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
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
Son of the King of Heaven as God so was free from Taxes but also usurps Caesars power under pretence of being Christs Vicar in demanding many undue payments c. to himself N. B. Note well hereby Christ Teaches 1. That the Gospel Abolishes not civil Polity and 2. that we must pay Cesar his due 3. 'T is better to part with our Priviledges than give Offence and Scandal to the Gospel 4. Christ though poor here hath a power in his Abasement to impose upon Brutes to supply the needs of Him and His. When Christ had paid his Church-Duties for his own House in Capernaum and for Peter who was in the same Town the other Disciples paying in the places of their several Habitations the half Shekel according to the Law Exod. 30.13 their Redemption-Money for Temple-Service though now turned by Caesar into a Tribute c. while Christ was in the House Mar. 9.33 He Catechizeth his Disciples concerning their Contests in the way about Primacy supposed to arise from his taking Peter James and John into the Mount with him apart from the rest or from his paying Tribute for himself and Peter only c. This Itch of Ambition did brake out three times 1. Here hearing of his Death they must needs know which of them should be his Successour in his Malkuth Hashamaijm the Kingdom of the Messiab vainly dreaming of a Distribution of Honours and Offices as once in the days of David and Solomon 2. it broke out again when Christ had been Discoursing of his Death again Mat. 20.21 and 3. after he had Administred the Lords Supper c. Luke 22.24 25. Christ cureth this Canker of Corruption the first time by placing a little Child in the midst of them Mat. 18.1 2. and Mar. 9.36 and Luke 9.47 This little Child whom Christ took in his Arms who neither thought great things of himself nor sought great things for himself did most rightly and really Rebuke their Praeposterous Ambition and tho' but a Dumb sign in it self their proud Affectation of Primacy While Christ was Discoursing of Humility of Offenders and the Offended of severity to our selves not sparing either the right Eye or the right Hand and yet of gentleness to others c. John Interrupts him being soon Satiated with his Saviours sadning Discourse begins another a Relation of another business little to the purpose Mar. 9.38 Luke 9.49 to which Christ Answers forbid him not c. 't is probable this caster out of Devils was one of the Baptists Disciples believing in the Messiah to come and from the full Table of Gifts furnished for the Masters followers his Children this Man had gathered up some fallen crums thereof so would not forbear unless Christ himself would forbid him which Christ refused to do for Reasons mentioned Teaching us as before to avoid Ambition Envy and Revenge N. B. Note well to be Charitable in our Censures where no Evidence is to the contrary Though such as are luke-warm be neithr friends nor foes yet none must be Reputed foes but such as declare themselves to be so Much less such as give a Cup of cold Water to Christ in his Members least of all such as cast out Devils in Christs Name and out of love to him for advancing the Gospel N. B Note well Matth. 12.30 Speaks of mens Minds but here of Mens Actions c. After these things Christ goeth to the Feast of Tabernacles for though there be a Transition of about half a years story in silence in Mat. 19.1 and in Mark 10.1 where both those Evangelists bring Jesus out of Galilee beyond Jordan and presently back to Jerusalem to his last Passover and Passion Yet both Luke and John do concur in mentioning that in this half years space passed over by the other Christ went twice to Jerusalem before his last going to Dye there the first was his going through Samaria to the Feast of Tabernacles Luke 9.51 c. John 7.2 10. The second was his going out of Galilee to the Feast of Dedication Luke 13.22 John 10.22 and his third going to Jerusalem to his last Passover and Passion is distinctly related Luke 17.11 John 10.40 Upon the tidings of his friend Lazarus's sickness John 11. from ver 1 to 8. Thus the Spirit of God guided those four Evangelists hands that what some of them omitted was supplied by others as before and so not without the comparing of them altogether and being all conjoined a full and compleat History of Christ's Life is composed Concerning Christ's first going to Jerusalem after he had ended all those sayings aforesaid Mat. 19.1 Mark 10.1 mentioned only John 7.2 to 10. Luke 9.51 c. we find these Remarks The 1st Remark is When the Time drew nigh that he must be lifted up upon the Cross to be Crucified John 3.14 8.28 12.32 to wit within half a year of his time of Suffering Death He resolved to be more constant at Jerusalem than he had been having left the City and Country once and again because the Jews sought to kill him John 5.16 18 c. This Christ foreknew would follow yet forbore not N.B. Note well In discharge of Duties rightly regulated we must pass on through perils do them zealously leaving the Issue of all to God Thus Christ was said here to Steel his Forehead with Fortitude and his whole Face with Courage in this his Journey to Jerusalem against all Discouragements Luke 9.51 no sign of fear was to be seen in his Face c. N.B. Note well This Courage in Christians their Persecutors call obstinacy not knowing the Power of the Spirit and the privy Armour of Proof wherewith God fortifies their Hearts The 2d Remark is Christ's Kinsmen being Gallileans and allied to his Mother urge him to go up to the Feast of Tabernacles celebrated in September at Jerusalem Lev. 23.39 43. That his Disciples in Judea might see his Miracles there and not work them all in Galilee which was but an obscure place compared with the Metropolitan City that stood in the very Center of their Country John 7.3 5 c. His Kinsmen were carnal and believed not because they saw not the Pomp of their expected Messiah in Him whose privacy they thought could not comport with a King Thus their Vanity appeared in pressing him to pursue publick Honour c. as also did Christ's Humility appear in affecting obscurity and avoiding applause until his fit Season came They prompt him to go and commence Doctor at the Sanhedrim in the Capital City Christ Answers Ye that seek Worldly honour have your Time always at hand for the World hates you not as it doth me c. but I observe my fit moments of manifesting my self the Messiah according to my own free-will and wisdom c. Hereupon as they took their own time so Christ took his of going up Christ will not be confined to time by the Creature So John 2.4 22. Mine hour is
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
and favour could have kept this Patriarch longer for the Apostle saith He shall be established for God is able to make him stand Rom. 14.4 Speaking there of Gods faithful Servants Faithful unto Death as that longest lived Patriarch Methuselah was it followeth therefore that Enoch was not taken away lest wickedness should alter him as that Apocryphal Author saith but because holiness did most eminently shine forth in him so that the antients call him Phosphorus inter Stellas the morning Star of his Age for his out-shining all other Stars in his walking with God and therefore had he this singular favour for his singular Conversation to be translated out of the lower Orb of this World into the highest Orb of the other World there to shine as a bright Star for evermore Hence two absurdities are sufficiently confuted 1. That of Procopius and Gazeus who both say that Enoch was a wicked liver before he begat Methuselah because 't is said after he had begot him he walked with God Gen. 5.22 And not before say they yet after this he repented Yet there is no ground in Scripture for this groundless surmise for the word after is not at all exclusive but may as well be Inclusive intimating that he walked with God both before and after the begetting of that Son and that he was most Eminent and Extraordinary in Piety appeareth plainly inasmuch as God did vouchsafe him this most Eminent and Extraordinary priviledge above all the other Patriarchs to be translated from Earth to Heaven without any death or disease And the second absurdity is as gross in the Jewish Doctors calling Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the shortest lived Patriarch because he was voluptuous and lest he should degenerate for in truth he was the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or longest liver of them as his life on Earth was changed into a better life in Heaven Having done with the dark expression of Moses Gen. 5.24 Concerning Enochs translation made more dark if not disannulled by the Jewish Ficticious Fables I come now to that more plain place of the Apostle Heb. 11.5 Which yet is also darkened by sundry Popish Dreams and Dotages In which plain place of the New Testament which is an unvailing of Moses or a clear Explanation of that Darker place aforenamed 4. Generals are very remarkable to wit 1. The extraordinary Priviledge vouchsafed to Enoch above all the other Patriarchs before the floud to be Translated 2. The admirable advantage attending this Priviledge of his Translation That he should not see death 3. The excellent Effect or Consequence thereof he was not found that is any more in this vale of tears where his Righteous Soul had been daily vexed with the unrighteous Lives of that degenerating age as 2 Pet. 2.8 For God had translated him to wit hence into Paradice as the Arabick Version addeth where he had a plentiful amends for his want of the days of the other Patriarchs in the days of their several Pilgrimages so called Gen. 47.9 He was not found after this a poor Pilgrim on Earth but he was found a Bird of Paradice flown up into Heaven 4. The great ground and famous Foundation and Fountain from whence all the before-named did flow was that he was a pleaser of God Of all these four parts in their due order handling the second observation that doth arise from hence to wit Those and those only that are walkers with God and pleasers of God upon Earth shall undoubtedly be assumed up to God and be happy and inhabit with God in Heaven The first enquiry in the improvement of this point is concerning Enoch's Metathesis ceu metabasis or translation how it was for manner and whither it was for place and what of Enoch was translated Body as well as Soul Answer Moses's word lakak Gen. 5.24 is more dark as before which signifies rapuit importing his rapture which some Interpret accepit eum Angelus ejus his Angel took him away thus Emanuel sa sayeth but Elohim is better Translated God who translated or took Enoch as in our Bibles than his Angel Josephus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversus est ad deum he returned to God and the Tigurine Version reads it subductus est ascendit in Coelum ex mandato coram domino he was taken up and ascended into Heaven by command before the Lord. Accordingly Piscator and Ainsworth explain the Arabick Version he was translated into Paradise that is say they into the Heavenly Paradise mentioned Luk. 23.43 and 2 Cor. 12.2 4. Agreeable to this is that more plain word of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.5 the same word used by the same Author Heb. 7.12 for the change of the Priest-hood from the Law to the Gospel imports also the change of Enoch's Life from Earth to Heaven Thus the word Metathesis is frequently used in Authors for a man's changing his habitation from one place to another as from the Countrey to the City Thus Enoch chang'd his Habitation from the Church militant to the Church triumphant Calvin elegantly expresseth it that the World began to burn as an Oven with unlawful Lusts and God snatch'd Enoch as a brand out of that fire or Oven so called Hos 7.4 for a signal reward of his singular piety This in the general but more particularly 1. The manner how he was Translated Answer Some Hebrew Doctors do assert that he was taken up in a Whirlwind as Elias was 2 Kings 2.11 and that he was disarayed of the Foundation corporal as their phrase is and clothed with the Foundation Spiritual and further they say that God shewed him all the high Treasures and the Tree of Life in the midst of the Garden of God c. Thus glosseth Rabbi Menachem upon Gen. 5.24 The manner of Elias or Elijah's Translation is more largely described by the Holy Ghost in Scripture 2 Kin. 2. where mention is made 1. God foretold him of his Rapture v. 4.19 and therefore was he so careful to visit the Schools of the Prophets before his departure and to leave them a blessing behind him both at Bethel and Jericho v. 2. and 4. This is not said of Enoch that he was foretold of his Translation 2. Elijahs removal was also foretold to the Sons of the Prophets v. 3. and 5. 'T is not said by Moses that any other fore knew Enoch's removal 3. The very means of Elijahs Transportation are distinctly mentioned v. 11. which was a Chariot and Horses of Fire to wit Angels in this form Psal 104.4 a fiery Apparition like Horses drawing a Chariot as 2 Kin. 6.17 Hence the Poets feign the Sun is carried in a Chariot and Horses of Fire What means could be more commodious than a Chariot to carry a man from one place to another therefore Gods Angels that carried up Elijah are so set forth here they appeared in Fire but it was such as consumed him not like that in Exod. 3.2 which
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
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
a good Souldier of Jesus Christ â—â— Tim. 2.3 Should the Saints or Souldiers of Christ lye always in Garisons and never come out to any Skirmish or Battel how could their Valour be known Aromatical spices have nothing of that Fragrancy and Odoriferous smell as when they are pounded small in the Mortar The Moon always shineth brightest in the night season Thus God brought down the hearts of his people with hard labour Psal 107.12 When they had stubbornly stouted it out with God and their Sturdy hearts those proud pieces of Flesh had thought to have carryed it with a strong hand against an Omnipotent God as that Stiff-necked and Outragious Rebel Manasseh thought to do till God hamper'd him when he caught among the sharp Thorns and laid him in cold Irons 2 Chron. 33.10 11 12. Yea God dealt thus with a better man than he to wit David whom Uzzahs Death made to get Trumpets Sacrifice Linnen Ephod to bring up the Ark with Dancing and Singing which were not before 2 Sam. 6.6 13 14 Men learn Righteousness by Gods Judgments Isa 26.9 See more of this in my Christian Mirrour Chap. 8. 3. By the Word Abraham is tryed by a special Word or Divine Command Gâ—n 22.2 to offer up his only Son Isaac and 't is observable that both Abrahams great Temptations to wit his first and his last of the ten began with one strain vade tibi get thee gone Gen. 12.1 and Gen. 22.2 The Hebrew Phrase in both places is Laklekah Go thou hence and his obedience in both these cases was the better seeing it was grounded upon Gods Command in both God led him into Temptation and in both he delivered him from the evil thereof Thus all our Works and our Worship should be tryed by Gods Word To the Law and to the Testimony Isa 8.20 Not to the precepts of men Isa 29.13 and Mat. 15.9 We must have Divine Warrant for all our Divine Worship Heb. 8.5 c. And all our works must be wrought in God Joh. 3.21 From a Right Fountain for a Right End and by a Right Rule 't is the Rule of Gods word that tryeth the straightness or crookedness of all our ways Psal 125.5 Gal. 6.16 If Dinah daâ—e gad abroad beyond the due limits of the Right Rule then Shechem both catches her and deflours her Gen. 34.1 2. If any of Rahabs houshold wander forth from under the Scarlet Thred Josh 2.18 19. with Chap. 6.23 Or if any Israelites from under the besprinkled darnel Exod. 12.7.13 They are in great danger to be destroyed and so are all such as turn aside from the Rule of Gods word to their own crooked paths God will lead them forth with the workers of iniquity Psal 125.5 But peace shall be to those that mind the Rule Gal. 6.16 4. By the Spirit which is twofold 1. Of man which is call'd the Lords Candle Prov. 20.27 Yet burns but dimly and cannot but pass a purblind and partial Judgment upon Divine matters being darkened by the Fall 2. The Spirit of God which is quick and powerful trying the treacheries of the heart Heb. 4.12 This Spirit searches the deep things of man as well as the deep things of God 1 Cor. 2.10 11 14. If we plow with this Divine heifer we may find out the Depths of Satan in us Rev. 2.24 A Jealous God will Try us before he Trust us Oh that we may have this witness to our State The fourth Circumstance is the End why Man is Tryed by God which is twofold 1. A Discovery of Evil as in Hezekiahs case The Lord tryed him to discover the Evil that was in his Heart 2 Chron. 32.31 32. 2. A discovery of Good as in Abraham's case here 't is said the Lord Tempted him Gen. 22.1 For what end 'T was to Discover the Good that was in his Heart to wit that his Love to his Creator was stronger than his Love to the Creature and that his Devotion to his Heavenly Father prevail'd over his Affection to his Earthly though only Son The Angel said to him Now I know that thou fearest God seeing thou hast not with-held thy Son thy only Son from me Gen. 22.11 but it may be said in Objection Satan is call'd the Tempter and not God Answ Temptation is twofold 1. Probationis by way of Probation 2. Perditionis to bring into Perdition the former of these belongs to God and the latter to Satan God Tempts Abraham here to take a Tryal of his Faith Love and Obedience Thus he Tempts the Children of Abraham but 't is always to do them good at the latter end Deut. 8.16 but when Satan Tempts 't is alway to do us Hurt in the beginning in the middle and at the latter end too Satan comes with his Sieve as to Peter Luk. 22.31 a Sieve casteth out the Best and keepeth in the worst what Evil he findeth in us he confirms it but what is Good in us he weakens and wasts it On the other hand when Christ comes to Tempt or Try us he brings not a Sieve but a Fan to that work Mat. 3.11 12. the use whereof is to cast out the worst and keep the best Thus Abraham's Temptation had nothing of Satans Wiles Methods Depths Darts Devices c. for then it had been a Tempting to Evil in which sense God Tempteth no man Jam. 1.13 A clear Specimen of this differing Temptation we have in Davids case whom both God and Satan Tempted 1 Chron. 21.1 and 2 Sam. 24.1 but for different ends and in differing respects Satan for a Sin in David God for a Punishment on Israel We must suppose God was displeas'd with the People for their disregarding Davids Kingdom disowning him often and oft owning his Enemies as well as with David for his Trangressions Satan moved him by Suggestion God only by Permission Satan suggested that Covetous as well as Ambitious Desiring and Designing Thought of Polling the People and of laying a Tax upon every Poll or Head God leaves him to himself as he did Hezekiah 2. Chron. 32.31 and gave him up to Satans suggestion God doth this as a most Just Judge but Satan doth it as Gods Jailor and as Davids Adversary Satan designs it as an Act of Sin but God as a Punishment for Sin ordering all wisely for good as Satan Intended all maliciously for evil God Tempts to good properly but never to evil Jam. 1.13 unless improperly as the Sun doth not properly cause the stench of the Dunghil when it shines hot upon it nor of the Darkness of the Night when it withdraws from us as its presence in the former Instance doth only occasion it by accident the Stench arising not from the Sun but from it self so its absence occasions the Night per accident only God always inclines the Heart to good but he never either Infâ—rces or Infuses evil God here Tempts Abraham to an Act of Obedience but not to the Act of Murther quà Tale as a Sin Inference
she to have her desire another Child to Joseph to make up Children but she down-right dies by that very means desired Her second Child that made her a Mother of Children according to her desire Give me Children or I die desired was the Death of her self the Mother She had a Child to wit Joseph and lived yea lived sixteen years after she bore him but if she will have Children and be so frettingly discontented at the want of them she must pay dear foâ—â—â—r discontent The bringing forth of Children according to her inordinate desire is the bringing forth of her own Life the Life of this Lad is the Death of his Mother as soon as her Son was come out of her Belly her Soul also went cut of her Body before which she therefore named this Son of sorrow Benoni but his Father as loth to have a daily revival of his dolesom loss call'd him Benjamin as dear to him as his Right Hand Yet this Right Hand Father as his Name signifies had Children that were famous for Left-Handed Slingers Judg. 20.16 most notable Marksmen Rachel dieth of Benjamin whom she over-desired Our desires after Sense-comforts should be moderate and submissive to Gods good pleasure we should be willing to want what a wise God will have us to want though as to Soul-comforts we may and must be earnest and importunate taking no nay-say at Gods Hands these things being so absolutely necessary we cannot live without them and we dare not die without them These latter being upper Springs Throne Mercies and Right Hand Blessings must be striven for with an eager importunity whereas the former being but nether Springs Footstool Mercies and Left Hand Blessings should only be sought for with an even indifferency so as to be pleased without them if God be not pleased to bestow them Rachel's over eager importunity for Temporal Blessings made her whatever use she made of her Fathers Idols no better than an Idolatress when it transported her into a mistaking of her Husband for her God as if he had been in Gods stead to give her Children at his will Rachel dieth by having her desire Oh bless God then for disappointments sometimes to have what we affect may undo us and our wishes taking no effect become the best Weal to us let God be wiser for us than we for our selves God grants our desires ad salutem though not ad voluntatem always for our weal not so for our will Blessed Jacob loses his lovely Rachel such losses happen alike to all to the good and to the bad Eccles 9.2 'T is the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink that thereby they both may be minded of their own Mortality and that they as frail as Grass may only so love as to meditate upon loss Yet this loss of Jacob is qualified to him 1. Partly by his God who instead of a dying Wife gave him a living Son and such a dear Child as 't is said the life of the Father was bound up in the life of the Lad Gen. 44.30 So comfortable was the Son to the Father and so compassionate was the Father to the Son that if the Son died the Father could not live 2. Jacob 's loss was partly qualified by himself in two respects 1. In changing the Name of sorrow given this Son by his dying Mother into a Name of joy that is Benoni into Benjamin not liking such a standing Memorial of Mourning for his moanful loss he alters that Name by his own Authority and in a better Name as it were Buries his own grief which new Name importeth that though this Son was a Son of sorrow to the dying Mother yet he should be for his Mothers sake a Son of joy to him the living Father yea as near and as dear to him as his own Right Hand that is a Son of love Psal 80.17 and the more because this only of all Jacob's Children was Born within the Verges of the Land of Canaan 2 In erecting a Pillar upon Rachel's Grave to testifie his respect and continue her remembrance Deceased Relations may lawfully be thus honoured with such Monuments as have not any Superstition nor too much Pomp and Vanity in them such an one was this of Rachel's Sepulchre Gen. 35.20 not demolish'd as Superstitious either by Joshua or the Judges but is honourably mentioned in King Saul's time 1 Sam. 10.2 Such Memorials of the dead were for reminding the living that they might imitate the Vertues of the deceased so die in hope of a better Resurrection and doubtless the making of this Monument for Rachel's Tomb was some satisfaction and consolation to dejected Jacob. 'T is meet that sorrowful Men should make their own Burdens as light as they can so Jacob did here The Fourth Cross and Calamity that befel Jacob as returning home in his own Family was his eldest Son Reuben committed Incest with Bilhah his Father's Concubine Gen. 35.22 This Holy Patriarch Jacob was just like the Waterman's Oar in the hand of his God no sooner was he heaved up out of the Salt Waters of one Affliction but presently he was dip'd down again into another by the mighty hand of God's marvellous Providence Nay indeed He was not well-weighed out of the Salt Water of his Third Calamity Rachel's Death but he was presently plunged into this fourth Cross to wit Reuben's Incest The Death of his Dear Wife must needs cost him the shedding whole Showers of Salt Tears therefore properly enough is his Sorrows for it call'd Salt Waters And it could not but occasion in him a long and lasting Heaviness Especially If Jacob made Reflections upon himself how he might be somewhat Accessary to his Dear Wives Hard Travel by putting her upon Travelling 't is supposed on foot with an heavy Burden in her Belly and which was worse the pangs of her hard Travel came upon her in the very way of her Heavy Travelling even in the open Field too a place incommodious enough for such Hard and Hazardous a worâ—â— wherein all warmth and other Conveniencies are Requisite yea Necessary for a safe Deliverance Surely we may not suppose that so good a Man as Jacob was and so kind an Husband to his beloved Rachel could peaceably put his Dear Wife especially under her so sad present Circumstances upon unnecessary Hardships and Hazards Some doubt of Jacob's due Tenderness to his big-belly'd Rachel because God bade him go up to Bethel and Dwell there Gen. 35.1 Hence 't is objected Why did not Jacob Dwell or abide at Bethel as God had commanded him until Rachels both Delivery and Recovery but before both these he removes from Bethel toward Bethlehem or towards Ephratah which is Bethlehem Gen. 35.19 and the Prophet Micah Ch. 5 2. puts both these Names together Thou Bethlehem Ephrata But something must be said here for Jacob's just Vindication to wit 1. He understood God's Command for his Dwelling or Abiding at
commodious place for pasture this is the more probable because it was the practice of the Patriarchs to seek out pastures for their Flocks till they found those that were fat pastures and good according to 1 Chron. 4.39 40. where these Patriarchs are spoke of v. 1. and 24. and ch 5.1 c. but when Reuben was gone saith he Judah espying those Arabian Merchants making towards them counsell'd his Brethren to sell Joseph to those Arabians assuring them that Joseph would die by that means and it would be better he should die among Strangeâ—â— afar off than among them in the midst of his Brethren who would hereby be acquitted from having any actual Hand in his Death This counsel of Judah which signifies praise God all his Brethren praised be God who ordered and over ruled all these matters unanimously commended and consented to it hereupon Joseph was drawn out of the Pit and Sold to those Merchants and hereby Judah deliver'd his Brother from this latter danger and death as Reuben had done from the former But when Reuben returned from seeking pasture being resolved to rescue Joseph without his Brethrens knowledge came by Night unto the Pit as Josephus saith and call'd upon Joseph with a loud voice but having no Answer he then thought that they had slain him in his absence whereupon he sadly bewail'd himself and reproved them with a most rigorous reprimand but understanding what they had done he was then satisfied Judah's Arguments prevailed with him as they had done before he return'd with the rest of his Brethren The sense of whose Arguments in the general was this Judah motions a middle way betwixt the two mischiefs that perplexed them and proposeth Gen. 37.26 27. Saying to them If you will sell him you not only free your selves from Blood-guiltiness whether Actually by Slaughter or Accessorily by Famine but you will get to your selves good gain in the price of him neither would this be all your advantage for besides by this means you will withdraw him from our Father to whom he did usually accuse us and with whom he was better beloved and more made of than us all yet further hereby we shall make him become a real Slave to those that Buy him and so disappoint his Dream'd of Dominion But more particularly observe here 1. That at this time of Judah's interposing for Joseph his Brethren were already resolved by Reuben's Reasons which no doubt God put him upon for Joseph's good not to ruine him with their own Outragious and Murdering Hands but to permit only his pining away and perishing in the Pit 2. Judah was here moved by the Spirit of God to deliver Joseph from this second Death as Reuben was to disappoint the first whereby he became so far inlightened as to account his casting Joseph into the Pit to which Reuben advised would be no better should they let him lye there but a slaying of him themselves 3. This excellent Illumination in Judah that dislik'd to be an Accessory in evil as well as principal was no thorough saving Humiliation which was wrought afterwards in Egypt by Joseph's roughness Gen. 42.7 21 22. and 43.8 9 18. and 44.13 16 to 34. and 45.1 c. for he still retained some hatred against his Brother Joseph insomuch as he gave Counsel to make a Bond-slave of his Brother which was as bad as Death If bare Banishment be as Lawyers term it a civil Death how much more is it when 't is a Banishment into Bondage seeing Liberty is oft preferr'd above Life so that Judah in proposing his Brother Joseph's perpetual Slavery acted more like one of the Devils Patriarchs as Cain is call'd by Tertullian for Hating and Murdering his Brother Abel than one of Gods Though Judah had here some Passion of Love and Compassion towards Joseph in designing to deliver him yet in Selling him as a Slave there was at least a pang and an Act if not an habit of hatred And according to the Apostles Rule he that hateth his Brother is not of God but of the Devil 1 John 3.10 and is not translated from death to life ver 14. Nay in downright terms is but a Murderer ver 15. And how far Judah's motion to sell him which indeed was better than to slay him was remotely at least a Murdering motion seeing this Selling him was but a passing over their power to put Joseph to Death into the Hands of those Arabians who might with more Colour of right have Murder'd him as their Slave than they might do as their Brother because they being Barbarians no better Behaviour could be expected from them than what was Barbarous toward their Bond slaves especially considering what God himself allow'd of among his own Israel during the time of their Rudeness and Pedagogy to wit If a Master corrected his Servant whom he bought so cruelly that he died upon it within a day the Master was not to be punish'd for his death and the reason is rendred because he was his Money Exod. 21.21 so the loss of his Servant being the loss of his Silver seem'd a sufficient punishment which he had inflicted upon himself though in truth that Servant did not owe his Life but only his Labour to his Master and the loss of his Life is not only the loss of a Servant to his Master but also the loss of a Member to the Body Politick or Commonwealth Yet Israel had this Divine allowance of Austerity towards such Bond-slaves out of those Nations which were decreed to be destroyed Deut. 7.2 and it need not to be doubted that those Arabians being Barbarians would be as austere and boisterous upon an Hebrew Bond-slave seeing he as Joseph here was their Money as Hebrew Masters might be in the like case to Canaanitish Captives all which evil Judah's even good motion expos'd Joseph unto yet this he ought not to have done nor his Brethren have consented to the doing of it seeing Joseph was their Brother to whom they all did owe Brotherly Love and their own Flesh from which they should not have hid themselves Isa 58.7 therefore better things were expected from them than to expose their own Brother and their own Flesh to the barbarous usage of those Blind and therefore Bloody Barbarians from whom no good no kindness nothing but a morose Carriage could be expected Their poor Brother who was of the same Nature yea and had the same Father in Nativity who was also capable of the same Grace and Glory with themselves and who had no way been injurious to any of their Persons save only to their sins Gen. 37.2 yet did they shut up their Bowels of Compassion towards this Joseph their Brother in his necessity and extremity for which they are deemed and doomed as Murderers l John 3.15 16 17. neither drawing out their inward Souls Isa 58.10 nor their outward Succours of this Worlds good to him but Murder'd him in their Hearts while they wish'd him out of the World when
more precious than Rubies saith Solomon Prov. 8.11 Yea If the Mountains were made an huge Pearl The Rocks entire Rubies and the whole Globe of the Earth were a glittering and glorious Chrysolite yet all this would not be comparable to Christ who is the Essential wisdom of God Job 28.12 13 to ver 20. So far more excellent than Joseph as he is the chiefest of ten thousand Cant. 5.10 In this respect Gods Providence might set the Sale of Jesus the Antitype upon an higher price to wit ten Shekels more even thirty than that of Joseph who was Christs Type and Figure so was sold but for twenty For though Joseph by being delivered from death when sold saved much people alive yet Jesus being bought with a mind to Murder him not as Joseph who was sold with an intent of some at least of his Sellers to save him saved many more by his Death which was the Aim of the Divine Decree for Mans Redemption Acts 2.23 than Joseph did by his Life Thus we see there is some disparity as well as a manifold congruity betwixt Joseph and Jesus both as to the worth of those two sold Wares And as to the price of them Joseph the Man was less worthy than Jesus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-man and therefore 't was ordained of God that Jesus should be sold ten Shekels dearer than Joseph To which may be added another Remark on the other Hand to wit that they which bought Joseph though of lesser worth had the better Bargain than they that bought Jesus of far greater value for the former were personally preserved by their purchase yea not only the Arabians that bought him but also the very unnatural ones that sold him but the latter at least some of them that bought Jesus bought a stumbling Stone and a Rock of Ruin to themselves 1 Pet. 2.8 they falling upon this Stone of Israel Gen. 49.24 were broken but this Stone falling upon them did crush them to pieces yea did grind them to powder Mat. 21.44 This was far the worse Bargain the Ninth Congruity reserving the rest for the last of Joseph's Life is Both Joseph and Jesus had 1. Their state of Humiliation and then 2. Their state of Exaltation yet with some disparity as differing 1. In kind Joseph's Humiliation was only a Free-man becoming a Slave and his Exaltation was only on Earth but the former of Jesus was Being Coequal with God and being God he became Man Phil. 2.6 7. yea the lowest of Men a Servant which is of far greater distance than between a Free-man and a Slave and the latter of Jesus is in Heaven Heb. 9.24 2. So they differ in degree likewise for both these in Joseph are differing from both these in Jesus in whom his Humiliation was lower and his Exaltation higher than either in Joseph's were 3. They differ in Quality Jesus was wholly active in his Humiliation he humbled himself Phil. 2.8 This Sun of Righteousness Mal. 4.2 moved himself backward ten degrees upon his Fathers Dial as 2 King 20.11 that he might bring healing in his Wings or Beams to Diseased and Wounded Mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself Phil. 2.7 to wit of that Majesty and Glory which he had before the World was John 17.5 and voluntarily became a Sinner both by Imputation for God made the Iniquities of us all to meet upon him Isa 53.6 and by Reputation for he was reckoned not only among Men but also among Malefactors Isa 53.9 12. Hence is he said to be sent in the likeness of sinful Flesh Rom. 8.3 Hereupon Christ saith I lay down my Life of my self c. John 10.17 18. when he died he died willingly he could have retained his Life longer if he would for he had great Natural strength to cry with a loud voice when he gave up the Ghost Mat. 27.46 50. And thus it was likewise in his Exaltation he had power as he was Life Essential both to lay down his Life when he would when his own appointed Hour was come and to take it up again when he would John 10.17 18. He poured out his Life so willingly for us as if it had been but a little water Isa 53.12 and he rose again by his own power for his Divine Nature loosed the Bands of death Acts 2.24 and swallow'd it up in Victory 1 Cor. 25.54 whereas Joseph in both those States of his was meerly Passive 4. They differ in the Concomitants and Consequences both which might be insisted on But in a word briefly Joseph's Humiliation was accompanied with Life but that of Jesus with Death Death was both the Concomitant and the Consequent of Jesus's Humiliation as Life was of Joseph's He suffered many a little Death all his Life long and at length the cursed Death of the Cross after which he suffer'd no more when the Fire of his mighty Deity had swallow'd up the Fuel of his Mortal Humanity But Joseph after his Exaltation had another Humiliation in his Mourning for the death of his Father Those two States of Joseph are Elegantly Annexed and Amply Illustrated in a most comely Metaphor Gen. 49.23 24. The Archers shot at him c. there is his Humiliation but his Bow abode in strength c. there is his Exaltation 'T is a part of the old Patriarch's Swan-like Song before his Death 'T was his Funeral Sermon Preached by himself upon his Dying Bed which was his Pulpit to his Family the Church and that a most Heavenly and Seraphick Sermon Jacob's Grace like good Liquor run fresh to the bottom The Wine of Gods Spirit is usually the strongest and most generous at the last in the Hearts of Gods Servants the motions of Grace are most quick sensible and lively when the motions of Nature grow slow senseless and gradually dying Hence it is that the words of dying Saints are living Oracles and their last Speeches when their Grace is just upon changing into Glory ought to be long remembred by the living they leave behind them Thus we find not only Jacob here but also Moses Joshuah and the Apostle Paul all leaving their Divine Legacies behind them when they were leaving this lower World for the benefit and comfort of the Church but above all our Lord Jesus himself did so both in his last Sermon John 14 15 and 16 Chapters and in his Prayer after Sermon Chap. 17. Jacob here leaves his Patriarchal Blessing behind him upon all the twelve Tribes of Israel so 't is call'd Gen. 49.28 Though the Legacy he left Reuben Simeon and Levi seem rather a Curse than a Blessing Yet if this be well considered how all those three Sons afore-named 1. Had their Lots in the Land of Promise 2. A Room all of them in the High-priests Breast-plate And 3. All of them their several shares in that Eminent Sealing that is mentioned in Rev. 7. equal with the rest It must be concluded from these three premises that they all three
Portion Gen. 48.5.22 Num. 1.10 1 Chron. 5.1 Thus Christians are the first-born of God Hebr. 12.23 having special Prerogatives as those under the Law had Deut. 21.17 even a double Portion of Grace and Glory 2. As Joseph wore a parti-coloured Coat so Christians are clothed with variety of Graces Joh. 1.16 2 Per. 1.4 5 6 c. 3. As Joseph was the best beloved of his earthly Father Gen. 37.3 so are Christians of their Heavenly 4. They are envied by false Brethren Nick-named Persecuted c. as Joseph was 5. The Keepers of them will take away their Coat or Vail Cant. 5.7 and if the World or Sin become their Mistriss 't will make them naked Exod. 32.25 6. Their Bow also abides in strength c. being made more than Conquerour Rom. 8.37 even Triumphers 2 Cor. 2.14 7. They are first Humbled then Exalted 8. They are Exalted to high Honour 1 Sam. 2.30 made Kings and Priests to God Rev. 1.6 9. They likewise feed many Prov. 10.21 10. Their Bones also be Buried in the Valley of Achor in the Door of Hope viz. of a better Resurrection Hebr. 11.35 Prov. 14.32 CHAP. XV. The History and Mystery of Jacob and Joseph Intermingled unto both their Deaths HAving handled the History of Jacob's sixth Cross to wit the supposed Death of his Jewel Joseph under which he long mourned even Twenty three years Gen. 37.34 but at last was comforted with that joyful News Joseph is yet alive Gen. 45.26 he is Lord of the Land of Egypt and he hath sent for us all to dwell with him Though these glad Tidings at first seem'd absurd and incredible to Jacob for those Men had crack'd their credit with their Father in telling him a Tale when they could first cause his woe and then come to comfort him Gen. 37.32 35. and therefore now were hardly believed His Heart fainted for his believed them not his fear prevailing over his hope in the Conflict put him into a swooning or fainting Fitt yet when he saw the Waggons c. ver 27. his Spirit revived Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Fire stirred up that lay buried under Ashes such assurance have deeds above words his Sons stifly affirm it for Truth their Brother Benjamin also Attesting it with them and they likewise confirm it by producing before his Eyes the change of Raiment or Rich Robes Joseph had given them Benjamin shews him the three hundred Shekels and five costly Suits bestow'd by his Brother upon him above all they all set before him the ten He Asses loaded with the precious things of Egypt as well as the ten She-Asses carrying Corn and Bread c. for himself by the way and lastly the Waggons and Royal Chariots relating withal all they had seen and heard were the undeniable demonstrations Then his Spirit return'd to his Heart after a sad Recoil and he recovers out of his sudden Consternation being cheered up with a belief of all Gen. 47.19 22 23 26 27 28. Hereupon as strangely transported he cryeth It is enough leaping levalto's as it were he rejoiced more for his Son Joseph's Life than for his Lordship ☞ Thus Jacob's twenty three years sorrow and that for a matter which was only suspected not real for all this time Joseph was Alive ever and anon in great Favour while his Father sorrow'd for him as if Dead God graciously converted into great joy He then was no Stoick as one without passions His belief rais'd him up as his unbelief cast him down Rom. 5.1 4. and thus also we Childishly torment our selves with our oft conceited and groundless fears as he did fear hath torment 1 John 4.18 setting the Soul as it were upon the Rack and rendring it restless but Faith worketh Hope Peace and Joy Rom. 15.13 filling the Soul with a contentful Complacency and Acquiescency No sooner had he well digested this fear but another fear comes upon him to wit Jacob's seventh Cross to make up his calamities into the perfect Sabbatical number of seven his fear to go down to Egypt though it was to see his Jewel Joseph there and his own late resolve so to do This grand Doubt lay first about his Warrant for his Peregrination or Journey to Egypt when this was removed he trusts God for his welcome thither and welfare there Such fears did fall upon him that in his consulting with God about it God gave him this answer Fear not to go down to Egypt Gen. 46.1 2 3 4. though he had good grounds of hope as to his prospect of present Providences in Humane Matters For 1. He was now forced out of Canaan by that Famine which God had call'd for Psal 105.16 so his Call from that place seem'd clear to him 2. He understood that there was Corn no where but in Egypt hereupon he saith to his Sons VVhy gaze ye one upon another as at your Wits end we must have Corn from thence or we cannot live we must certainly die Gen. 42.1.2 Therefore his call to that place seemed clear also 3. He had likewise the Royal invitation of Pharaoh thither and all accommodations for ease and honour as well as for subsistency in his undertaking the Journey 4. He had as joyful as well as lawful an Errand as ever Mortal Man had to see his own best-beloved Joseph whom he had not seen for twenty three years but thought verily he had been buried so long ago in the Bellies of some Brute Beasts that had devoured him 5. The Lord of the Land was his Jewel Joseph who had sent for him also by Royal Authority and sent both such Waggons and such Provisions not only of common but of precious things as made him his Sons their Wives and Children all willing and desirous to take this tedious Journey Remark first The common course of Divine Providence in Humane Affairs is That Parents do provide for their Children not Children for Parents 2 Cor. 12.14 'T is their Duty to lay up Portions and Provisions for their Posterity But here it was just contrary the Son was the Storer and the Father was the Starved Gods ways are not as Mans had Man been Gods Counsellor he would have counsell'd thus Seeing Canaan is promis'd to Abraham's Off-spring Let Jacob lay up Provision in his own Land and let Joseph be Famish'd out of Egypt and forced Home to his Fathers House and so possess the Land of Promise No saith the most wise God it shall be thus Jacob the Father must be Starved in that Land of Promise which flows with Milk and Honey and Joseph the Son must be the Storer in Egypt that Cursed Countrey of Cham as David calls it Psal 105.23 27. and 78.51 and though this seem absurd to Humane Apprehensions and apparently repugnant to my Express Promise yet Jacob must leave his Land of Canaan wherein he had seated himself as now a Possessor of my Promise so oft renewed and must go down into a strange Countrey there to be a poor Pilgrim
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
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
blind of that eye of his Mind The Fourth Remark is This Diabolical Soothsayer falls into a trance v. 4. equally with the Divine Prophets of the Most High God as Abraham Gen. 15.12 and Dan. 8.17 18. and Ezek. 1.28 and 3.23 and 43.3 and Revel 1.17 Thus Saul also had his rapture and falling down into an extasie 1 Sam. 19.24 and all such as had extraordinary inspirations from an evil as well as a good Spirit were thus transported The Matter or Subject of Balaam's Oration which is the Second Part consists of three Particulars The First is His Encomium of the Israelites from v. 6. to the 10th The Second is the expostulation of this mad Prophet with the malicious King from the 10th ver to the 15th then The Third is Balaam's double Prophecy 1 Concerning Christ relating to his Incarnation Ancestors and Kingdom from v. 16. to the 19. and 2. Concerning the Destruction of many Nations some neighbouring to Israel as of the Amalekites v. 20. of the Kenites v. 21 22. then of the Assyrians Hebrews Greeks and Romans v. 23 24. From the First Part to wit Israel's Encomium The First Remark is An Hypocrite may see beauty and desirableness both as to the life and death of God's own People yet never partake of either himself Balaam saw the goodly state and holy life of Israel here v. 5. as he had done their happy death Numb 23.10 like as a Surveyor of Lands takes an exact compass and account of other Mens grounds of which he shall never enjoy one foot c. The Second Remark from the First Particular is Balaam Prophesyeth of Israel's prodigious increase and of the glory of its Kingdom especially in David and Solomon's Reign but chiefly in our Lord Christ. All this he illustrateth by many Metaphors as by Gardens the most Fragrant and Odoriferous Trees planted by the Lord himself therein as Psal 104.16 and well watered with streams of a River to make all green and fruitful v. 6 7. to which the Scripture oft alludeth in describing God's favour to his Church as Isa 58.11 and 61.11 Cant. 4.12 16. Psal 46.4 and 65.9 Jerem. 31.12 Psal 1.3 but the Anger of God to his Church makes her a Garden without water Isa 1.30 and 5.6 The Third Remark from the First Particular also is He Prophesyeth likewise of Israel's Valour and Victories in the Conquest of the Amalekites and their King Agag 1 Sam. 15.8 c Israel's King namely Christ Joh. 1.49 and 12.13 15. being higher than Agag the common name of Amalek's Kings as Pharaoh was of the Egyptians for Christ is higher than the Kings of the Earth Psal 89.28 amongst whom sometime that Agag excelled And he foretelleth moreover that the Kingdom of Israel should be exalted by David and Solomon above all Kingdoms but more especially by our blessed Redeemer whose Church and Kingdom is above all Kingdoms exceeding and excelling them both in grace glory and everlasting perpetuity Isa 2.2 Dan. 2.44 and Rev. 11.15 and that as the Kingdom of Israel did swallow up the Kingdom of Amalck proud Haman being the last of that Race we read of in Scripture even so the Kingdom of Christ will swallow up the Kingdom of Antichrist Nor is this all that Balaam predicts but also of the sublime peace and supine security of God's Church after her Warfare she shall be able to hold fast all her Conquests saying Nemo me impune lacessit none shall dare to rouze up this Lyon or Unicorn who will break the bones of them that dare do so We may well wonder at so many good words in the mouth of so bad a Man 't is no matter who is the instrument where God is die principal Agent And lastly this Sorcerer curseth himself as desiring to curse Israel therefore in God's account he did it Qui quia non licuit noo facit ille facit v. 8 9. with 7. The Second Particular in the Oration is the Expostulation betwixt Balak and Balaam wherein 1st We have Balak's accusation of Balaam set off with those Circurmstances 1. The King's Anger 2. His smiting his hands together 3. Charges him with breach of Covenant 4. Discharges him to be gone to his place and 5. Upbraids him with God's disappointing him of that honour he would have given him v. 10 11. Then have we 2dly Balaam's Apologetical Answer for himself wherein his Defence is 1. Absolute affirming that he had broke no Covenant but had told his Messengers that he could not exceed the Command of God 2. He translates the fault from himself to the Lord v. 12 13. and 3. That he might the more mitigate Bakak's Anger he promiseth to give the King such pestilent Counsel before his departure as whereby Balak might do great damage to Israel in another way v. 14. The Remarks upon the Second Particular follow in order As First From the Expostulation betwixt Balak and Balaam Balak's smiting his hands was a sign of great grief and indignation against Balaam for such an unsufferable disappointment therefore be claps his hands at him in contempt and hisses him out of his place as 't is said Job 27.23 and Lam. 2.15 thus the Prophet of God smote his hands together as a sign of his great sorrow for his Peoples great sin Ezek. 21.14 and God himself is said to use the same posture v. 17. as a sign of his great displeasure against their gross iniquities but more especially God smites his hands at the Covetous Person such as Balaam was Ezek. 22.13 and God's smiting his hands at him for desiring dishonest gain was far worse than Balak's The Second Remark is Balak being now disappointed of all hopes to effect or perfect his cursing and cursed purpose leadeth not Balaam to any other place as before but turns him off with the deepest disgrace bids him be gone out of his sight flee to his place from whence he came v. 10 11. speedily pack out of my presence N. B. God will make Wicked Men sooner or later to give over their wicked Enterprises as he did Balak here so that Balaam was forced to club wits with Beelzebub how he might make God fall out with his People The Third Remark is Balak said right in this that God kept Balaam from unjust gain but it was not for his sake so much as for Israel's whom he would not have Curled nor suffer Balaam to have wages for Cursing them so that this mad Prophet who ambitiously sought for Treasure and Honour is sent away with shame and without the wages of wickedness which he loved and coveted for the wicked worketh a deceitful work but to him that soweth Righteousness shall be a sure reward Prov. 11.18 19. The Fourth Remark is Balaam acknowledges he could go no farther to gratifie Balak tho' he gave him an House full of Gold and Silver yet would with all his heart have done it for an handful he could not go beyond the word of the Lord v. 13. Thus God befools
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
and Mystery of Israel's Conduct to Canaan by Joshua HAving finished the five Books of Moses which contain the History of the first 2554 Years of the World according to Sir Walter Rawleigh's Reckoning such Variety being in the Computation of Chronologers I come now to the History of Israel's Conduct into Canaan under General Joshua who was Moses's Successor in the Government Constituted their Supreme Governour by God himself The Book of Joshua gives us a Narrative hereof on which Book the General Remarks are first to be observed and they are threefold The first is concerning the Scope of the Book The second is concerning the Author of it And the third is concerning the Subject of the whole Book First As to the Scope of it in the General 't is a solemn Doxology or giving Glory to God for the manifestation of his four Glorious Attributes his Mercy his Justice his Power and his Truth namely 1. His Mercy to Israel his Old Testament Church tho' they provok'd Him to the highest Displeasure with their most Heinous Sins both in Egypt and in the Wilderness c. yet God would not write Lo-ammi upon them Hos 1.9 so as to Unchurch or Unpeople them but his Mercy still Triumph'd over his Justice Jam. 2.13 bearing with their Evil Manners in the Wilderness forty years Act. 13.18 God's Pardoning-Mercy did follow them from their Departure out of Egypt until they came to the Borders of Canaan Numb 14.19 2. His Justice to those Cursed Canaanites who when their Sins were full Gen. 15.16 filled up their Ephah Zech. 5.6 and the measure of their Iniquity Matth. 23.32 were universally cut off by the Justice of God save only some Reserved not only for the Exercises but also for Drudgery to that Royal Nation 3. His Power that such a poor contemptible People born all of Bond-slaves and Brick-makers in Egypt all Foot-men should be impower'd to conquer so many War-like Nations who had Iron Chariots and Horse-men Josh 10.6 9. and 17 18 c. 4. His Truth in performing his Promise that God made to Abraham of giving Canaan to his Seed Gen. 12.7 13.15 15.18 tho' that Promise had been made four hundred years before this yet now God fulfils with his hand what his mouth had spoken and now doth as he had said Beside all this respecting God's Glory c. the Scope of this Book aimeth at a most Graphical Description and Character both of a right Godly Man and of a right Godly Magistrate such an one as Joshua appeareth to be as will be demonstrated occasionally in the sequel of this Discourse The second general Remark is concerning the Author of this Book which respecteth Joshua under a twofold capacity 1. As the Sacred Pen-man or Writer of it And 2. As the Principal Sword-man or Warriour in it 1. Of the Writer of it c. There be indeed various Opinions in this point As 1. Some make Isaiah the Author but without any Argument this is Gratis Dictum Or 2. Eleazer the then High-Priest whose Office was not only by speaking vivâ voce but also by writing to teach the People 3. Some say it was either Samuel or Ezra We grant some parts and passages might be added to this Book by either of them to wit what happened after Joshua's Death as Joshua wrote the last of Deuteronomy The Occurrences after Moses's Death 4. Others affirm it was written by Phinchas grounding their Opinion only upon mentioning the consequences of Joshua's Death which Joshua himself could give no particular account of But 5. The most probable Opinion is that Joshua was its Writer for 1. He is call'd Moses's Successor in Prophecyings that is in writing the Sacred Scriptures Ecclesiastic 46.1 2. Joshua being all along Moses's Minister might well learn from his Master to write his own Acts as Moses had done his 3. 'T is said Josh 24.26 Joshua wrote all these things c. The third General Remark respecteth the Subject of this Book which as it bearech the Name of Joshua so Joshua is the Subject of it throughout consisting upon three Topicks wherein he is described 1. By his Office or Figure he bare in the World 2. By his Actions both in the time of War and of Peace and 3. By his End First As to his Office He was solemnly called and inaugurated by God himself to be Moses's Successor in the Chief Magistracy and Conduct of Israel This was signified by the change of his Name from Oshea into Jehoshua or Joshua Numb 13.16 the former Name fignifying Save us O God or let God save us the latter God shall save us to teach us that under the Law which brings us as it were into the Wilderness we may desire wish and pray that there were a Saviour but under the Gospel we are sure of Salvation For as Moses foreseeing by the Spirit that this Man his Successor would certainly save Israel from all the Cursed Canaanites named him Joshua in Greek Jesus Act. 7.45 and Heb. 4.8 which signifies a Saviour Matth. 1.21 So he became a Type of our Jehoshua or Jesus who hath as the Captain of our Salvation Heb. 2.10 bound himself to fulfil all Righteousness for us Matth. 3.15 that He might ensure Salvation to us and Land us safe at the Key of a better Canaan the Kingdom of Heaven It was the manner of Monarchs to change the Names of their Ministers Gen. 41.4 5. and Dan. 1.7 upon the account of Honour but Moses learnt this from God himself who had changed the Names of Abram Sarai Jacob c. Gen. 17.5 15. 32.28 thereby putting a greater Dignity on them God at Moses Request constitutes Joshua his Successor in his Supremacy Numb 27.15 18. at which time Moses gave to his Minister his Honour or Glory v. 20. As if the shining of Moses's face Exod. 34.30 35. had been transferred upon Joshua Hereupon the Rabbins say that the face of Moses shone as the Sun and the face of Joshua shone as the Moon being inferior to Moses Deut. 34.10 yet our Joshua or Jesus is counted worthy of greater Honour than Moses Heb. 3.3 Secondly Joshua's Actions in his Publick Office are of three sorts 1. Military 2. Sacred 3. Civil relating to his Time both of War and Peace As to his Inauguration into Moses's Imperial Office whereof an Account is given Josh chap. 1. hath been already discoursed upon in the end of Deuteronomy therefore do I omit it here The first sort of Joshua's Actions were Military whereof we have this short Scheme 1. His sending forth the two Spies to search the Land chap. 2. 2. His Miraculous March through the midst of Jordan chap. 3. for a Memorial of which twelve Stones were taken out of the River and set up in Gilgal chap. 4. 3. His Besieging and Destroying of Jericho chap. 6. where Sacriledge was committed but Expiated chap. 7. After this 4. His Storming of Ai in chap. 8. 5. His Conquering five Kings chap. 10. 6.
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
Samson suspected as is supposed his Wife had before over-much familiarity ver 20. which caused him to compare her to a Wanton Heifer ver 18. The Fourth Remark upon the Concomitants is the Solution of Samson's Aenigmatical Sentence which is twofold N. B. First Literal which the Bride-men by the Bride's Treachery to her Bride-groom openly declared before the Sun was set upon the Seventh and last Day of the Feast ver 18. that they might win the Wager Samson hereupon acknowledgeth he had lost yet telleth them Had they not plowed with his Heifer they could not have found out his Riddle N. B. Which is an Allegory wherein he reproves both his Wife's Perfidiousness and their Fraudulency in first Inticing and then in Forcing his Wife to discover her Husband's Secrets They Expounded the Riddle indeed yet but in dark words saying What is sweeter than Honey c N. B. To which might be answered Sugar had it been known in those times as it is in our days Nor could they have hit upon Honey had Samson's Heifer drawn even in the Yoke of Wedlock with himself which she did not but drew a contrary way N. B. As befalleth such Married Couples that are unequally Yoked 2 Cor. 6.14 or Samson might call her his Heifer because he suspected that his Friend so called ver 20. had been too familiar with her as above N. B. Some Criticks rendring the Hebrew word Begnanalti in Vitula meâ in my Heifer this Chief Bride-man had been Plowing in her as well as with her but the plain meaning of that Allegorical Expression is As the Plowing with Heifers turns up and discovers the Treasure that is hid in the Ground so they had made use of his Wife both by their Fawns and Frowns to Plow up and bring to light that Mystery which lay hid in his Obscure Problem he had put forth to puzzle them N. B. Secondly The Mystical Sense of Samson's Riddle is twofold The first Mystical Sense is 'T is an express Figure of the Mystery of the Death of Christ who is the Lyon of the Tribe of Judah Revel 5.5 and oft call'd a Lyon as well as a Lamb. N. B. Now out of the Carcase of this Crucified Christ comes forth that sweet and saving food for the Soul of Man far sweeter than Honey or the Honey-Comb Psal 19.10 and 119. ver 103. his flesh is Meat indeed c. John 6.51 And by his Death he slew the Devil of Death Mors mortis morti mortem quoque morte dedisset there 's Honey out of the Rock indeed Psal 81.16 to wit the Rock Christ Hebr. 2.14 O Death I will be thy Death Hos 13.14 N. B. The Second is It covertly implyed likewise That the Philistines though now they had strength on their side and exercised a rigorous Dominion over Israel and thereby did devour them upon all occasions yet at the last they should become Meat to the Israelites Psal 74.14 whose present Afflictions when Sanctified may be compared to Honey which alway hath its best in the bottom leaving a sweet Blessing behind them though grievous at present Hebr. 12.11 God's Rod drops Honey more than Jonathans 1 Sam. 14.27 43. The Third part is the Consequents which be Three First Samson pays the Wager he had lost by Treachery to the Thirty Men with Honesty but not without Cruelty ver 19. N. B. For he went in a great pang of Passion to Askelon one of the Principal Cities of the five Lords of the Philistines and finding the Citizens gathered together at their Sports in the Fields he falls furiously upon them slays Thirty of them and strips them all the rest running away in a Fright and not daring to make a Rescue N. B. These Men that Samson Murdered might be Innocent in the matters acted at Timnath all that can be said to clear Samson from Cruelty is That he acted not herein as a private person from a Spirit of Revenge but as a Constituted Judge over Israel against their Enemies under the Conduct of God's Spirit N. B. The Second is When he had honestly paid what he had deceitfully lost with those Spoils he carried from Askelon to Timnath he packs up his All and departs from thence to his Father's House N. B. Wishing it may be that he had followed his Father's Advice in not Marrying that Vncircumcised Philistines Daughter which had so betray'd him and for so doing he left her behind him in Anger N. B. The Third is The Perfidiousness of Samson's Vntamed Heifer no sooner had her Husband turn'd his Back but she Marries the chief Paranymph or Bride-man whom Samson had chose as his Friend to be the Master of the Ceremonies at his Marriage and who had so sordidly Influenc'd his Wanton Wife to discover her Husband's Secrets Samson had made this Man his Alter-Ego his Second-Self as a Friend is called yet he Marries her ver 20. and so became Samson 's Second-Self indeed How much more unsufferable was such a Wrong that was done by such a Friend This made David himself cry out It was thou my Friend Psal 55.12 13. Judges CHAP. XV. JUdges the Fifteenth manifesteth more of Samson's Heroick Exploits in his waging War against the Philistines singly by himself Wherein is observable 1. The Cause 2. The Manner 3. The Event The First Remark is The External Cause or Occasion of Samson's War was the denial of his Wife ver 1 2 3. Samson had withdrawn himself from her in a fit of high displeasure N. B. This cannot be look'd upon as a laudable Action in him for he ought not so lightly to be disjoynted from her having now taken her for better and for worse as we say but within a while after so soon as he had disgested his Indignation he first sought a Reconciliation which he would have purchased with a Kid so kind was he to forgive and to forget Injuries N. B. Hereby teaching all Married Couples either not to fall out or not to go long unreconciled But Samson's Overtures of Peace were wretchedly rejected by his Wife's Father Samson essayed to go into his Wife's Chamber which used to be distinct from the Mens Gen. 24.67 her Father stops him 'T is a wonder Samson did not knock him down N. B. No doubt but Filial Reverence and Respect to a Father did tie Samson 's Hands from so doing This was also of the Lord he did it not because he still sought an occasion against the Philistines Judg. 14.4 Her Father with his forcible resistance adds a slender Apology saying I verily thought thou hadst utterly hated her but he should have been sure of it or sought either a Reconcilement or a Divorce and not have disposed of another Man's Wife without his Consent once asked which is not only against the Law of God but of Nature also N. B. The wilful neglect of those Moral and Natural Duties therefore did cost him and his Daughter their Lives ver 6. However to stop Samson's Mouth as
Cor. 6.12 had not second Marriages been lawful surely the Father of the Faithful to wit Abraham had not Married Keturah for his second Wife after Sarah his first Wife was Dead Gen. 25.1 2. only 't is expedient that a due distance be observed 'twixt the Death of the first and the Marriage of the second and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one Such hasty and precipitant Marriages such short and hasty Matches make way for long and tedious Repentance I am too Old to have an Husband Hence Observ 3. Matches and Marriages in Old Age are not Comely and Commendable in such as are past Children Green Desires and Gray Hairs can never agree well together Old People do stand in more need of Nurses than Yoke-fellows there ought to be a measure herein and Men should not multiply Wives all their Days as they do change their Horses neither should Wives their Husbands as one Thargelia did who was Married successively to fourteen Husbands Athen. lib. 13. c. 1. and Hierome writeth That at Rome in his time there were two mean Persons that Married together the Man had Married Twenty Wives and the Woman Twenty one Husbands and great expectation there was in Rome which of those two should survive each other It so happened that the Woman Died first the Man Marrying again and so they were even each of them had Twenty one The Young Gallants of the City accompanied the Corps of the Woman to the Burial with Palms and Laurels in a Triumphant manner because the Man had got the Victory Hierom Epist 11. but though Successive Marriages be permitted yet such Insatiable Varieties can never be approved There is a time when it should be said with Naomi I am too old to have an Husband c. N. B. Serious thoughts of approaching death will be enough to forbid the Banes of multiplyed Marriages especially in those that are withering with Old Age and have Burying-place Flowers upon their Head to wit an Hoary-whiteness Such as have already one foot in the cold Grave should not think to have the other Foot in a warm Marriage-Bed N. B. Neither doth Naomi say I have vowed now to go put my self into a Nunnery Thence ariseth Observ 4. The Romish Doctrine concerning Monasteries and Nunneries is not according to the Doctrine of the Holy Scriptures This grave Matron did not judge any such practice warrantable Marriage is honourable to all to Clergy as well as Laity and Enoch walk'd with God in a paramount Holiness notwithstanding his Married Estate and his begetting Sons and Daughters Gen. 5.22 24. he made not one Prayer the less for having a Child the more It took not off from him the edge of his Faith and fervency for God And what would have become of the World if God had according to the Romish Doctrine put Adam into a Monastery and Eve into a Nunnery as soon as he had created them and put a River betwixt them V. 13. â—â—ould ye tarry for them until they be grown Hence Observ 1. Matches and Marriages ought not to be made until Children be grown up to a Mature and Marriageable Estate Judah was but a Raw Green Youth about Thirteen or Fourteen Years of Age when he left the Company of his Brethren the Patriarchs where he might have had better Counsel he falls into the evil Company of a certain Adullamite where he caught 1. Defection from Grace 2. Infection of Sin 3. Infliction of Punishment there and in that Age he saw took and went into all in haste his Father neither willing nor witting a Cannaanitish Daughter Gen. 38.1 2. Such haâ—â— precipitant and preposterous Matches and Marriages are seldom blessed with good success Oh what a cursed Off spring had he of his Canaanitish Woman Partus sequitur Ventrem the Birth follows the Belly though he was a great Progenitor of Christ who sprang of Judah's Tribe Er and Onan Born then to him were both wicked in the sight of the Lord ver 7 9. they were both too wicked to live and to be Christ's Progenitors yet both Married at Fourteen Years of Age which was doubtless too soon Childhood is counted and called the Flower of Agâ— 1 Cor. 7.36 and so long the Apostle would have Marriage for born while the Flower of the Plant sprouteth the Seed is green and unfit to be sown either it comes not up at all or if it come up it soon withereth Over-early Marriages is one cause of our over short Lives God oft punishes the abuse of such Marriages either with untimely Death or else with no Children or else with mishapen Children or with Idiots or with prodigiously wicked Children This Consideration may be a sufficient Caution and he as the Angel standing with a drawn Sword over Balaam's Shoulders to make Persons beware As there is little of sense for such Untimely Marriages so there is less of Reason and least of all of Religion for them 'T is the way to bring a Curse and not a Blessing as Jacob said in another case not the Marriage Blessing 't is the High-way to make Marriage a Marr-Age instead of Merry-Age Will ye tarry for them Nay my Daughter Hence Observ 2. As Marriages ought not to be made too soon while Persons are too Young so neither are Marriages to be deferr'd and delayed too long until Persons be too old and past Children Al benithai Nolite quaeso filiae meae 'T is a form of prohibition Do not so my Daughters 'T is as if she had said My Daughters if ye mean to Marry at all Marry in due time and defer it not too long Alas how many even good Women there have been in the World some that I my self have known which have tarried too long before they have been Married and when they after their being stricken in Years have then entred into a Married Estate they have either not been blest with any Children or the bearing of their first Child hath been the Death of the Mother yea and of the Child too Sometimes both the Fruit and the Tree falls both together to the ground and into the Grave thereby and cannot either by the strength of the Mother or by the skill of the Midwife ever be parted asunder alive but either the Child or the Mother or both dieth And as to Mens tarrying long 't is observable That the Jews have a Law even at this Day that every Male should Marry when he is about Twenty Years old otherwise he is looked upon as one that liveth in sin unless where there is a special Gift of Continency but every one hath not that peculiar Gift 1 Cor. 7.7 36. And among the Jews Marriage was not held a thing indifferent or at their own liberty to chuse or refuse at their own liking but it was a binding Command See their Targum on Gen. 1.28 and 2.18 And in as much as neither the Mother nor
seat of his Pride and Impudence when no other part of Goliah was capable of danger he being wholly Immured from Top to Toe as it were in a Wall of Brass that the Stone did sink into his Forehead v. 49. N. B. As a stone doth naturally and speedily fink into the soft Water so it sank into his hard Skull and through that into his Brain also But suppose he had his Helmet pull'd down over his Forehead and Face as some say he had this renders the Wonder more Wonderful that a Sling stone should pierce through his Helmet of Brass which was harder than his Skull surely David by the Spiritual force of his most Heroick Faith makes this Stone fly at the Face of his Adversary and he seemed no otherwise than to have wrapped up in his Sling not a Stone only but with Reverence be it spoken even the Blessed God himself he hurl'd the Almighty Power of his God at the Head of Goliah and this bâ—â—ke through all Seventhly No sooner had this Stone pierced through the Pia Mater which compasseth the Brain like a Swathing Cloth which Solomon calls The Golden Bowl Eccles 12.6 if that be broken the Wound is Mortal and Goliah with this Wound was deprived of all sense and motion so that he fell flat with his Face on the ground and there lay the Greatness of Great Goliah N. B. No doubt but he caus'd an Earthquake by his great fall considering both the Bulk of his Body and Weight of his Armour Eighthly Observe how David prevailed over the Philistine with a Sling and a Stone v. 50. which were unlikely means to prostrate so Bulky a Body in so strong a Garrison as it was wrap'd up in such strong Armour All this did David by the help of his God and by the force of his Faith Hebr. 11.32 So Shamgar had obtained a great Victory over those Philistines with an improbable Weapon namely an Oxes-Goad and Samson the like with a like contemptible Instrument to wit the Jaw-bone of an Ass 'T is no matter what the Tool be if God take it in his Hand God oft useth such contemptible means the more to manifest his own Power and Glory 2 Cor. 12 9. Ninthly Observe how Goliah's Head was cut off with his own Sword v. 51. So soon as David saw Goliah lay sprawling upon the ground saith Josephus then David ran and drew out the Gyants Sword out of its Sheath which Goliah had not as yet drawn out designing first to begin the Fight with his Spear and not to use his Sword till he came to a closer Combat but David's Sling-stone had prevented that and now David doth draw it for him to cut off his own Head with his own Sword N. B. This argues that David was a strong Man if he were a little Man as most imagine otherwise he had not been able to have wielded a Giant 's Sword as he did here for cutting off the Giant 's Head and we read he was able to wear it after Chap. 21.9 N. B. Thus Goliah Propriis pennis configitur as Julian the Apostate said when the Christians consuted his Heathens by their own Arts and Authors alluding to that Adage A Fowl may be shot with an Arrow that is Feather'd out of its own Wing So Goliah was first stunn'd with the stone out of David's Sling is now Beheaded with his own Sword which he had designed for the Death of David and for the Destruction of God's People Thus Haman was Hang'd upon his own Gallows that he had prepared for Mordecai See Psal 9.16 They are Snared in their own Snares Tenthly Observe how David's fighting and prevailing against Goliah was a singular Type of Christ who fighting against Satan Sin the World and Death doth Vanquish them with their own Weapons N. B. For By his Death he destroyed him that had the power of Death to wit the Devil Heb. 2.14 He swallowed up Death in Victory Hosea 13.14 and took away Sin Isa 25.18 which is the sting of Death and the strength of Sin which is the Law 1 Cor. 15.54 55. He hath Cancell'd this Handwriting of the Law and Nail'd it to his Cross Col. 2.14 15. and finally he hath broke open the Prison of the Grave and so hath set all his Elect at Liberty as a Learned Annotator here saith No doubt but the Israelites run as fast to Insult over Goliah when now Dead as they had sled from him for fear of him before while he was alive v. 11.24 Christ hath kill'd Death for us c. so we ought not to fear Death Mors Mortis Morti Mortem quoque Morte dedisset N. B. See more of this Monomachy in the Third Volume upon that Duel fought betwixt Christ and the Devil Matth. 4. where our Saviour throws three smooth stones the three Scriptum est's at Satan wherewith he broke the Serpent's Head the Type and Antitype agrees c. Now the third part of this Chapter is the Consequents of all Remarks hereupon are First No sooner did that vast Host of the Philistines behold their Champion their Idol in whom alone they put all their Confidence fall down Dead and Beheaded by David but they all fled out of the Field v. 51. yielding the Victory to Israel partly as the Condition of the Covenant at the undertaking of this Duelling Combat did oblige them v. 8 9. and partly yea more especially because the Lord struck them with a Panick Terrour otherwise the loss of one Man could never have so daunted such a Prodigious Army as they were c. The Second Remark is The Army of Israel pursues and makes a dreadful Slaughter of Thirty Thousand Men saith Josephus even to the Gates of Gath and Ekron v. 52. and then return'd to take the Plunder of their Camps v. 53. This Pursuit was prudently manag'd by Saul who suffer'd not his Soldiers to Plunder till the Victory was compleated The Third Remark is David's Triumph v. 54. David brought Goliah's Head to Jerusalem and set it up upon some Pinacle as a Trophy of his Victory and to terrifie the Jebusites that still held the strong hold of Sion 2 Sam. 5.7 though the City had been won before by the Tribe of Judah and Benjamin Judg. 1.21 and 19.10 and put his Armour in his Tent either that Tent he had at his Father's House or that Tabernacle he erected afterwards N. B. Then David penn'd the Ninth Psalm the Title being Muthlaben the Death of the Champion c. and some say the Hundred and forty fourth Psalm also for the Chaldee reads v. 10. From the Sword of Goliah The Fourth Remark is David's Honours from Saul v. 55. to the end which are related in the two first Verses of the Eighteenth Chapter upon these last Verses here N. B. A Doubt is moved How Saul could be ignorant who David was when he lived at the Court Chap. 16.21 Answer 1. David was not constantly at Court till after this Conquest chap. 18.2 but
only Mortal Men but common Ghosts yet ascending out of the Earth as if he came again from the state of the Dead N. B. Saul hereupon asks her what is his form Hebr. v. 14. which implieth that the Witch did practice her Witchcraft in a private place where the Spectrum first appeared to her and Saul was not an eye-witness at the first nor as yet saw the Apparition while he made this double enquiry The Witch tells him his form that he asked after namely it is an Old Man that cometh up and he is covered with a Mantle that is the same Mantle he used to wear when he was Israel's Judge and Prophet yea the same that Saul did rend Chap. 15.27 and that wherein he was Buried saith Lyra at random when Saul perceived it was Samuel he stooped with his face to the ground and bowed himself Osiander's Opinion here is with others that Saul saw nothing like Samuel when he thus Worshiped but as the Witch only saw the form but heard not the voice so Saul heard the voice only but saw not the form yet he Worshiped from the words of the Witch that inform'd him it was Samuel but 't is more probable that Saul both saw him and heard him preach his Funeral Sermon to himself notwithstanding his Worshipful Cringes towards this mock Samuel for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan instead of Samuel well knowing that Saul regarded not Samuel while he was alive yet is now made so mad for his Advice in his Distress that he will give him that Adoration which is due to the Lord only may he but have him raised from the dead N. B. After this Discourse betwixt Saul and his Dame she calls him into her Conjuring Room to see this supposed Samuel and then was the time of Saul's bowing to him at his first entrance and when the Witch had brought them two together she tho' Vilis Operaria a poor Pains taker as Josephus calls her yet had so much good manners as to withdraw from them and to leave them to themselves to debate their Secrets as appeareth from v. 21. she came to Saul Before we come to the Dialogue betwixt Saul and Mock Samuel v. 15. which is the Ninth Remark this Grand and Grave Enquiry is first to be answered to wit N. B. Note well Who was the other party that spake to Saul Answer the First Some Popish and other Writers do affirm it was the true Samuel upon these Arguments As First 'T is said that Samuel Prophesied after his Death Ecclesiasticus 46.21 To which we say that is but an Apocryphal Argument and therefore cannot be a Canonical Proof Besides that Author begs Pardon for his Darkness in his beginning of that Book Their Second Argument is That he is oft called Samuel in this Story To this we say He is called so because both Saul and the Witch thought him to be so though really he was not so as the Sun and Moon are called the two Great Lights though some Stars are really bigger yet seem not so to us As an Actor of a King in a Play is call'd the King but really may be a Rogue Their Third Argument is He foretold future contingents which come not within the compass of Satan's cognizance but belongs to God alone Isa 41.22 23 and to whom God reveals them To this we say Such is Satan's Sagacity from his long Experience that he can foresee such Events as are come to their working Causes He knew Saul's Rejection and David's Election the Philistines Courage and Israel's Despondency therefore might give a shrew'd guess what would be the end of such means that were now at work towards it Moreover the Lord sometimes useth the Ministry of an Evil Spirit revealing future things to him as 1 Kings 22.21 22 23. Judg. 18.6 Answer the Second It was certainly Satan in the similitude of Samuel which appeareth evident upon these grounds as First Briefly The Souls of the Saints do immediately at Death go up to God to Rest there Rev. 14.13 and their Bodies are laid up in the Grave as in God's Repository until the Resurrection God keeps his Servants Bones Psal 34.20 So that neither the Philistines could break David's Bones saith Abenezra nor could the cursed Jews break the Bones of Christ Joh. 19.36 And they cannot be Raised up but by the Almighty power of God and therefore not by any power of the Devil or his Imps. Secondly 'T is altogether improbable that the Lord who so lately refused to Answer Saul by those means of God's own appointment Saul himself being a witness hereof chap. 28.6 should now Answer him or suffer Samuel to Answer here by such means as by Witchcraft which God both Contemned and Condemned Thirdly The very Circumstances of this Relation do discover this Party in the Dialogue to be no good but an Evil Spirit as 1. That he receives that Worship from Saul V. 14. which a Good Spirit would not own Rev. 19.10 and 22.8 9. God only is to be Worshipped 2. This Spirit pretends to be disquieted by Saul and his Witch which is not only absurd but impossible for a Good Spirit to be that is returned to God Eccles 12.7 Entred into peace Isa 57.2 Lodged in Abraham 's Bosom Luk. 16.22 And at Rest from their labours Rev. 14.13 Being made perfect in Heaven Heb. 12.23 The Fourth Argument is Had this been the true Samuel who was so zealous of God's Honour and so faithful a reprover of sin in Saul Amongst his other sins for which he reproves him here he would not have omitted this heinous sin of his asking counsel from this Witch for which great Transgression with others he is expresly said to be Slain by the Lord 1 Chron. 10.13 14. The Fifth Argument is Had it been the true Samuel then either he came on his own accord and so he consented to the Power of this Witches Magick Art when she called him up by Conjuration which is absurd to imagine Or he came unwillingly and if so then the Devil must have a power over the Glorified Souls of Saints to dragg them whither he pleaseth which is a Blasphemous Supposition The Sixth Argument is If it were the true Samuel then must he come by the will of God or by the power of Satan in this Witch He could not come by God's will at the call of a Witch for God had forbidden Witchcraft in many Scriptures aforementioned but in none doth he warrant it nor could he come against God's Will by the force of Magick for then the Devil must be more mighty than Almighty God Here is Saul's Will and the Witches Will but not one word of God's Will Had God sent Samuel he would not have called obedience his disturbance The Seventh Argument is This Spectrum's coming in a Mantle makes it manifest to be a meer Cheat and a Mock Samuel for the true Samuel had now no Mantle to bring with him
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
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bâ—rnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â— to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a 〈◊〉 Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
Remedy first upon the Malady this is Threefold The 1st Remark is This Mans wandering the wrong way departing from the Holy City Jerusalem which Hebrew Name Jereu Shalom signifies they shall see Peace and Shimet found it a place of Peace while he continued in it 1 Kin. 2.36 41 42 46 c. and so did this certain Man in the Parable the Thieves did not dare to Assault him while he staid in this Mountain of Rocks amongst which it was built Josh 18.28 and 2 Sam. 5. ver 6 7 8 9. it was a strong City of Refuge yea glorious things are spoken of it Ps 87.3 It 's Walls were called Salvation and its Gates Praise Isa 60.18 God loved to look upon it Isa 49.16 and he delighted to dwell in it Ps 132.13 14 c. The Old Jerusalem was the more Famous for being a Type of the New Jerusalem which hath a most Glorious and Graphical Description of all its parts Rev. 21. per totum Oh how foolish was this certain Man to turn his back upon such a Blessed place the Terminus a quo from whence he went but more especially considering the Terminus ad quem the Cursed place that he turned his face toward which was Jericho signifying the Moon Hebr. that is placed under the feet of the Church of Christ Rev. 12.1 and it was Cursed by Joshua Joshua 6.17 as a kind of first Fruits of that cursed Country Dedicated to Divine Justice Levit. 27.28 Though Hiel presumed to Redeem this place so devoted to Gods Curse and to Rebuild it 1 Kin. 16.34 yet did he pay most dearly for so doing inasmuch as be lost his living House namely his Children while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground N.B. Note well t is said of Christ that he sets his face as one going to Jerusalem Luk. 9.53 Sure I am it should so be said also of every True Christian whose Heart as well as Face must be toward Sion for the way to Sion is writ in their Hearts Ps 84.5 but wo to such as wander the wrong way from Sion to Babylon from places of Gods Worship to a Land of Darkness 1. Remember Dinah who was Defloured by her gadding abroad from her good Fathers Tent Gen. 24 2 23. 2. Remember Naomai who left the Land of Promise and went to Sojourn in the Land af Moab yet was she so wise as to Return again in due time and upon her Return gives this Account of her self what she had got by her wandring the wrong way she saith call me no more Naomi which signifies Delightful but call me Marah which signifies bitter for my God the Almighty hath dealt bitterly with me I went out full but am returned empty c. Ruth 1.20 21. 3. Remember Shines who judged the Kings command good in confining his Abode in Jerusalem a place too good for so bad a Man and he kept the Kings Command for three full years yet after this he breaks the bridle runs over to the Uncircumcised whereby he lost his Life by the hand of Justice and his own Heart was privy how justly he suffered 1 Kin. 2.38 39. to the end 4. Remember Samson what a Turmoiled and Toilsom Life he led by his Leaving Canaan and his Conversing so much among the Cursed Philistines Lastly Remember the Prodigal who by leaving his Fathers House made himself more miserable than the very Hoggs that he kept therefore little Children abide in Christ and continue ye in the love of Christ 1 John 2.28 and John 15.9 The Second Malady of this Man Remark the 2d is His falling among Thieves ver 30. Hence Great Grotins's Gloss is that this Portion of Scripture is a true History of a matter of Fact that happened in that time and place because the Road-way betwixt Jericho and Jerusalem was notoriously infested with Robbers as our High ways near London are too well known to be and as Savoy or Salvoy was of old called Malvoy which signifies an Evil way because High-way-men abounded there so that no Travellers could have any safe passage to any place but when those Robbers were routed out then was it named Savoy or Salvoy which signifies a safe way But waving this singular Sentiment of Grotius Literal Sense let us follow the concurrent Opinion of both Antient and Modern Authors who make it a Parable N.B. Note well 1. This certain man is either the Original Sinner the first Adam or the Actual Habitual or Unconverted Sinner to wit All Mankind descended from Adam or the Backsliding Sinner c. N.B. Note well 2. The Thieves that all these three sorts of sinners did fall among were Satan Sin and Death the two first are the founders of Evil and the last is the finisher of it Satan and sin are the Efficient cause of all Evil and Death is the final effect of Evil Rom. 5 12. and Satan is a most dangerous Thief as he hath got the upper ground of man for he is the Prince of the Air Eph. 2.2 which is about the Earth where man walks and sin is no less dangerous a Thief for the Iniquity of mans beels do compass him about Ps 49.5 and so if left to himself he is ever in danger to have his Heels tripped up thereby and Lastly Death comes oft as a Thief in the Night upon Man 1 Thes 5.2 2 Pet. 3.10 Revel 16.15 and 3.3 c. N.B. Note Well 3. The Original Sinner Adam fell among these Thieves when he minded more Satans promise and Eves proffer of the forbidden Fruit than he did of Gods Praecept against it his Hearkening and Hankering after Honour of the Devils giving made him walk the wrong way from the Tree of Lifs to the Tree of Knowledge of Good and Evil This made him to sin that greatest of sins Reckoned to be next unto that unpardonable sin the sin against the Holy Ghost seeing it was a sin against so much Light Life Love and liberty such as never any Mortal Man had His sin was not the Rebellion of a poor peasant upon the Dunghill but of the highest Favourite in the Court even in Paradise it self Hereupon Bernard descants Si hoc Adamo Contigisseâ— in paradiso quid nobis in seerquilinio If Adam fell among Thieves in Paradise it self Oh what falls may befall us that are cast upon the Dunghil of this evil World Satan made Adam sin and his sin brought forth Death the Fruit of his fall from Obedience and Innocency c. N.B. Note well 4. The Habitual and Unconverted sinner drives the trade of sin and the chiefest place of his Trading is Jericho Satan leads him Captive at his Will 2 Tim. 2.26 and such must needs goe yea run the wrong way whom the Devil drives Such as are not only sold under sin as we all are by Adam Rom. 7.14 but they sell themselves to sin with Ahab 1 Kin. 21.20 who being past feeling give themselves over to work all kind of wickedness
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
it must be meant for David himself had begged his Bread twice once at Nob. 1 Sam. 21.3 and again of Nabal 1 Sam. 25.5 8. Yet God forsook him not And the Lord gives this good Security to the very Daughters of Moab Let thy Widows trust in me and leave thy Fatherless Children with me I will preserve them alive Jer. 49.11 Assuredly God hath much more kindness for the Daughters of Sion c. N. B. Note Well 3. Consider how all Christs Sheep thrive best upon short Commons Gods Daniels likes well and looks fair and fat when fed only with pulse and water Dan. 1.12 15. Man lives not by Bread alone c. Mat. 4.4 the Lords People do Travel safelyer through the Valley of Bacah which signifies Tears then when they pitch their Tents in the plains of Sodom Righteous Lot made but an unrighteous Choice when he chused to Sojourn in that well-watered Country Gen. 13.10 11 13. with Gen. 19.4 c. It is much better to be pickled and so preserved in Brime than to rot in Honey Prosperity of Fools doth destroy them saith Solomon Prov. 1.32 It often proves too strong Wine for weak Brains and doth Intoxicate c. Davids Heart and Harp too was kept in better Tune for God and Godliness when he washed his Couch with Tears Ps 66. than when he with Job chap. 29.6 did wash his steps with Butter if it may be said that Adversity hath kill'd its Thousands with Saul sure I am that Prosperity hath kill'd its Ten Thousands with David 2. Let us look upon this Lazarus for his Leprosie as well as Poverty he was full of Sores ver 20. Running Ulcers were upon him this made him seemingly still more Miserable yet the Glutton's Dogs did Commiserate him more than their dogged Master did They licked his Wounds ver 21. Dogs naturally loves to lick blood thus 't is said that Dogs licked the Blood of those Peerless pair of sinners to wit the blood of Ahab and of Jezabell Yet this Miserable Man who was mocked by Men and lick'd by Dogs in his Life came to be Honoured by Angels at his Death therefore 't is not Righteous Judgment to Judge of any Mortal by outward Appearance it is said of one of the same Name with this Larazus to wit the Brother of Mary and Martha John 11.3 The two Sisters send this word to Christ Behold be whom thou Lovest is sick which shews Bodily sickness may consist with Christs Love and so may Poverty and Leprosie c. N. B. Note well The Lepers under the Law were not sent to the Physician but to the Priest Levit. 13.2 3 5 6 c. Hence our Lord to Confute the Jews Cavill that he opposed the Law bad the Leper go shew thy self to the Priest Matth. 8.4 to signifie that the Priest under the Law was a Type of Christ who is a Priest for ever Hebr. 7.3.17 Who is Jehovah the Physician Exod. 15.26 The Sun of Righteousness with Healing in his Wings Mal. 4.2 And who Healeth all our Diseases Ps 103.3 Unto whom we all that have the fretting Leprosie of sin ought to come for Cure It may not be said here why did not Christ Cure this Leper as he did many other Lepers for this Story of Leprous Lazarus was of one long before christs coming in the flesh Augustine and Prudentius think him to be that Eleazer who was the Faithful Servant of Abraham Gen. 24.2 3. c. And who for his Faithfulness now resteth in the Bosom of Faithful Abraham as 't is said of this Man ver 22. N. B. Note well This poor Lepar lay at the Rich Man's Gate and begged not for whole Loaves but only for such Crumbs as fall from this Gluttons full Table for his Dogs to Eat up under the Table ver 21. This was the Offall only and due to the Dogs Matth. 15.27 Yet would he not spare this Dogs part to this Beggar but these very Dogs having that part which he begg'd came forth and were kinder than their dogged Master and licked his Ulcerous Sores which sheweth that Man in the fallen Estate is not only like Brute Beasts that Perisheth Ps 49.12 20. But is become worse and fallen below them in many Moral Duties The Kine though they had Calves at Home took the straight way to Bethshemech signifying Hebr. the House of the Sun not turning aside to the right Hand or to the left 1 Sam. 6.7 12. Whereas Men turn aside to crooked Pathes c. Ps 125.5 Not minding the straight way toward the House of the Sun of Righteousness whereas Solomon saith Let thine Eyes look right on and thine Eye-lids look straight before thee c. Turn noâ— to the right Hand nor to the left c. Prov. 4.25 26 27. Thus Balaams Ass proved Wiser than his Master who became the worst Ass of the two and had been slain had he not been saved by the Wisdom of his Ass Numb 22. ver 23 25 27 to 34. And thus God often sends Man to the School of Inferior Animals for his Learning Instruction from them as go to the Ant thou Sluggard c. Prov. 6.6 and 30.25 yea go to the Stork to the Turtle to the Crane and to the Swallow who all know the Appointed time of their Coming which Men know not c. Jer. 8.7 Moreover God complaineth that the Oxe knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider a sinfull Nation a Seed of Evil doeos they are gone away backward Isa 1.3 4. N. B. Note well This Godly Beggar was in League and at Peace with those Brute Beasts the Gluttons Dogs according to the promise thou shalt be in League c. with the Beasts c. Job 5.23 These Dogs do not fall upon this Beggar to Tear him as is the manner of many Dogs c. but they rather fawn upon him quite contrary to their dogged Disposition which was here Chained up and Restrained as is expressed concerning dogged Persecutors Ps 76.10 And they did all the kindness they could do for him in cooling the burning heat of his Ulcers by licking them with then Tongues 'T is Remarkable while the Image of God did shine forth in the first Adam that he had Dominion over all Beasts Lions Dogs c. Gen. 1.28 But by his fall he lost this Dominion both for himself and for all his Posterity yet so far as this lost Image is renewed and restored by the second Adam to his Redeemed this Dominion is in part restored also Hence are we told by Antient Martyrologists that in the Ten Primitive Persecutions neither the Dogs nor the Lyons dired to Tear those Christians when the Law then was Christianos ad Leones that were cast forth to be Torn by them untill their Persecutors did cover them with the skins of Beasts that they might mistake them to be but Beasts like themselves The Third Difference betwixt these two Persons is in
and Intention being resolved before hand to have Christ's Life yet will they proceed against him in a Judicial manner and in a Form of Justice under colour of Law pretending to Act. Impartially in this Process though intending nothing less for under this plausible pretence they Condemn the Innocent proceeding upon these three points 1. They Examine Christ 2. They produce Witnesses against him 3. They Adjure him to tell them who he was Of these in order 1. Whereas some Plaintiff should have stood up as the Accuser or Solicitor for Justice but none appearing the Judges themselves began to examine him of his Disciples and Doctrine thinking thereby that seeing they had no Just Crime to six upon him before they had apprehended him they might now pick out some seeming matter out of his Answer to their Interrogatories At the least to have proved him a False Prophet for contradicting Moses and the Prophets with his New Doctrine But he who was the Wisdom of God answers so Wisely as quite cut off all occasion of Advantage from his words for as to his Disciples he discovereth them not though he might have said one of them through your Means hath betraid me and fled but because he could say no more good of them he chuses rather to say nothing at all N. B. Note well would to God we could learn from him to deal thus with our Followers c. But as to his Doctrine he defends it by Appealing to his Common Auditors who heard him Preach publickly in the Temple and Synagogues John 18.19 20 21. N. B. Note well Thus Truth is bold and barefaced He mattered not if they asked his Adversaries while Heresie whereof they sought to accuse him hides it self and loaths the Light and hereby he kept the Bandogs off at staves end N. B. Note well This may teach us that though we should be ready to give an account of the hope that is in us 1 Pet. 3.15 Yet when called to it before catching and cavilling Adversaries we need say nothing of our Doctrine in particular but answer in general Terms as our Lord did here and as Paul did notably after Acts 23.6 Least we intangle our selves thereby and give any advantage to the Adversary for new Accusations out of our Answers c. 2. They Suborned false Witnesses against Christ Matth. 26.59 60 c. When he was thus Convented and Indited in this Spiritual Court with all Injustice Imaginable yet so shameful in it self is an unjust Process that these Monsters of Malice must pretend a Form of Justice and produce their Witnesses c. and though they were notoriously guilty of Injustice yet did they shun the seeming guilt thereof by Rejecting their Witnesses when they heard them disagree in their false Testimonies and like the Babel-Builders whose Language God confounded those must be laid aside and others are sought that were better Instructed Those Remarks arise here 1. They sought those Witnesses not as if these Judges of the Court had leisure to rise from off the Bench at that time to seek them but the Priests had so prepared their matters that something might be picked up out of the Mouth of their Witnesses which might do the Job for Condemning Jesus These mercenary Men would Swear what their Masters would impose upon them being meerly moved by the Favour and Authority of their Imposers 2. 'T is not mentioned in Scripture what those Knights of the Post Swore against this Innocent Lamb probably it was that he destroyed the Law had prophaned the Sabbath pardoned Sin forbid Fasting was an Enemy to the Tradition of the Elders c. 3. This corrupt Court Suborned their Witnesses as was done by them afterwards against the Protomartyr Stephen Acts 6.11 Not only hireing them to Swear but also putting words into their Mouths as well as Money into their pockets what they should say in their swearing work they taught their Tongues to speak lyes Jerem. 9.5 This they had learned from the old Manslayer the first Lyar and the Father of Lyes John 8.44 Though the Devil did but Equivocate to our first Parents yet is he called a downright Lyar there and no better than a Cozener 2 Cor. 11.3 4. Those Ecclesiasticks did lavish Gold out of their Baggs in hireing not one Witness only but many some at one time and some at another that by the Multitude of such kind of Cattel they might seem under a fairer gloss to find out the Truth with much pains and care of Inquiry 5. Yet whatever all those Suborn'd Wretches did Witness against Christ out of his Oracles and Miracles is called a false Testimony though they seemed to seek and say the Truth Their Tongues were so divided by the over-ruling Hand of God that one Swore black another white their Testimonies did trip up the Heels one of another Mar. 14.56 And they confuted themselves with their own Contradictions seeing that which is false may contradict that which is false on the other hand as well as that which is true However they none of them Swore home to the Point in the Judgment of the Court to make Christ guilty of any capital Crime insomuch that the Suborners were ashamed of their own Suborned Creatures and Christs Innocency appeared as bright as a Sum beam 6. When the Adversaries best projects do fail as they oft have done heretofore and will do so for the future they are forced to shift their Sails and take new Measures N. B. Note well Queen Elizabeth wrote in a Window at Woodstock while a Prisoner there much alledged against me nothing proved can be Had this been a Court of Justice indeed they would have punished those False Witnesses according to the Law of Moses Deut. 19.16 19 c. 7. When all their many false Witnesses were foundred and confounded with their own Mutual Contradictions so that the Sanhedrim could find no fault still to fix upon Innocent Jesus out of any of their false Testimonies at the last the Devil did help them at this dead lift they found out by their Divelish Agents two Witnesses that must drive the Nail to the Head by a specious Calumniating of Christ about destroying and repairing the Temple which they knew the People so much Adored as none were allowed to speak against it and for this supposed Crime Stephen was stoned afterward Acts 6.13 14. and 7.58 59. These two Witnesses the other many disagreeing Witnesses being all Rejected they hoped would better hang their matters together agreeing in one story and thereby seem to have some more Evidence of Truth Hereupon when the worst of Christs Adversaries could find no other fault in him then were they forced to make that a fault which indeed was none to wit His foretelling of his own death and Resurrection which in Truth was the Evidence of his Deity and the ground of our Comfort These two as well as all the other foregoing are all equally styled by the Spirit of God to be false
Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Redeemer The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross but he proves too hard for them he Conquers and Captivates those Assaulting Devils and as the Roman Conquerors in their Triumphs used to do tyed their hands behind their backs leading Captivity Captive in Triumph Eph. 4.8 Col. 2.15 Sixthly This prodigy was an alarming providence to awaken those wretched Priests and People whose Eyes were blinded with too much light that they could not for light see light so labours to blow out the Light of the World Yet all this without Grace would not awaken their seared Consciences As God gave the Egyptians three Days Darkness to Repent in during which time Israel might have made an escape out of Egypt but that they scorned to steal a deliverance so God gave those Pestilent Jews three hours Darkness to Repent in but they were like Jezabel's Children to whom God gave a space to Repent in but they repented not Rev. 2.23 They had the Space but not the Grace of Repentance N. B. Note well God is quicker and shorter now in his long-sufferance of Sinners They of old had three days and these but three hours to Repent in Seventhly This portentous Darkness did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews Thus the Prophets predicted most dismal calamities coming upon Judea under this very Notion of Darkness as Isa 5.30 8.22 Lam. 3.2 6. Jer. 13.16 Joel 2.2 Zeph. 1.15 These Prophesies came to pass in Babylonish Captivity but what Christ foretold that such a dismal day of Darkness should come upon the Land of Judea at the final destruction of Jerusalem and now at hand as had not been since the Creation of the World Matth. 24.29 Mark 13.19 where 't is called Affliction it self as if all Evils were in its Bowels Eigthly There be other curious Criticisms which I shall sum up together under this last head of Reasons As 1st That there might be an harmonious congruity betwixt the two Adams The first Adam did fall from his state of light into darkness as some say about the midst of the Sixth Day and continued for three hours in that darkness after the Fall before the Promise of Grace by Christ came to him So long lasted this darness also at the Second Adam's Death Yet others do affirm that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World c. 2dly That these three hours darkness did denote the three days of Christ's lying after his Death in the darkness of the Grave after which came light in his Resurrection c. And 3dly That though this darkness lasted till Three in the Afternoon yet then began the light again So though darkness be now upon the Jews and light upon the Gentiles yet when the fulness of the Gentiles be come in in the Afternoon of the World the Jews recover light again The Third Great Wonder Christ wrought upon the Cross was that at the very moment of his dying he could cry with a strong and with a loud voice and that two several times Mat. 27.46 50. after he had hung six hours upon the Cross with so many unsupportable Burdens upon his Back as is before related still his natural strength was not at all Abated nor any decay of Nature was upon his Vitals his Voice was loud and strong still even at the very point of his giving up the Ghost Mark 15.34 37. Whereas in the common course of the World Dying Men who die a lingring death as our Lord did become weaker and weaker the nigher that death approacheth toward them they thrattle in the Throat and their Voices can heardly be heard by the By-standers This Wonder is recorded not only by Matthew and Mark as above but also by the Evangelist Luke chap. 23.46 that he cried with a loud voice at the very minute of his breathing out his last breath And those strong cryings are mentioned also by the Authour to the Hebrews Heb. 5.7 Therefore Pilate with the Centurion and Souldiers marvelled that he was so soon dead Mark 15.44 45. John 19.33 now no natural Reason can be rendered why Christ died so soon before the two Malefactors that were Crucified with him who because they were not already dead as our Lord was had their Legs broke to dispatch them for it happened beyond the common course and custom of ordinary Nature seeing those that died this death of the Cross usually lived several days as above yet Christ died at the end of Six hours The reason hereof must be supernatural to wit though his death was a violent death as to wicked men yet was it a voluntary death as to himself He laid down his life when himself pleased No man saith he can take my life from me but I lay it down of my self I have power to lay it down and I have power to take it again and because I lay it down so voluntarily of my self therefore doth my Father love me John 10.17 18. N.B. Note well Thus also the more voluntary our Services are both in Dying or in Suffering the more grateful they are to God Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long for as Moses stretched out his hand toward Heaven to bring the three Days Darkness upon Egypt Exod. 10.22 So the Messias here stretched forth his Voice and Power when his hands were stretched forth upon the Cross and commanded this Plague of the three hours Darkness-upon Judea Moses was a Minister of Legal wrath so he inflicts a longer date of Darkness than the Messias who was a Minister of Evangelical Love did Yet Judea though the Land of Promise and the Lord 's own or Immanuel's Land Lev. 25.23 Isa 8.8 Hos 9.3 must not altogether escape unpunished Amos 3.2 c. but shall have a shorter date of darkness than Egypt notwithstanding its sinning against so much light and love But beside all this the very posture of Christ's dying makes his Death the more wonderful for 't is said He bowed his Head and gave up the Ghost as if he bowed it to meet Death in the Teeth Whereas in the common course of Nature dying men do not customarily fall or bow down the head until they be downright dead but our Lord in his Dying comes forth to be a Conquerour over Death for before Death could come at him as it doth at Weaklings that can live no longer but are ready to drop down and die at every breath he sets upon Death it self and Conquers it So strong was Christ as to cry with a loud voice and to give up the Ghost at his own choice and
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
the Belly of the Earth his Grave and with Jonah was cast upon dry ground Mat. 12.40 and Preached after c. These are the five figures or types of our Lord's Resurrection even in the Old Testament times long before his Incarnation This great truth of Christ's Resurrection is secondly confirmed as by those aforesaid Figures so by Testimonies of two sorts 1. The foregoing and 2. The following Testomines 1st The foregoing such as were long before Christ came into the World as well as the Figures afore-related and these were the Prophecies of our Lord's Resurrection such as 1. That of Moses Gen. 3.15 The Seed of the Woman shall break the Serpent's Head to wit in conquering Sin Death Hell and the Devil which Christ could not have conquered unless he rose from the Dead 2. That of David Psal 16.10 Thou wilt not leave my Soul in Sheol or Grave nor suffer thine Holy one to see Corruption This David could not Prophecy concerning himself because as the Apostle strenuously argueth Acts 13.35 36 37. David saw Corruption but Christ the Son of David did not so and therefore it was an Error in those Good Women who would have embalmed his Body to preserve it from Corruption The like arguing is found in Acts 2.29 30 31 32 33 34 35 36. All grounded on this Prophecy of David 3. That of Isaiah Isa 53.12 He shall divide the spoil with the Strong which the Father promises to the Son as a reward of his Sufferings The Adjective Strong must be supplied with its Substantive thus strong Sin strong Death strong Grave and strong Devil He shall spoil all principalities and powers Col. 2.15 and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies which he could not have done had he not risen again this was the promised Wages for his performed Work in the Great Service of the World's Redemption He shall spoil all those spoilers and take their Booties and Treasures from them Luke 11.21 22. yea and leave them empty of Prey 4. That of Hosea Oh Death I will be thy Plagues Oh Grave I will be thy Destruction c. Hos 13.14 which the Apostle Interprets that the Death of Christ was the Death of Death swallowing it up in Victory and giving the Conquest over both Death and the Grave unto us by his Resurrection 1 Cor. 15.54 56. Thus the Enigmatical Emblem of the Phenix in the Fable Dum parit perit Dum perit parit while she brings forth her Young she dies her self and when she dies her self she brings forth her Young Thus did our dear Redeemer by his own Death he brought Life to his Church and Children and by his own Burial he so swallowed up those two swallowers up of him Death and the Grave that neither of them should swallow us up forever because he is Risen When the Head riseth it raiseth up gradually all its Members There be more Prophecies in the other Prophets as Dan. 9.24 c. might be added here were it not too voluminous c. The Second sort of Testimonies were the following Signs as the above-mentioned were the fore-going Prophecies those signs following Christ's Resurrection were 1st The Earth quake whereby the Earth declared a stronger power had Conquered it and therefore she must yield and vomit up Christ's Body out of her Belly as being too hot a Mouthful and too heavy a Belly-full for her to hold any longer Acts 2.24 John 16.21 and Acts 26.23 The 2d Sign was The great Stone rolled away by the Hand of a Mighty Angel who when he had so done sat down upon it as a Conquerour in despite of all the Chief-Priests Guards who ran away as Cowards at his Appearance yet stood he as a Porter before the Door of Christ's Sepulchre to let in the Good Women whose coming he waited for while he sat upon the Stone Thus though our Lord's Death while he suffered the punishment due to us for our sins was in its own nature notoriously shameful yet his Resurrection for our Justification was wonderfully glorious being thus attended by this glorious Angel 3dly The empty Sepulchre Thus the Angel said to the Women He is not here he is Risen come see the place where he lay Mat. 28.6 c. Christ's Body after his Resurrection retained the natural properties of a Body to be circum-scribed in one place at one time the Scripture knoweth no Ubiquity of his Body as the Doctrine of Transubstantiation deviseth If his Body be Risen out of the Grave then 't is not here in the Grave saith the Angel if ye will not believe him nor me believe your own Eyes come see an empty Sepulchre 't is a sufficient Argument to prove that Christ's Body is not present in such or such a place when our senses do not perceive it to be present for thus the Angel argueth otherwise than the Romanists for their Real Presence proving that Christ was not in the Sepulchre because he was Risen out of it and they saw he was not there John believed Christ was not in the Tomb because he saw it empty John 20.8 4thly The Grave-cloaths were left behind and in order John 20.5 6 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection and this alone beside other Arguments were enough to detect that Damnable lye which the Priests taught the Souldiers to tell Say ye his Disciples came by night and stole him away while we slept Mat. 28.13 14 15. how could a louder lye be well told even by the Father of Lies for these following reasons 1st If it were so the Governour might justly say you kept a good Watch the while you shall all be slain because you were all asleep 2dly If you all slept who told you his Disciples stole him away 3dly But suppose the whole Guard of Souldiers were all sleeping at once which is Improbable enough could they all be so fast asleep as none of them to be awaked either by the great Stones rolling away or at least by the horrible Earth-quake 4thly Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Roman Souldiers but suppose all these Souldiers were fast asleep 5thly It must be concluded that as this was more than those timorous Disciples when they came out of their lurking Holes together could expect so they must make but little noise in accomplishing this great work that none of the Guard could hear their Actings to Accomplish the stealth But 6thly It had been more convenient for those Disciples to have taken away the Body as they found it wrapped up in the Grave-cloaths for they could not but be too fearful of the Souldiers though all asleep as to take up so much time in stripping off the Winding Sheet and untying the Napkin that was about his Head yea and in laying and leaving them all in good
the 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
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't