his People ver 35. from whom likely he received no less summs of Curses than of Coin However hereby he bought his Peace with
of this Prayer for the Dead Lib. 3. Chap. 19. nor supposing Judas did so is this particular Example sufficient to establish a Doctrine no more than Zipporah's was to prove that Woman might administer Sacraments Exod. 4.25 or the single Example of Rhasis that one may lawfully kill himself N. B. 1. It follows then these Apocryphal Books were upon good grounds not received by the Church among those that were accounted Canonical and plainly of Divine Inspiration because most of them are justly suspected to be stuffed with vain Jewish Fables and not penned in a stile any way agreeable with the Majesty of God's Holy Spirit but far off from bearing the Character of those Scriptures divinely inspired Therefore the Author of this second Book of Maccabees not being inspired of God acknowledges his own Infirmity and desires Pardon for what he had done amiss Chap. 15.39 N. B. 2. Though the Apocrypha cannot prove any Point of the Christian Religion save so far as they consent with the Canonical to confirm the same or rather whereon they are grounded yet may they be read as the Works of Godly Men for the Instruction of Godly Manners as also for advancing our Knowledge of the History of the Jews in which Books is declared that God at all Times had a special Care of his Church never leaving her utterly destitute of means to confirm her in the Faith and Hope of the promised Messiah as likewise they declare the fulfilling of foretold Threatnings by the Prophets for her Exercise and for the Destruction of her Enemies Remark the Fourth in General Beside these Apocryphal Additions to the Canonical Scriptures Josephus the Jew is look'd upon by the Learned as the best of Hebrew Historians and the most curious Searcher of the Jewish Antiquities yet not without his foul Faults as hath been occasionally observ'd all along in this History of the Scriptures and therefore the Romanists especially Barclay by Name are justly blame-worthy for saving that the loss of the Holy Bible would be the lesser loss so Jofephus's Antiquities were but carefully preserved because the whole History of the Old and New Testament may be supplied out of that Josephus the Jew 'T is true Jerome calls Josephus the Greek Livy for the excellency of his History and reckons him in the Catalogue of the Ecclesiastical Authors because not only he was so kind to the Christians tho' himself was a Jew but also and more especially because he speaks so Highly and Honourably of Christ himself in Lib. 18 of his Antiquities therefore Jerom listed up his Name among the Writers of Ecclesiastical History saith Sixtus Senensis Bibl. lib. 4. He was certainly most Learned of all the Jews in his Time both in Greek and Hebrew saith Fuller Miscel lib. 2. cap. 3. and so say Spanhemius Dub. Evang. par 2. Dub. 2. and Vossius de Histor Graec. lib. 2. cap. 8. and Bodinus Method Hist c. but above all Cuneus's Character of him is most observable saying He is an Author worthy of all Praise and who next to the Holy Scriptures deserveth best of all other Authors to be believed And tho' he excells all others in Gravity yet he is not found altogether free from the Dotages of his Jewish Nation-Cuneus de Repub. Hebr. lib. 3. cap. 2 c. Josephus is taxed for this fault by Luther Gen. 34. by Rivet on Exod. 2. and by Chamter c. that writing the Antiquities of his Nation with a design to have them published he describes them as Stately as he could and when he thought the Simplicity of the Scripture did not sufficiently set off the commendaetion of Matters done among the Hebrews he then indented and added many Matters of himself Therefore ought he to be Read with a great deal of Christian Care and Prudence N. B. There was another Jew of later Times who out of True Josephus wrote an Hebrew History under the False Name of Joseph Ben-Gorion above-named Translating Josephus out of Greek into Hebrew By this latter Mock-Joseph many of the Jews were deceived taking him for the True one because both were Priests Learned and Noble c. Geneb Chronol lib. 2. cap. 4. Remark the Fifth in General Tho' both the Apocrypha and Josephus as we have seen be but uncertain Guides to Conduct us through the Wilderness of this History of the Jews in this interspace of time when the Spirit of Prophecy was ceased from Recording the Memorials thereof yet have we a more sure word of Prophecy as 't is said 2 Pet. 1.21 c. even somewhat in the Old Testament which was of Divine Infallible Inspiration to wit the Book of Daniel who writes an History as well as a Prophecy of what assuredly came to pass Mark 1. As First Daniel saw the Vision of the four Monarchies call'd the four Mettal Kingdoms in Nebuchadnezzar's Dream Dan. 2. which troubled the World but especially the Church in the World from the first Rising of Nebuchadnezzar that Golden Head until the Coming of the Everlasting Kingdom of Christ in the Gospel N. B. Notewel Dan. the 7th which Prophecy is as a General Map of all the whole World his following Prophecies are as particular Tables of several Countries therein So in Ch. the 8th he had his Vision of the Persian Ram with a Golden Fleece and full of Flesh but Conquer'd by the Grecian Goat this introduceth some particular Passages relating to the History of the Jews Nehemiah had mentioned Jaduah or Jaddus Neh. 12.22 who was the very High-Priest of the Jews that met this Capering Goat Alexander the Great who was coming with an intent to Plunder Jerusalem in his way to War with the Ram but Jaddus meeting him in his Priestly Vestments for Glory and Beauty Exod. 28.2 did so Dazle him that his Fury melted into a strange Veneration more especially when Jaddus shewed him this Prophecy of Daniel that he should certainly Conquer Darius the Ram. Alexander hereby was much encourag'd in his Enterprize and not only offer'd Sacrifice to the True God according to the High-Priest's Direction but also granted much freedom and many favours to the Jews yea whatever they demanded of him Josephus's Antiquities lib. 11. cap. 8. N. B. This 8th Chapter of Daniel is a Notable Abridgment of all Great Alexander's Victories wherein his Pacification toward the Jews while he Warred against all the World are Included and looks more like an History than a Prophecy Mark 2. Daniel Prophetically declareth the History of the Jews distinctly after the Death of Great Alexander who was the Great Horn and broken by a Fever in the flower of his Youth which his Surfeiting and Drunkenness cast him into Dan. 8.8 under a little Horn which sprang up out of one of the four Potent Successors of Alexander ver 9. This was Antiochus Sirnamed Epiphanes Illustrious but Polybius call him Epimanes the Mad-man descended from Seleucus who succeeded Alexander in Syria one of his four Notable Captains and is call'd a
Little Horn because 1. He was much less than Alexander call'd the Notable and Great Horn ver 5 8. 2. Little because the youngest of his Brethren having nothing of Grandeur at the first save only born a Prince but without a Kingdom till he came to be an Vsurper 3. Little because being of a low Fortune he was sent a Pledge and Hostage to Rome by his Father Antiochus Magnus whom the Romans had Cudgel'd into a Complyance about the best part of his Kingdom of Syria And Little 4. because after his Father's Death he made his escape from Rome and seized upon the Crown of Syria Deposing Demetrius his Nephew and the Right Heir after this he grew from Little to Great yea greater and greater by pretending to be Protector to his young Nephew Ptolomeus Philometor he got into his hands the Kingdom of Egypt from which Crown when the Romans forced him he returned with great Rage to pour forth his Revenge upon the poor Jews who were less able than the Romans to Resist him and in plain terms He play'd the Devil amongst them ver 10 11 12 c. N. B Wherein this Epiphanes Famous as his flatterers styl'd him but rather Epimanes Infamous a Vile Person as the Angel named him Dan. 11.21 Acted the part of a Mad-man in three cases First In casting down some of the Stars of Heaven to the ground ver 10. that is those Godly Priests and Princes of the Jews called Stars because they shone in their Sphere of God's Church Militant Worshipping the God of Heaven whose Names were writ in Heaven as so many Citizens thereof Secondly He did not only cast them down but he also trampl'd upon them and stamp'd them under his Feet ver 10. these he prophaned and cruelly Murther'd them Such Shining Stars as these Rev. 1.10 Persecutors spight in all Ages is specially against Zech. 13.7 Thirdly He magnify'd himself in an Hostile manner against the Messiah who was Lord of the Temple and the Captain of the Jews Sufferings and Salvation Heb. 2.10 in taking all his Worship out of his Temple yea and Christ too as it were he cast out of his place setting up in his room Jupiter Olympus an Image of the Devil v. 11 12. and burnt the Books of the Law 1 Macc. 1. 47 59. N. B. How long this loss of the Daily Sacrifice and those sad Desolations should last was likewise declared to Daniel by the Palmony Hamadabber or Excellent Numberer the Man or Messiah ver 13 14 15 16 c. The Term told him was for 2300 Days that is for six Years three Months and twenty Days Reckoning 365 Days to a Year and adding the two Days of the the two Leap-Years therein to it this was not full seven Years from the beginning of Antiochus's Prophaning the Priesthood and Temple unto his Death that the Jews did suffer under him much less was it Seventy Years as formerly they had suffer'd in Babylon which must needs be a Comfort to the Church of the Jews when Daniel declared it from Christ to them How this Phophecy was fulfill'd see 1 Maccab. 1.12 13 14. and 4.52 and 2 Maccab. 4.12 This Vile Person Acted Vilely from first to last and such an Hell-hound was hardly heard of Mark 3. Daniel in his 9th Chapter receiveth a Prediction of what should befall the Jews from the Time of their Deliverance from Captivity until the Death of Christ Chap. 9.24 25 26 27. namely Seventy Weeks or Seventy times seven Years or four Hundred and Ninety Years from Cyrus's Proclamation to the Death of Christ This Interspace the Angel divideth into three Vnequal Parts the first is Seven Sevens or Forty nine Years to the finishing of Jerusalem's Walls c. The second is the Sixty two Sevens or four Hundred Thirty four Years from that time till the last Seven the Events of which are mention'd ver 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached 26. The third is the last Seven in the latter part saith Dr. Lightfoot Christ Preached to wit three Years and an half and then was Crucified c. So that from the Decree of Cyrus to the Death of the Messias 't was just 490 Years N.B. I have consulted various Authors about this Term of Time as Alsted's Encuclop pa. 2974. and Dr. Willet on Daniel pag. 284. where he saith Daniel having had a Revelation of Christ who is call'd the Stone cut out of the Mountain without the hands of any Humane Help Dan. 2. Chap. and of the Son of Man's coming in the Clouds Chap. 7. pag. 283. therefore was he the more Inquisitive about the Times of Christ c. as likewise Pemble pag. in folio 353. and many other Antient and Modern Authors N.B. Many great Wits have been exercised about this Noble Prophecy Cornelius A Lapide speaks of one Learned Gentleman who run out of his Wits after many Years study upon it I find the Doctors are much divided about the beginning and ending of these Seventy Weeks 't is most probable they began at the out-going of Cyrus's Decree Dan. 9.25 and ended at Christ's Death tho' some say at the Destruction of Jerusalem by the Romans under Titus Vespatian but 't is better to Compute it as Above than to Dispute it without End N. B. However sure I am it may well be observed That the Jews after their Seventy Years Captivity have Seven Seventies of Years granted them wherein they enjoyed their own Countries shewing him how God's Mercies bear the same proportion to his punishing Judgments which Seven a complete Number beareth to an Vnit or One for their Seventy Years Bondage in Babylon was Recompenc'd by the Lord with Seven Seventies of Inlargement in their own Land beside that Mercy of Mercies here promised them even the Grace of the Messiah who in the last Seven Years of the Seventy confirmed the Convenant with many Elect Gentiles ver 27. N. B. But the Jews did so Degenerate and were so Infatuated into such a Sottish Superstition that they put to Death the Prince of Life Acts 3.15 and after that their Seditious Zealots as they call'd themselves committed such abominable Outrages as to sill the Temple with Dead Bodies of their own People as Josephus relateth then came the Time of Christ the King 's sending forth his Roman Armies Matth. 22.7 to Murder those that had Murder'd him and to burn their City and Temple and to put a period to all their Sacrifices and Services This is call'd Christ's Coming Mal. 3.1 2. John 21.22 Jam. 5.7 and therefore 't is said here Dan. 9.27 that Christ himself makes it Desolate for its overspreading Abominations now rendring this once Holy City not only the Slaughter-house of God's Saints but also of the World's Saviour for which foul Fact they are become the Scorn of the World and the Contempt of all Countries thereof N. B. 1. This Scripture doth so evidently demonstrate both the time of the Coming and
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
and giving great Gifts to him but with a Fox-like and feigned Amity on both hands ver 25 26 27. then returned he with vast Riches into his own Land ver 28. and Judea lying in his way to Syria the Devil that grand Make-bate takes him up as a fit Turbulent Tool to torment the Jews who were in Covenant with God and profess'd the True Religion Satan with be sure to scratch the Church's Face when at any time he can gain an opportunity he leaves her as he left her Lord only for a season Luke 4.13 Mark 5. Antiochus made a third Expedition into Egypt whereof the Angel giveth an Account both of Time Action and Event ver 29 30 yet even then the Roman Legate Publius Popilius came and commanded him in the Name of the Senate of Rome to depart out of Egypt or at his Peril c. Hereupon not daring to provoke the Roman Lion he forthwith departed with his Army remembring how the Romans had Cudgel'd his great Father Antiochus but this forced Retreat God crossing him in the height of his Hopes Job 20.6 did so enrage him that now Epiphanes Illustrious was indeed turn'd into Epimanes Furious or Stark-mad against the Jews in his way home again and this is described from ver 30 to ver 40. Mark 6. The Mischiefs done by this Mad-man to the Jews are all described by their Parts to the number of Seven As 1. His sending Soldiers against the City Jerusalem that they might Revel in its Ruins ver 31. with his great Army he brought from Egypt 2ly His Prophaning the Temple and City after his Conquest of it by entring into that Holy Place by touching and taking away the Holy Vessels Sacrilegiously 3ly Nor was this Pollution and Spoilation of the Sanctuary a sufficient Outrage but he caused their publick Worship in the daily Sacrifice to cease 4ly He placed a Garrison of prophane Soldiers in the Holy Sanctuary to turn all Holy Worship of God out and to keep in all prophane Worship of the Devil c. 5ly To promote his Devil-Worship the more he sets up that Abominable Idol Jupiter Olympus in God's Temple ver 31 38. which made the Holy Jews fly from it so made the House of God Desolate ver 31 39. Matth. 24.15 6ly His Debauching many of the Carnal Jews always bent to Backsliding with Bribes and promis'd Preferments and his Destroying those Godly Jews who would not be Debauch'd with his Idolatry ver 32 33 34 35. 7ly His Domineering over the Apostate Jews doing according to his own Will in Judea ver 36. tho' he could not do so in Egypt because the Romans put a stop to his Rage there but that proud People of Rome looked ever with Disdain upon the poor dispicable Jews and upon their God as not worthy to be compared to Bacchus c. as the Roman Cicero most basely and blasphemously speaketh Therefore did this furious Beast Antiochus so prosper in his Prosecutions against the Jews according to his Will and Wish ver 36. seeing the Romans would not Interpose as Checkmate for them as they did for Egypt c. Mark 7. Antiochus being now Drunk with Success and pufft up with Pride by his prosperous Purposes against Judea Magnified himself above all Gods yea the God of Gods the True God of Israel he blasphemed suppressing God's Worship and setting up his own Idolatry and so far was he without Natural Affection that his own Jewish Wife tho' of much esteem with him saith Josephus yet could not dissuade him from his Villany ver 37 38 39. So that after his fourth Expedition against Egypt he falls foul upon the Jews again being recalled thither by Rumors ver 40 44. that the Romans c. were again raising Forces against him he returns with greatest fury to Destroy the Jews utterly by a Third Persecution in order hereunto he pitch'd his Tent-Royal at Emmaus near to Jerusalem ver 45 between the Mare Mortuum and the Midland-Sea which are the bounds of Judea call'd the Glorious Land ver 41 45. the Glorious Holy Mountain being the glory of all Lands Ezek. 20.6 Here he prosper'd again in this Third and worst Peresecution till God had avenged by him the Quarrel of his Covenant upon his Apostatiz'd People Levit. 26.25 and till himself had filled up his Epha with his Wickedness Zech. 5.7 8. then Antiochus came to his end and that a loathsom and lamentable end 1 Macch. 6.8 to 16. The Accomplishment of this Prophecy in the History of it is set down in the Six first Chapters of the First Book of Maceabees declaring to the full the manifold Extremities that the Jews suffer'd in this Third Persecution and how miserably he died notwithstanding his Jupiter Olympus whom he had set up as his Tutelar God who fail'd him in his defence against Death Josephus saith God struck him with a great Plague with an Incurable Disease of which no Man could help him and his flesh crawled full of Worms so that no Man could abide the stink of him yea he became loathsom to himself as is further declared 2 Macc. 9.10 12. and Appianus adds that he died of the foul Disease from his Leachery however it was surely some strange stroke of God to cut off a wicked Persecutor Remark the Last upon the 11th and 12th of Daniel As the Prophet hath hitherto from Gabriel's Mouth given us a distinct History of the sad State of the Jews under this Abominable Antiochus so he foretels the sad State of Christians under Antichrist the Pope in this Type and Picture of him Mark 1. This whole History of this Syrian Antiochus the tenth Horn as some say or the little Horn as others may most aptly be accommodated to the Mystery of the Roman Antichrist by way of Analogy which Graserus and other greatly Learned Men make the only sence of Daniel's Prophecy here But my Opinion is that as the literal Sense of this History may not be denied as relating to Antiochus so the Mystical Sense of the Mystery must be acknowledg'd as it relates to Antichrist also N. B. For it may not be imagin'd as Graserus c. do that the Angel here should abruptly break off from the History of Antiochus and his Prophetical Discourse concerning him and the Jews whereof Daniel was most desirous to be informed as lying nearest to his care at present and fall upon an Historical Prophecy of Antichrist only and of the Church of Christ under the Gospel which was not to fall out till towards the end of the World Which Notion is Renounce it namely the most Ingenious of them tho' it would otherwise exceedingly gratifie them in their proving that the Pope is not Antichrist Thus Bellarmine builds all his Arguments to prove this Point from this Topick the Context of Daniel as it is only a Prophecy of Antichrist only and not any History of Antiochus the denial of which Notion renders all his many Arguments frivolous and ineffectual Mark 2. I
the second King of the Jews but the Pharisees so call'd from their Separation and then being a prevailing Faction with their Traditions Reproached him as unworthy of the Royal Diadem because he was born of a Captive Mother for which high Affront he slew 50000 of them and their Partakers Notwithstanding this Revenge he observing how that Sect led the Vulgar by the Nose persuades his Wife Salome to strike in with them and to be Ruled altogether by them and to deliver his Body now seiz'd upon with an incurable quartan Ague of three Years continuance whereof he died to them to be used at their pleasure this being done by Salome it so oblig'd the Pharisees whom he had so notoriously Disoblig'd that they not only Interr'd him Honourably but also made his Widow Queen calling her Alexandra under whom the Pharisees were so powerful that they Ruled all and put many good Men to Death for not favouring their Faction This Queen made Hircanus her Eldest Son High-Priest who drove his younger Brother Aristobulus out of all Command but because Hircanus was look'd upon as half-witted a Dispute arose who should be King before Pompey the Great He determines it for Hircanus to be their third King marches to Jerusalem to suppress the Opposers Sacks the Temple and lays open the Holy of Holies then hasting to Rome carries Aristobulus along his Prisoner but being Releas'd there by Julius Caesar he being more Active and Accomplish'd a Composition was made that he should be their fourth King and Hircanus content with his High-Priesthood This Aristobulus the Second possessed two and twenty Castles with the Kingdom tho' Antipaeter Herod's Father attempted to restore Hircanus the Elder Brother to the Crown yet siding with Julius Caesar in the Civil Wars against Pompey the Great he was afterward poyson'd by the Pompeian Party leaving his Son Alexander to Reign in his stead who made the fifth King of the Jews and who making many Motions in Rebelling against the Roman Conquerours and endeavouring to cast off the Roman Yoke was at last Conquer'd catch'd and beheaded by Pompey at Antioch N. B. 1. That Anna the Prophetess of whom we read Luke 2.36 became a Widow much about this Time being 84 Years old c. ver 37. N. B. 2. This fifth King of the Jews Alexander had born to him by Alexandra Hircanus his Uncle's Daughter the two Paragons of that Time for Beauty Aristobulus and Mariamne both Murder'd by Herod afterward N. B. 3. The Principality and Kingdom of the Maccabees or Asmoneans of the Line of David here ended in Alexander after they had out of their own Ambitious Humour Advanced themselves from the Priesthood to the Throne and quarrelling one with another they open'd a way for the Romans to Invade and Subdue them and to set up Herod an Edomite a King over them Remark the Third The sixth King of the Jews was Herod call'd the Great an Idumean and of a base Stock faith Josephus but grew up into a very great Grandeur by the benign Influence and warm Sunshine of the Roman Soveraignty upon this Mushroom insomuch as he was called Herodes Magnus Paraeus and Cluverius c. give this Narrative of Herod's Life 1. That his Father was Antipater an Idumean whom they also call an Ascalonite from whom this grand Rascal proceeded However his Original was so far out of a foreign Extract that Josephus and the Domestick Jews look'd upon Jacob's Prophecy of the Departing of the Scepter from Judah to be fulfilled in Herod's Vsurpation 2ly Antipater Herod's Father being a Crafty Fox first sided with Pompey against Caesar while he seemed to be the strongest side but afterwards he wheel'd about to assist Caesar in his Alexandrian War and being successful Caesar made him Governour over all Judea who Repaired the Walls of Jerusalem that Pompey had Demolish'd setting his Eldest Son Phaselus over Jerusalem and Herod his Younger Son over Galilee but Antipater being poison'd by one Malichus and Phaselus dashing out his own Brains saith Josephus Herod by the help of the Roman Senate becomes King of Judah 3ly As Herod while young did Patrizare being a Crafty Fox like his Father and Marry'd Mariamne matchless for Beauty and one of the Blood-Royal to fit him for wearing the Crown-Royal c. so he exceeded his Father in becoming also a Cruel Tyger for perceiving the Jews uneasie to have a Stranger King over them by Mark Anthony's means whom he had well bribed he Murders all the Blood-Royal that might question his Title to the Throne amongst which were 1. Hircanus at 80 Years old returning from Banishment when Herod had Marry'd Alexander's fair Daughter Mariamne 2. Beautiful Aristobulus his Wife's Brother whom he invited to a Feast at Jericho and there in Sport was Duck'd to death by his fellow-Swimmers whom Herod had Suborned for that end and this was done without any cause but only because Herod had made him the High-Priest and perceiving that he became a dear Darling to the Jewish People this was enough to make him the Object of that Crafty and Cruel King Herod 's Hatred Nor 3ly did he spare his dearest Wife Mariamne that Paragon of Beauty but Executed her together with her Mother Alexandra for pretended Treason 4ly This Herod caused Ezekias an Highway-man with many of his Associates to be slain tho' not Condemned by due course of Law this so incensed the Sanhedrim that they sent out their Warrants to bring him to Justice for medling with their Authority But he was grown now too stiff-neck'd for such a Curb for he came with a strong Guard to over-awe them for which Old Simeon call'd the Just told him to his Teeth that he deserved Death for so doing c. This so enraged Haughty Herod against them that he could never be at quiet until he had kill'd all that Grand Council except Old Simeon who escaped being preserved by God's Providence to embrace Christ that beautiful Babe of Bethlehem and to Prophesie of his Salvation Luke 2. 25 to 31. N. B. Herod this bloody Raskalonite stands Stigmatiz'd upon Record in all Histories for his being 1. a Cruel King in killing his own Subjects of all sizes gentle and simple 2. A Crueler Son-in-law for Murdering Alexandra his Mother-in-law and Hircanus his Queen's Grand-father And 3ly the Gruelest Husband in Murdering Mariamne his own fair Wife and Queen 4ly That he might become Vnparellel'd he steps one Degree higher than the Superlative the highest Degree in murdering three of his own Sons by Mariamne who was his principal Queen among his nine Wives c. Hereupon Augustus Caesar broke this Jest upon Herod Praestare Herodis Porcum esse quam filium 'T is better to be Herod's Hog than his Son So he was more than the cruelest Father to his own Natural Sons Remark the Fourth While Herod was thus wallowing in the blood of his own Relations saith Cluverius and in the blood of the Jews in general principally projecting to keep the
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
not yet come when it comes it brings Understanding with it The 3d Remark is When Christ's Time of going up to this Feast which lasted seven days came he sent two Messengers supposed to be James and John call'd Boanerges to a Village of the Samaritans in his way to Jerusalem to prepare for his Entertainment Luke 9.52 but found it inhospitable they could find no room for Christ there no more than was found for him in the Inn at his Birth Luke 2.7 with Luke 9.53 That Idolatrous off-spring which came from Babylon c. 2 Kin. 17.24 were haters of God's true Worshippers when those two Sons of Thunder saw this their quick hot and cholerick Spirits began to boyl and they would have been thundering desperately against the Village to fire it with a Thunderbolt only they ask their Master leave for so doing v. 54. N.B. Note well 'T were well if all that study Revenge would â—irst consult with Christ in his Word before they stir either hand or foot c. But â—hrist gives them instead of an expected commission a most sharp Rebuke v. 55. â—â—ying This rash Motion of yours is not the Divine zeal of Elias but a carnal reâ—â—ngeful Spirit fired by the Devil This Wild-fire was never kindled upon God's â—â—earth or Altar Ye are Men of another mould than Elias he was a Minister of Inâ—â—gnation but you of Consolation N. B. Note well The example of Saints never â—â—cheth a violation of Charity Elias's action suiteth not Christ and the Gospel's Dispensation These blind Samaritans had a mock Temple upon Mount-Gerizzim John 4.9 20. so did not like Christ for his not worshipping with them but set his face for Worshipping at Jerusalem this the merciful Messiah thought better of Remission than Revenge Acts 17.30 and so went to another place more Hospitable v. 56. N. B. Note well When one door is shut another shall be open c. this other Village was of Galilee not so zealous for the Law as Judea was so not such severe Persecuters c. The 4th Remark is Christ hasten'd not to this Feast as his Kinsmen prompted him but stays behind privately after they were gone to be there at the first day of the Feast and came not up till the middle thereof John 7.14 and then did he go up without much company v. 8 9 10. as he did at his last going to his last Passover and Passion John 12.13 Mat. 21.8 c. which time he tells his Kinsmen was not yet come the time appointed for his Death as John 8.20 13.1 Gal. 4.4 5. the rage of the Jews was even now great against Christ so that had he come up to the first day of the Feast and that with a great confluence of followers as they expected this would have inraged them more His absence on the first day made them cry Where is He John 7.11 not Where is Jesus so full of malice were they as they could not find in their hearts to call him by his name but 't is This Fellow often times with those black and blasphemous Mouths John 9.29 Mat. 12.24 26.61 Luke 22.59 Thus Joseph's Brethren would not out of malice call him Joseph but the Dreamer Gen. 37.19 and thus outragious King Saul asked not for David but for the Son of Jesse 1 Sam. 20.27 30 31. 22.7 13. N. B. Note well This rage of the Jews Christ for our example avoided by his Prudence though he could have done it by his Power He comes privately upon the Fourth Day of the Feast at which time those that were disposed to hear him were whetted up and at more leisure from their solemn Sacrifices at that time well over then taught he them in the Temple openly John 7.14 and that with so much Light and Life as over-ruled the Jews rage and turn'd it into admiration v. 15. The 5th Remark is It must be supposed that while Christ tarried from the Feast till the fourth day thereof and went not up with his Kinsmen to be there on the first day of the Feast he was not lying Idle in an obscure place for that time but was sending his seventy Disciples dispatching them with the same Documents he had given to the twelve Apostles before and indowing them with the miraculous gift of Healing the Sick Luke 10.1 to 17. only with this difference the twelve went at large to any of the Cities of Israel but the seventy only to those places where Christ himself should come in his way from Galilee to Jerusalem These must prepare the way for him now as John Baptist had done at his first Inauguration N. B. Note well The twelve and the seventy may mind us not only of the twelve Wells and seventy Palm-trees Exod. 15.27 but also of the twelve Tribes and seventy Elders of Israel answerable both to the seventy Souls which came out of Jacob's loins Exod. 1.2 3 4 5. these seventy Disciples in thirty five couples do dispatch their narrow work with great success in a little time for they return to their Master before he departs at this time from Jerusalem Luke 10.17 38. The 6th Remark is Upon the last day of this Feast which the Jews call Hosannah Rabbah the Great Jubilee Christ stood up and publickly cried If any man thirst let him come to me and drink c. John 7.37 38. This eighth day a shadow of our Christian Sabbath was the day of their greatest solemnity at this Feast for now all the People from all parts were got up to solemnize it which their Superstition taught them to do by bringing great store of Water out of the Fountain Siloam into the Temple this Water the Priests took and mingling therewith the Wine of the Drink-Offering poured it out upon the Altar singing with loud Acclamations With Joy shall ye Draw Water out of the Wells of Salvation Isa 12.3 and thinking that by this charm which they would make Haggai and Zechary the Authors of God cannot but give them the Latter Rain for ripening their Harvest from this custom Christ took an occasion of crying up openly his Spiritual Waters in despight of all the Threatnings of his Adversaries suitable to Isa 55.1 He every one that thirsteth c. and shewing that himself was the True Well of Salvation Zech. 13.1 and that the end of their Ceremonies this last day of the feast did lead to Christ hereby he call'd them from those perishing Waters to those Living and Saving c. The 7th Remark is The Issue of Christ's Preaching in the Temple at this Feast 1. The differing sentiments of his hearers some said he was the great Prophet the Messiah Never man spake like him John 7.40 41 42 43. Thus the very Officers sent to apprehend him said v. 46. others cavill'd and design'd to kill him but they could not come to their purpose for his hour was not yet come So that not only the very Sergeants whom the Adversaries sent to apprehend him failed them
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
so save only the difference of that was Descending but this is Ascending every sanctified Soul is taken up through the Roof of that House where it departs from the Body in an Heavenly Charet drawn by the Holy Angels and carryed therein into a Mansion of glory as the Prophet Elijah as well as the Patriarch Enoch were extraordinarily Translated in Body as well as Soul But on the contrary the Rich Glutton was as greedily seized upon by the Devils who carryed him down into Hell as the Angels had most Honourably handed Lazarus into Heaven The Glutton while he was Alive seemed to be set at the Right Hand of Christ in all his Worldly Felicity but now when he was dead we find him placed at the left Hand of Christ among the stinking Goats according to the Phrase Matth. 25.33 34 41. Whereas Lazarus in his life had seemed to be set at Christs left Hand in his Leprosie and Poverty yet after his Death he is seated at Christs Right Hand among the Blessed Sheep c. This difference made a great Man cry Mallem Craesus esse vivens sed Socrates morlens I would have the Rich Mans Life but rather the poor Mans Death N. B. Note well The Glutton is now gone to his own place as is said of Judas Act. 1.25 and possibly with as much noise as Judas did whose Bowels did Bityst out ver 18. Because he had no Bowels of Compassion towards his Master his Belly broke in the midst with an huge crack as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth yea and possibly with as much Stench and Noise in the Air as was at Cardinal Wolleys Death and Burial However he is now in a place where he had punishment without pitty who had shewn no pitty Misery without Mercy who had shewn no Mercy Sorrow without Succour Crying without Compassion Mischief without Measure and Torments without End and past Imagination This Teacheth us that great Truth Sinfull pleasures in this Life are punished with painfull Torments in the next Life Say to the Wicked it shall be ill with them c. Isa 3.11 Such go away into Everlasting punishment c. Matth. 25.46 Gehennae Meminisse non sinit in Gehennam Incidere saith Chrysostom to remember what Hell is for Horrour and Terrour might be a good means to hinder Men from being Hurryed into Hell Would but the Wicked Man take a turn or two in Hell daily by a serious and seasonable Meditation this would forewarn him of wrath to come c. If he be not forewarned it had been better for him that he had never been born Mat. 26.24 Mar. 14.21 N. B. Note well Here follows the Dialogue between this Damned Glutton and Father Abraham in whose Bosom glorified Lazarus was lodged from ver 23. to the end of ver 31. First the occasion of this Dialogue was this Damned Soul seeing afar off Lazarus whom he had despised on Earth so highly Advanced in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hell which is so called ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Video as it is a place of darkness wherein nothing can be seen the fire thereof gives no light nor sight of Comfort yet is he said here in this dark Hell to lift up his Eyes which he had neglected to do unto God in Prayer while he was upon Earth and who could not now lift up himself out of this place of Torment yet can he out of this outer darkness as Hell is called Mat. 8.12 22.13 25 30. look upward to the light of Heaven for his greater Torment in beholding Lazarus Happy whom he would not look downward upon from his Pinacle of Earthly Prosperity in his Life-time and now feeling himself in endless Misery how-like was he to the blind Mole that never 't is said opens her Eyes untill she be dying Vtinam ubique de Gehennâ Dissereretur saith Chrysostom would to God Ministers would Preach of Hell every where that at least fear of punishment might drive Men from wickedness when love to Life and Salvation will not draw them to Holiness and the love of Christ constrains them not 2 Cor. 5.14 Thus far the Occasion now Secondly the Dialogue it self which consists of two General parts the 1. Is the Humble Petition of this Damned Soul which he in all simplicity presented unto Father Abraham sitting in a Mansion of glory with blessed Lazarâ—â— in his Bosom The 2. Is Father Abrahams Answer to his Petition entirely Negative rendring weighty Reasons why his Request must be Rejected both as to the cooling of his Tongue by sending Lazarus to Hell with a little water c. and as to the Converting his Brethren by sending Lazarus to them on Earth Take these few Remarks upon the whole The first in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Typical Exemplification is that the Souls have a distinct Existence and Subsistency differing from the Bodles of Mankind they dye not with the Body nor sleep after Death noâ— are they shut up in Subterraneal Caves but all Spirits or Souls at the Death of the body returns to God that gave them Eccles 12.7 from whence they receive their everlasting Doom of either Come ye Blessed or Depart ye Cursed c Remark the 2. As the Souls of the Godly do immediately pass after Death into a place of Bliss and Happiness in Heaven so the Souls of the wicked accordingly do then depart into a place of Torment and Misery The Scripture of Truth so called Dan. 10.21 doth not Note any middle place betwixt them save only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Gulf fixed a place unpassable from the two Extreams Abraham knew no passage and Holy Peter knew as little thereof 2 Pet. 2.4 Nor Jude ver 6. Therefore Popery in its Doctrine of Purgatory is but a Fancy and Foppery 't is but the Popes new discovery of a mere Chimera or vain fiction c. Remark the 3. Damned Souls are void of the least degree of Ease and Relief the time will come when the proudest sinner may have need of the Meanest Saint to relieve them after Death whom they would not relieve in their Life but rather Reviled yea and famished them yet cannot shall not they receive any Relief from them but this shall be an Aggravation of their Torments to behold those Happy whom they had formerly despised and themselves Miserable Oh! How wellcom might Lazarus be now to him in Hell whom he starved to Death at his Gates Remark the 4th In Hell there will be peculiar Torments for every part of wicked Men as 1. Their wanton Eyes shall be tormented with a sight of ugly Shapes of Devils 2. Their delicate Ears with the Horrible Noise and Outcries of Damned Spirits 3. Their nice and curious Smell with the Poisonfull stink of Fire and Brimstone 4. Their dainty Tast with a most Ravenous and unbearable Hunger and Thirst c. yea and 5. All the Sensible parts shall feel the intolerable Torments of
for the Devils Drudgery Such as have been in high Places of the Church seeming to sit near Christ but loosing their little Tast of Religion and that life of God they seemed to have do become the most pestilent Persecutors of Christ and Truth This wretched Hypocrite could deal plainly and above Board with his cursed Comrades in giving them a sign whereby they might truly and realy know him while he gave his Lord a Dissembling Kiss and backsliding out of the good way he becomes a Captain to those in an Evil way N. B. Note well But mark the Issue when he had Sold his Master for thirty Pence which another would not have done for a Thousand Worlds because the Ware he Sold was the Riches and Glory of the World c. and had thus Treacherously betrayed him into his Murtherers Hands he had little Peace or Comfort of his Doings for 1. Making Reflexion upon himself he finds the Ware Sold was the Richest Treasure for a little Trifle but for fifteen Pence as some compute it the price of a Slave N. B. Note well There be many Judas's that though they sell not Christ to the Priests as he did yet sell their Souls to the Devil for trifling things and Heaven and Happiness for a little Profit or Pleasure yea Peace with God for Peace with the World c. 2. He found his Injustice and Injuriousness to Christ not only as a Servant in Sordidly Selling his kind Master but also as a Man selling something that was not his own and whereof he had no Right of Sale but the Power of Disposeal belonged to another that is to the Father and to himself who said I have power to lay down my Life and I have power to take it up again John 10.18 Judas Usurped Jesus's right 3. Beside Spiritual things are not to be sold at all much less for Carnal for they are of Inestimable Value which nothing in the World can Countervail Therefore the Souls of Men are not Saleable things Matth. 16.25 26. Unless it be with the Whore of Babylon Roma omnia venalia Revel 18.12 13. Nor is the loving kindness of God Psal 63.3 Nor the Holy Ghost Acts 8.18 19. Simons Mony must perish with him ver 20. much less Christ who is the Father and Fountain of all Spiritual things Col. 2.3 Phil. 3.7 8.4 But that Dart which stuck in the sides of his Conscience was his Betraying his loving Lord with a Kiss under Colour of Friendship Just so his sin had betrayed his Soul into the Hands of Satan with a sign of Love the Tempter is a Parasite till we have sinned but a Tyrant after the Act Now the Wages of wickedness began to burn in his purse but worse in his Conscience Matth. 27.3 4 5. Up he vomits all confessing his sin openly in the Temple which he had committed covertly in the Garden the Priests he confessed to proved Miserable Comforters dealing with him as the Devil doth with his Witches brings them into the Bryars and then lurches them hence went he and Hanged himself c. as a warning 1. To those that Kiss Christ at Church yet betray him in their Trades c. 2. That carry cunningly in catching all they can and sinning closely all will be out when the Book is opened Revel 20.12 Whereof Judas Read but two Lines 3. That confess to a Priest and not to God may meet Judas hanging himself 2. Judas having as before pointed out Jesus to the Jews c. that came to Apprehend him yet could they not come to their purpose without a preceding Parley though there came a Company of Souldiers who being Romans wanted no Courage and a Multitude of Servants who being Jews wanted no Malice yea and some of their Masters too to prompt them on for such were they that Christ spoke to this is your Hour and the power of Darkness Luke 22.52 53. yet none of these Men of Might and Malice could with all their Arms lay an Arm to Attack this Unarmed Man till he who was Lord of his own Life gave them leave N. B. Note well This cursed Crew came indeed out against Christ as against a Thief who Stole nothing from Mankind but Death and Damnation both Secretly and in the Night with a great clutter of People with a grievous clashing of Weapons so that they awaked a young Man out of his Sleep c. Mar. 14.51 52. and with so many Lanters and Torches as if they would turn the Night's Darkness into Day-light the better to Discern Christ by Face This they did to make the World believe that he whom they came to catch was the veryest Varlot in the World and one fled from Justice c. whereas had their Cause and their Conscience been good they might have taken a fitter time and given Christ a fairer Carriage c. Though the Adversaries had all these Advantages yet cannot one Man lay hold upon Christ who was under all Disadvantages till himself pleased For the Order of the History lies thus N. B. Note well Judas came up first and Kissed Christ with his killing Kiss bidding his Fellow-Villains lay hold on him whom he had Kissed they thereupon draw up near him Jesus stepped forward to meet his Murderers in the very face hereat they standing as it were stupifyed Christ Asketh them whom seek ye as Christ had immediately before this thought good to sting Judas's Conscience by that cutting question Friend wherefore art thou come Dost thou betray the Son of Man with a Kiss Luke 22.48 Though Christ knew well enough why he came yet to convince his Conscience of his putid Hypocrisie painted over with crying Rabbi Rabbi Mar. 14.45 and pretending a pitty of his Masters Misery by asking him comest thou as a friend or as a foe If as a friend what mean those Swords If as a foe what means this Kiss Some suppose Judas designed to carry his Treachery on so cunningly as if his hand had not been at all in this Conspiracy therefore Kissed he Christ as a Friend and would have been so reckoned still but haeret lateri Lethalis Arundo those cutting questions of Christ stuck fast in his Conscience like Darts c. At least when he saw Christ Condemned hoping likely that Christ would deliver himself by a Miracle as he had done at other times Matth. 27.3 4 5 c. So likewise this knocking question Christ asked this Armed Multitude whom seek ye c. John 18.4 No sooner had he said I am he but that word knocked them all down to the ground in a Retrograde Motion ver 6. Here our Lord let out a little Beam of the Majesty of his Deity so that 500. Armed Men are made to fall down to the cold Earth and neither their Staves could Support them nor their Swords could be their Safeguard N. B. Note well and 't is probable Judas fell with the rest ver 5. Oh! The power of Christs word that Raised Dead Lazarus
the Camp to shew that he was the true Piacular and Satisfactory Sacrifice not only for the Jews within but also for the Gentiles without the Pale Heb. 13.11 12 13. This Golgotha or Calvary was a filthy noisom place where not only the Garbage of the City but also the Skulls and Bones of Malefactors formerly Executed lay to offend both Christ's Sight and Smell Fourthly They Compel Simon of Cyrene to bear the small end of the Cross after Jesus if not the whole Tree Luke 23.26 'T is easie to suppose that by this time our Lord must faint under the Burden his Agony in the Garden his being Tossed too and fro and toiled all Night by the Soldiers one while before Caiaphas and another while before Pilate his Scourges Buffets c. must needs spend him very much Now is he no longer able to bear the Cross None of the Multitude for shame would help him N. B. Note well The Death of the Cross was so abhorred of all no Jew would touch the Cross no nor this Simon whom some suppose to be a Cyrenian-Gentile therefore was he compelled to do it Mat. 27.32 Luke 23.26 coming fresh out of the Field or Country him they lay hold of lays the low end upon him not so much for the easing of a fainting Christ as to hasten the Execution and to keep him alive till he came to it Hence have we these many Remarks 1st That Christ was thus stripped twice to Expiate the Sin which brought the shame of Nakedness upon the First Adam and that we may be clothed with the Robes of his Righteousness And that he might bring us to Paradise out of which Adam was cast as soon as he was clothed c. The 2d Remark is Christ was Mocked in three places 1. In the House of the High-Priest Luke 22.63 2. In the Hall of Herod Luke 23.11 And 3. In Pilate's place of Judicature Mat. 27.31 Mark 15.20 This was done while the Cross war making ready and the Inscription was a fixing upon it He was mocked of Wicked Men that we might be commended by the Most Holy God 2 Cor. 10.18 and have his Euge Mat. 25.34 This shews Priests Princes Presidents as well as People are all mockers of Christ The 3d Remark is We are naturally backward and hang off shrinking in the Shoulder and all of us come off heavily when we are called upon to take up our Cross and follow Christ Mat. 16.24 as Simon here did who was compelled to carry it after Christ and as Peter was Pinioned and carried Prisoner whither he would not John 21.18 This cannot be done till Carnal-Self be denied and undone c. The 4th Remark is Believers have communion with Christ in bearing the Cross as Simon here who did but bear up the smaller and lighter end thereof upon his Shoulders the Cross and heavier end lay still upon the Shoulders of Christ N. B. Note well This may be very comfortable to us to consider that while we are filling up the Afflictions of Christ Col. 1.24 and bearing his Cross yet the heavier end lyes upon him remember Christ has a great load and burden already add not but be sparing of Sin Our part is but the Small End yea the Chips and Shivers of his Cross The 5th Remark is We must go out of the Camp of Sin and out of the Vanities of the World to come to the right Altar c. Heb. 13.10 12 13. The Jews Law was that such as were put to Death it should be done without the Camp Numb 15.35 and without the City 1 Kin. 21.13 when our Lord Christ is made Furcifer a bearer of his Cross Murmur not at any Indignities or Expulsions put upon us The 6th Remark is Let us put all our Sins upon the Head of this Holy Oblation Lev. 16.27 Christ went out of the Old Jerusalem to bring us into the New and to fit us for the Society of Angels After the Preambles come the Concomitants of Christ's Execution the 1st is the place where Now is Christ brought to Golgotha where the Antients say Adam was Buried and where Abraham offered his Son Isaac that place of a Skull not only to encourage us in suffering for Christ in the worst of places as he did for us but also to assure us that his Death is Life to the Dead As in Adam all dye so in Christ all are made Alive 1 Cor. 15.22 Hereupon saith Epiphanius we may marvel that our Lord was Crucified in Golgotha the place where Adam's Body lay Buried for saith he when Adam was cast out of Paradise he went in his wandrings to the place where Jerusalem was after built and there dying he was buried in this very ground called Calvary because his Skull was found there thence had it this Denomination The Place of a Skull In this History saith he there is a Mystery that the Second Adam should be Crucified in the same place where the First Adam lay Buried denoting how the Blood Christ shed upon the Cross besprinkled the Relicks of our First Father and thereby all that Defilement derived from the first Sin upon all Mankind is purged away To this Opinion as to a Truth do Athanasius de passione Domini Cyprian de Resurrectione Ambrose in Luke 23. and Theophylact in Mat. 27 c. All unanimously subscribe so that Origen who first improved this Tradition stood not alone in this quaint and curious Notion N. B. Note well However this is most certain Christ was Crucified in this base stinking place on Earth that he might purchase a better place for us in Heaven Abel whom Cain decoyed into the Field and there kill'd him was a Type hereof so was Isaac as above and Joseph whom they cast into a Pit and the Brazen Serpent lifted up upon a Pole in the Wide Wilderness Gen. 4. and 22 37. Numb 21. to this unclean place is our Lord hurried out of Jerusalem as a Prophane and Unhallowed Person unworthy to Abide in that so called Holy Cty Mat. 27.53 The 2d Concomitant Circumstance is the Company that came along with Christ to his Place of Suffering Besides the Rude Rabble which mocked him as a Malefactor after the Rudest manner there were a great Multitude of Good Souls that Abhorred the Rabble's Rudeness and condoled with Christ in all these his Sorrows and Sufferings Luke 23.27 28 c. especially a multitude of Weeping Women to whom he had been a blessed Benefactor which the Evangelist nameth not yet some of them are named Mat. 27.56 to those disconsolate ones Christ speaks comforting words Weep not for me that is do not ye condole my Death because I most willingly lay down my Life and most freely undergo my Death which I shall in a short time conquer by my Resurrection and unless I Dye ye cannot Live neither Spiritually nor Eternally But weep for your selves admonishing that they would have greater and more grievous cause to bewail their own cases and
his own Body on the Tree as 1 Pet. 2.24 assures us N. B. Note well Our Lord was thrice stripped first of his own Raiment Mat. 27.28 that a Souldier's Coat might be put upon him for a Ridicule and 2dly Off again goes this Robe of Mockery ver 31. having sufficiently satiated themselves with sporting at him in these Ornaments of Derision And now they strip him the third time c. That he might hang naked upon the Cross and behold his very Garments parted among his Crucifiers ver 35. All this was done 1st That the Prophecy might be fulfilled figuratively in Daniel the Type and literally in Christ the Antitype Psal 22.18 2dly That he was Crucified naked it was to cloath us with the Rich Robe and Royal Raiment of our Redeemer's Righteousness that Golden Fleece of the Lamb of God who taketh away the Sins of the World to expiate our Sin in the Abuse of Apparel and to purchase for us the priviledge of putting on comely Raiment according to our place c. 3dly To teach us patience when spoiled of our Goods and Cloaths torn and taken off our backs Heb. 10.34 Our Lord as Elias being now to Ascend into Heaven did willingly let go his Garments So we What the Master sends for from us straightway we must let it go Mat. 21.3 as knowing in our selves which is better than knowing by Books or by the Relation of others that we have in Heaven a better and more enduring substance as well as cloathing c. The Antients do gloss upon Christ's Under-Garments which were divided into four parts and given to the four Soldiers that were imployed in Crucifying Christ as the cloaths of the Executed are given to the Executioner to signifie the Church in the four parts of the World But his Upper Garment or Seamless Coat which they say his Mother made for him doth set forth the Unity of the Church in the Bond of Love which is a Grace above all other Graces 1 Cor. 13.13 as that Coat was a covering above all his other Apparel Christi Tunica est Vnica Christ's Coat his Dove and his Dove-Coat the Church is but one Cant. 6.9 'T is one without any Seam or Sewing all over 't is Catholick over all the World and never so divided in it self as that it needeth uniting They that rent it by Schisms are worse than those Rude Souldiers who would not rend this Coat without Seam John 19.23 24. N. B. Note well Oh! how good it is to look up to an higher hand in all our Sorrows and Sufferings the Souldiers could not cast the Dice upon our Saviour's Garments but it was foretold c. the most bruitish Men are Bridled by God like the Blind Horse in the Mill knows not the end or tendency of his Work as his Master doth All is decreed to our very Garments yea to our very Hairs Mat. 10.30 The 2. d Branch of the Introduction of Christ's Passion is when they had stripped him they then lifted him up upon the Cross and Nailed his Hands and Feet fast to it All this was done for several Reasons Reason 1. For fulfiling the Figures of the Old Testament so exactly in the New The Heave offering that was lifted up and heaved toward Heaven Exod. 29.27 28. Numb 15.20 which was their Homage Heaved up to their Heavenly Landlord and 18 30 32. This prefigured the Exalting of Christ upon the Cross but more peculiarly the Brazen Serpent set upon the pole in the Wilderness did signifie Numb 21.8 as Christ himself Interprets it John 3.14 This was a Noble Type and a Notable Figure of Christ's lifting up upon the Cross The Congruity is great there it was Vide Vive look and live so here it is Crede Vive believe and live Look with an Eye of Faith and be Saved ye ends of the Earth Isa 45.22 which is the most general promise in the Word of God There it was they that looked upon their Sores and not upon the Sign dyed for it So here it is that they which look upon their Sins only and not upon their Saviour do Despair and Die There it was that such as looked upon the Serpent though with a weak Eye were Cured So here it is if we look upon Christ Crucified as he is held forth in his Ordinances and especially in the Sealing and Confirming Ordinance Gal 3.1 though but with a weak Faith so we be but Faithful in Weakness we shall be Saved c. The 2. Reason why Christ was thus lifted up and Nailed to the Cross was for assuring as that he bore the Curse of the Law due to us and the Extremity of the Wrath of God both in his Body and Soul for our sins Gal. 3.13 1 Pet. 2.24 No other Death would satisfie not only these Mens matchless Malice but also the Great God's Holy Justice or could be so fit to deliver us from the Curse of the Law except this Cursed Death of the Cross more accursed than Stoning or any other kind of Death not so much in its own Nature or in the Opinions of Men or by the Law of the Land but mostly by vertue of a particular Law of God foreseeing and fore-ordaining what manner of Death our Dear Redeemer should die Deut. 21.23 Gal. 3.13 Hereupon this kind of Death hath in all Ages been Branded as the blackest kind of Deaths Numb 25.4 2 Sam. 21.6 And therefore the Apostle in speaking how low Christ abased himself doth not simply say he did so unto Death but adds this Accent even unto the Death of the Cross as the worst sort of Deaths Phil. 2.7 8. But of this more hereafter The 3. Branch is Pilate at the Priests Instigation puts an Inscription over Christ's Head upon the Cross importing his Capital Crime This all the four Evangelists Record some shorter and some larger He that speaks shortest yet speaks enough to the matter of the Accusation that Christ was Condemned to be Crucified for taking upon him to be King of the Jews which they pretended was Treason against Caesar Pilate by a special providence of God far beyond his own Intentions gives Christ a glorious Testimonial which he would not alter though Solicited thereto by the Priests who designed this Superscription to be the Brand of his Usurpation But as it was thus over-ruled it tended much to the glory of Christ who was indeed Jesus the Saviour and indeed a King especially of the Jews or the true Israelites of God N. B. Note well The Mouths and Hands of wicked Men are so Ordered by the most Wise God that they are constrained against their own Wills to Honour Christ when they design to Dishonour him This may serve as a Cordial and Comfort to the Servants of Christ too Some indeed do say Pilate did this to be Revenged of the Jews for their Senseless Importunity and Impudency in putting him beyond his Aim to Condemn the Innocent which he would not have done
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
not my self but my Surety Dyeth for me c. N. B. Note well This Surety for sinfull Man Heb 7.22 must dye the worst of Deaths such as had all these Aggravations the most Accursed the most Shamefull the most Painfull most Lingring and the most Open and Exposed Death Remark 1. The most Accursed Death whereof something is said before of all other Deaths Though Stoning Burning Sawing Asunder Slaying with the Sword c. Heb. 11.37 were Torturing and Tormenting Deaths yet no Curse is Annexed by the Law of God to any one of them as there is to this of Hanging on a Tree Deut. 21.23 Gal. 3.13 So that Christ dyed the Cursed Death of the Cross to take away the Curse due to us and that we may be Blessed Oh! How should we wonder that he should Humble himself to such a Cursed Death Phil. 2.6 7 8. Did Peter wonder that he Humbled himself so far as to wash his Feet John 13.6 Sure I am we may much more at his Dying thus to Save our Souls and to pay all our Debts for us as Paul did for Onesimus Philemon ver 18. If he owe thee any thing put that upon my Account we are all Run-away Servants and have wronged our Lord much Christ saith I will pay all c. never forget that love in him Remark 2. The most shamefull and ignominious Death not only as he did Hang Naked on the Cross at which the very Heavens blushed and therefore was that Curtain of Darkness drawn over them that they might not behold his Nakedness but also as he was most rudely mocked by all sorts of Passengers and Spectators Yet he endured the Cross saith the Apostle and Despised the shame c. Heb. 12.2 Though Man's Nature be impatient of shame yet Christ shamed even shame it self as if it had been below him to take notice of it and as unworthy of any Observation in Comparison of his so Glorious a Design Hereby the most shameful Death that Saints can be put to is Sanctified to them They that dye in Faith do all dye in a Bed of Honour Heb. 11.2 13. Remark 3. The most Painfull and Dolorous Death This must be so because he was 1. Sore Racked when his Hands were Nail'd wide asunder upon the Head-post and his Feet wide asunder also upon the Foot post not as Papists falsely Picture Christ in their Crucifixes with one Nail only in his Feet whereas two Nails were necessary to Nail his two Feet unless they do absurdly suppose that one Foot only was fast and the other loose but if both were Nailed one upon another according to their Images then the Souldiers could not break both the Leggs of the Thieves but only the outmost because one of them if so lay upon the other besides where shall we find if so the five Wounds of Christ so much spoke off by both Antient and Modern Authors The Popish Picture whereof a great Jesuit was the first Founder Represents Christ with one only Nail in his Feet placed one upon the other Then our Lord had said Amiss in saying to his Disciples behold my Hands and my Feet Luke 24.39 and to unbelieving Thomas behold the print of the Nails c John 20.27 If both his Feet had not been Nailed upon the lower overthwart wide asunder as his side was pierced with the Spear c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful being so extreamly Racked both in his Hands and Feet forcibly stretched wide asunder each from other to the utmost straining of all those Joints 2. Which is the 2d Evidence his four Wounds with the four Nails were made in the Hollow of his Hands and Feet which shews that Christ suffered most Exquisite Torments in those most Sensible Parts being quickest and fullest of Sense as they are fullest of Sinews that as Anatomists Demonstrate all make their meeting together in those places this must needs be most unexpressibly painfull especially in so fine a Body as God had fitted him with Hebr. 10.5 Undoubtedly of the finest Constitution God made his Sons Body that was to be joyned with the Deity and was to be the grand Expiatory Sacrifice for the sins of the World Remark 4. The most Lingring Death those Malefactors whom the Romans Crucified commonly remained many days alive upon the Cross they were two or three days at the leaft a dying Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs that they might not hang so long as was usual because it was the preparation for the Seventh day Sabbath which began at three a Clock on that Afternoon an High Day not only as the Sabbath but also one of the Seven Passover days John 7.37 19 31 32. And this would not consist with the Solemnity of that double Sabbath to have them Roaring under their Tortures therefore their Law provided contrary to the Roman Custom that their Bodies should not Remain all Night upon the Tree but Bury them that Day that their Land might not be Defiled Deut. 21.23 otherwise it was a Lingring as well as a painfull Death a Death that might have lingred and lasted many Days Praestat Semel Mori quà m semper metuere sentire Mortem 'T is better to dye at once than to dye by Inches and to lye long under the smarting Sense and Horrour of a protracted Dying 'T was the Language of a bloody Beast to a Martyr thou shalt not only dye but thou shalt feel thy self a long time to be a Dying The Cruelty of the Cross the weight of the Body hanging by the Hands till Death and practised by the Roman Tyrants upon the Christians was so Inhumane that good Constantine the Great Abolished it out of the Empire never to use it more c. Remark 5. The most Publick Open and Exposed Death not like the fore-runner John Baptist's Death whose Head was taken off privately in Prison without any more ado or observation But Christ's Death was Apparent to be seen Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament but also the God of Heaven both with this Execution and with their preparations to it For 1. Their causing Christ to bear his own Cross till he tyred which comported not with their hast for his Execution to Golgotha 2. Their throwing the Cross upon the ground there in order to its Erection while all requisites were prepared 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty 4. Their stripping Christ of his own wearing Apparel that he might dye naked c. 5. Their laying his naked Body upon the Cross as it lay along with his Face forward on his Back 6. Their stretching out his Hands and Feet with their utmost strength as upon a Rack of the Spanish Inquisition 7. Their Nailing his Hands and Feet thus extremely Racked out to the Upper and Lower overthwart of the Cross And
Reflections three several times N. B. Note well 1st The First was Luke 4.23 Physician Heal thy self This Objection against him he knowing their Thoughts doth Anticipate and Answers saying I know you will surely say thus that is Go heal thy own Country Nazareth Alas their Unbelief did Incapacitate them for his Miracles and Oracles 't is said He could not do any Mighty Works there Mark 6.5 Mat. 13.58 He could not because he would not for their Vnbelief as it were transfused a kind of a Dead Palsie into the very Hands of Omnipotency it self yet Christ himself must bear the blame of their Sin The despising of Christ turns to the disadvantage of the despiser and as God manifests himself in mighty works to the Believer so he hides his Power from the Misbeliever N. B. Note well 2d The Second time of such Reflections was Mat. 16.22 23. When Peter took upon him to teach his Teacher saying Master spare thy self c. that is do not thou suffer thy Adversaries so to Abuse thee as thou sayest they will c. This was Simon 's carnal Wisdom which is at enmity with God's Will Rom. 8.7 natural Wit will stumble at the Cross not knowing its Appointer nor its Tendency to God's Glory and Man's Good therefore will it be presumptuously prescribing of Divine Wisdom and Correcting the Sun by its fallacious Dial Yea may Rise so high as to make Opposition both to God's Dispensation and to Man's Salvation as Simon Peter doth here that he might not be involved in his Masters Sufferings But Christ so loved to work out our Redemption that he could not bear with his own dear Disciple that disuaded him from it but was even straitned till it was Accomplished Luke 12.50 hereupon our Saviour smell'd Satan in Simon 's Corruption which was puffed up by the Tempter from his late Exaltation by his Master ver 16.18 and this hindrance of Christ's Passion even from a Godly Man as Peter was became an offence to our Lord. N. B. Note well 3d How much more when this was done the third time from Wicked Men as here who said to him Save thy self as Simon had said to him Spare thy self no doubt but the Devil was in both these sayings for what he cannot do immediately by himself he will essay it by Instruments and Sin whether in the Godly or Wicked will serve Satan's turn As those Wicked Railers took up the false Accusations about destroying the Temple c. for which Christ was unjustly condemned As if those depositions had been true So they ground their Mockings upon that Basis that it was alike easie to build up the Temple as to save himself Mark The Third Mocking matter was If thou be the Son of God come down from the Cross The Devil spake these words through those blasphemous Mouths that the price of Man's Redemption might not be paid had Christ come down from the Cross as they commanded and so we all have still remained Satan's Captives If thou be the Son of God c. They think it impossible that the Son of God can be Crucified thus the World thinketh that the Cross and Christianity cannot possibly consist together no wonder if the Adoption of God's own Children be so oft obscured and questioned through the Tempter's Buffetings Satan would still persuade the Saints and Servants of God that they cannot be his Sons if Sufferers as if carrying the Cross and Communion with God were two inconsistent things but the Scripture of Truth saith otherwise For God hath no Son that he Correcteth not c. Heb. 12.6 7 8. He had only one Son sine flagitio without Gorruption But not any one Son sine flagello without Correction Though the Lord Jesus was the Son of God yet was he Crucified for this was the very work for which the Son of God took upon him our Nature and came into the World to die as the Son of Man Mark The Fourth Mock was He saved others himself he cannot save still worse and worse as the Hearts and Mouths that spake the mocking words were worse and worse Out of the Abundance of the Heart the Mouth speaketh Mat. 12.34 for the three foregoing Mocks came out of the Mouths of the Passengers the common People who yet were such Fools as to shoot those Bolts that were framed for them in the Saâ—hedrim's Forge as is aforesaid But these cutting and killing words He saved others c. came out of the Mouths of the Chief Priests c. Mat. 27.41 42 43. who should have known better things Corruptio optimi est pessima they were the worse because their Gifts Place and Office should have made them better but here God brands them for their Mockings in an higher degree than their Tools had done and more Insolently Insulting over a Dying Jesus 'T is probable those Priests expected or at least feared that Christ would deliver himself from the Cross by a Miracle therefore did they most malitiously set some to sit down and watch him ver 36. That if it were possible those Watchmen might disappoint his dlawing the Nails which fastened him and so deliver himself which when they saw he did not then did they fall upon this insulting over him as an Impostor scornfully upbraiding him with saving others whereas they should have thankfully Acknowledged God's Goodness therein N. B. Note well It may not be omitted to observe here the over-ruling Power and Providence of God For though humane malice provideth a Guard of Watchmen to secure Christ upon the Cross yet Divine Wisdom ordered it so that seeing the Son of God must not save himself as they bad him but suffer death â—according to the Eternal Decree and Covenant betwixt the Father and the Son these very Watchmen must be Witnesses of the certainty of Christ's Death which may certifie us not only of the reality of his Dying contrary to the lying Legend of Mahomet's Alchoran as above but also of his compleating the full payment of the Ransom for our Sins Thus while Christ's Enemies are most maliciously acting their worst against him the great God who is higher than the highest over-powers and orders these same Actings to be most highly for him so God overshoots the Devil in his own Bow And though those Priests here knew Christ's Miracles in saving others as they acknowledged in this their taunt yet did the light and lustre of his being a Saviour of others so dazzle them that they could not see Wood for Trees for his miraculous saving of so many was a manifest evidence that he was the Son of God and that by the same power he could have saved himself also nor did they understand that those present Sufferings of Christ upon the Cross was now the proper and peculiar work of a Saviour more than in any of his Miracles for not his Miracles but his Sufferings are the Price of our Redemption as is at large abovesaid besides those Priests were so blinded that they
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
c. after the Syriack-Tongue then in use Mark 15.34 The occasion whereof was this Our Lord about the end of the three hours Darkness and a little before his own Death being now under the full Weight of the Curse due to our sins now burdening him as our Surety Heb. 7.22 and finding all sensible consolation both from Heaven and Earth now withdrawn from his Humane-Nature breaketh forth into this sad Exclamation most heavily Representing the deplorable case of his undertaken Surety-ship in the Words of the Psalmist My God my God Why hast thou sorsaken me Psal 22.1 and some say that he being that Aijeleth Shabar or Morning Stag the Title of that Psalm repeated also ver 2 3. and so on to the end thereof c. Now were the Sufferings of our blessed Saviour's Soul as well as of his Body come to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or utmost extremity as he became the deputed Surety to Satisfie God's Justice for Man's Sin Now did the Wrath of God due to all the Elect for their Sins lye with the most Ineffable and Incomprehensible weight upon the Humane Nature of our dear Redeemer both in his Soul and on his Body Now such and so unsufferable was his horrour hereby insomuch that his Humanity here cried out for the want and withdrawment of his Divinity not as if he thought that his Divine Nature was now separated from his Humane but because it now as it were slept and did not manifest it self with supplies of any sensible comforts N. B. Note here Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution or any Desertion in respect either of God's Love or of supporting Grace or of Inherent Holiness yet was it not only possible but also necessary that the Mediator of Sinful Mankind should for a time be Deserted of all sensible Comfort and should taste of that most horrible bitterness accompanying such a Desertion that so he might bear the punishment proportionably for our sins and feel the sad effects of the Wrath and Curse of God due to us for them in so high a degree and measure as must be Equivalent to our Eternal Destruction and fully satisfactory to Divine Justice for all our offences N.B. Note well Though God be full of Mercy yet will he not suffer his Mercy to Justle out his Justice whereof he is full also but will be merciful in a just manner first his Justice must be satisfied and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Sufferings whereas the rigour of his Justice might have exacted it from our selves in our Everlasting Damnation N. B. Note Well Here Christ cries out as one forsaken of God because of the Intolerable Anguish and Agony of his Soul This might as well consist with the personal Union of the two Natures which gave way to this as it did to the Torture and Death of his Body N. B. Note well That the Union with the Divine Nature did firmly remain is plainly evident by his promising Paradise to the Penitent Thief as he was the Great God just before he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin yet was it not the out-cries of Despair seeing he still trusted in God saying My God my God when in most Horrour by God's Wrath both upon his Soul and Body so that though his Holy pure Nature through the sense of matchless Torture could not rationally but cry out of God's forsaking him yet there remained a Pious persuasion still both of the personal Union of the two Natures and of the necessity and commodity of his unparallelled Passion The Divine Nature was no more departed from the Humane at this time than is the Soul of Man departed from the Body in Sleep at which time it acts not nor manifests its Indwelling in the Body His Exclamation of being Deserted here was not absolute but comparative only his present case wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin compared with that Glory which he had in common with the Father before the World began John 17.5 and all the Ages of the World he still held that Glory till the Fulness of time came for his state of Humiliation the sad Catastrophe whereof he was now Accomplishing yet without the least murmuring at or quarrelling with the Father for Imposing upon him such a prodigious punishment N. B. Note well Objection Some may say How could this Suffering of Christ which was but for a short time be a full Satisfaction to God's Justice for our Sins seeing we have deserved Eternal Suffering the Demerit of our Sinning Answer Beside the proportion and equivalency betwixt the Sufferings of our Redeemer and our own perpetual destruction as is abovesaid seeing never any sorrow and suffering were like his in their own Nature never any was so forsaken of God so Assaulted by Devils and so Tortured and Taunted by Wicked Men as Christ was who yet was Innocent and deserved not the least of these sufferings therefore they must be meritorious in their own Nature though they were not everlasting Beside this I say the Dignity of the Person thus suffering ought duely to be considered 'T was not any mere Man no nor an Angel that suffered those unsufferable Sufferings but it was the Eternal Son of God though not in his Godhead yet in his Manhood which he Assumed that the same Nature which had sinned might also suffer as a Surety in our stead Now we must look upon the person of this Son of God his Deity Majesty Mercy Justice Obedience c. to be all Infinite and Eternal This made that which he suffered to be of an Inestimable Value and Vertue and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us yea even upon the whole World For as the Death of David who was reckoned more worth than ten thousand Deaths of his People 2 Sam. 18.4 or the Death of any Prince being but a Man yea a sinful Man is of more estimation than the Death of a whole Army of Common Soldiers because he is the Prince How much more shall the Death and Sufferings of the Son of God the Prince of Princes yea the Prince of Life and of Glory Dan. 3.25 Rev. 1.5 c. Not Finite but every way Infinite and without Sin be of more value and reckoning with the Father than the Sufferings of all the World and though the time of the Son of God's Sufferings was but short yet had they more Intrinsick worth from the worthiness of the Sufferer with his Father than if all the People in the World should have suffered for evermore N. B. Note well Now when Christ had cried Eli Eli c. out of the 22 Psalm wherein this Agony was foretold a worse Agony than that in the Garden which only squeezed clods of
necessary it is to compare all the four Evangelists together for compleating the whole Account of the Life and Death of our Dear Lord. And this Evangelist John assures us of this great Truth as being an Eye-witness of this double Witness in the blood and Water John 19.34 35. No more than what he saw with his Eyes doth the declare to us 1 John 1.3 He saw one of the Souldiers pierce the sides of Christ after he had given up the Ghost with a Spear and forthwith came there out Blood and Water which the same Author in his first Epistle calls the two things that bore Record or Testimony upon Earth This is he that came by Water and Blood not by Water only but by Blood also 1 John 5.6 Here was the foretold Fountain opened Zech 13 1â— even the sides of our Saviour to wash away Man's sin and uncleanness The God of Nature hath in such Wisdom qualified the Natural Heat of Man's Heart that nor only the Lungs are so placed as to blow cool Air upon it but also it is Situated as in a Vessel of water called the Pericardium for the Farther cooling of it and this is a Received Rule among all Learned Naturalists that if this Pericardium or skin of water about the Heart be pierced it is impossible for the Heart which is the prâ—mum vivens ultimum Moriens the first part that lives and the last that dies in Mankind should preserve life in it any longer So that this Wound the Souldier gave our Saviour in his side was a most manifest witness of the Death of Christ and as the Water and Blood did Represent the two Gospel-Sacraments Baptism and the Lord's Supper which did properly flow from the sides of Christ all the other five Mock-Sacraments in the Romish Church flowed only from the sides of Antichrist so they Resembled the two Grand Graces the Water had the Resemblance of the Grace of Sanctification and the Blood of the Grace of Justification These two Graces this beloved Disciple would not have divided each from other Therefore he saith that Christ came by both not by Water only but by blood also To shew that we are both Sanctified and Justified by the Death of our Dear Jesus the water of our Sanctifying grace washes us from the filth of sin and the Blood of Justifying Grace cleanseth and purgeth us from the guilt of sin And seeing we are but in part and not throughly Sanctified for there is ever some remaining Corruption uncleansed Joel 3.21 c. and 't is only carryed on gradually and as it were by Inches therefore the main matter of the Joy of our Salvation consisteth more in our being Justified because the grace of Justification is one gracious Act changing our State of Wrath at one instant into a State of Favour with God and spreading a Mantle as it were to cover out of God's sight the Multitude of our black sins past present and to come by the Red Robes of our Redeemers Righteousness imputed to us So that this blood and water hold forth both the imputed and the imparted Righteousness of Christ and what our Lord hath joyned together that let no Man put asunder No Man can be truly made partaker of that Righteousness which is imputed unless he have also that which is imparted our Sanctification is a blessed Evidence of our Justification We have not need of the blood only but of the water also And tho' this Apostle in 1 John 5.8 make three Witnesses on Earth the Spirit Water and Blood yet he saith these three agrees in one for Gods Spirit doth witness with our Spirits that we are truly Justified and Sanctified by Christ Rom. 8.15 16. And this is highly Remarkable that these Kill-Christ's can do nothing against him but as God had Decreed they may kill him and wound him when killed but the least bone in this Paschal Lambs Body they cannot break as it is written Exod. 12.46 Numb 9.12 No more can Satan or his Imps break the least bone of Christ's Mystical Body his Church Let us now take a general prospect of the Death of our Dear Redeemer and make some profitable Inferences from the Sundry Circumstances thereof The 1. Inference is Oh! What an heinous Evil an only Evil Ezek. 7.5 a very bitter thing Jer. 2.19 is sin that could by no possible means admit of any proportionable Expiation or Commensurate satisfaction for it but either by the Death of the Son of God the sinners Surety or by enduring the Eternal Flames of Hell in the sinners themselves every Man as well as the first Man Adam hath eaten the Forbidden Fruit of Sin and the Divine Doom for that Crime of High Treason against the Great God of Heaven the King of Kings is dreadfully Denounced in the open Court of the Holy Scriptures to wit that the Sinner shall surely Die either by himself or or by his Surety There is an infinite offence in every Act of sin as it is acted against the Authority of an Infinite God And should the sinner live for ever upon Earth he would sin for ever against Heaven therefore Eternal Torments are appointed for that Eternal principle of sinning in the faln sinner to satisfie Divine Justice And such suitable satisfaction thereunto the Highest and most Glorious of all the Created Angels in Heaven much less any Mortal Man or the Mightiest Monarch upon Earth could not possibly undertake to make No it must be only the only Son of God that could pay down the full price of our Redemption The 2. Inference is Oh! what a sad case is this that of all Impenitent Ones and Unbelievers who have no interest in the Death of this Son of God who Dyed as the Son of Man to satisfie the Justice of God from the sins of Men These cannot say that Christ dyed for us as Gal. 2.20 c. He gave his Life a Ransom for many Matth. 20.28 But for none such as these and therefore they are like unless they Repent and Believe to bear the Eternal Wrath of God yea and it may be of Man for a while too in themselves which our Dear Redeemer hath born upon the Cross for all True Penitent and Believing Persons The 3. Inference is Oh! how Hateful and Sinful Rom. 7.13 should sin be to every Soul that cost our Saviour so much unparallel'd Sufferings to satisfie for it surely could we but take a view of sin as it lay on our Saviour's Back with such weight as to squeeze out his very Hearts blood out of his Body we should then hate it with a perfect Hatred for Torturing him whom our Souls love Nature teacheth us to avoid that Wound which is hardest to Cure and most Mortal to Life therefore do we guard to our utmost our Heads and Hearts with holding our Hands betwixt them and the Blows And should not Grace teach us to avoid sin which makes the worst Wound in the World as it wounds the Soul and
Sanctis cap. 2. saith that those Malitious Monsters of Mankind did bind the Tomb of Christ's Body with strong Grapples and Labels of Iron on purpose to cross the Tales as he saith and disappoint the unchangeable Decrees of the divine Determined Counsel But mark how God here overshoots the Devil in his own Bow Gods Providence makes use of those Enemies Malice to make the matter of our Lord's Burial and Resurrection much more Conspicuous and Manifest to all Men for the more their crafty Counsel and carefullness was to keep Christ under the Earth and to prevent his Resurrection by their politick provisions all this did but render our Lord's Resurrection the more Divine and Glorious because it was accomplished Maugre the Malice of Men and Devils They can expect no good Success that dare fight against God Thus have we an account of our Lords Body how it was held faster in the Grave by the Divine Decree than by all those Humane yea Hellish Devices before mentioned it must not lie so long Buried as these Miscreant Men would have it which they designed to be for ever no it must lie no longer than the most Wise God would have it according as it was foretold in his Holy Scriptures God ordained that Christ's Body should lie Buried until the Third Day least his Adversaries should object in their Cavilling and Malicious manner that he had not been really dead yet shall it not lie there until the fourth Day least his Disciples Faith should flag and founder through his too long absence from them which he had told them often should be but for a little time and besides this the word saith that God would not suffer his Holy one to see Corruption Psal 16.10 Acts 13.35 He must not stink as Lazarus did at the fourth Day The next Inquiry is where was Christ's Soul all this time that his Body was buried in the Grave The Romanists Answer That Christ's Soul went down to Preach unto those Souls in Purgatory from their mistaking that Text by the which he also went and Preached unto the Spirits that are in Prison 1 Pet. 3.19 as also that Article of the Creed He Descended into Hell both these Errours may briefly be thus corrected As 1. That cannot be the Sense of the Apostle Peter's Sentence for the Relative by the which can have no Antecedent but the Spirit ver 18. whereby he was quickened now the Spirit there cannot signifie the Soul of Christ unless we will affirm that he was quickened and Raised out of the Grave by the Vertue and Power of his own Soul which ought not to be affirmed But we must say this was done by the Efficacy of his Divine Nature which is call'd the Spirit in this place and in that 1 Tim. 3.16 Justified in the Spirit that is the power of the Godhead did so manifest it self Marvelously in that weak flesh of Christ that though he became a weak Mortal Man yet the Vertue of his Divine Nature whereby he Raised himself from the Dead did so convincingly shine forth as to make all the World believe that he was and is God And thus that Apostle must be understood that though Christ was not present in the Old World with his Corporal presence as he was at his Incarnation in the New World yet was he present with those Antediluvians in his Divine Nature which is both ever and every where whereby he Spirited Noah to be a Preacher of Righteousness unto the Disobedient of that Day who because of their Disobedience to Christs call at that time sent by the Spirit to call them to Repentance were then Drowned in that Universal Deluge and now Imprisoned in that Everlasting Prison of Hell where they lie confined till the Day of Judgment and then their drowned Bodies shall be brought to their damned Souls to receive the full recompense of their Rebellion against God that as Soul and Body sinned together so they must suffer together for ever more As to the 2d Errour or Cavil grounded upon the Article of Faith He descended into Hell must be thus corrected The word Sheol which signifies Hell is largely Interpreted for the Grave also therefore that phrase Thou wilt not leave my soul in Hell Psal 16.10 is read in the Grave in the Old Translation And Sheol is read the Grave in the New Translation Gen. 37.35 I will go down into Sheol or the Grave unto my Son saith Jacob concerning Joseph who was too good a young Man to go down to Hell and who was not gone down̄ to the Grave neither in Jacob's Sentiments for he conceited some Evil Beast had devoured his Body ver 33. Therefore by Sheol Jacob must mean the State of the Dead wherein He thought Joseph to be and neither in the Grave nor in Hell And thus 't is said of Jesus who is Joseph our Brother that He descended into the Deep Rom. 10.7 which is there explained by its Antithesis to bring him from the Dead and 't is said of him that He descended into the lower parts of the Earth Ephes 4.9 Yea Christ saith of himself that he must lie some time in the Heart of the Earth which David calls in Psal 139.15 His Mothers Belly as the Earth is the Grand Mother of all Living and Dying Mat. 12.40 but 't is no where said in Scripture that Christ's Soul Descended into Hell which is the place of the Damned but the contrary is Asserted even by our Saviour himself that the same day wherein he Died the Soul of the Penitent Thief should be with his Soul in Paradise Luke 23.43 So that Christ's descending to Hades can admit of no other meaning than of his going down into the State of Death and his Body lying under the Power of Death till the Third Day The 3d Remark is The Consequences and Effects of Christ's Burial which are all exceeding comfortable to us As 1st Our Lord was Buried as well as Died to make a more compleat Conquest over Death As he had Conquered that Adversary in the open Field upon the Cross in giving up the Ghost at his own good will as above and not at the ill will of commanding Death so now he pursues Vanquished Death into its own Den and its Retreating Fortress and there becomes Death to Death it self strangles and unstings it upon its own Dunghill and loosing yea breaking the bonds of it 1 Cor. 15.55 Acts 2.24 27 31. 13.29 30 c. Sampson's Victory was the Greater that he suffered his Enemies to bind him So was our Saviour's who suffered himself to be bound with the Chains of Death and to be laid in its Strongest Hold in the very House and Cabin of Death Job 17.13 and then conquers it 2dly That he might destroy him who had the Power of Death that is the Devil Heb. 2.14 as Satan is the Author of Sin so in that respect he is said to have the Power over Death for Sin brought in Death and Death is
Nature to be born live die and be buried for us as the Wife leaves all for her Husband goes to Prison with him for love c. CHAP. XXXV Of Christ's Resurrection HAving discoursed upon and dispatched the Burial of Christ which was the lowest step of his state of Humiliation and the very turning step as before so he descended not into Hell into the place of the Damned but only into the Grave for the Horrour of Hell had been before upon him both in his Agony and on the Cross in the three hours Darkness c. now come we to speak of his state of Exaltation 't is said Him hath God Exalted c. Phil. 2.7 8. The Degrees whereof be four First His Resurrection Secondly His Ascension Thirdly His sitting down at the Right Hand of God And Fourthly His Intercession there for us till he come to Judgment First of the First His Resurrection In the General this Excellent Truth Arises from the Connexion of these two States that as Christ had his time of Humiliation and then his time of Exaltation so also have Christians both in a Literal and in a Mystical sense a time of scattering and of casting down and a time of Gathering and of Listing up Job 22.29 There is a time for all things Eccles 3.1 2 3 to 9. and these seeming casualties and contingencies to Man are all over-ruled and ordered by the Wisdom and Providence of the only Wise God He hath set the one over against the other Eccles 7.14 that we may not surfeit of the one nor despond in the other as the Church has her time of Burial so she shall of her Resurrection Isa 55. ver 7.8 More particularly of Christ's Resurrection which hath also these three Grand Remarks 1. Its Antecedents 2. Its Concomitants And 3. Its Consequents and the effects thereof The First Grand Remark is The Antecedents of it the first whereof was the terrible Earth quake This is this second time that the Earth paid her Homage to her Lord and Creator as before at Christ's Death Mat. 27.51 52. so now again at his Resurrection Mat. 28.2 The former Earth quake was to declare what power there was in his Death though it seemed to be nothing else but weakness and so distinguish the extraordinary vertue of it While mighty Monarchs do live they may do great matters but when they die all their might dieth with them they can then do nothing they cannot command the Clouds to cover the Face of the Firmament the Earth trembles not the Stones stir not the Graves open not at their Deaths as all these did at the Death of Christ for All Power in Heaven and Earth was given to him Mat. 11.27 28.18 And He hath the Keys of Hell and Death Rev. 1.18 So that Death had not taken away any of the Power of Christ seeing when he gave up the Ghost he could cause the Earth to shake Rocks to Rend as well as the Vail and Graves to open But now when this Lord of Heaven and Earth had lain three nights and three days in the Bowels of the Earth there was greater cause of the Earth's Trembling again no wonder if there were strange Tormina and Horrible Concussions in her Belly by the Almighty Power of her Creator whom she had now inclosed Neither Death nor the Grave had abated or diminished the least part of the Power of Christ But he swallows up both these while they swallowed up him in Victory 1 Cor. 15.54.55 This should teach us poor lumps of Earth to tremble at his Presence especially at our Keeping Christ down as buried in our Earthly Hearts when he hath been Rising in our Hearts by the Motions of his Spirit and still we labour to suppress him and keep him at under Did the Dumb-Earth Tremble for keeping Christ under but three days How much more we for so doing not only for three but for many days yea many years The Second Antecedent is The Apparition and Operation of an Angel Those cruel Kill Christs thought it not enough to have Christ buried in a Grave and a great Stone rolled upon the Grave's Mouth but to keep him sure in his Sepulchre they put the Magistrate's Seal upon the Stone and set a guard of Souldiers to watch it Notwithstanding all those projects for securing their purpose and keeping him down in the Tomb. The Lord sends an Angel to Minister unto Christ the Lord of Angels this Angel rolls away the Stone frights away the Souldiers and comforts the Good Women who came to see the Sepulchre So foolish an undertaking it is either in Men or Devils to fight against God the Church is called Christ Mystical 1 Cor. 12.12 her Adversaries may think they have made sure work of her cut her down cast her into a Grave and roll'd a great Stone upon the Mouth of it so that they are Cock sure Religion shall never be able to rise any more Therefore they rejoice together with mad Merriments and send gifts one to another Rev. 11.10 13. yet for all this opposition so sure as Israel came out of the Thraldom of Egypt the Jews out of the Bondage of Babylon and Christ out of his confinement in the Grave so sure shall his Church and Gospel rise again maugre the Malice of Men and Devils though the great Gates of Hell lay upon it yet shall not prevail against it Mat. 16.18 This burdensome Stone will break their backs that would lift the Church out of her place Zech. 12.3 and no Weapon that is formed against Sion shall prosper Isa 54.17 And though the Bush may be burning yet is it not consumed Exod. 3.2.3 for the Good Will of God is in the midst of the Bush Deut. 33.16 either to consolidate the boughs or to restrain the flames or both The Good Will of God and a Flame of Fire from Man may consist together in the same subject This Text Behold there was an Earthquake for the Angel of the Lord descended from Heaven and Rolled back the Stone from the Door and sat upon it Mat. 28.2 may serve to comfort us sundry ways if well considered As 1st Suppose we have not an Holy Man on Earth to Roll away the Stone and raise us up with Salvation for it may be with us as with them Jer. 5.1 where not one Man was found to stand in the Gap yet hath God an Holy Angel in Heaven to send down to save us as he did Lot out of Sodom the Angel took Lot by one Hand and his Wife by the other and led them from the destroying Flames as he did Hezekiah from Senacherib's Army the Angel smote an hundred fourscore and five thousand of them As he did Daniel in the Den of Lions the Angel shut up their Mouths c. and as he did Peter out of Prison Acts 12. God sent his Angel at the Church's Prayer for Peter who brought him forth and set him in safety And should not God send his Angel now
obstructions early in the Morning of the First Day and was a signal Symbol of Christ's Victory over the Devil Death Sin and the Grave Some say the Earth-quake was caused by the Descending Angel who when he came to sit down upon the great Stone he had rolled away from the Sepulchre made the whole Earth to shake like a mighty Man when he sits down upon a Bench makes the whole room shake under him But 't is more probable the Descending of this Angel was not the Cause but the Consequence of the Earth-quake for Christ himself was the cause thereof who no sooner began he to stir in the Grave but he shakes the Foundations of the Earth so that the Earth was in pain the pangs of a Travelling Woman was upon her as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2.24 signifies till she was delivered of him and the bonds wherewith Death had bound him in the Grave He by the Power of his Divine Nature more easily broke asunder than Sampson his Type did the New Cords wherewith the Philistins manacled him when the Spirit of God came upon him As this was a Triumphal Sign of Christ's Power over the Earth and Hell and over all the Powers of both So that it may be demonstrated He was Lord of Heaven as well as of Earth and Hell He commands the Holy Angels from thence to come and do him Homage hence that Angel which was the chief Speaker to the good Women calls Christ The Lord See the place where the Lord lay Mat. 28.6 intimating that he was not only your Lord the Lord of Saints but also our Lord the Lord of Angels too therefore he stiles him the Lord Absolutely for at his Resurrection did Christ begin his Kingdom whereunto Angels as well as Saints do belong as Subjects Ephis 1.19 20 21 c. Moreover the Syriack reading saith here that this Gabriel called Christ Our Lord to the Women which shews that Christ was truly and properly God In this sense some say that the Angel which rolled away the Stone was sent as an Officer to let his Lord out of Prison without the Keepers consent and that he sat down upon the Stone in contempt of all the Weapons that the Souldiers who watched the Sepulchre held in their Hands and which indeed did fall out of their Hands at their woful sight of this glorious Angel who though he appeared in Humane shape did by his splendour appear to be more than a Mortal Man the Majesty of his Visage shewed his mighty power as his Habit did his Innocency and Holiness which raised an Heart quake in the Bodies of the Keepers when the Earth-quake had been shaking the Pillars of the Earth 'T is no wonder that the lustre of this Angel did drive the Watchmen into the Paroxysm of a shaking Ague being now made sensible that they had been bearing Arms against Almighty God and were now become obnoxious to his Irresistible and Unavoidable Wrath 'T is a fearful thing to fall into the Hands of the Living God Heb. 10.31 How great must be the Majesty of our Lord Jesus a beam whereof He put forth at his Transfiguration when this Angel's but our Lord's Servant's Countenance was like Lightening and his Garments white as Snow And if the splendid Appearance of but one Holy Angel did so Affright a company of Couragious Souldiers such as the Roman Armies which had now Conquered the World consisted of How then shall Wicked Men stand in Judgment at the last Day when the Lord of Angels shall come with whole Myriads of glorious Angels to Judge the World Oh the unspeakable Akings and Quakings of Conscience and the unconceivable convulsions of Heart that shall then seize upon and surprize them in that dreadful day when the World is all of a light fire about their Ears c. Nor may we think that Christ stood in need of this Angel to help him out of the Prison of the Grave by rolling away the Stone for such was the Almighty Power of his Divine Nature that nothing could resist his naked Nod and thereby could as easily Arise out of the Grave when the Stone was unrolled away as he did Appear in the Room among his Disciples when the Doors were shut without any penetration of Diameters as the School-men phrase it John 20.19 26. but more of that in its place afterward This Ushers in the 2d Grand Remark concerning the Concomitants of Christ's Resurrection in respect of its Time Manner and Manifestation First The Time when the precise point whereof is not recorded in Scripture as is abovesaid but the Day whereon it was is by all the four Evangelists to wit the first day of the week and not without intimation that it was Early in the Morning of that day when the Earth-quake was for as the Earth had shook at Christ's Passion because it could not bear his Suffering so now again it shakes at his Resurrection to shew that it could not hinder his Rising and as Hilary hath it Hell it self shaked also as much as the Earth did because he who was Lord of all Acts 10.36 and had the Keys of Hell and Death Rose from the Dead in Despight of all the Infernal Spirits who therefore then fall into a trembling Fit c. As the time of Christ's Rising from the Grave was Oriente Sole when the Sun was about Rising but yet did not appear in its shining lustre above the Earth for it was meet according to the rule of Good Manners that the Sun of Righteousness who was the Creator should have the preeminence of Rising before the Sun of the Firmament called Shemesh which signifies but a Servant it being but Christ's Creature So in this sense is our Lord called the Bright and Morning Star Rev. 22.16 as well as the Day-Star 2 Pet. 1.19 which shineth brightest of all the Stars betwixt the Dawning of the Day and the Rising of the Sun betwixt those two terms it may well be supposed our Saviour Arose from Mat. 28.1 Mark 16.1 Luke 24.1 John 20.1 In all which four Quotations no mention is found concerning the Hour much less the Minute of Christ's Rising it being enough for us to know the Day and the Morning of that Day Wherein All the Evangelists do concur in their fourfold Testimonies which is one above the threefold Cord that cannot easily be broken Here Inquiry is made Why our Lord rose on the first day of the Week Answer The Reasons are 1st The same Day of the Week that the first and old Creation began with the same day must the second and new Creation begin with also Now this was the first day of all the seven which the Lord made Psal 118.24 with ver 22 23. All which are applied to Christ and his Resurrection Acts 4.11 1 Pet. 2.7 c. As God on the first Day of the Week drew the World out of that confused Chaos as well as out of that abhorred estate of nothing and
to acknowledge their own want by their ill success to prepare them the better for the following Miracle And though they might have known who he was that stood upon the Galilean Shore and call'd to them by that friendly compellation Children as his Disciples 1 John 2.13.18 yet they knew him not either because it was nor yet elear day or because of their distance from the Shore but especially because Christ would first be known by the Miracle and then by his Countenance Therefore bids he them to cast their Net on the light side of the Ship or Star board verse 6. Thus he directs them to a certain part lest they should imagine their full Draughts came by chance not by providence They might suppose this Stranger standing on the Shore might espy a confluence of Fishes which they on the Sea could not see This right side was next the Shore however they obey and find the fruit of Obedience their Net filled with 153 Fishes which some say is the number of all kinds of Sea-Fish so that they had caught one of all sorts Though this notion savour of nice curiosity for the Whale could neither come nigh the Shore nor on such a shallow Sea nor be contained in so small a Net with so many other Fishes c. Note Yet learn hence we may for Edification 1. That Christ may be present and not be known c. 2. That the Resurrection will set us free from tossings on the Sea of Affliction to stand with Christ here upon the firm Shore 3. Could we but fish more for Right hand Blessings as they here did on the right-side of the Ship we should catch more Matth. 6.33 All shall be added Prov. 3.16 4. 'T is good to obey God sooner or later success will come bind not him to a day wake him not till he please Cant. 2.7 Our distance and dependence bid us wait He will say us for all our pains and patience at the last c. 5. Former Experience may happily promote both present and future Obedience Christ had revealed the efficacy of his presence inâ—â— Draught of Fish before Luke 5.5 6 7 18 unto Peter and now again to all these Seven This taught them not only that there is no catching any Fish till Christ come but also to venture one cast more at Christ's bidding being incouraged with the success at his command before The 6th grand Remark is the gracious consequences and effects of this Seventh Manifestation in the prodigious Draught of Fishes to the number of 153. The first Effect was John knew first that it was Jesus Here John is preferred before Peter in perspicacity and acuteness of understanding He had the quicker Spirit of Discerning He first knew and told It was the Lord John 21.7 John knew not our Saviour by sight of the Eye though Christ might clear this beloved Disciple's Eye-fight more than the rest so much as by the Voice of the Miracle in their now catching such a multitude of Fishes so very like that recorded Luke 5.5 6. None but the Lord of Sea and Land he thought could command so many Fishes to come to hand by his direction Note John signifies gracious this therefore teacheth us that none but gracious Souls can discern the Lord in his works Now he saw the cause why till then they could catch nothing was that he and they all might the better know him to be the Lord. Thus likewise but Lord will sooner or later let us see that he in very faithfulness doth afflict us Psal 119.75 John tells Peter particularly who had been the grossest Sinner so stood in need of the greatest comfort and therefore would most rejoyce at it Nor doth he tell Peter It as Jesus or our Lord but the Lord Indefinitely that is the Lord of the Sea and the Lord of Life and Death as he hath conquered Death and raised himself up to Life yea and now shews himself standing upon the Shore of Immortality for us to hasten to him and to own him as our Lord who hath been thus bountiful in this great Draught to us after our sad disappointments Note Hence learn we to ascribe our shecess not to our toiling but to God's Blessing Not my pains but thy pound saith the good man hath done it Luke 10.16 1 Cor. 15.10 The second Effect was Peter no sooner heard this but immediately he girds his under garment close to his Body that it might not hinder him from swimming casts himself over-board into the Sea and swims to his Saviour in his shirt we must suppose Peter had strip'd off his clothes before and been labouring hard all the night as good as naked in his shirt Now he doth again what he had done before saying If it be thou bid me come unto thee c. Matth. 14.28 where his fervency made him more forward than the rest and though there Christ condescended to confirm his sinking Faith by a miraculous sign yet had he it with a check verse 29 30 31. But here he stays for no call from Christ throws himself into the Waters leaves all his Fish behind him casts away all his care of Boats Net Fish and all that he might not only come to Jesus but also that he might come first and soonest to him for his first Blessing Note All the Apostles are busie in catching the Fish all wonder at the miraculous Draught only John discerned the Lord that sent so many Fishes yet was not so forward as Peter nor so hardy as he to swim to his Saviour Innocent John had not so much need of going to the Physician as Penitent Peter and such was his need he stays not for any Companion fears no Danger takes no Cock-boat but Faith was instead of all to him and he hastens to be first for a fuller Cure Note Such Efficacy there is in the Ordinance of Preaching for John had Preached to Peter while he was busie in handing the Net saying It is the Lord which teacheth us also that delays in coming to Christ are dangerous when the Soul is sick of sin as likewise that we must take heed of appearing before Christ naked lest our shame appear Rev. 16.15 Therefore did Peter here gird his covering about him to cover his nakedness when he came before the Lord and therefore doth our Lord counsel us to buy of him Raymenâ— Rev. 3.17 and to fix it fast to us with the Golden Girdle of Truth Ephes 6.14 and not wear it loose to cast off or on at pleasure Lastly It shews that Faith is the best Ship that carries us safe through a Sea of Misery as it had Israel through the Red Sâ—â— and Peter here safe to Christ The third Consequence or Effect of the Lord 's Appearing here was that all the other Six Apostles make what speed they can to Christ lest Peter should Monopoliâ—e their Saviour to himself all came but none so soon as Peter none of them were so hardy as to leap over-board
calls young men 1 John 2.13 14. But the Three are the Fathers whereof there is the fewest number such as beget Souls to Christ Both these latter Christ calls his Sheep yet of a differing degree Note And this Title of Sheep sheweth that Christians must not be ravenous as Wolves not biting as Dogs not crafty as Foxes not dirty as Hoggs not haughty as Horses not stomachful as the Whale c. but meek gentle innocent simple c. as Sheep Note And Christ puts the possessive My to all the Three intimating I have Redeemed them with my Blood I love them and take care of them therefore Peter must be a Pastor to them not an Impostor or Tyrant to Rule over them with Rigour and according to thy Carnal Reason But if I be dear to thee let them be dear to thee also seeing they are dearest of all to me Shew now the love of thy heart to me by the labour of thy hand to them Note Peter was grieved to be ask'd the same Question thrice as if his Lord did suspect his sincerity or did foresee another future fall But by his former he had both learnt more modesty and unlearnt self-confidence thro smarting experience so that he dare no more presume but cautiously commit himself to Christ's Omnisciency who knew what he was and what he would be better than himself None of us should be grieved to be ask'd or to ask our selves Do we love Jesus Christ three times over We are Anathema'd if we do not 1 Cor. 16.22 In the next place Christ confirmeth the truth of Peter's Answer and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him verse 18 19. Peter had presumed before that he could die for Christ but he was then not able chusing rather to deny him by fear than to die for him by love the reason was Christ must die for Peter c. before Peter can be inabled to die for Christ His Humane Temerity was preposterous in daring to say before that he could lay his Life down for his Lord when Divine Verity had decreed another order that is Christ must lay down his life first to purchase a power of perseverance for Peter c. And this being now done Peter may now truly assume such a power of dying for Christ and not falsly presume it as he had done before Christ's death c. Christ now having dispatched his discourse concerning Peter then begins that concerning John occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die verse 20. Behold what a great change was here in Peter who before durst not ask Christ concerning Judas John 13.23 but beckoned upon John to ask him verse 24 25 26. Now he dareth to ask his Lord concerning John whether he might glorifie God by Martyrdom also verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering now 't is the great End both of our Creation and of our Redemption to glorifie God 1 Cor. 6.20 and Rev. 4.11 And such as so honour God he will assuredly honour them 1 Sam. 2.30 As Martyrdom is the lowest subjection that can be paid to God so it is the highest honour whereof Peter thought John more worthy of than himself and should not the beloved Disciple have the honour of Martyrdom as well as himself he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom Christ turns short and sharp upon Peter for this over-curious Inquiry saying If I will that he tarry till I come what is that to thee follow thou me Verse 22. that is look to thy self and trouble not thy self about others He shall live till I come to take vengeance on the Jews City Temple c. but thou shalt be Martyr'd by the Jews before the Destruction of Jerusalem and die the death of the Cross as I died therefore saith Christ here follow thou me as he had said to Peter before Thou canst not follow me now but thou shall follow me hereafter John 13.36 37. to wit in the same kind of dâ—â—th Here Christ reâ—â—â—ds Peter of the discourse then intimating as I truly foretold thy thriee denying me then c. so now I as truly foretell thy following me in Martyrdom therefore prepare for it c. As to John's tarrying c. I refer the Reader unto the last end of his life who was the longest liver of all the Apostles c. Now come we to Christ's Eighth Appearance in the Mount of Galilee as before by the deep Sea in the same Country which Matthew only relateth at large Matth. 28.16 c. wherein there be also many famous Remarks to be well observed As 1st The Time when It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth before he ascended into Heaven For the first first-day he appeared five times to wit upon the day of his Resurrection The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed c. Luke 24.33 34. Then the second first-day to Thomas c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee and now upon the fourth first-day he appeared again to the Eleven c. upon this Mountain of Galilee Note Thus it farther appeareth that our Lord did not constantly converse with his Disciples c. partly because they poor mortals were not capable of his continual presence in his now Immortal State and partly that his so long absence from them betwixt one time of his Appearance and another might make them long the more for his Renewed presence the worth whereof they were taught by the want of it He mostly appeared to his Apostles by the Interval of seven days Note Nor only to teach them that it was his pleasure to establish the Eighth day or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth but also that when the Seven days of this our Mortal Life which is but seven Years in Law are expired then cometh the Eighth day or the beginning of the Eternal Sabbath in Heaven and then shall we see our sweet Saviour standing upon the Shore of Glory even as he is 1 John 3.1 2 3. Until then we cannot have a perfect sight of him The 2d Remark is The place where it was in the general in Galilee and in particular in a Mountain of Galilee what Mountain this was is not mentioned but supposed to be Mount Tabor the same place whereon Christ had given to Peter James and John a foretast of his future Glory in his glorious Transfiguration Matth. 17 4 5. Note The Lord often manifested his great Grace on a Mountain as there and here his great Glory not only for secret
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâ—h as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. 〈◊〉 At this Bethany his three dear Friends dwelt Laâ—drâ—s Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
for working such a notable Miracle as all the Countrey rang of yet loth they were to seem to be so Therefore consult they how to palliate it before men with whom they valued their own Credit more than keeping a good Conscience towards God or the Salvation of their own or others Souls 2. The Concomitants when they had thus conferred in this Cabal about finding out the best Expedient for stifling the Gospel the Result of clubbing their Wits together was to lay their thteatning Charge upon the Apostles 1. Not to Preach publickly or privately in the Name of the Lord Jesus Nor 2. To Pray in his Name Nor 3. To work any more Miracles by it Thus those Unjust Judges pretended to be so far good-natur'd as to pass by the former fault provided the Apostles would promise to do so no more but be bound to their Good-behaviour for time to come yet intended by this principal piece of Policy to keep the People in Ignorance most mischievously lessening their Light as Cheats use to do that Spectators might more easily be gulled and beguiled by their Legerdemain-Tricks without discovery verse 16 17 18. Both Peter and John agreed in one and the same Answer as being acted by one and the same Spirit saying We are not concerned at your Threats and Edicts nor solicitous what will best bring us off at present out of your hands but we do appeal to your own Consciences whether God will excuse us If we against his Commands do obey yours Will ye bear us harmless against the Woe God denounceth against us if we Preach not the Gospel 1 Cor. 9.16 Ye command us that which is morally impossible unless our Tongues were cut out c. verse 19 20. They were now filled with the new Wine of the Spirit and their Vessels therefore must either vent or burst See Jer. 20.9 Psal 116.16 and Acts 17.16 This Authority of God being thus opposed to Man's these Rulers were over-ruled to dismiss the Apostles not from any sense of their own Sin or dread of Divine Wrath but for fear of losing the People's Favour verse 21. God used this means to Restrain these Ruler's Rage c. 3dly The Consequents hereof 1. The Apostles thus marvelously delivered and dismissed Return to the Church and relate to them their marvelous Deliverance v. 23. incouraging them to hope for the like Salvation in the like service and suffering 2. This occasioned the Church's Prayer in Joint-Communion Wherein God's Omnipotency in Creating and Governing the World doth afford their first comfort against their present sufferings and future also verse 24. This Master-controuler will manage all for his own Glory and his Church's good Rom. 8 28. Then do they apply the Prophetick Oracle of David Psal 2.12 to their own State at this juncture Act. 4.25 26 27 28. shewing what a meer madness it is in Men whether Jews or Gentiles to oppose Christ for he will prevail mangre the Malice of angry Men and inraged Devils Hence the Psalmist begins that Psalm with an abrupt Leâ—â—â—d or why in an angry Interrogation as if he had said What are ye all mad ye many and ye mighty to attempt a Design whereof ye can render no good Reason nor ever expect any good success c Then they petition that God above would behold Men's threatnings below c. Act. 4.29 and that Christ might magnifie himself not them both by their Oracles and Miracles verse 30. The effect of it was a gracious Answer from Christ testified both by an Earthquake and a fresh Effusion of the Spirit verse 31. Note Thus the Gospel grew by opposition and would do so now were we but awakened by our Dangers to a more fervent praying as they were here The Conclusion is the present State of the Church 1. In its Teachers many Miracles unrecorded were wrought by them beside their Magnanimity in Preaching 2. In the Hearers both Unanimity as if one Soul had moved all the Bodies of that Multitude and Liberality in contributing the Manner how the Matter how much and the End for what use verse 32 33 34 35. more particularly in Barnabas verse 36 37 Many Believers lived far from Jerusalem which was shortly to be destroyed therefore this Act was peculiar to this time and place 3. Great Grace was upon all verse 33. as if dropp'd down from Heaven both gratis data gratum faciens that Grace freely given and that also which makes truly gracious shining forth in the carriages and countenances in the speeches and actions of both Apostles and Auditors so that all call'd them blessed c. Isa 61.9 c. CHAP. V. Of Ananias and Saphira 's Sin and Death THE Church is ever like the Land of Canaan which was a Land of Hills and Valleys Deut. 11.11 So is she sometimes up and sometimes down now abased and now exalted by the turning Wheel of Providence Now that Envious One the Devil envying the great Grace which gave a great Grandure to this primo primitive Church began to sow his cursed Tares The Perils and Impediments of this growing Gospel-Church became now twofold 1. Internal and 2. External 1. The Internal was the Hypocrisie and Perfidiousness of Ananias and Saphira in their committing Sacrilege The matter and form of the sin of these two Sacrilegious persons were that they both Man and Wifâ— conspired to defraud the Church of part of the price of their sold Possession c. Acts 5.1 2. The Adjuncts of this Sacrilege wherein is comprehended the punishment of it are expressed by their Quality upon the Offenders and by the Effects in the Church The Quality of the Punishment is described 1. Upon Ananias the Husband whom Peter first accuseth for lying at the instigation of the Devil and in defiance of the Holy Ghost verse 3 4. and then for Theft which he also aggravates from his own propriety by right of Law therein verse 4. whereupon follow the convicted Man's sudden Death verse 5. and after that his immediate Burial v. 6. which struck all the Auditors and Spectators with a dreadful Awe after verse 10. Then 2. Upon Saphira the Wife whom the over-ruling hand of God brought in at that juncture when all these things had happened to her Husband verse 7. She upon examination confesseth the deed verse 8. for which she is condemned verse 9. and immediately executed verse 10. This produced wonderful Effects as those without the Church wondered at and magnified this Discipline so those within were marvelously strengthened and the Church by these and other Miracles wonderfully increased verse 12 13 14 16. The Remarks and Mysteries held out in all those Histories thus analysed may more distinctly and particularly be thus amplified and inlarged upon That concerning Anania's Story concerning his sin and punishment for it hath this 1st Remark relating to his Name the same with Jer. 28.1 which signifies the Grace of God so Canan-Jah signifies in the Hebrew Language Conveniunt rebus nomina saepe suis
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary
suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel and bloody Saul would have dip'd this Damascus of a deeper Dye by acting in the Spirit of old Cain to shed the blood of many new Righteous Abels there N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance for five whole days together and for the middle of his sixth day while he was hoping to pepper the poor Professors of Christ in Damascus Object But it may be here demanded What had the High-Priest to do in Damascus which had a King of its own over it 2 Cor. 11.32 and a Deputy-Governour also Answer the first Though the Romans had subdued Judaea Syria c. yet they suffer'd the Jews both at home and abroad in the places of their Dispersion where they had several Synagogues whom they still styled Brethren Acts 22.5 to live according to their own Law and Religion whereupon the High-Priest as Prince and President of the Sanhedrim might judge of any Jews Crime and Imprison c. Though this Council had not power to determine in matters capital which the Romans reserved unto themselves as also to pronounce the Judicial Sentence of Death and the power of publick Execution as is clear in Christ's Caese who was Crucified by Pilate's power Answer the second Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City that he might bring them bound to Jerusalem Acts 9.2 because he feared those Dissenters would find too much favour among those Gentiles had they been Tried in their Courts and because it was impossible a Prophet should perish in any place but in Jerusalem Luke 13.33 That City must fill up the measure of its iniquity Matth. 23.32 And when her Ephah was full then was she to be Ruined and removed Zech. 5.6 8. and 11. This Cutting Commission from the Soveraign Sanhedrim Saul was to deliver to the Deputy-Governour under King Aretas who was now as Josephus saith warring against King Herod for putting away his Daughter and taking Herodias to Wife in Aretas his Daughter's stead and those Pestilent Informers could easily gain the Governour to be on their side to assist them by slandering the Christians that they were Traitors to the King of Damascus and took King Herod's part c. The third Remarkable Circumstance is The Manner how this chief Commissioner of Satan was converted by and to Christ which in the general the particulars being referred to the Concomitants is thus described while Saul was marching with a bloody mind the last day of his Journey and was got near even within the sight of his much desired Damascus resolving to Ruine many Christian Families by ragingly rushing in upon them c. before he slept that night Behold in the midst of all those his murdering Imaginations and malicious Diabolical Machinations even then when he was almost at the end of his Devilishly designed Journey there meets him the Lord Jesus and prebably in his glorified Body unhorseth him or knocks him down if on foot as with a Thunder-bolt or Flash of Lightning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read circumfulguravit cum the Lord thundered and lightened round about him to stun and astonish him but not to stone him with a Thunder-stone or a spire of Lightning as he had stoned Stephen by other wicked hands And the Thunder of Christ's Power uttered this Voice Saul Saul why persecutest thou me Acts 9.4 This terrible Noise and dazling Light from Heaven makes this proud and presumptuous Persecutor fall down to the Earth He could not but be sensible of the Affrighting presence of the great God who was wont to make himself known in so amazing a manner to meer mortals N.B. Saul being learned in the Law could not but know that Daniel himself a man greatly beloved Dan. 9.23 did in a prostrate posture Reverence the Majesty of God's presence Dan. 8.17 and 10 9. How much more such a matchless wretch as himself who had justly deserved no better a denomination than to be reputed a Man or rather a Monster greatly to be abhorred being conscious to himself that he was a Villain of the first Magnitude and had bid Defiance of the deepest Dye against the God of Heaven and Earth c. Christ calls Saul by his name to mind him that he was doing the Devil's Drudgery just as his old Name-sake Saul had done in persecuting David who was the Father Type and Figure of Christ and that name Saul is doubled not only the more to awaken him but also to shew his greater commiseration of him And though Christ was now above the reach of Saul's Rage N.B. Yet because he and his Church make but one Body he saith to Saul Why persecutest thou me I am the Head of my Church and do feel my self wounded in my Members of the Saints In whom I live Gal. 2.20 and to whom thou art injurious 1 Tim. 1.13 All injuries done to my little ones I take them as done to my self Mat. 25.35 c. And in all their afflictions I am afflicted Isa 63.9 As the honour of the Head redounds to the Members so their sorrows and sufferings do reach unto the Head Our Head is not sensless though it be in Heaven when his Members suffer although they be on Earth N.B. Our Lord retains still both a feeling and a fellow-feeling and is not only sensible of his Saints saying He that despiseth you despiseth me Luke 10.16 but is also tender over them saying likewise He that toucheth you toucheth the Apple of my Eye Zech. 2.8 or Why persecutest thou me may be emphatically meant of Christ himself And why me for what demerit of mine Sure I am it is causless on my part It cannot be but for my good deeds that thou dost it I have given thee no other cause to persecute me but this that I have so loved thee as to lay down my Life for thee Thus Christ speaks and Saul says Who art thou Lord verse 5. Art thou God or art thou an Angel This learned man in the Law was an Ignoramus in and knew little of the Gospel He knew something of God the Father in the Old Testament but nothing of God the Son in the New therefore he asks Who art thou He answers not therefore Speak Lord for thy Servant heareth as the Child Samuel did 1 Sam. 3.9 N.B. Saul under this consternation is answered by his sweet Saviour I am Jesus whom thou persecutest 't is hard for thee to kick against the pricks There are more words added to this short Answer Acts 22.10 and 26.14 In which places this short History hath a more ample and plenary Relation However so much is Related and Recorded in this place Acts 9.5 as gives Saul an account 1. That though Saul might not directly design to persecute Christ himself
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was
the Word but not the Oister-shell or Earthen-Vessel that bears or brings it Acts 13.48 Therefore Peter took him up from his excess of worshiping N.B. But so do not the pretended Successors of Peter the Pope's who hold forth their Toes to be kissed and permit their Parasites to worship them as Gods Peter would not suffer this Centurion who was but one of Caesar's under-servants to worship him but the proud Pope can compel even Caesar himself to fall prostrate before him and little enough to gain his favourable Aspect N.B. This Gesture of Adoration though it was excessively tender'd by Cornelius yet was it refused with Rebuke by Peter which was the first part of his Entertainment at the door of the Centurion's house N.B. The second part thereof was his handing of Peter into his house and acknowledging God's goodness in bringing such a welcome Guest to him for 't is said He talked with him as they two went hand in hand into the house N.B. And the third part thereof was an Auditory was prepared all ready and desirous to hear him Preach the Gospel to them not only Cornelius himself who had sent the Messengers did wait for him verse 24. Acts 10. but also Peter found many others who were come together verse 27. And this Account we have of the posture of all this Auditory that not only Cornelius was like an hungry Soul who immediately without delay sends for his food so soon as he knew where it was to be found but also they do all uanimously by the mouth of the Master of the house not only bid Peter welcome but also give him thanks for his pains in coming to them yea they farther profess to set themselves in a present reverential posture as having God himself overlooking them and whom they desired to be a witness of their readiness to obey what God required of them by Peter's mouth verse 33. which teacheth us 1. That the People should wait for the Pastor verse 24 27. And we are all here present verse 33. Thus the People waited for Zecharias Luke 1.21 They should speedily go up Zech. 8.21 2. That such as hear the Word should hear it as from God's mouth as well as Man 's we are present before God The want of setting our selves as in God's sight is the cause why we so much want God in the Ordinances c. After these two Circumstances comes in the Substance or Specification of Cornelius's Conversion the Manner and Form together with the Means thereof which are principally twofold 1. By Words 2. By Deeds 1. The Words whereby he was converted were the pregnant and powerful Sermon which Peter Preached to him in his house wherein these parts are observable 1. The Preface preparing for Right Instruction drawn from the person of the Auditors Acts 10. v. 34 35. 2. The Proposition Preached upon namely that great Mystery of the Gospel the Word of Reconciliation betwixt God and Man not only betwixt God and the Jews but also betwixt God and the Gentiles verse 36. 3. The Paraphrase upon his Proposition illustrated both by the first Minister of the Gospel who began to Preach it to wit John the Baptist verse 37. and by the Principal Master and Author of the Gospel to wit the Lord Jesus whom Peter commendeth from his double Office of King and Priest verse 38. and this commendation is 4. Farther confirmed by a double Testimony 1. That of the Apostles concerning the Innocent Life Christ led upon Earth his holy Death he suffered at the last verse 39. his glorious Resurrection verse 40 41. And lastly His last Return with Power and great Glory to judge the World verse 42. Then 2. By the Testimony of the Prophets Acts 10.43 All these parts are contained in the Copy or Example of Peter's Sermon Then follow the Effects and Consequences of it which are three First The Effusion of the Holy Ghost verse 44. Secondly The Amazement of the Spectators verse 45. Lastly The Gift of Tongues verse 46. Thus far Cornelius's Conversion was wrought by means of Words now comes the manifestation of the Truth of it by Deeds 2. The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Gospel-Baptism relating to both the Person Baptizing who was Peter who first propounds that great Question Whether it were lawful to Baptize Cornelius and his Family and Friends seeing they were all Gentiles To which himself then gives an Affirmative Answer arguing à majori namely from the thing signified which is the greater to the Sign it self which is the lesser Acts 10. v. 47. And then to the Parties Baptized who all accepted of Gospel Baptism and requested Peter the Administrator thereof to tarry with them certain days verse 48. to be farther instructed confirmed and comforted that they might grow in Grace c. This large Scheme affordeth us many memorable Remarks As First That there is an exact Harmony betwixt the Old and New Testament touching the extent of the word of Reconciliation the old Prophets did not confine it to the Jews but extended it to the Gentiles also Psal 72.7 8. and Isa 49.6 and 57.19 where it is said that God created peace to them that are afar off as the Gentiles were as well as to them that are near to wit the Jews A Praelibamen or fore-tast hereof were the Examples of Melchizedeck Job and Naaman who no way belonged to the Jews shewing that the Word of Life was not limited unto them only The second Remark is That God is no Respecter of persons that is he doth not make the external condition of a person as of what Nation Family Name or Quality he be of the Rule of his Respect or Acceptance He doth not accept of one because he is a Jew nor disrespect another because he is a Gentile God regardeth not the outward Estate as Countrey Sex Wealth Wisdom c. which neither help nor hurt Man neither please nor displease God but only as they are in a good or bad Man as a Cipher set by it self signifies nothing but having a numerical figure fixed before it then it increaseth the sum This Truth God had taught the Jews themselves in the Old Testament Deut. 10.17 that he respected not persons which is more confirmed in the New Rom. 2.11 1 Pet. 1.17 and here Acts 10.34 The third Remark is He that is truly religious toward God and truly righteous toward Man of whatever Nation or Condition he be of Jew Gentile Poor or Rich c. is accepted of God Yea the very Romans or Italians such as the Jews thought most hardly of because they were dealt most hardly with by them being in bondage under them at that time might find acceptance with God if they feared God and wrought righteousness as Cornelius did Acts 10.35 who was an Italian not circumcised in the flesh yet circumcised in the spirit Rom. 2.29 no nor as yet baptized yet accepted for these words must be
his Actions to the Judgment of the Church at Jerusalem giving them an Account of the whole Transactions and the Reasons which moved him to do what he had done The Vision of the Sheet c. are twice at large Recorded in the 10th and 11th chapters that the tendency of it namely to put no difference now betwixt Jew and Gentile seeing the partition-wall was broke down now by Christ might become the more unquestionable a Truth both to Peter who was most especially concerned in it and to others also who now doubted of it and disputed against it In this Defence or Apology there be these Remarks 1. In the general Peter affirmeth that he had done nothing upon his own head but all according to Divine Direction therein 2. More particularly he is his own Compurgator That he had lived hitherto in a strict observation of their Ceremonial Righteousness verse 8. Though he thought himself far from being justified thereby abstaining from all appearances of evil to them 3. That he had not been too facil or easily reclaimed from their Legal Rites therefore the Vision was repeated three several times c. verse 9 10. before his full Regulation herein 4. The Voice of Divine Providence in sending the three Messengers that gave him his Call verse 11. and the Voice of God's Spirit to clear up his Call with a Divine as well as Humane Warrant c. verse 12 13 14. are asserted for their satisfaction 5. He gives an Account how in his Preaching those Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews Acts 2. v. 4. upon Pentecost-Day 6. Then he urgeth the Promise of Christ which he then call'd to mind of baptizing Believers with the Holy Ghost first mentioned by the Baptist Matth. 3 11 Mark 1.8 but after approved of by Christ Matth. 11.9 as by the people John 10.41 and expresly spoken also by him Acts 1.5 7. The Conclusion Peter drew from the Premisses seeing God hath made the Gentiles equal in Grace with the Believing Jews what was I to withstand God verse 17. It was God that call'd them to Life and Salvation and not I saith he therefore it was not in my power to deny them Church-Priviledges and Church Communion Here Peter's Argument is very cogent to such a Conclusion N.B. They that have the thing signified which is the greater have right to the Seal signifying which is the lesser And seeing the sanctifying Graces of the Spirit were given by God to those Gentiles he infers hence had he denied them Baptism he would therein have been a Resister of God and a wronger of them in with holding that token from them which God had sent to them 8. This Defence of Peter's was so pungent and convincing that it conquered the Cavillers they were not only silenc'd from gain-saying but satisfied fully that it was of Divine Dispensation to give the Gentiles Repentance unto life verse 18. which can come from no hand but from the Almighty 2 Tim. 2.25 The Objectors hereupon let fall their Monopoly they dreamt of concerning Christ and Grace and being good men they acquiesced as those that contended more for Truth than for Victory Now follows the second Topick for adjusting and justifying the Gentile's Reception into Gospel-Communion This is drawn from the wonderful success of God's Word among the Gentiles at Antioch called Grecians as contra-distinct from the Jews aforementioned v. 19 20. This is more manifest in the following Remarks First The 120 Ministers mentioned Acts 1.15 who were scattered upon Stephen's stoning Acts 8.1 went Preaching up and down first as far as the bounds of Judea extended then some of them stepped farther as far as Phoenice Cyprui and Syria but all this time dealing with the Jews only not being yet perswaded of the Calling of the Gentiles But Peter having now broke the Ice for a freer passage to them at last some of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch Thus all things do work together though not asunder for good Rom. 8.28 even the Persecution that arose about Stephen did the more disseminate the Gospel c. The second Remark is Divine Light must not be let in all at once but by degrees Thus it was not only with those Banished Ministers who for some time confined themselves to teach the Jews only in strange Countreys yet when more Light was let in they venture among the Gentiles as here at Antioch But it was thus also with the Apostolical Church at Jerusalem who made at the first all this great Ruffle afore-mentioned against Peter's conversing with the Gentiles yet now perceiving many Gentiles were converted at Antioch they now send Barnabas that Son of Consolation to confirm and comfort them in Church-Communion verse 21 22 Thirdly The God of all grace makes even a Gentile-City to cry grace grace Zech. 4.7 Manifested in their Professions and in their Practices also with correspondent conversations All this the good man Barnabas saw and rejoyced at it upon Earth as the Angels also rejoyced at it in Heaven Luke 15.7 and no less did all other Believers who are but learning that Angelical Lesson when they heard hereof in Jerusalem and in other places as Caesarea c. Hereupon Barnabas exhorted this great number of Believing Gentiles verse 21. and this much people which were added to the Lord v. 24. that with purpose of heart they would cleave unto the Lord verse 23. as Deut. 10.20 and 30.20 that is cleave close to the Profession of the Truth of Christ with their whole heart tide life tide death whatever it cost them and not foil or slubber their Religion with the slur of a rotten unsound and insincere heart The sound heart is neither ashamed of the Gospel nor a shame to the Gospel Psal 119.80 Fourthly The greatest honour in the Kingdom of God and of the Gospel was conferred upon this Gentile-City Antioch now made even above Jerusalem it self Insomuch that Christ's Disciples were first call'd Christians in this City verse 26. to shew that Christ from thence spread forth his Banner which he had first set up as his Standard therein by a people that had his own name put upon them and who would apparently own and follow him in his good ways maugre the malice of Men and Devâ—ls and in despite of all the designs of a beholding and contradicting World against them as is intimated before N. B. As Caesarea the Seat of the Roman Governour of Indea first seeth the Door of Faith opened to the Gentiles in the conversion of Cornelius and his Friends and Family so Antioch the Seat of the Roman Governour of Syria first heareth and beareth the honour of the honourable name of Christian which therefore will be a Renowned City so long as the World lasteth and the Church in the World N.B. This Antioch of old had been call'd Hamath Ezek.
is manifest in his works as in a mirrour arguing thus The world must have a beginning nor could it make it self but as God made all things so he orders and disposes of all things our beings dwellings breathings and motions so that an hair cannot fall from off our heads without his providence Matth. 10.30 therefore these things must not be Attributed to chance or to a Fatuitous Concourse of Atoms as they vainly imagined and the more to shame them out of their vain fancy he brings in the Testimony of one of their own Poets to wit Aratus tho' not named an approved Author among them not that Paul would derive any Authority from that Poet but that he might wound their vanity with their own weapons Adding also tho' God winked at the Ignorance of your Auncestors yet now under the Gospel he would not do so ver 24 25 26 27 28 29 and 30. The seventh Remark is The seed of God's word meeteth with several Soils to receive it when it is sown some are High-way-Soil some Stonny and some Thorny as well as some good Matth 13. No sooner had Paul preached the unknown God to them and also pressed upon them that God would Judge the impenitent world and that by the man Christ Jesus whom the Jews had Crucified Then there were found among them three sorts of Hearers some derided some doubted and a few believed 1. The Deriders or Mockers were probably the Epicureans verse 18. who denyed that the world was Created or Governed by God as also that there were any rewards or punishments for men after death therefore they ridiculed Paul's Doctrine of the Resurrection from the Dead and of the Judgment-day to come tho' this great truth made Faelix tremble while Paul Reasoned upon it Acts 24.25 Such was the force of Conscience in him yet had it no such impression on those Epicures who judged of all things by common sense not by Conscience 2. The doubters probably were the Stoicks verse 18. who held as bad opinions as the other did yet did not think the Resurrection to be impossible but did acknowledge rewards and punishments might be in the world to come therefore they most likely might say to Paul pressing the Doctrine of Repentance and of the Resurrection verse 30.31 for obtaining better satisfaction to their doubts we will hear thee again of this Matter verse 32. deferring farther discourse upon those points to another day 3. The Believers whether by Paul's publick or private discourse is not mentioned were indeed but few that are named yet were they so honourable that it could not but become a vast advantage to the Gospel to be owned by such a man as this Dionysius or Dennis and by such a woman as this Damaris verse 33 34. Notwithstanding we do not find any Gospel-Church founded at this Athens by Paul as was in the next City he went from hence to namely to Corinth Acts 18.1 No Reason can be rendred for this besides the unsearchable wisdom and pleasure of God but that these Scholars of the University and Citizens of this accounted wisest City were too wise to go to Heaven and to be saved by the foolishness of Preaching the Gospel and that they for their Idolatry were in a Iudiciary way given up unto strong delusions unto vile affections and unto just Damnation c. CHAP XVIII Paul's Preaching at Corinth NOW come we to Paul's fifth Station which was at Corinth Acts 18. v. 1. The Metropolis of Achaia a Sea-Town situated between the Aegean and the Jonian Seas in the very Islâ—hmus or narrow neck of Land that joyns Peloponesus unto Achaia a very rich City made a Roman Colony where Paul gathered a famous Church If we take a distinct prospect of Paul's Station in Corinth there be three Circumstances do offer themselves principally to our observation The first is His Entertainment The second is His Actions The third is His Passions or Sufferings there These three are but Circumstances so called in the largest sense in respect of his Station in that Populous City under which the place time manner and other Circumstances in the strictest notion are Comprehended First His Entertainment in this place was twofold 1. In the house of Aquila verse 2 3. where Paul's host is described not only by his Name but by his Nation and Countrey by the occasion of his coming to Corinth and his Imploy or Occupation there His 2. was in the House of Justus verse 7. who lived nearer to the Synagogue Secondly His Actions or Doings here are described verse 4 5. He was pressed in Spirit by an extraordinary and Divine Inspiration to dispute in the Synagogue every Sabbath-day persuading as far as he could both the Jews and the Greeks that JESVS was the CHRIST who was promised by the Prophets exceeding all other Anointed ones Thirdly His Passion or Suffering was twofold 1. While he Sojourn'd with his first host namely in Aquila's house and studiously took all opportunities to preach the Doctrine of the Gospel and to convince the gain-sayers yet the obstinate Jews would not be convinced but did oppose themselves and blasphemed verse 6. not only mis-calling Paul while they pertinaciously bad him battle as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which we read opposing but even Paul's Master also the blessed Messiah whose Dishonour grieved him most and thereupon he shook his raiment that none of the dust of that place where such blasphemy was spoken might stick to him and uttered that Hebrew phraise Damo berosho Josh 2.19 your blood be upon your own heads with much vehemency as 2 Sam. 1.16 and Matth. 27.25 intimating you are self destroyers 't is none of my fault if ye perish he had blown the Trumpet and warned them shewing the way of life to them therefore was he free from their blood and loss of their Souls Ezekiel 33.4 N. B. However this opposition moved Paul to change his quarters and to betake himself to a new Lodging verse 7. being put in some small pang of fear which the Lord relieved him off by incouraging him with two Arguments First That Christ's presence should continually keep him from being harmed And Secondly That he had much chosen Wheat in that great heap of Chaff to call out by his Ministry so no need of doubting the success of his Ministry nor his personal safety verse 9 10. Lastly Paul in his new Lodgings whether he was constrained to go by the Jews pertinacy at the house of Justus there he made an hard shift to hold a longer abode tarrying in that Lodging with Silas Timotheus teaching the people for a whole year an half verse 11. This Lodging is commended three ways 1. From the honesty and holiness of his host Justus both in name and nature a worshipper of God whom some suppose to be the same with Titus call'd Justus Titus one who had cast off the Polutheism or many Gods of the Gentiles 2. Form the Commodious Situation
the 4th Tho' some of the Antients did Question this Epistle c. yet more of them do confirm its Authority not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others There is in this Epistle the same Majesty Purity Efficacy Spirituality and power upon mens Consciences all which do demonstrate its Divine impression Moreover the Rabbins say that Enoch instituted that great excommunication of MARAN-ATHA 1 Cor. Chap. 16.22 What became of Jude at last the Scripture mentions not but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted according to the letter our Lord returned in Answer to the King 's first letter sent to him and there he lyes interred but other Ecclesiastical writers say that he went with his Brother Simon into Persia where he was slain by the Pagan Priests c. This is only humane Testimony Now come we through the supplies of the Spirit of Christ Phil. 1.19 to the fourth and last of all the Apostles to wit John having no Scripture-light concerning the History of the rest of the Apostles and therefore are here omitted in this Discourse who as he was the best Beloved Disciple so was honoured above the other by his Loving Lord both in writing Scripture being made an Evangelist in his Gospel an Apostle in his Epistles and a Prophet in his Revelation and also in prolonging his Life the longest of all for he survived all his Collegues and died last of all the Apostles as is supposed about an hundred years after the birth of Christ and is thought to have gone to continued in Asia till the Third of the Ten Persecutions under Trajan The Remarks upon this last living and over-living Apostle John who lived till the Ninety seventh year of his Age and was the only Apostle that saw his Lord's prediction of the Destruction of Jerusalem fulfilled are these The first is as John is frequently called the best Beloved Disciple John 13.23 24. So he had most of his Lord 's personal Favours in being usually present at his chiefest Miracles as at his Transfiguration on Tabor Matth. 17.1 Luke 9.28 in Raising Jairus's Daughter Mark 5.37 c. and so at his Agony in the Garden Luke 22.8 at the Priest's Hall John 18.15 and at his Passion under the Cross John 19.25.26 where Christ commended to him the care of his Mother To which may be added his first Testimony of Christ's Resurrection John 20.2 8. His being an Agent in the first Miraculous Cure after Christ's Ascension Acts 3.3 c. His boldness for Christ Crucified Acts 4.13 and his conferring the Holy Ghost c. at Samaria Acts 8.14 15 17. As also His being call'd by his Lord Boanerges a Sun of Thunder Mark 3.17 and a Pillar of the Church Gal. 2.9 c. The second Remark is This Apostle spent most of his time in Asia which seems to be his Province falling to him as some say by Lot when the Apostles divided their Apostolical work Tho' it should not be granted that the seven famous Churches call'd Golden Candlesticks in the lesser Asia were founded by John who Preached mostly in those parts but that they were founded as others think by Peter and Paul yet this is plainly evident that after the death of Peter and Paul John took upon him the charge of these Churches and was much conversant among them Hereupon some not improbably conjecture N.B. That the Epistle from Laodicea mentioned in Col. 4.16 must be meant the first Epistle of John which was wrote by him while he abode in Laodicea This is safer to say than that it was an Epistle written by Paul from Laodicea which is now lost as the Papists say and therefore they do infer that the Canon of the Holy Scriptures is defective And to affirm that Epistle to be the first Epistle of John is better done than those Quakers do who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea and plead for it However this is certain John wrote an Epistle to Laodicea and to her Six Sister-Churches in Asia wherein he declareth great Declinings in those Divided Apostatizing Times whereof Paul pertinently giveth this intimation saying All they that are in Asia are turned from me 2 Tim. 1.15 No wonder then if John found the Synagogue of Satan Satan's Throne false Apostles working Magical wonders a Jezebel and corrupt Doctrines c. as John's Epistles Rev. 2. and 3. do express among those that were deserters of Paul and had been ashamed of his Bonds And no wonder then if this Apostle observing the notorious decay of Truth Piety and Charity wrote his first General Epistle as a suitable Salve for these sad Sores of the Church wherein throughout he inter-weaveth Purity of Doctrine Piety of Life and Love to the Brethren the better to fortifie them against the Seducers of that day and his other two Epistles are very much of the same Argument in the closure of which he intimates his desire and purpose shortly to come to them and he wrote his Gospel against such as denied the Deity of Christ The third Remark is The powerful providence of God in this Apostle's preservation from the Residue of his perils in those Primitive Pagan Persecutions we find him in the Isle Pathmos Rev. 1.9 Some say he went thither voluntarily to avoid Persecution and to Preach the Word there but this is improbable because those Islands in the Archipelago where Pathmos is have in them few Inhabitants That very Text tells us he was there not to Preach the Word of God but it was for Preaching it in Ephesus and other places for which the persecuting Emperor banished him thither N.B. The Pagan Persecutions were now begun by that Monster Nero out of the mouth of which Ravenous Lion the Lord delivered Paul 2 Tim. 4.17 c so did he deliver John from him for he was not banished till the Reign of Domitian but within Three years time after Nero had begun his Barbarous Cruelties against the Christians that Tyrant died by his own hands to escape publick and a more shameful execution N.B. In him ended the blood and family of the Caesars and then had the Churches of Christ rest as 't is said Acts 9.31 on a like occasion from bloody persecutions for twelve years and upward c. by reason of the short Reigns of Galba Otho and Vitellius God so ordering it for his Church's good that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire but Otho riseth up against him and cuts him off in the 7th Month of his Reign and set up himself but before Otho was well warm in the imperial Chair that Debauchee Vitellius rose up against him put his army to the foil for which Otho slew himself so he rendred his life and his Empire up both together to him When he had Reigned if it
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this