his Beast which ought not to be smitten without cause for a far less fault than his v. 33. In which words the Lord intimates to him that the Ass was wiser and honester than her Rider because she only turned out of the literal High-Way for saving her own life and the life of her Master also yet did he smite her and would have killed her for so doing Whereas himself had turned out of the Metaphorical way of the Lord contrary to God's will first revealed to him v. 12. and followed his own crooked ways with a purpose to destroy the lives of God's people therefore he more deserved to be smitten yea and killed than his Ass The Third Remark is If the Lord be thus tender in saving the lives of innocent Beasts vindicating their innocency against their over austere and hard-hearted Masters how much more will he protect the cause of his innocent Servants against their wrongful Oppressors Exod. 22.23 God is the Preserver of Man and Beast Psal 36.7 and takes care that our very Beasts should be delivered from servile toil upon the Sabbath Day Deut 5.14 He also saved alive that innocent Ass whereon the disobedient Prophet rode when the Lion tore the nocent Master 1 King 13.23 24 26 28. And here the Lord declareth that had not the Ass turn'd aside out of the way as v. 23. and faln down under him he had killed the Rider and saved the Ass alive v. 33. The Jewish Cabbalists do indeed say reading the words here and she should have lived that the Ass dyed so soon as she had spoken lest the Heathens should Worship her for an Idol But this is to be wise above what is written in Sacred Record However this is certain not that the words import her death but because she by her Rider's misusing her in his mad frantick fit might have despaired of her own life had not God held the hands of this mad Prophet and this is more certain that a dreadful woe is denounced against those that ran greedily after Balaam's perverse way for reward Jude v. 11. And much more God will defend his innocent Saints that would live quiet in the Land Psal 35.20 The Fourth Remark is Hypocrites make fair but faint offers of obedience to God as did Blaam v. 34. Frigidè hoc offert c. He faintly offers to turn back with an if it were evil to go on speaking of his outward actions only but de malo in corde latenti tacet his inward intentions he concealed I have sinned he acknowledgeth namely in misusing my Beast c. This is the whole of his Confession as his Reason following For I knew not thou stood'st in the way intimateth but his wicked purpose and avarice which lay lurking in his breast the true cause of those external extravagant actings he dissembled and prosecuteth still unto the end Si displicet If it please thee not as the Septuagint translateth it Ishubah li revertar mihi meaning if it displease thee that I should go on my journey I will return back to my own house whereas he could not be ignorant that his wicked intent to curse God's People for his own promotion was a most wicked design in God's all-seeing eyes and was the very reason why the Angel came out against him Full fain would he have gone through his ardent desire to the wages of wickedness yet thus he complements with the Angel that if necessity constrain him he must and would turn back The Fifth Remark is God sometimes Answers Men according to the Idols of their own heart Ezek. 14.3.4 as here seeing Balaam was set upon going and neither the first words of God who forbad him to go v. 12 nor the dangers he met with in his way could hinder his mischievous design As God had bid him go v. 20. which was o grant in wrath not in mercy because he stood not in the Lord's first Counsel v. 12 13 32. therefore the Lord met him with a drawn Sword in his going v. 22. so now again v. 35. he is bid to go wherein God gave him up to his own hearts lusts as Psal 81.12.13 when he would not hearken to the first Counsel of God then God lets him walk in his own Counsels as Solomon saith to his wild youngster Walk on in the wide ways of thine own Heart but at thy peril there is a stinging but followeth after Eccl. 11.9 the Lord left him herein to fall by his own Counsels Psal 5.10 and thus Sol. Jarchi explains these words ver 35. Go with the Men for thy Portion is with them and thine end is to perish out of the World as he did for though he escaped now the Sword of the Angel ver 33. yet afterwards He was slain by the Sword of Israel Josh 13.22 The Sixth Remark is False Prophets are always most highly respected of wicked Rulers as Balaam was of Balak here ver 36. because they only have the knack to gratifie Royal Lusts Balak went out to meet Balaam at Moses did Jethro Exod. 18.7 as Joseph did Jacob Gen. 46.29 and the Kings did to Abraham Gen 14.17 18. and Heb. 7.1 this was high respect and yet higher Balak went to the very utmost borders of his Kingdom to welcome Balaam and to entertain him with Honour who was but a Soothsayer c. The Seventh Remark is Wicked Princes do proudly proffer Promotion to false Prophets and Parasites out of their vain Presumption which oftentimes the great God permits them not to perform This they learn from their Father the Devil Joh. 8.44 who presumptuously offered our Lord himself The Kingdoms of the World and the Glories of them to Him as to Others for falling down to worship him Mat. 4.8 9. Thus Balak vainly boasted to Balaam Have not I earnestly sent for thee and am not I able to Honour thee ver 37. whereas indeed he was not able to promote him to Honour but in the end sent him away with displeasure and disgrace acknowledging at the last that the Lord had kept Him back from Honour Numb 24.10 11. and suppose Balaam had not been disappointed of Balak's Honour what had he got but a magnum nihil just a great nothing as the Tempter would have cheated Christ with bare shews and shadows like our Raree-shows which he only shewed him resemblances of worldly Glory The Eighth Remark is Wicked Princes with the help of their wicked Parasites are not able to act any thing against God and his People without Divine Permission Habemus hìc reum consitentem Balaam himself here confesseth it in his cunning Can I ver 38. the Hebrew word is doubled for more vehemency signifying Surely I am not able in any wise c. for the Redeemer of God's People frustrateth the Tokens of the Lyars and maketh Diviners Mad he turns wise Men backward and maketh their Knowledge foolish Isa 44.25 as he did in Balaam's Case here his Curse to a Blessing The Ninth Remark is How contrary
grace as well as the Bolts Bonds and Bounds of Nature as Moses that mild-man by nature and that man of God by Grace spake unadvisedly with his tongue Psal 106.33 And as David when he thought his mouth had been fast muzzled up a fire of passion and impatiency burns within him makes him slip his muzzle break his word and belch out a rash request Psal 39.1 2 3 4. Oh then what great need have the best of men to request of God that he would keep the door of his lips Psal 141.3 not only that it creak not in complaints as doth the door upon Rusty Hinges for want of the oyl of joy and gladness but also to open and shut according to its Creators command never to be shut when silence is sinful and never to be open when speaking is not better than silence The door of the Mouth should be like the gate of Ezekiels Temple it must not be for Man but for Immanuel for Messiah the Prince for him who hath the keys of David to open and shut it according to his will Ezek. 44.2 3. In short as the Clapper of a Bell demonstrates not onely the size of the Bell whether Treble Tenor or Base c. but also the soundness or unsoundness of it by the sound thereof so Mans Tongue discovers the sort of the Mettal and the soundness or unsoundness of the Heart If corrupt communication come out of the mouth ãâã ãâã ãâã ãâã ãâã Gr. rotten or putrid speech Eph. 4.29 those sparks of Hell their stinking breath declareth that they are of the wrong Mettal they are stinking Goats not Christs Sheep 't is a certain rule in Physick when the Excrements of a sick man cometh upward and out of his mouth instead of going downward according to the ordinary course of nature and the party be insensible hereof 't is an infallible Prognostick of approaching death so 't is here when obscene Borborology Black Blasphemy and filthy discourse far worsâ than any Excrements inasmuch as moral evil is worse than natural proceedeth out of the mouth and the sinful man is insensible of his sin as is the Swearer who swears he doth not Swear even when big bellyed Oaths are belched out by him this is an undeniable evidence that such a man is then in the state of death and already condemned Joh. 3.18 and as the Physicians write Miserere mei Deus upon that desperate Disease of casting up Excrements as aforesaid against Nature so must we say for such Lord have mercy on them their case is dangerous and desperate if God heal them not sure I am Man cannot but on the contrary if a Mans speech be savory and seasoned with the salt of Grace Col. 4.6 as we salt those Meats which are most apt to putrifie 't is a blessed sign of an Heart-changing and Life-changing work Matth. 12.37 Those two Sons in the story that could shoot at their Father when dead were judged Bastards and the Judge would not give them any of their Fathers Goods but the third Son that could not do so unnaturally he judged Legitimate and right Heir to his Fathers All So such as can shoot through the Tremendous Name of God their Father with execrable Oaths and horrible Blasphemies are undoubtedly Bastards and not Sons Such cannot be so continuing the Children of God nor shall have any of their Fathers Goods reserved in Heaven but are unquestionably the Children of the Devil and shall have their portion with the Devil and his Angels Finally we have a saying a tongue is the best or worst dish in the world sure I am the best thing God sends from Heaven and the worst thing Satan sends from Hell is a tongue The great promise of the old Testament was Christ and the great promise of the new Testament was the Spirit this Spirit God sent down from Heaven in Cloven Tongues Act. 2.3 as the best of Divine Gifts And as the Holy Spirit set the Apostles Tongues on fire with an holy zeal that flame of God Cant. 8.6 so the Devil inflames the tongues of his Vassals with fire from Hell Jam. 3.6 as the worst of his Diabolical plagues because it sets on fire the whole course of nature ãâã ãâã ãâã ãâã ãâã the wheel of our Nativity or the whole course of our lives no Age no Estate no Action is freed from the flames of it either in Anger Lust Pride c. This raging Tongue-fire causeth great confusion and inconveniencies a little fire burns up a whole Wood 't is a good servant but a bad master look well to it our anger is alway sin except when our anger is only against sin As the Asp hath a bladder of poison under her tongue which breaks when he bites so this poison of Asps is under mans tongue Psal 140.3 't is top-full of deadly poison Jam. 3.8 we dare not poison one another yet slander is poison oh for a new heart to cause a new tongue and whereas the tongue which the Devil hath fired with a live-coal from Hells Altar can run all the world over and like a Mad Dog bite at every body oh what need there is that the Seraph who is a burning Angel himself as his name importeth should bring his Retheph or burning Coal to touch our tongues not to burn them but to burn up corruption in them Isa 6.6 7. The Poet saith of his Heathen Jove compescuit ignibus ignes he quenched fire with fire when he slew Phaeton who had set the world on fire with a fiery Thunder-bolt So the true Jehovah quenches the fire of Hell in the tongue which is a world of iniquity and oft sets the world on fire with a live coal from Heaven he plucks it as a brand out of the fire Zech. 3.3 Yea this Spirit of Burning Isa 4.4 doth not onely burn up our combustible Corruptions but also enflameth our hearts and tongues with a zeal for Gods glory as the Apostles were all of a light fire as Chrysostom Characterizeth Paul also when the cloven tongues of fire came upon them Act. 2.3 Faith is the Tongs that fetcheth this burning-coal from Heaven to purifie and qualifie our tongues for God and his service Act. â5 9 then indeed are they made as choice Refined Silver which hath an excellent ring or sound with it Prov. 10.20 If the heart of the wicked be little worth then little worth is their tongue but when the heart of the Godly is renewed their tongues are refined to sing Hallelujahs and to sound out the praises of the God of Israel upon a well-tuned Harp or Hart. Especially 1. If the tongue become a blessed Member of Gods cleaving a cloven tongue Act. 2.4 so cloven and divided as to be able to divide the word aright in a right application 2. If the tongue be touched with a live coal from Gods Altar fetched thence by the Tongs of Faith Isa 6.6 7. this fire from Heaven puts the tongue into tune for God
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it ãâã ãâã ãâã ãâã ãâã Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be ãâã ãâã ãâã ãâã ãâã an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though âââou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
is Mans own Concupiscence always finds him dry Tinder 3. This Lust is the Mother of Sin and Death is the Merit of it at last 4. Sin gradually incroacheth upon the Soul 1. This ãâã ãâã ãâã ãâã ãâã or Seed plot of sin by Satans over shadowing begets Thoughts 2. Thoughts irritate desires 3. Then arises an inward Titillation or Contemplative Delight 4. This produces Consent 5. Then comes Action 6. Action causes Custom 7. And Custom Necessity .. Lastly comes in Death which is but a modest word for Damnation the first and second Death being implied in it Thus sin never stands still at a stay but from Concupiscence or corrupt Nature is all along in Motion yea in quick Motion till it conclude in Death or Damnation if the Grace of God prevent is not Now follows the fourth Branch of the Distribution to wit the sad consequences upon the Sinners The Lord 1. Serves a Terrible Citation upon the Tempted before he came to the censure of the Tempter so 't is said those first sinners heard the Voice of the Lord c. Gen. 3.8 to wit either in a mighty Thunder which is call'd Gods Voice Psal 29. often as he spake to Pharaoh Exod. 9.28 or in an Horrible Whirl-wind as he spake to Job Job 38.1 or the Lord comming as a just Judge to judge them for their Sin might form such Articulate words in the Air as these yea have they served me thus Have they made a conspiracy with the Devil against me their Maker Indeed So some Interpret Leruach Haiom ad Spiritum seu ventum Diei Gods presence did Demonstrate it self either by a Thunder or by a Whirl-wind or by a dreadfuly angry Articulate Voice though we translate the words in the cool of the Day This struck such a terrour into both the Offenders that they both ran to hide themselves for fear of Gods Majesty their sinful Consciences sought to shun Gods presence with as much folly as faultiness for he that formed the eye shall he not see Psal 94 9. and 139.2 7. They ran with their fig-leaf Aprons into the Thickets there to hide themselves from an All-seeing God Oh how many do so to this day which Job saying If I cover my transgression as Adam then let this and that evil come upon me Job 31.33 c. durst not do neither ought we to do it Prov. 28.13 Besides suppose what is not to be supposed that they could have run from God yet this would not do unless they could run from themselves too for Haeret lateri lethalis Arundo the wounded Deer whither ever he runs carries with him the fatal Arrow sticking fast in his sides The Guilt of their Souls and the terror of their Consciences went along with them whither ever they went So would onely have been like the Angled and Entangled fish with the Hook of the Fisherman that may indeed swim away all the length of the line but the Hook in her mouth hales her back again So God summons in sinful man saying Adam where art thou v. 9. not as if God knew not where he was for he knoweth all things Joh. 21.17 but to proceed against him after a judiciary manner therefore is he brought from behind the Bush at the Voice of the Lord will he nill he he must appear and answer for himself which he did but untowardly in the words following v. 10. God would not condemn Adam before he heard him and therefore asks him three Questions The first was as before where art thou to which Adam Answers not directly confessing his Sin but indirectly excusing his flight for three reasons all along hiding the true cause thereof Adam's first reason or shuffle was that he heard Gods Voice This he had heard before his fall and feared not but rejoic'd therein with greatest joy his second shift or shuffle was I was afraid as if he had not feared God before yes with a filial fear for his goodness Psal 31.19 Hos 3.5 as he was blessed for blessed are they that fear the Lord Psal 128.1 but now being a sinner he had turned it into a slavish fear of Gods wrath the joyful sound of God Psal 89.15 Mic. 2.7 was now become frightful to him his third excuse was I was naked Here also is now causa pro causâ for before sin they were both naked and were not ashamed Gen. 2.25 Pure nakedness was Gods Creature wherein he had appeared before in Gods presence without fear or shame thus he would have transferred his flight to God because he had made him naked and frighted him with his Thundering Voice but alas there was another pad in the straw which Adam studiously concealed to wit the Conscience of his Sin Hic murus Aheneus esto nil conscire sibi nulla pallescere culpâ The second Question God asks Adam was c. VVho told thee thou art naked And the Third Hast thou Eaten c. thereby to convince him of his sin and to make him confess it oh the wonderful condescension and kindness of God to man thus to dispute with him whom he might justly destroy Here still God's asking and arguing with man saying thy shameful nakedness could not come upon thee but by a Violation of my law because it is the punishment of Sin doth it not demonstrate that thou hast broke my precept and strip'd thy self of the Garment of Innocency Why dost thou not candidly confess the Truth Why dost thou not blame thy self but thy Mââââ for making thee Naked Thus the Lord most tenderly presseth hard upon him to convince his Conscience of his Sin when he might in the rigour of his Justice have confounded his person ipso facto according to the Divine Menace In the Day thou Eatost thereof thou shalt surely die Gen. 2.17 Hereupon Adam puts in his Answer a sorry one Gen. 3.12 wherein He makes indeed a confession of his Eating but it was only a cold confession and accompanied with transferring the cause of his Eating from himself both to the Woman and to God too for he sophistically argued from that common maxim causa causae ãâã causa causati The Woman was the cause of my Eating and God was the cause of my having a Woman therefore my Eating is caused by thy self Thus as he had blamed God before for making him naked So now again for giving him the Woman implying thus much If God had not given me a Woman I had never sin'd against God whereas had Adam argued aright he would have discerned that the Woman much less God who forbad it was no essential cause of his Eating whereof that Maxim is meant but by accident onely And had Adam acted as an Husband ought to do in the like Temptation he could not have been caused by his Wife to Sin against God but he should as Job did his Wife have rebuked her for her Sin and for Tempting him to her transgression It was the duty of his place to reprove her for it
Sentence must be supply'd with something to make it sense as many concise Hebrew phrases do oft require so this must have subjoined to it either was or died or found either he was not as in our reading or he died not as 't is said of the end of all the other Patriarchs in Gen. 5. Or Lastly he was not found as the Apostle according to the Greek Version explaineth it Heb. 11.5 In those very words and Moses signifying that he appeared no more was seen no more in Vivis among the living in the sight and Society of men the Chaldee addeth he appeared not and yet the Lord kill'd him not for it was not with him as with the other Patriarchs in the common course of mortality he being the candidate of Immortality as the ancients call'd him Though some Jewish Rabbins make a strange Inference from this Phrase He was not that Enoch still liveth suppose it true in sano sensu yet it cannot from hence be inferred for the same Phrase imports to be dead as Rachel wept for her Children because they were not Jer. 31.15 Mat. 2.18 And when Joseph was supposed to be dead Jacob said of him Joseph is not Gen. 42.36 The second dark expression of Moses is For God took him which though it be intricate yet it plainly answers that Rabbinical Incongruous and improper inference that Enoch liveth not now in the Land of the living For God did assume him from hence to himself and 't is the import of these common sayings when Godly persons do die that God taketh them but when wicked ones die that the Devil taketh them Thus Moses Phrase Kilakak otho Elohim Implies that Enoch died to this lower World at least by way of Equivalency as will more appear afterwards he disappeared on Earth and Moses renders this reason for God took him to the upper World and up into Heaven the word Lakak signifies tulit transtulit assumpsit vel ad se Recepit God took him or translated him or assumed him and received him to himself in bliss from hence other Hebrew Doctors do us strangly as those before infer that God took away Enoch by a sudden and untimely death yet without any pains or pangs thereof grounding their groundless notion upon Jon. 4.3 Where the Prophet desires God to take away his Soul but those Rabbins do only deprave that Text and make no better than a mock of this Divine Miracle in Enochs Translation for this Phrase God took him Imports not his death but his miraculous assumption into Heaven as appeareth 1. Because otherwise Moses would have said of Enoch Vaiamuth and he died as he saith of all the other Patriarchs 2. Neither doth Moses say that God took away his Soul as the Prophet Jonah pray'd that God would take away his Soul Jon. 4.3 Kach-nah eth naphshi mimeni I pray thee take away my Soul from me accordingly is that saying of Christ No man taketh away my Soul from me but I lay it down of my self Joh. 10.18 Where ãâã ãâã ãâã ãâã ãâã the Soul is added to the word take as Nephesh the Soul is added to take in Jon. 4.3 but here the word took is used alone to imply that not only Enoch's Soul but his Body too were taken up into Heaven and in Ezek. 24.16 though the Word Soul be not added to take yet Machimad Gnencka the desire of thy Eyes is adjoined there also 3. The wisest of the Hebrews did understand this Phrase God took him not for his Death but for his Translation as that best of all the Apocryphal Books Ecclesiasticus witnesseth Chap. 44.16 Where Jesus the Son of Sirach reputed among the Jews next in wisdom to Solomon who therefore imitated Solomon in his proverbial sayings saith that Enoch pleased the Lord God therefore was he translated for an Example of Repentance to all Generations 4. That famous Rabbi Onkelos who lived about the 9th year after Christ and who writ that excellent Chaldee-Paraphrase saith Deus non passus Enochum mori God suffered him not to die c. He expresly denies that he was dead or that he took him away by death therefore the Jewish fable is to be exploded and there be other both Jewish and Popish opinions of the same bran which deserve no better entertainment than explosion or hissing at and hurling out of our belief As 1. The opinion of Aben-Ezra that Enoch died because 't is said Gen. 5.23 All the days of Enoch were 365. Now saith he If Enoch were still alive and not dead these should not be all his days But this Objection is thus answered 1. The Scripture maketh mention only of the years of his life upon Earth His years with God are not to be reckoned amongst men As the Apostle saith of Christ who in the days of his Flesh c. Heb. 5.7 'T is well known that Christ is now in his Flesh or humane nature in Heaven yet these only are accounted the days of his Flesh while he conversed in his Flesh with men on Earth And the second Answer is The Apostle plainly expresseth that Enoch was translated that he should not see Death Heb. 11.5 It follows hence therefore he died not The 2d Fabulous Figment of Jewish Doctors who triffle further concerning Enoch saying he had the shortest life of all the ten Patriarchs before the flood because though he was a good man yet he was given to pleasures and therefore lest he should wholly degenerate God took him the sooner away to prevent his Apostacy Thus that Apocryphal Author in wisdom Ch. 4.11 Saith He was taken away lest wickedness should Alter his understanding or deceit beguile his mind Which words if meant of Enoch by them have not so much of the Divine Wisdom of Solomon as that book is called as of the Humane Spirit of Philo the Jew the supposed Author of that book who living after Christ yet persisted in his Jewish Incredulity and gave out this private interpretation upon Moses's History of Enoch Divinely inspired whereunto Philos gloss holds no fit congruity Considering 1. To be a good man and yet to be a Voluptuous man are ãâã ãâã ãâã ãâã ãâã inconsistent 2. Neither doth the Author of that book of Wisdom name Enoch either in his 10th or 11th v. or any where else in that 4th Chapter but speaks in the General of Godly persons that are oft taken away betimes from evil to come 3. God could have preserv'd Enoch in ways of Godliness from all Apostacy had he lived three times longer as God did his Son Methuselah in a Godly life to the end of 969 years and as he did Lamech his Grand-child for 777 years and as he did Noah his great Grand-child for 950 years although those times all along after Enoch grew worse and worse and accordingly Temptations to Apostacy grew Stronger and Stronger The same divine power that kept all the other Patriarchs to the End and Enoch to the time of 365 years in Gods fear
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã adjoining to Death ãâã ãâã ãâã ãâã ãâã is used Heb. 11.5 ãâã ãâã ãâã ãâã ãâã John 8.51 and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his ãâã ãâã ãâã ãâã ãâã VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up ãâã ãâã ãâã ãâã ãâã from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were ãâã ãâã ãâã ãâã ãâã moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow ãâã ãâã ãâã ãâã ãâã strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lântile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our ãâã ãâã ãâã ãâã ãâã or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word ãâã ãâã ãâã ãâã ãâã an Old Man is derived from ãâã ãâã ãâã ãâã ãâã which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
is Jer. 26.24 for Encouragement to following good Grandees as Nicodemus a Ruler of the Jews Member of the Sanedrim had such a fire of love to Christ hid in his heart while he was a Night Professor only and bur a slow Scholar Job 3.1 2 4 9 10. that it breaks out at last after it had lain long hid as sparks under the Ashes the Sun under a Cloud and as Seed under the Clod first at the Council-Table where by putting in one word seasonably spoken he dissolves the Sanedrim when they were compassing as well as consulting Christ's Death whereby he defeated their Design for that time against David Mystical as Hushai had done Achitophel's c. against David literal though some of them at that time would have scoff'd him out of his Religion saying to him Art thou also of Galilee c. as the Devil doth too many at this day but this honest Ruler was better resolved Joh. 7.52 53. Another time his Faith broke out as Fire into a greater Flame in this Night-Bird Nicodemus whose Name in the Hebrew signifies Innocent Blood as in the Greek the Victory of the People together with Joseph of Ramah Samuel's Country another Night-Bird Disciple though a Dastard too both manifest their love to Christ when his hour was come to be Crucified and cruelly handled as the true Mother did hers to her Child when it was to be cut in two by Solomon's seeming Sentence 1 King 3.25 26. Good Blood as we say will not belye it self as Nature there did work and speak out in the right Mother so Grace doth here working up those two dastardly Disciples couragiously to Embalm their Dead Redeemer whereby they both gave a bold publick Testimony that they were his Cordial Friends though against the Wind and Tide of those present Times as well as that they believed the Doctrine of the Resurrection Joh. 19.38 39 40 41 And as Ahikam Jer. 26.24 who had been one of Josiah's brave Counsellors 2 King 22.12 stood up for Jeremy against the rage of King Jehoiakim who did evil in God's sight 2 King 23.37 and of both prophane Princes and People and deliver'd him out of their hands by his single hand having none to second him in that Deliverance This God took so kindly that he not only Regarded and Recorded it for his sweet Everlasting Memorial but also Rewarded it in his Son Gedaliah who was made Governour of the Land 2 King 25.22 and Jer. 39.14 as may well be conjectur'd for the pious Act of his Father Ahikam in patronizing God's Prophet and rescuing an innocent Subject out of the hands of his enraged Soveraign Jehoiakim was outragious against Jeremy as well as against Uriah whom he slew Jer. 26.22 23. without all Law Right or Reason but the Lord hid him from his Cruel Cut-Throats Jer. 36.26 who stood to his tackling and fled not to Egypt by a distrustful Fear Prov. 29.25 God made Ahikam as the Name signifies a rising Brother to him Rising up in a brotherly Rescue So Reuben here was no less than a rising Brother to rescue Joseph his Brother though at single hand having none to second him See what one Man may do against a mischievous Multitude sometimes as these instances aforesaid do demonstrate Oh what a Stickler was Nebemiah at Jerusalem and many mote Examples might be produced Oh that we had such Grandees such Patriots that would stand up in their lot yet according to Law to patronize Innocent Joseph's as Reuben doth here though they have few or none to second them 'T is good for Men especially for great Men to be serving their Generation according to the Will of God as David did Act 13.36 and to signifie what they can to vindicate Innocency in their Generation-work though they stand alone as Paphnutius at the Nicene Council Luther in his Generation of whom 't is said quòd unus homo solus totius orbis Impetum sustinuerit He stood his ground sole and single against all the Shocks and Assaults of the whole World Here Reuben stood single against the whole Body of his Malignant Brethren who all unanimously conspir'd to kill Joseph Reuben rescues him from Slaughter yet he must be cast into the Pit as Jeremy rescued by Ahikam aforesaid must be cast into the Dungeon Jer. 37.16 or Hebr. into the Hole of the Pit Thus far Joseph's and Jeremy's Case symbolize and hold Congruity yet in this there is Disparity Jeremy had an Ebedmelech the Ethiopian to draw him out of the Pit with much tenderness Jer. 38.12 and to restore him to the Court of the Prison where he had more Liberty fresher Air and freer Access of Friends to him v. 1. and 13. but alas poor Joseph had never an Ebedmelech a Servant of God as well as of the Kings as his Name signifies to draw him out Reuben indeed design'd it but his merciless Brethren those Hebrews were worse than that Ethiopian Amos 9. 7. drew him up in Reuben's Absence no doubt churlishly enough to sell him Gen. 37.27 28. As Ebedmelech was well rewarded for this his kindness to Jeremy for God is not unrighteous to forget this his work and labour of love to this Man of God his Servant Hebr. 6.10 He had shewed kindness to God's Prophet and therefore God will give him a Prophets Reward Matth. 10.41 He shall have his life for a prey for saving the Prophet's life he shall have his own and he shall be deliver'd from the King 's malicious Courtiers who vowed Revenge for his Rescuing Jeremy out of their hands yea he should live at Liberty when these Courtiers should either die by the Chaldees or be led Captive by them Jer. 39.16 17 18. So Reuben went not without his Reward for rescuing Joseph from Death and for designing to do more for him had he not been prevented by his Brethren's selling him in his absence to wit Return him to Jacob. The Hebrew Rabbles reckon God's Rewards given to Reuben for his Compassion to as well as Rescue of Joseph to be Three First For this he was honoured to have the Prophet Hoseah descended from him in his Tribe 1 Chron. 5.6 Secondly To have one of the Six Cities of Refuge in his Lot and Division Numb 35.6.14 Deut. 4.41 43. Thirdly To have a Patriarch's Portion in the Land of Promise notwithstanding his Incest he committed for which he might justly have been disinherited of all Title to Canaan as well as of his Dominion and of his Dignity Mose adds more Testimonies of Reuben's tenderness toward Joseph As 1. The Pit Joseph is cast into is described to be a dry Ditch or Pit wherein was no water Gen. 37.24 Supposed to be a Pit of Reuben's appointing on purpose chosen that Joseph might not be Drowned by any water in it but that he might be drawn out by his hands safe and sound 2. As the Child Joseph besought his Brethren in the Anguish of his Soul to spare him Gen. 41.21 So Reuben pleaded
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
Brethren for which he complain'd of them to Jacob so his Father could not but both suspect and expect they would do him some Mischief if ever he came kindly into their Clutches for this and his other reputed Provocations unto their prejudiced Minds The Fifth Ground hereof to be short is His Brethren's words to Joseph after Jacob's Death Gen. 50.16 Thy Father commanded say they to Joseph that thou should forgive the Sin of thy Brethren c. If this was true it necessarily implies Jacob knew what their Sin he would have pardon'd was But of this more afterwards A Sixth may be added If Josephus be but Authentick in saying that Jacob was not altogether ignorant of Joseph's Misfortunes and after the bloody Coat was shewn him he still hoped for better Tidings supposing his Son was only taken Captive and would be heard of c. Jos Antiqu. Lib. 2. Cap. 3. Pag. 30. where he tells a large Story 2dly Beside Joseph's Barbarous Brethren his wanton Mistriss was another Arch-Archer which the Devil employ'd to shoot most invenom'd Arrows against him The occasion was this Poor Joseph was Sold for a Slave by his Brethren to Strangers some say sundry times from hand to hand was he tess'd 1. To the Ishmaelites 2. From them to the Midianites 3. From them to the Medanites who descended from Medan the Son of Abraham Gen. 25.1 2 Brother to Midian Gen. 37.25 28 36. but I rather judge they were all one Company as before However these Merchants though they bought this Jewel better than all their Spices for an old Song as we say yet undoubtedly Sold him for a vast price to Potiphar Pharaoh's Provost-Marshal Little did Joseph know what God was working while he suffer'd his Servant though a young one to be thus justled as the Phrase is from Wigg to Wall thus passed in post-haste from Post to Pillar from one Purchaser of him to another and by a marvelous Providence to this Potiphar Joseph must be here humbled that he might be hereafter exalted Therefore is he not Sold to a Common Huckster or Kid-napper of Slaves or to any Country-Clown but to a Courtier a Commission-Officer in Pharaoh's Court that so a passage might lay open for his future Preferment NB. Could we but have a little more Line of Patience waiting till God make all Ends of his Work meet together Divine Providence is not to be doubted of because we presently perceive not the plain Reasons of its many passages we say Women and Children should never have the sight of half-done Deeds whether those of Painters or those of Carpenters The first Product of the Bear-whelp is to the Eye nothing else but a deformed lump yet the Naturalist says Ursus foeturn Deformem lambendo figurat The Bear licks it into a better shape How much more may the most Wise God who commandeth Light to come out of Darkness 2 Cor. 4.6 who caused the first confused Chaos to come forth into a Comeliness wherein he could at the first step have Created all things the Spirit of God hovering over and hatching out every Creature as the Hen doth her Chickens Gen. 1.1 2. can cause to come forth a most beautiful Church out of our present Confusions as be did a most beautiful World out of that primitive Chaos 'T is an excellent Observation of Dr. Reinolds on Psal 110.5 that As a Man by a Chain made up of divers Metals some of its Links framed of Gold others of Silver some of Brass others of Iron c. may be drawn out of a Pit as Jeremy was with Cords Jer. 38.12 so the Lord by a contexture and concurrence of several subordinate Dispensations of Providence which even seem to have no manner of Dependency one of another or natural Coincidency one with another as the Links of the Chain really have hath oft-time wrought and brought about the Deliverance and Exaltation of his Servants that it might appear to be the work of his own hand and of his only Oh how wonderful is every step of Providence in all these Passageâ 1. Concerning Joseph himself who must first be Humbled the very Method God took with David making him first as a weaned Child with Afflictions Psal 131.2 and then exalted him 2. Concerning Jacob his Father who was taught in Joseph's Sale and all other Parents not to over-love Creature-Comforts for that is the high-way to over-live them as Jacob thought he had done his Joseph whereby he was excited to fix his Affections more upon heavenly Objects that cannot perish And 3. Concerning Joseph's Brethren who by this very means of their Selling Joseph into Egypt were when Famish'd out of Canaan brought into that long ago accursed Country of Cham or Egypt where their Posterities suffered most hard and long Bondage which happened as is supposed for this very Sin of their Progenitors in their selling Joseph thither Then the last Buyer or Purchaser of poor Joseph the Slave was Potiphar whom Moses describes by a double Denomination 1. By Saris which the Septuagint reads ãâã ãâã ãâã ãâã ãâã an Eunuch but such a one he was not for he had both a Wife that tempted Joseph Gen. 39.7 9 12. and also a Daughter Joseph after married Gen. 41.46 as some sense it from the Affinity of the Name therefore he could not properly be a guelded Man as Isa 56.3 4 5. and Matth. 19.12 where the same word is so used but because Eunuchs were Chamberlains to the Kings Women Esth 2.3 and 4.4 as Harbonah was to King Ahasuerus Esth 7.9 and consequently Courtiers therefore it became a Name of Court-Honour or Office so we well read it an Officer of Pharaoh 2. By Shar-Hitbachim which signifies a Prince of the Slaughter-men because he had as Keeper of the King's Prisoners the chief Authority over all Malefactors and was to see Execution done upon them as a Sheriff with us therefore 't is read Captain of the King's Guard To this great Courtier who had a double Office at Pharaoh's Court was poor Joseph providentially Sold and not to any mean Man for to be his Slave or Servant Now Moses mentioneth a double Humiliation of Joseph together with a double Exaltation of him both as Preludes and Presages of that grand Preferment God conferr'd upon him alter all First He being Sold by the Merchants of Midian to this Egyptian Courtier was at first employed as a vile Drudge to him that Gypsy-Lord using this white and beautiful Boy no better than our English Lords do now their Blacks whom they make the Skullions in their Kitchens at first God then steps in to mitigate Joseph's Affliction and to make his Servant of a Slave or Servant to become by degrees a Master first in Potiphar's Palace and secondly in Potiphar's Prison First In his Palace and Family Moses mentions three Causes of this mutation from a Servant to a Master The first is Principal Primary and Efficient the other two were as Auxiliaries subservient Adjutories 1. The Presence of
be angry had all been true that his Wife told him A Man commonly Consults the death of him who hath abused his Wife and he can accept of no Ransom to save the Adulterer So saith Solomon concerning the rage of Jealousie and its rejecting all Ransoms Prov. 6.34 35. This Relation of the Wife being believed by the Husband when 't was not only affirmed by Words and Tear as saith Josephus but also confirmed by the Coat shewed 't is a wonder that Potiphar being a Martial Man and Master of the Slaughter Men as is before noted did not hereupon make a Slaughter of Joseph and presently put him to Death That this was not done could not arise from the former respect that Potiphar bare to Joseph for this most of all must aggravate the Crime The more Respect the more Rage for such a Roguish Requital It must therefore be ascribed to God and to God only who knew Joseph's Innocency 'T was the power of Gods Providence that manacld this Court-Marshal's Hands when so incensed against Joseph for so Capital a Crime Natural Agents cannot Act without the leave of Supernatural Providence Fire may blaze but it shall not burn unless God bid it do so Exod. 3.3 Dan. 3.21 22. â Oh then what sufficient security have Innocent ones under God's Power and Favour against both Angry Men and enraged Devils yet though Joseph was not slaughter'd here he was cast into Prison Gen. 39.20 yea into a Dungeon Gen. 40.15 and where he had hard Treatment as David tells us Psal 105.18 He was so laden with Fetters there that the Iron entred into his Soul that is did eat into his Flesh and all by means of this whorish woman of whom Ambrose observeth well that because she was such a Slut she quite lost the Name of Joseph's Mistriss so she is no where called though she was so yet Potiphar is honoured with the title of Joseph's Master and Joseph acknowledged himself his Servant but he would not be stiled her Servant especially in the service of Sin to whom he did owe no such Service wherefore she is not dignify'd with a Name by Moses as Joseph's Master is whom the Holy Ghost calleth Potiphar but no Name is vouchsafed to his Mistriss like the Rich Glutton in Luke Ch. 16.19 not once named as Lazarus is though poor and little set by of Men yet God knew him as he did Moses Exod. 33.12 by Name whereas the Names both of that Rich Man and of this Rude and lend Woman were writ only on the Earth Jer. 17.13 not in Heaven Luk. 10.20 nor in the sacred Record easily cancell'd Rot above ground and left only for a reproach This clamorous and strenuous Strumpet is only stiled Potiphar's Wife and She and She but not at all is she once named by any proper Name or once called Joseph's Mistriss So the Whore of Babylon should not be honoured with the title of Church for though an Harlot be a Woman yet not a true Woman so Rome is not a true but a false Church and 't is very remarkable also that while she thus clamours and Declaims against Joseph and accuseth him of filthiness she likewise accuseth her Husband of Foolishness saying the Hebrew Servant so she stiled him in scorn as the Jews call'd Christ a Nazarite in contempt Joh. 19.19 and 1.46 and his followers Galileans Mark 14.70 and Act. 2.7 whom thou broughtest and broughtest unto us c. Gen. 49.17 In which words she implicitly lays the blame upon her Lord just as Adam did in the first Sin saying the woman whom thou gavest me Gen. 3.12 wherein he devolves the Sin upon God himself implying If thou hadst not given me a Woman I should not thus have sinned So here her words import the same fault in Potiphar intimating If thou hadst not bought and brought this Hebrew such an affront would not have been offered me so that some part of the Crime she imputes to her Lords foolishness as the other part to his Servants filthiness and without doubt her design in thus transmitting the fault upon her Husband was to stir him up the more for acquitting himself the better to fall foul upon poor Joseph with the greatest Rigour and Severity But surely Potiphar was too credulous of his Wives words and tears as Josephus saith omitting the further and fuller inquiry into the Fact Credulity is a Note of Folly Prov. 14.15 The simple believeth every word This wanton woman with her words and weeping could draw Potiphar any way with a wet finger and perswade him to any thing Especially in a case of Jealousie which cast a mist before his mind and made him too light of Belief so as to condemn the man rashly before he had examin'd the matter throughly Philo well observeth that when she shew'd Joseph's Coat had not her Husband been blinded he might have more rationally suspected it to bean Evidence of his Wifes Violence to his Servant rather than a sign of his to her Epicharmus's Rule ãâã ãâã ãâã ãâã ãâã be not light of beliâf had been of good use here for setting the Saddle upon the right Beast in his due Administration of Justice Potiphar doth not truly try before he did throughly trust he should have lookd twice before he had leapd once an impartial Examination of both Parties might have prevented His unjust Condemnation of the wholly innocent Party 'T is equally a Crime to be over-credulous as to be over-censorious both these two ways Potiphar offended 1. In being over-credulous to his Flattering yet Faithless wife And 2. In being over-censorious of his false-impeached yet Faithful Servant He was Judge in the Cause and should have lent both his Ears to hear the Defendant as well as the Plaintiff yet as if he had but one Ear for the latter the former is Cast before his Cause was ever heard and then cast into Prison where we must leave him until the time that his word came Psal 105.19 his liberate or delivering word In the mean while he had 2. some mitigation of his Malady which at last usher'd in his high Exaltation Section the 7th Josephus relateth how this Judge Potiphar most highly commended his Wifes Chastity and Loyalty whereof he had now so clear a witness but poor Joseph he Condemned for a most ungrateful wretch forgetting all his Masters Kindnesses conferr'd upon him and for a most notorious Whore master that would have ravishd the Judges Wife and his own Mistriss therefore he though never heard what he could say for himself in the Judges Judgment deserv'd the most direful Doom that could be denounced against him Hereupon he is Doomed into a Dungeon so the place of his Imprisonment is expresly explained Gen. 40.15 and 41.14 Until his Sentence of Death or Day of Execution The Hebrew word Sohar Gen. 39.20 signifies the Round-house or Round-Tower of Sahar round Cant. 7.2 perhaps from the grinding Mills which the Prisoners were forced to turn round as Judg. 16.21 yet Bor in
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by ãâã ãâã ãâã ãâã ãâã turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 ãâã ãâã ãâã ãâã ãâã or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be betteâ Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth ãâã ãâã ãâã ãâã ãâã stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made ãâã ãâã ãâã ãâã ãâã when he was about to Die Hebr. 11.21 but this latter was made when he was ãâã ãâã ãâã ãâã ãâã The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as ãâã ãâã ãâã ãâã ãâã signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is ãâã ãâã ãâã ãâã ãâã much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Joâ 2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
himself and who gave a Being to all the World and who only can change the Beings of his Creatures at his own pleasure Two sorts of Miracles God magnified his mighty Power by The first were for confirming Moses's Faith against all the Objections of his Incredulity and to quicken up his Courage and Resolution in undertaking Israel's Redemption The first of those Miracles was Moses's Rod turn'd into a Serpent c. Exod. 4.3 4 5. This shewed how Moses should be an helpful Rod to Israel but an hurtful Serpent to Egypt Moses fled from it yet at God's Command he took the Crocodile or Dragon by the Tail where his Sting lay his Faith overcomes his fear 't was the Messiah's work to break the Head of the Serpent Gen. 3.15 Tail-temptations only are our Exercise And it shews also Israel had been happy under Joseph's Rod of Government And that Rod was become a Serpent under Egypt's Persecution but that Serpent should become a Rod again under Moses's Government To change one creature into another not in appearance only but in Substance requireth a Divine Power The Second Miracle was Moses's hand made leprous c. ver 6 7. where the same Act of putting his hand into his bosom makes his hand both leprous and cleansed Oh how easily can our Lord the Centurion of Diseases make them both come and go at the turning of an hand This was to shew that God by small means could effect great Matters Moses a mean Exile shall be the Instrument of this Glorious Deliverance yet must he be humbled because his hand that wrought all the Miracles was but a leprous hand which none could Cure but God himself It shews likewise how that fretting Leprosie of Sin lurks and lodges in Man's Bosom there Moses found Leprosie and there he left it Go to Christ for Cure who only can say to the Leper I will be thou clean Matth. 8.2 3. See Levit. 14.44 c. Thus Moses was confirmed by God's making him able to work those two Miracles which no Prophet after him nor Patriarch before him till the Messiah came were enabled to work Notwithstanding all this Divine Condescension in answering all his four doubts and vouchsafeing him these two Signs for the third mentioned ver 9. was not now acted till he came into Egypt where he turn'd the Water of Nilus into Blood yet the Infirmity of his Faith in requesting God to make as some say the Messiah or some other man his Messenger did incense God to anger against him ver 13.14 yet not so as to withdraw his favour from him for immediately the Lord concurreth with Moses's Desire in granting Aaron his Brother to be his Assistant ver 14 15 16 17 20. Now Moses thus fully satisfied goes down to Egypt with the Rod of God in his Hand v. 20. which signifies our Experience of Divine Deliverance formerly assembleth the Elders of Israel works those Miracles aforesaid over again in their sight This made them believe that now God would visit his People and they worshipped God ver 30 31. Moses and Aaron make now many unsuccessful Applications to Pharaoh for Israel's Freedom meet with nothing but reproachful Taunts from the hardened Tyrant which no doubt would have been seconded by bloody Blows had not the Lord who employ'd them in this Embassage tyed up the Tyrant's hands c. 3. Note The first Miracle Moses wrought in Pharaoh's presence was that general Sign whereby he did demonstrate to him that his Commission for Israel's Dismission was from the great Jehovah 'T is said If Pharaoh say Shew a Miracle c. Exod. 7.9 and 't is said likewise That they did as the Lord commanded them ver 10. Though it be not express'd that Pharaoh ask'd a Miracle yet is it not to be doubted that Moses shewed not this Sign till Pharaoh in his Luciferian Pride first call'd for it those two Texts imply no less saying to them Shew me some Work above the power of Nature c. otherwise I shall look upon you as two Sawcy Arrogant Fellows that come in your own Name to Affront my Royal Right and shall deal with you accordingly Hereupon Moses casts down his Rod before him and it became a Crocodile a Dragon as the word imports betokening desolation and that his Countrey if he disobeyed should become a Den of Dragons Isa 13.22 This is the third time that this Sign was shewed once in Horeb to clear Moses's Divine Call first to himself Exod. 4.3 4. again to Israel ver 30. and now to Pharaoh c. Now when Moses had given this Testimony of his Divine Call as his credential Letters from the great Jehovah in turning his Rod into a Crocodile as some Interpret the word Tannin not Nachash a common Serpent which the Egyptians Worshipped and to whose greedy gaping Chaps they had cast out so many Hebrew Infants into Nilus where the Crocodile conversed Yet then did the Lord permit the Egyptian Jugglers the Chief of which were Jannes and Jambres 2 Tim. 3.8 to turn their Rods into Serpents also Exod. 7.11 12. that is by Collusion not really such but in appearance only the Devil in them dazling the Eyes of the Spectators so as to make their Rods seem Serpents and though Moses did not detect the Cheat in words yet was it done in effect by deeds for Moses Rod swallow'd up the Magicians Rods. Tertullian saith That Moses's Truth devoured the Magicians Lie c. Thus Christ who is Life Essential swallow'd up death in victory 1 Cor. 15.55 and these Delusions were Figures of the Lying Wonders of Antichrist whose Church is call'd Egypt Rev. 11.8 yet thus they that be of Christ shall overcome Antichrist for stronger is he in them than he that is in the World 1 John 4.3 4. However this Impostor of those Gypsie Jugglers which God permitted to be done and in which Story the Sacred Scripture most Impartially giveth the Devil his due of his Activity and Ability in his Instruments served so far as to harden Pharaoh 's Heart ver 13 14. The first Remark of the Miraculous Plagues being the second sort of Miracles for confounding Pharaoh was God is said in this Book eight times to have harden'd Pharaoh's Heart Thrice it is said that he hardened his own Heart and five times it is also said that his Heart was hardened to wit by the Devil through the just Judgment of God Though God commanded Pharaoh to let his people go but still hardened his Heart that he would not let them go Yet God herein was not contrary to himself for by so commanding him he requireth his Obedience and by so hardening him he punisheth his Disobedience namely with a Judiciary Penal hardness This Heart-hardened Tyrant asks Moses Who is Jehovah I know him not This proud question Exod. 5.2 hath A long Answer to it in the âen following Plagues When Israel ask'd What is his Name Exod. 3.13 God gives a short Answer I am hath sent me
the Morning Exod. 16.21 from 6. a Clock to 9. in the Morning Manna was to be found but when the Sun after waxed hot it melted away by God's appointment though in its own Nature it would abide the Fire in baking or boiling c. when used according to God's command This was to stir up the People that they might get up early and gather it betimes in the Morning that they might have time to prepare it and then attend other business whereas had it been to be gather'd all the Day they would have been sloathful and negligent They must gather it so soon as the Dew that hid it was off the Ground So ought we to gather the hidden Manna Rev. 2.17 The true Bread that came down from Heaven Joh. 6.32 33. In the Morning of our Youth Health and Strength we must seek the Lord while he may be found Psal 32.6 While the Day of Salvation lasteth 2 Cor. 6.1 2. And not shift it off Heb. 2.3 12.25 He that gathers in Summer is a wise Son Prov. 10 4 5. 6.6 8. Joh. 12 35. Gal. 6.10 While Time and Means continue c. and this is supposed to be the âur port of Moses Prayer O satisfie us early with thy Manna Mercy Psal 90.14 The Soul of a Sinner cannot have it too soon 2. The Place where Manna was gathered They were to go out of their Tents and beyond the Camp to gather it The Dew lay round about the Camp Exod. 16.13 Thus are we commanded To go forth unto Jesus without the Camp Heb. 13.12 13. We must relinquish our old Conversation and renounce all worldly Interests which are inconsistent with an Interest in Christ and a Participation of him The Spouse could not find Christ upon a Bed of Idleness or in the broad ways and common Worship of the World Cant. 3.1 2. Yet was Manna found nigh their Camp and not far off in the Wilderness nor need we go far for Christ he is nigh us Rom. 10 8. 3. The Persons who were the gatherers namely all Universally Old and Young Male and Female Parents and Children Masters and Servants none excepted or exempted from gathering Manna so nor from getting Christ Gal. 3.28 4. The Measure what each gathered were it more or less there was neither Deficiency nor Redundancy Exod. 16.18 so all sorts of Believers have an equal Portion in Christ our heavenly Manna Gal. 3.28 29. 2 Pet. 1.1 The smallest degree of Grace so it be true sufficeth for Salvation and the weak do partake of Christ in his Word and Sacraments as well as the strong 5. The Extent of this Duty How long As they were to gather it every day and that all along the forty Years until they came to Canaan excepting only the Sabbath-day So ought we to gather this heavenly Manna every day and all our Life long till we come to Heaven and enjoy there an Eternal Sabbath 4ly The Congruity continues in the differing Vses and Effects of this Manna as it was eaten both by good and bad To some it putrefied for not improving it according to God's Prescription and others loathed it as light Bread Numb 11.6 and 21.4 5. Citò parta vilescunt lightly obtained is but lightly esteemed the Wheat of Heaven was lightly set by because lightly come by though to the good it was a spiritual as well as corporal Food Thus God's Word and Sacraments are the savour of Life unto Life to such as make a right improvement of them but to others that mis-improve them and receive them unworthily they are the savour of Death 2 Cor. 2.15 16. breeding that never dying Worm Mar. 9.44 and 46. ever gnawing on the Soul in furious Reflections without Hope of either ending or mending let such squeafie Stomachs as nauseate the Bread of Life and disrelish plain Preaching duly consider this The Second considerable is the Disparity between the Type and the Antitype the Shadow and Substance The First Disparity is this Manna was made in and ministred out of the middle Region only by the Ministry of Angels but the Messiah is the true Bread whereof Manna was only a Figure that came down from the highest Heaven Joh. 6.32 33. and out of the Bosom of the Father Joh. 1.18 Secondly Those that fed upon the Type Manna hungred after the next day and so end way for forty Years together as it was food for the Body but such as feed upon this Bread of Life by Faith shall never Hunger Joh. 6.35 That is shall never be painfully or desparingly hungry as utterly destitute of Grace and Glory Psal 119.8 but shall continually feed upon that Gospel Feast of a good Conscience Prov. 15.15 Where as Luther phraseth it the blessed Angels are Servitors of Sweet Meats being Cooks and Butlers and the three Persons in the Trinity are gladsome Guests making the whole Life one intire merry festival without Interruption Thirdly Those that were eaters of this Manna dyed Joh. 6.49 Manna could not Immortalize them as the Poets feign their Ambrosia did their Dunghil-Deities and many of them died in God's displeasure 1 Cor. 10.3 5. but those that feed by Faith upon this Bread of Life have Eternal Life c. Joh. 6.47 48 50 51 56 57 c. That is in the Purchase of Christ in the Promise of the Father and in the first Fruits of the Spirit that resteth on them 1 Pet. 4.14 This our Lord oft inculcateth both as needful to be known and as comfortable to be considered Fourthly This Manna melted putrefied bred Worms and perished in the using Meats for the Belly and the Belly for Meats but God will destroy both it and them 1 Cor. 6.13 But this cannot befal Christ who is Life essential and God will not suffer his Holy One to see Corruption Psal 16.10 Fifthly Manna was but the Carcase of the Sacrament which could not give Life therefore many that fed upon that Sacrament daily did perish Eternally But the Soul of it is Christ signified whereof they that partake live for ever Outward Priviledges do not excuse but aggravate Enormities Carnal Professors feed upon Sacraments after a fleshly manner with such God is not well pleased 1 Cor. 10.3 5. c. the Romanists especially when as Christ saith The Spirit quickeneth the Flesh profiteth nothing Joh. 6.63 We should be wise Men 1 Cor. 10.15 That is skilful in the Doctrine of Sacraments One may go to Hell with Font-Water on his Face and be haled from the Table to Torment Mat. 22.13 Sixthly Manna lasted but forty Years but Christ ever lives and lasts c. and is the sume Yesterday to Day and for ever Heb. 13.8 c. The next memorable Matter concerning Israel in the Wilderness was at their eleventh Station at Rephidim Exod 17. Raph-Jadiem signifies the healing of the Hands God held Israel's hands here from stoning Moses by giving them Water to which place the Lord led them by the Cloudy Pillar that he might again exercise
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.
gone c. this gave them good cause to weep c. but they hoped that in his Wrath he would remember Mercy Habb 3.2 The Third Remark is The Repetition of the Story of Joshua's Dismission of the People from his Parliament at Shechem c. borrowed from Josh 24.28 29. and mentioned here from ver 6. to 11. this is done in order to a discovery of the Time Cause or occasion of Israel's Defection from God and God's Desertion of them these five Verses have Joshua's Death and the Death of those Godly Elders about his Age c. Inserted in them to clear the way of all the ensuing Stories Vatablus his Note here is that these things are spoken here by way of Recapitulation that the Sum and Argument of this whole Book may be in this place set down together and à Lapide calls it an Hysteron-proteron repeating what was done long ago as if now done that the Author might more commodiously pass from Joshua to the Original and Institution of the Judges that succeeded Joshua But others are of Opinion that these Verses have a due Connexion to the words of the Angel in ver 1.2 who told them that the Idols of the Canaanites will become your ruine and now those Verses declare how this really came to pass and when and by what means dating it from the Death of Joshua c. then they began to forsake the Lord but above all Dr. Lightfoot's Judgment in this point seems to me most cogent and of greatest importance saying That all these things that were past are mentioned here as present that the foundation of the future story may be better laid and that the time of the Peoples beginning to degenerate may be the more manifestly marked out and hereupon after the tenth Verse of the second Chapter he placeth all those Stories which are held forth in Chapters 17 18 19 20 21. and after all these Chapters he begins again at Chap. 2.11 with the Death of the first Judge of Israel namely Othniel Let me have leave to transcribe his Reasons for his double Assertion First That all those last Chapters of Judges ought to be placed in the middle of the Second Chapter And Secondly That the Holy Ghost did not preposterously lay those Stories which came to pass so soon in so late a place of this Book of Judges As to the first of these his Arguments take as followeth his Chronology may not be in every hand where this may come Argument the First The Danites were not setled when the Stories of the 17th and 18th Chapters came to pass and therefore this could not be long after Joshua 's Death Secondly Phinehas was alive at the Battle at Gibeah 'twixt Benjamin and the Ten Tribes Chap. 19. and Chap. 20. ver 28. Thirdly The Wickedness of Gibeah is reckoned for one of their first Villanies Hos 10.9 there they began it as in Judg. 19. c. Fourthly Deborah speaks of the 40000 of Israel that perished by Benjamin as if neither Swârd nor Spear had been among them Judg. 5.8 Fifthly Mahaneh Dan or as in our Translation the Camp of Dan which was so named upon the March of the Danites when they set up their Idolatry Judg. 18.12 is mentioned in the Story of Samson by that very Name Mahaneh-Dan though that Story of Samson be set before the Story of the Danites Judg. 13.25 Sixthly The first publick Idolatry that was found in Israel had its first beginning in the Tribe of Dan Judg. 18.30 before the Worshiping of Baalim and Ashtaroth in any other Tribe Judg. 2.13 Therefore Dan is omitted among the Sealed of the Lord Revel 7. Seventhly Ehud mentioned in Judg. 3.15 may very well be supposed to have been one of the Left-handed Benjamites and one of them that escaped at the Rock Rimmon Judg. 20.16 47. and 21.13 The Reasons of his second Assertion why there is a transposition of those Histories by the Holy Ghost I must refer to the Reader Lightfoot's Chronicle of the Old Testament pag. 93. to avoid prolixity of Quotations c. Nor is this the private Opinion of Dr. Lightfoot alone and singular but I find an Universal Concurrence of the most Learned and Judicious Interpreters with him concerning this Dislocation c. such as Judicious Junius Learned Lavater Bochartus Malvenda and many others both Foreign and Domestick Writers who do not only Insist upon the Reasons aforementioned but also do much amplifie upon them all unanimously affirming that these Stories in the five last Chapters of Judges did not fall out in the order wherein they are placed but much sooner even presently after the Death of the Elders that out-lived Joshua Judg. 2.7 and not immediately after the Death of Samson as they are set down in this Book Those Divines afore-named make it more apparent by adding Amplifications to the Arguments aforementioned N. B. They add to the First That it is not at all probable the Tribe of Dan which was numerous could want their proper Possessions for so long a time as 300 Years after Joshua's Death yet are they said to seek an Inheritance to dwell in c. Judg. 18.1 this could not be after Samson's Death To the Second is added The Story of the Levites Concubine and the War with the Benjamites happened while Phinehas was High priest Judg. 20.28 who must have been about 350 Years old if these things had falen out after Samson's Death which is more than improbable for Phinehas was at Man's Estate when he slew Zimri and Cozbi Numb 25.7 8. which was before Israel entred into Canâan and he succeeded in the High-Priests Office after his Father Eleazar who died about the same time that Ioshua did Josh 24.33 and therefore could not out-live Samson To the Third is added That the Sin of Gibeah Hos 10.9 must be soon after Joshua's Death and before the time of the Judges for Jebus or that part of Jerusalem which belong'd to the Benjamites was not yet taken Judg. 19.11 12. but was still possess'd by the Jebusites so that the Sin of Gibeah that Hosea mentions must be very Ancient c. To the Fourth is added That Deborah beside her mentioning the 40000 of Israel slain by Benjamin Judg. 5.8 doth in ver 14. use an Apostrophe turning to God in her words After thee Oh Benjamin among thy People and admiring that the poor Remnant of Benjamin reserved from that General Slaughter of them Judg. 20. should not be discourag'd by his paucity of number but became most forward in her Expedition and encourag'd Ephraim a Numerous Tribe thereunto the whole Tribe of Benjamin though now but small came forth to this War of Deborah's when the Numerous Tribe of Ephraim sent forth but an handful to it and did but follow after Benjamin she admires God in this double precedency To the Fifth is added That the place where Samson's Parents dwelt and where their Son Samson put forth the first Specimen of his Miraculous Prowess
c. was call'd Mahaneh-Dan in the Hebrew Judg. 13.25 which had that Name given to it when the Danites went in their Expedition to surprize Laish Judg. 18.11 12. which Expedition saith Bochartus was long before Samson's time and this likewise is a manifest proof that those Stories related in the five last Chapters of Judges were before Samson tho' related after him To the Sixth is added 'T is the Unanimous Opinion of Divines that Dan was cut out of the Roll of God's Sealed Tribes Revel 7. from ver 5. to 9. because he was the first in that shameful Recidivation and Revolt from the true Religion before Idolatry lodg'd in any other Tribe Dying Jacob foresaw this and bewail'd it in that Holy Rapture and Ejaculation upon his Death-Bed Gen. 49.18 nor is there any Account given or any reckoning made of this Tribe as there is of the rest 1 Chron. 7. To the Seventh is added an Eighth Argument the Seventh being only but a probability and having no intimation in Scripture for it namely That Jonathan the Levite spoken of Judges 17.7 and became the Priest of the Idolatrous Danites Judges 18.30 was the Son of Gershom the Son of Moses Exod. 2.22 who was born to him before he went out of Midian into Egypt which was Three Hundred and Eighty Years before Samson Dyed therefore 't is more than Improbable that this Jonathan should be alive after Samson's Death seeing he is call'd but a Young Man Judg. 17.7 we cannot suppose him to be then Two Hundred and Fifty Years Old To this Eighth may be added the Ninth Argument from Sir Walter Rawleigh before mentioned that the War between Benjamin and the rest of Israel did probably fall out in that Interval betwixt Joshua and Othniel for 't is said expresly three times over There was no King in Israel in those Days Judges 17.6 and 18.1 and 21.25 That is no Judge or Supream Magistrate to restrain them from Wickedness but under an Anarchy so to do what they listed without Controul Besides As the Tribe of Judah led the People against the Canaanites Judges 1.3 And so they did against the Benjamites and both by God's Direction Judges 20.18 CHAP. XVII THESE Premises being taken for granted to Regulate the Method and Order of my procedure in this History c. Therefore the next prospect I propose to my self and to my Candid Reader is the Seventeenth Chapter of Judges and so forward to the four following Chapters and then return where I left at Judges 2. ver 11. and so on to Chap. 17. Junius well observeth in the General that the Scope of all these five last Chapters of Judges is to demonstrate how notoriously the Commonwealth of Israel was corrupted both in Religion and Manners while they had no ordinary Supream Magistrate to restrain them and Bochartus adds that all these Narratives of Israel's Corruption were annexed to the end of this Book not because the things related therein were done after Samson's Death But for this cause that the History of the Judges which the Author had principally designed to write might by no means meet with any Interruption Judges the Seventeenth holds forth how the Idolatry of Israel in their Degenerate State began first in a private Family and that by a Woman and likewise in the Tribe of Ephraim ver 1. This one Family founded first the Worship of Idols this small spark once kindled inflames and infects the whole Tribe of Dan and so this Infection spreadeth till the other Tribes were infected also and brought to the Worshiping of Baalim and Ashtaroth Judg. 2.13 How great a fire may be kindled from one single spark and a little leaven may serve to soure a large lump this was Israel's Unhappiness at this time they had no Healer to crush this Cockatrice Egg. According to the old Rule Principiis obsta Venienti Occurrito Morbo They had no Governour to keep them in Awe and Order or to restrain this Micah and his Mother from such wickedness The First Remark is Micah's Mother under this Anarchy devoteth Eleven Hundred Shekles of Silver to the making of an Idol Notwithstanding the Forty Years airing in the Wilderness yet this Old Woman still smells of Egypt's Idolatry and here like Mother like Son Partus sequitur Ventrem The Birth follows the Belly Here was false Play betwixt the Mother and the Son the Son steals from the Mother the Mother Curses the Son though at random not knowing he was the Stealer The Son is startled as dreading to lye under a Mother's Curse confesses his Theft and though it was Sacrilidge in her Eye yet blurts she out a Blessing upon her Son she had newly Cursed ver 1 2 3. Lyra tells us of some supposing this History to succeed in order of time the History of Samson who held that Delilah was the Mother of Micah because she received Eleven Hundred pieces of Silver of each Lord of the Philistines which is computed to be a Thousand Pound a piece to betray Samson into their hands Judg. 16.5 but this blind Guess 't is no better in it self stands upon a bad bottom for Samson's Delilah was long after this Story of Micah's Mother even several Hundreds of Years betwixt Othniel and Samson let it therefore pass for a Jewish Fable Dr. Lightfoot saith better in setting down these three supposed Reasons I omitted to transcribe before why the Holy Ghost laid these Stories which came to pass so soon in so late a place are As First That the Reader observing how their State-policy failed in the Death of Samson who was a Danite might presently be shewed God's Justice in it because their Religion had first failed among the Danites in their Idolatry Secondly That when the Reader observes Eleven Hundred Pieces of Silver were given by every Philistine-Prince for tne ruine of Samson he might presently call to mind these Eleven Hundred pieces of Silver that were given by Micah 's Mother for the making of an Idol which afterwards brought in Idolatry and ruin'd Religion in Samson 's Trihe Thirdly That the Story of Micah one of the Hill-Country of Ephraim Judg. 17.1 the first Destroyer of Religion and the Story of Samuel one also of the Hill-Country of Ephraim 1 Sam. 1.1 and the first Reformer of Religion might be laid together somewhat near It was the Saying of a late Learned Interpreter Praestat mihi Vnus Jeronimus quà m Mille Rabbinici One Jerome is more of value to me than a Thousand Rabbins So I say in this case Plus valet Unus Levipes mecum quà m Mille Anglo-Judaei For Lyra is commonly called the English-Jew The Second Remark is This Micah's Mother was a Wicked Woman or at best a Mongrel in Religion so was Irreligious First That she was a Wicked Woman appeareth in her being a Cursing and a Swearing Woman The Apostle describing a Wicked Person giveth this Character His Mouth is full of Cursing and Bitterness Rom. 3.14 from Psal 10.7 and we
such thing upon her self but did mightily bewail that ensnaring Bondage 1 Cor. 7.25 35 37. which Verdict Paul gives as peculiar to those Primitive Persecutions of the Church under Bloody Nero for the better bearing of Distractions in those dismal Days Answer 4. is Nor doth all this give any Countenance much less any Confirmation to the Romish Nunneries in Popish Countries for as Capellus argues excellently we read of no Nunneries or Cloysters that were erected in the Jewish Church And beside what hath been said upon the case of Jephtah's Vow and upon the Apostle's Advice to the Virgins c. N. B. Though it was lawful for a Virgin under her Father's Power to Vow a Vow for the Afflicting of her Soul c. Yet must it be First With her Father's Consent Numb 30.4.13 Secondly Of things Lawful only as in denying her self in some things that Nature desired and may warrantably be received Thus the Rechabites Vowed against Wine Strong Drink c. Jerem. 35.8 9 10. And thus the Virgin might Vow to afflict her Soul which is one of the Instances of what she might Vow namely such Acts of Self-denial in abstaining from some Creature-Comforts such as otherwise she might lawfully live upon whereas to Vow Unlawful things and what are not warranted by God's Word a Vowing to do evil is an utter Abomination as Deut 23.18 Act. 23.14 c. And Thirdly She might Vow only such things as were possible as well as lawful and in her power either by the Constitution of her Natural Temper or by the Assistance of God's Grace promis'd to her And thus thinks Judicious Junius That Jephtah's Daughter did consent to her Father's Vow being content Se in perpetuùm quasi Nazaraeum futuram Domino to be separated as a perpetual Nazaritess unto the Lord and his Service c. N. B. But the Popish Vows of Virginity are Diametrically contrary to those Divine Truths and therefore their Vows of Continency hath this Curse of God upon them to breed all manner of Incontinency in both Sexes as our own Chronicles concerning Abbies and Monasteries do abundantly confirm To say nothing of their Clergy who are all under the same Vow of Continency yet is it too notoriously known that they turn all Towns and Cities into so many Sodom's where they dwell c. The Third Objection is If Jephtah 's Daughter was not Dead but only Devoted Why did the Daughters of Israel go yearly four Days every Year to lament her by a Custom or Ordinance ver 40. Answer 1. The Hebrew word Lethannoth is variously rendred either to lament and in this first sense they might take a just occasion of lamenting her perpetual Virginity as well as her Death for the former bare an Analogy and proportion to the latter it being a Civil Death as before is shewed and therefore to be lamented Answer 2. Worthy and weighty Weems saith Though the Septuagint render Lethannoth by reading it ãâã ãâã ãâã ãâã ãâã to lament but the reason was saith he because they mistook its Derivation deriving it from Tanin a Dragon which makes a moanful mourning Mich. 1.8 Job 30.28 29 whereas the word Letannoth comes from Tanah narrare to Rehearse So Judg. 5.11 it should therefore be Translated ad colloquendum Pagnin and Arias Montanus do Translate it ad confabulandum cum câ So Kimchi which Junius followeth namely to talk with her that they might comfort her in her Solitary Life for which these Daughters of Israel might both lament her case and chear up her Spirit with the remembrance of that Glorious Victory which they celebrated with Triumphant Songs four times every Year with her to allay her Sorrows Objection the Fourth It was the Belief of the Ancients of that very Age that Jephtah did really slay and Sacrifice his Daughter for it is probably conceived that the Ancient Greek Poets used to steal Sacred Histories and turn them into their Poetical Fables and accordingly they framed from this very Scripture-Record their Story of Agamemnon 's Sacrificing his Daughter Iphigenia to pacifie the Gods N. B. Answer 1. It is granted That it was the practice of both the Greek and Latine Pagan Poets to steal their Stories out of the Scripture of truth as Homer his Description of Alcinous's Garden from Moses's Sacred Description of Paradise and Ovid likewise stole his lame description of Deucalion's Floud from Moses's Description of Noah's Deluge and sundry other such like N. B. Answer 2. It is granted also that there is some Congruity and seeming Parity betwixt the Name of Agamemnon's Daughter Iphigenia and Jephtah's Daughters Name especialy had the Sacred Scriptures given her that supposed Name of Jephtigenia which it doth not and therefore that Hypothesis or Supposition wants a firmer foundation to stand upon We have this Rule in Philosophy Strato Superstruitur and Vitruvius saith In solido extruendum est Vpon firm ground found the Building and our Lord better bids us build upon the Rock Now a Poetical Fiction seems too Sandy a Foundation to bottom a Theological Assertion upon N. B. Answer 3. Though it be granted that in many Circumstances there be a Congruity As First In Time they were Contemporary Secondly In Name they not absurdly Symbolize Thirdly In Personal Figure both were the only Daughters of two Chieftains and both were Virgins And Fourthly In their Fate both were Objects of a Paternal Vow And Fifthly In the Occasion thereof both were Vowed to a Deity when their Fathers went forth to wage War against their Enemies Thus far the Congruity may hold N. B. Yet the Disparity in the Issue of the Poetical Fiction spoils all as Argumentative to prove the point in hand that Jephtah did certainly Sacrifice his own only dear Daughter because Agamemnon did so to his Iphigenia For First It is denied that Agamemnon did so by Authors of unquestionable Honour and Credit who thus relate this Story Agamemnon having by chance slain a Stagg that belong'd to Diana she in Revenge rais'd a Dreadful Tempest upon the Grecian Ships that were at the Besieging and Blocking up of Troy The Devil's Oracle told them That Diana would not be appeas'd unless some of Agamemnon's Blood were Sacrificed to her In order hereunto crafty Vlysses got the Virgin away from her Mother by a Wile but when she was about to be Sacrificed Diana was moved with compassion sent her away privily into Taurica there to be one of her Priestess's and kindly sent them an Hind to be offered up in her stead with Acceptance so that the Storm ceased N. B. This is the Relation of the most Classick and Authentick Historians and in particular briefly Sir Walter Rawleigh one of great Reputation relateth it thus Calchas that Pagan Priest would indeed have had Agamemnon's Daughter Sacrificed to pacifie Diana but some think that the Goddess was pleased with an Hind c. N. B. But Secondly Suppose she were really Sacrificed which is improbable What Inference can be drawn from
of Strength should wither away before they were old saith he 3. This Man of God threatens him with a Rival in the place of the Priesthood which he or his Posterity should behold with their Eyes to their great grief and regret v. 32 33. for though God raised up the Young Prophet Samuel to be his Competitor or Rival in his publick employ in his very day which he in person might see to his sorrow yet the full accomplishment of this threatning was not until the Days of Eli's Posterity which saw Abiathar of Eli's Race put out of the Priesthood and Zadok of the Elder Line put into his place 1 Kings 2.27 35. and that in the Days of Solomon to which this Clause In all the Wealth which God shall give Israel v. 32. pointeth at for then Israel flourished most and the Priesthood was then most profitable 4. This Man of God threatens him with the Violent Death of his Sons before their Father's Death v. 34 35. which was fulfilled chap. 4.11 promising withal to raise up a better Priesthood which would Honour God and which should continue to the Captivity or to the coming of Christ the most Anointed one 5. He threatens hâm with the Poverty of his Posterity v. 36. They shall come crouching as Abiathar did 1 Kings 2.26 when Banish'd to Anathoth Their sin is writ on their punishment before they pamper'd their Panches with Rost-meat c. v. 13. to 17. now glad of a Morsel of Bread and possibly those of the Elder Line did tyrannize over them for being their Rivals so long for withholding the Priesthood so great a term of time from the right Line of Eliazar to whom it was most properly due and hereupon might either degrade those Priests of the Line of Ithamar or cut them short of that plentiful provision God made even for the Inferiour Priesthood c. 1 Samuel CHAP. III. CHapter The Third is a Narrative of Samuel's Divine Call to his Prophetical Office Wherein The First Remark is The Circumstances of Samuel's Call As First The person who called him was the Lord himself calling him no fewer than four times v. 4.6 8 10. Through Samuel's mistake of the Voice of God for the Voice of Eli Josephus saith that Samuel was now but twelve years Old and therefore might it well be said of him that he did not yet know the Lord. v. 7. Namely in that way peculiar to the Prophets who had their Extraordinary Revelations from God's Spirit coming by times upon them which the Rabbins call Bath-Koll the Daughter of a Voice wherewith young Samuel was not yet acquainted Otherwise the same black brand put upon Eli's Son of whom it is said they knew not the Lord chap. 2.12 might be upon Samuel too who was Sanctified from the Womb and undoubtedly had the ordinary and experimental knowledge of God in his daily Ministring before him even in his tender Years who would not be Debauched by Eli's Sons of Belial as above The Second Circumstance is The Time when which is Threefold 1. When the State of the Church was in a very low ebb The Word of Prophecy was very precious at that time ver 1. a Prophet was very rare then and few or none appeared with open Vision by Name tho' mention be made in general of a Prophet Judg. 6.8 And of a man of God before chap. 2.27 Yet this Samuel is called the first of the Prophets by the Apostle Peter Act. 3.24 as long before that he is accounted the Head of them 2 Chron. 35.18 because he was the next famous Prophet to Moses 2. At that time ver 2. When the Lord had sent the day before that Man of God mentioned chap. 2.27 with heavy tydings to Eli then the very next day God calls and sends Samuel with the same sad message And 3. In that time of the Natural Day ver 3. When the Lamps of the Golden Candlestick were not yet extinguished which had been lighted the Evening before Exod. 27.21 Levit. 24.3 2 Chron. 13.11 So that this was betimes in the Morning and before day that God called Samuel The Third Circumstance is The place where in the Temple or Tabernacle N. B. 1. By which it plainly appeareth It was not the Custom of the Jewish Church to burn day as is the saying which yet the Superstitious Romish Church doth having their lighted Tapers burning upon their High Altars at Noon-day N. B. 2. We must suppose the Levites Lodging wherein Samuel slept was in some remoter part of the Sanctuary or Tabernacle for within them none might lodg or lay c. The Second Remark Concerns the Substance of this Word of Prophecy revealed to Samuel as the First did the Circumstances of his Call to be a Prophet who might say to Eli as Abijah afterward said to Jeroboam's Wife I am sent to thee with heavy tydings 1 King 14.6 The revealing of which would strike such Astonishment and trembling into the minds of Men as Their Ears should tingle to hear such a Thunder-clap ver 11. This Young Prophet first became a Prophet against Eli's House as afterward he was to all Israel v. 22 23. and confirms what the Man of God in the second Chapter had denounced against it that in the Mouth of two Witnesses God's Will and Word might be Established Samuel declareth both Eli's Sins and of his Sons and their punishments Also ver 12 13. that their Sin was Inexpiable ver 14. which some hence suppose was that Sin unto Death 1 Joh. 5.16 For which there remaineth no more Sacrifice Heb. 10.26 N. B. This may hold true of his Sons but not of himself therefore their punishment was Irreversible seeing God had Sworn it as well as said When I begin I will also make an end ver 12. And indeed tho' the fall of Eli's Family was exceedding fatal and formidable for their corrupting Gods Commonwealth and making good that old saying Like Priest like People in prophaneness Yet even the Death of Eli was very dismal he dying the Death of an unredeemed Ass By breaking his Neck Exod. 13.13 The Third Remark is The Gracious carriage of this Young Prophet when so high and Honourable a Preferment is put upon him by the Lord. Behold 1. His Humility tho' his Master observing his towardliness to good had bestowed on him an Ephod a Garment then used in Ministring to the Lord ch 2.18 and his Mother had given him a Coat to wear under his Ephod ver 19. and no doubt she spared no cost in making this Coat fine enough because he was not only her onely Son but also the Son of her Love as Joseph was to Jacob to whom he gave a finer Coat than to any of his other Sons Gen. 37.3 Yet is he not made Proud with either his upper or under Garment as most of such Young Striplings amongst us are especially if they should be dignified to wear Ministers Gowns at his Age. 2. His Modesty is very Marvelous not only
he serv'd him when he could no longer serve himself upon him and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest Saul here did not serve God in consulting with him but would have served himself upon God only Sixthly In his Composing out of his own Will that Cursing Oath and Imposing it upon all his People with the penalty of Death to those that kept it not Hence The Fourth Remark is the Rash and undadvised Adjuration that Saul without consulting with God or his High Prist put upon all his People both present and absent to tast no kind of food that day and such as observed it not He Devoted to Death v. 24 39 44. Wherein there was indeed a shew of zeal for God that the King should command a General Fast that Israel might the more be avenged of their Enemies N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast for say they the matter of the Obligation and of the Adjuration was good But Josephus himself finds fault with Saul for this forced Past and so do all our own best Interpreters who Unanimously affirm it to be Sinful and Wicked in many respects As First Saul thus Adjured his Subjects out of his own Insolent Arrogancy designing that the whole Glory of the Victory should be ascribed to himself and his Zeal which more duely belonged to his Son Jonathan Secondly It savoured also of too Bloody a Mind over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures whom the Lord had now made to fall fast enough by their own Hands one against another Thirdly Saul's severity did indeed extend mostly here to his own Subjects in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy and so he lost the End which he proposed to himself in this Act Namely The compleating of the Victory by using those evil means to accomplish it as good Jonathan affirmed v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies Fourthly he did inconsiderately insnare the Consciences of his People without any warrant from Gods word even the Absent as well as present Who were either 1. Those whom the Philistines had taken Captive and made Slaves to them in the Camp till they took this opportunity to joyn with their Brethren in Battle against their opposers Or 2. Those Fugitives that had fled to the Philistines for saving their own Lives Or 3. Those Cowards that had hid themselves in Holes through fear of the Philestines Chap. 13.6 and now durst creep forth and pursue a Flying Adversary Chap. 14.21 22. But above all 4. Jonathan and his Squire who likewise were Absent and therefore Innocent of this Rash Adjuration v. 3 27. Fifthly Saul's interdicting all manner of Food to any of his followers was over Rigorous insomuch as it admitted of no case of necessity which always in the strictest solemn Fasts finds some Indulgence Sixthly Saul's Law here was like Draco's that punish'd every peccad llo or little fault with the penalty of present Death and therefore were sâid to be written not with Black but with Blood Though Saul was a King yet had he no such Absolute Power to punish his Subjeââs with such an Accursed Death especially his Son for tasting a little Honey v. 43 44. A Punishment far exceeding the Fault Seventhly Saul's Rash Adjuring his Subjects by such an Oath and Curse did not only restrain their lawful Liberty without just Cause but also was the occasion of their Sin When being well nigh Hunger-starved they did with so much greediness Eat the Flesh with the Blood for which they are blamed v. 32. even by Saul himself v. 33. Saul could there see the Peoples Sin but not his own that had occasioned it They made Conscience of the Kings Command for fear of the Curse yet Saul had so starved them that they scruple not to Break Gods Command for fear of Hell Gen. 9.4 Lev. 3.17 and 17.14 Deut. 12.16 The Fourth Remark is Saul's Prophaneness as well as Hypocrisie 1. In Building but one Altar for his many Victories v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account c. 2. He was a desperate Swearer and Curser v. 39 44. rapping out Oath upon Oath 3. God not Answering such a Sinner v. 37. Joh. 9.31 when he would have pursued the Enemy without asking of God had not the High Priest interposed and would have it so v. 36. 4 He scruples Eating Blood but not shedding Blood even of Jonathan v. 44. resolving it with Bloody Oaths and he had done it if the People had not rescued him v. 45. 5. In taking the Kingdom v. 47. in opposition to God who had said he should lose it Chap. 13.14 6. In turning Tyrant after this Taking their Sons from his Subjects at his will v. 52. as Samuel foretold Chap. 8.11 as now he swears to Sacrifice his own Son in a Chase Learning no Lesson from Jephtah who had so Rashly Vowed to Devote his own Daughter c. But more in Chapter Fifteen hereof 1 Sam. CHAP. XV. CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Prophaneness In his War with Amalek as the principal cause of his Rejection The Remarks are 1. The Material Cause of Saul's Disobedience to God's Command was concerning Amalek that licking People as the Hebr. name signifies who had not only assaulted Israel with open Hostility to hinder their March to Canaan Exod. 17.8 c. Numb 24.20 but also had laid lurking Ambushments to lick up and cut off the feeblest of them Deut. 25.17 18. Tho' this double Injury was now Four hundred years old yet the Lord remembred it still v. 12. N. B. 'T is ill angring the Antient of Days his forbearance is no forgiveness therefore doth he now send Samuel to Saul the first King Israel had to Revenge their old Injuries with a charge to cut them all off universally both Man and Beast that as Balaam had prophesied of them they might perish for ever Numb 24.20 Yea and as the Lord himself had sworn that it should be done so Exod. 17.16 Samuel therefore lays God's Charge home upon Saul that at length after all his so heinous Miscarriages heretofore and after God's so heavy Menaces thereupon chap. 13.8 9. saying Yet the Lord that made thee King and whom thou oughtest to obey is minded to try thee once more see thou make amends for thy former Errours and redeem God's Favour ver 1 2 3. The second Remark is The Formal Cause of Saul's sin which consisted in the partiality of his obeving God's Command ver 4 5 6 7 8 9. Thus far Saul obeyed God 1. In Mustering up his Men to a potent Army ver 4. 2. In Undertaking the Expedition ver 5. N. B. 3. In shewing kindness to the Kenites who had shewed kindness to
Providence over him in all his dangers hitherto and assuring him the same would still so secure him that he need not fear his Father's finding him v. 17. N. B. Where good Jonathan promiseth to himself of being second in the Kingdom more than God had promised him grounding this his Confidence upon David's Generosity and Fidelity in the Covenant contracted between them and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity as did the two Brothers Frederick and John Dukes of Saxony who most amicably managed the Matters of the Dukedom by their mutual Counsel and Consent to the great advantage of the Common-wealth but God had purposed to dispose of this good Man Jonathan otherwise and to advance him from an Earthly Pilgrimage to an Heavenly Kingdom The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death but providing a better Life for him c. N. B. Thus God doth with many of his Godly Servants who oft fail of their hopes in Earthly Comforts whereof they have no absolute promise giving them preferment unto those Comforts which are Spiritual and Heavenly Thus Paul hoped God would deliver him from Death to be restored to the Philippians when he wrote to them from Rome where then he was Prisoner 2 Cor. 1.10 Phil. 1.25 Yet Ecclesiastical History doth assure us that Paul was not delivered from his Prison in Rome but there he ended his Days by a Glorious Martyrdom When God rewards not the Godliness of his Servants with the Silver of this Life he never fails to pay them with the Gold of a better Life N. B. Thus Jonathan might be next to David in Heaven though God would not have it to be so on Earth N. B. At this Meeting likewise these two renew their League of Love the third time the first was in the House chap. 18.3 the second was in the Field chap. 20 3. and this third was in the Wood here v. 18. not done thus often out of any Jealousie they had each of other but because Lovers do love to renew their mutual Loves often and seeing Humane Nature is so fluid and fickle we also ought to renew our Covenant with God often all will be found little enough to oblige our slippery hearts in a Conscientious Observation of the Conditions of the Covenant N. B. Behold here the remarkable Modesty of this good Jonathan in his ready renewing of the Old Covenant betwixt them before the Lord before Gad the Prophet and before Abiathar the High-Priest not once upbraiding David with the many Affronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father who as he tells David acted all along against his own knowledge seeing Samuel had told him God would have David to Reign in his stead chap. 15.28 and observing David's daily safety and success under the shadow of God's Protection and which he was brought to confess at last that he knew it to be God's will indeed chap. 24.20 The Third Remark is The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands v. 19 20. Though these Men were of David's own Tribe and descended from Caleb 1 Chron. 2.42 yet so far did they degenerate from that good stock as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines Possibly they might fear Saul would serve them as he had served the City of Nob as the Men of Keilab feared However this perfidious dealing of those Men of Judah with David in discovering him to Saul c. did so discompose his Spirit that for composing it with a Divine Cordial he composed that sweet Psalm the 54th where he calls those Men of his own Tribe wherein he trusted a Company of Treacherous Strangers v. 3. who from the Alienation of their Affections though near to him in Affinity they had dealt more unkindly with him than Forraign Countries had done therefore David turns them over to God that he might take an order with them Psal 54. v. 5 c. The Fourth Remark is The kind Reception Saul gave to those perfidious persons v. 21 22 23. Wherein First Saul dareth to pronounce a Blessing upon them for their Perfidiousness and that from the Lord whose Priests he had basely butchered God was much in this Hypocrites Mouth while the Devil that envious one was in his Heart He makes Religion his pretence to palliate his bloody purpose of killing David and to Animate them in their Treacherous design Secondly Hereupon he lays his Royal Command upon them to search out David's lurking holes rendring this reason that he is so crafty he will certainly slip you if you be not exceedingly circumspect And Thirdly When you have sett him for certainty then bring me word that we may joyn together and catch our Prey So loth was Saul to lose his labour and to come off with dishonour by being disappointedany more N. B. Note well 1. Oh that we could with the like care Find out and Ferret our Dilectum Delictum or Darling Lust That Sin which doth so easily beset us Hebr. 12.1 And will certainly find us out if we do not carefully find it out first Numb 32.23 N. B. Note well 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself and against his Son Ishbosheth 2 Sam. 4.10.15 Saul an Unsound Hypocrite durst do that which David a Sincere Saint durst not do The Fifth Remark is David's marvelous Deliverance when Saul had compassed David about and resolvnd to ruine him and his Six Hundred Men as one Man v. 24 25 26 27 28 29. Where we may Mark First Those Secrets of Saul were discovered to David by Jonathan as some suppose that the Ziphites were Saul's Guides to catch him upon this he departed from the Wilderness of Ziph and went into that of Maon Secondly Saul pursues him thither and dividing his Army into several Parties each marching several ways after David at last they come so nigh him as nothing but a Mountain was between them Here David was in great distress yea and in great distrust too thinking Samuel was a Lyar in promising him the Kingdom Psal 116.10 12. which Psalm David Penn'd upon this occasion Thirdly Here God more than the Mountain comes as out of an Engine gives Saul a diversion from David by an unexpected Message of the Philistines Invasion supposed to be procured by loving Jonathan against whom he was forced to bend all his Forces knowing they would utterly lay wast his whole Kingdom if not prevented Thus God sent from Heaven and saved him Psal 57.3 which Psalm he Penn'd on this occasion also Therefore was the place call'd Selangh Hammalekoth a Rock of Division because here God divided Saul from his Prey Divine help came when Human failed 1 Sam. CHAP. XXIV THIS Chapter consists of two General Parts
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
he had many Beasts in his own belly N. B. All these Victories are ascribed to David v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual These all made way for Solomon's peaceable Reign Sam. CHAP. XXII THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house and from the hands of all his other Enemies both Domestick and Foreign Now this whole Chapter being wholly Eucharistical and not at all Historical and the self same in substance with the Eighteenth Psalm which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House as the Title of that Psalm intimates or at the end of 2 Sam. 22. here where the Lord had again delivered David from his Foreign Foes Tirinus hath this odd notion that David first drew a rude draught of this Psalm which we have here recorded in this Chap. 22. but afterwards when at more leisure he perfectly polish'd it and gave it to the Priests which is Psalm Eighteenth yet only with some few variations This Song of Thanksgiving some Learned Men do better and more solidly suppose that David composed in the last year of his Reign when he enjoyed a setled secure and sublime peace not indulging himself in his old Age with ease and idleness as too many Kings and Conquerours do in the like Condition but he devoted himself to glorifie God the giver of all his Victories in Religious Exercises such as this was wherein he names Saul as his fiercest and most dangerous Persecutor and whose Persecution was of longest continuance Now seeing there is no History in this Chapter whereof to give the Mystery and Meaning I omit it as I have done others and pass on to the 23d Chapter 2 Sam. CHAP. XXIII WHerein we have the Swan-like Song of David a little before his death and in which we have likewise but little History save only a Catalogue of David's Worthies from v. 8. to the end and therefore a few Remarks upon the Song and the Catalogue will dispatch it also And first upon the Song from v. 1 to the 8th The First Remark is This Song is said to be the last words of David v. 1. not as the last he spoke while living for he spake often after this to Joab to Araunah to Solomon c. after this but it was the last he set down as Pen-man of Holy-Writ and by Divine Inspiration This Song is ãâã ãâã ãâã ãâã ãâã much in a little wherein he doth in few words but full of matter First Acknowledge God's Kindness Secondly Confess his own Sins Thirdly Profess his Faith Fourthly Comforts himself in the Covenant and Fifthly Denounces destruction to all Unbelievers Remark the Second Junius judgeth he spake these words after he had given his Commands to Solomon 1 King 2. and after his prayers for him in Psal 72. when he was near his death and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories Chap. 22. and now he foretels here what great things God would give him hereafter for which he gives thanks also even for the Covenant wherein he confided for his posterity which must be understood of the promise of Christ David's Son and surest Comfort Remark the Third Whenever this Song was sang by David 't is properly placed here for all his Enemies had spat and spent all their venom and he was delivered from them all both domestick and foreign We hear not of any one that stir'd either hand or tongue against him until himself became an enemy to himself when Satan provok'd him to number the People as in Chap. 24. The Second Part is the Catalogue of David's Worthies The Remarks are First This Catalogue is reckon'd in 1 Chron. 11. as well as here Chap. 23.8 c. but with this difference there 't is set down in the beginning of David's Reign here at the ending of it This is a seeming Contradiction yet both are done so upon solid grounds for the former designeth to declare who were the Worthies that help'd David to his first settlement in his Kingdom but the latter gives an account of those that stuck close to him all the time of his Reign and help'd him all along to keep him in his settlement and fast in the Saddle Remark the Second In both the Books of Samuel and the Chronicles there is reckon'd a double Triumverate the first three were men of the greatest gallantry the second three tho' they were exceeding valorous yet not matching the first in fortitude or Magnanimous Atchievements N. B. There be diversities of Gifts yet from the same spirit all must not excell in degree and dignity if all were the head where would be the other parts of the body much less did the other Thirty Heroes Colonels and Commanders come up to the first three Remark the Third Among all those 36 Worthies Joab is not once named in the Catalogue some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa as well as for his killing Absalom contrary to the King's Command But others are of Opinion that Joab being the Lord Chief General needed not to be named because his Valour and high Generalship had been notified before at the storming of the strong fort of Sion and he must necessarily be reckon'd one of the number to make up the forementioned number of 36 to the full number of Thirty seven as is the express number v. 39. Remark the Fourth David's refusing to drink the waters of Bethlehem c. v. 15 16 17. looking upon it as too dear a draught for him but religiously pouring it forth before the Lord. N. B. 'T is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects and for Masters not to keep their Servants from Ordinances without necessity c. Remark the Fifth The Valour of those Worthies was oft laid forth in defence of the Harvest to keep a Field of Barley and of Lentiles 1 Chron. 11.13 v. 11 12. here and if they contended thus for Provender c. should not we be Valiant for the Truth Jer. 9.3 and contend for the Faith once delivered to the Saints Jude v. 3. Remark the Last on Chap. 23. is In all this long Catalogue of David's 37 Worthies none of David's Brethren are found amongst them tho' some of them were of such a Prince-like port and of so personable a presence that even the Prophet Samuel himself was deceived in them by looking too much at their outward appearance height of stature and a goodly Countenance he judged that Eliab David's Eldest Brother was indeed the Man appointed to be the Lord 's Anointed 1 Sam. 16.6 7. whereas neither he nor any of his other six brave Brethren proved so much as to be any of the number
from Rehoboam and 2. gave him up to his young Counsellors Folly 3. alienating the hearts of his People from him 4 This God did moreover to shew his Divine Truth in his Threatnings to punish Solomon's Idolatry Chap. 11.11 God brings to pass what he had thre ââed 1 Sam. 15.29 by the Insolency of his Son 5. And to vindicate likewise the Honour of his Prophet by whom he had foretold this sad Rent that Ahijah might not be found a false Witness as 2 Kings 9.36 and 10.10 and in other cases 6. There is no evil in the City which the Lord hath not done Am. 3.6 as an Act of Justice in God to punish sin with sin in the unjust actions of Men. N. B. God is the supream and most righteous Judge and ordered all those disorders of Rehoboam's roughness of the People's petulancy of Jeroboam's Plot and of the young Councellor's rash Councel to his own glorious ends and purposes by his over-ruling Providence in all these Occurrences As sin is a punishment of sin so 't is an act of Justice in God to make use of it All those aforesaid sinners acted freely according to the choice of their own depraved wills yet all their sins do unwittingly meet together to accomplish the just Decrees of God N B. Dr. Hall saith Excellently here all these aforesaid Sinners might have done otherwise for any force that was offered to their wills yet they all would no more do otherwise as they did than if there had been no praedetermination in Heaven concerning it that God may be magnified in his Wisdom and Justice while Man wittingly perisheth in his own folly Hos 13.9 Secondly The Remarks upon Jeroboam as First Now Jeroboam strikes while the Iron was hot and blows up the People now under a general disrelish of Rehoboam's roughness into a general defection from him and as general a Rebellion against him crying out What portion have we in David c. v. 16. N. B. 'T is a wonder those seditious mouths durst mention David in such defiance one would have thought that the very name of David whom God raised up to do so much good for Israel might have been able enough to Conjure down that Devil of Phrenzy and Fury which now had taken possession of them and to contain them within the due bounds of Loyal obedience but alas all those good turns that David had done for them and for their Fathers before them were so soon forgotten as that twice here they named David in contempt and add that absurd title to it the Son of Jess an opprobrious Language which they had learnt from Saul the Cast-away 1 Sam. 22.7 and from Sheba that Arch-Rebell 2 Sam. 20.1 tho' the Holy Ghost maketh an honourable mention of this Title 2 Sam. 23.1 Psal 72.20 Acts 13.22 and Isa 11.1 10. the Root of Jess out of which Christ sprouted Tho' David had done them no wrong yet thus venomously they spit out their malice against David and against his House saying See to thy own House David and we will see to ours c. N. B. Then the Ten Tribes went away to their Tents and to their Idols too as Mr. Broughton upon Daniel observeth from the words Ohalchem and Elohehem that so signifie And some suppose this mutiny was managed by the rude multitude at Jeroboam's instigation wholly resolving to assume the Crown to himself The Second Remark is Jeroboam having thus politickly gained the Ten Tribes to himself v. 16.19 the Tribe of Judah only stuck cordially to Rehoboam and with them that part of the Tribe of Simeon that were mingled with them and part of Benjamin whose dwellings were within the confines of Judah yea and the Levites and others of the other Tribes who set their hearts to seek the Lord in his holy Temple 2 Chron. 11 1â.16 and 15.9 but Rehoboam could not content himself with these few he therefore sends his Tribute-Master Adoram to promise them ease of their Taxes when it was too late after himself had threatned to make them ten fold more heavy v. 18 Herein also Rehoboam was ill-advised seeing the sight of such an Officer he might well think would the rather enrage the rude rabble the mutinous multitude were guided more by rage than by right who having rejected Rehoboam's Person and Majesty did with greater disdain renounce his message and Messenger When Adoram all too late would coax the People with good words they answered him with stones wherewith they stoned him to death and had Rehoboam been in Adoram's cloaths he himself had fared no better for those stones were thrown at him in his Officer the Messenger suffers for his Master and the Master suffers in his Messenger as 2 Sam. 10.3 4 5 6. 'T was now high time for Rehoboam to betake himself to his Chariot and make Jerusalem his Sanctuary against this Conspiracy at Shechem and well it was he got so well away thither Remark the Third Rehoboam having recovered a refuge by an hasty flight in Jerusalem takes a new step of over-hasty Advice to reduce the Rebells into Allegiance by force of Arms c. v. 19 20 21. but was Countermanded by the Lord who sent his Prophet to prohibit him c. v. 22 23 24. Mark 1. This was Rebellion and no better in Israel tho' Rehoboam had acted like a fool towards them and tho' it was according to the determined Counsel of God and what God had foretold yet because Israel acted not here with any design of fulfilling God's Will but only to gratifie their own Rebellious dispositions therefore is it most justly stiled a Rebellion v. 19 20. Mark 2. Judah and Benjamin still stick fast to their Loyalty the Example of a general Rebellion cannot make them Disloyal to the House of David God will reserve a Remnant free from and uncorrupted with the common Contagion An hundred and fourscore thousand of them are ready to force Israel to their due Fidelity and to their denyed Subjection v. 21. Mark 3. God suddenly sends his Prophet Shemaiah to forbid the Battel v. 22 23.24 saying this thing is from me c. As this Rebellion was an Act of Sin so it was from those Rebels but as it was a punishment for Solomon's Apostasy Chap. 11.11 so it was from God who challenges it here for his own work so Rehoboam desists c. not doring to fight against God his Maker tho' he durst against the Multitude c. Remark the Fourth is When Jeroboam had craftily contrived to get himself made King over Israel by the Election of the People v. 20. then he fortified Shechem the City of his Conspiracy and Built Penuel beyond Jordan to be a Bulwark there v. 25. For this fault God blames them They have set up Kings but not by me c. Hâs 8.4 Israel there is worthily reproved for setting up this Vsurper tho' they follow'd the will of God's Decree yet did they not do it in obedience to God's Precept but as hurried
and so imposed Omri upon the People The Word prevailed imports all this saith Peter Martyr Mark 2. Omri reigned twelve Years which Dr. Lightfoot reckons from the Death of Zumri in the twenty seventh of Asa ver 15. to Omri's Death in the thirty eight Year of Asa ver 28 29. and that Tibni continued his Corrival until the thirty first Year of Asa ver 23. Mark 3. Omri reigned four Years in a State of War with Tibni and eight Years quietly without a Corrival wherein He purchas'd Samaria Joh. 4.4 for two Talents of Silver ver 24. and built a Palace there because Zimri had burnt that in Tirzah Mark 4. Omri was worse than all his Predecessors ver 25. who did not only worship Calves but Devils also 2 Chron. 11.15 1 Cor. 10.20 and whose wickedness both Grotius and Peter Martyr do aggravate saying He outdid Jeroboam in his taking no warning from former Precedents of God's Vengeance for the same Sins in not only encouraging the People to his Devil-Worship by his Example but also binding them to it by a Law Mic. 6.16 those Statutes of Omri established that Mischief Psal 94.20 The Fifth Remark is upon Ahab from ver 29. to the end Wherein Mark 1. Though Omri the Father was very bad yet his Son Ahab was well worse a none such Sinner Chap. 21.25 26. who thought it below his Dignity to content himself with the common Sins of Jeroboam ver 31. here Mark 2. No wonder if Ahab grew to such an unparallel'd height of wickedness when he ventured to Marry that Zidonian Virago Jezebel who as Dr. Lightfoot Characterizes her was an Idolatress a Murdress a Witch and a Whore N.B. And every wicked Woman is hence callâd a Jezebel Rev. 2.20 Mark 3. Hiel to curry favour with Ahab his fellow-Contemner of God rebuilds Jericho in despight of God's Curse Josh 6.26 which none had dared to do for above five hundred and thirty Years before But this bold Bethelite paid dear for it losing his living House by building this cursed City and no Son to inherit it This was Ahab's Sin to suffer it yet Hiel escapes from greater Wrath saith Peter Martyr on his own Person c. 1 Kings CHAP. XVII THIS Chapter is the beginning of the History of Elijah thundring out Divine Threatnings against Israel extorted from him saith Peter Martyr by the notorious Impudency and Impiety both of Hiel and of Ahab Remarks hereupon are First The Eminentest Prophet rank'd with Moses and a Companion for Christ in his Transfiguration Matth. 17.3 God reserved for the corruptest Age Israel was never in such a degenerate State as now nor ever had such a wicked King as Ahab N.B. God provides a Soveraign Salve for such a desperate Sore and proportions a Prophet with such Zeal Courage and Power of Miracles as they never had seen before since they came into Canaan and God's end was hereby to give some check to the overgrowings of abominable Idolatry as also some reviving to that small Remnant of the Lord's Prophets and People Remark the second This Wonder-working Prophet is brought in here like another Melchizedech Gen. 14.18 Heb. 7.3 without any mention of his Father or Mother or the beginning of his Days as if he had been a Man of God dropt out of that cloudy Chariot which after his Work was done on Earth was sent again to carry him to Heaven A fiery spirited Elijah who was the fittest Physician to cure the cold Diseases of Israel began his publick Office as one wrapt up in Fire and in a Chariot of Fire he departed when he had done it N.B. Wonder not then at the warm Stomach of fiery Luther whom God rais'd up beyond a common Tincture to begin Reformation The Rabbins tell us how Elijah's Father had a Vision that his Son while yet hanging on his Mothers Breast did suck Fire instead of Milk which made him a Man of Fire all his Life long as a Seraphim which signifies fiery Angels Remark the third is The first Word we hear from Elijah is a most solemn Oath and a most direful Threat to Ahab and to Israel ver 1. As the Lord liveth there shall not be Dew or Rain for these three Years and half Luk. 4.25 Jam. 5.17 but according to my Word Thus He comes in like a Tempest saith Dr. Hall who went out in a Whirlwind No doubt saith Lavater but the Prophet had fairly admonished Ahab at the first but finding him obstinate He proceeds à verbis ad Verbera from a Candid Invitation rejected to this frightful Fulmination which could not chuse but strike some terrour upon Ahab who though he sat in his Ivory Palace with Plenty of Gold and Silver yet in Case of so long a Famine must share deeply in the common Calamity Remark the fourth is The wonderful both Courage and Power of this Prophet 1. His Courage in daring to tell a King to his Teeth so boldly so undauntedly that he was not so high as to be out of the reach of God's Rod but the same Divine Vengeance which had already befaln Hiel for his Presumption and which Ahab derided saith Peter Martyr as a common Calamity should infallibly befal both Him and Israel and twitting him with his Dead Idols while He mentions to him the living Lord yea and resolves to stand to it though he stand alone And 2. His Power speaking as if God had betrusted him with the Keys of Heaven to open and shut it at his Pleasure saying it shall be according to my Word What Angel could say so N.B. Yet Luther seems to say after the same Manner Let my Will be done herein mine I say Lord because 't is the same with thy Holy Will hence was it said quod voluit potuit he could have what he would from God N.B. This shutting up of Heaven from Rain c. was the first Miracle that is Registred of Elijah there be twelve in all the second is in ver 6. the third in ver 16. the fourth in ver 22. the fifth in Chap. 18.38 the sixth in ver 45. the seventh Chap. 19.8 the eighth in ver 20. the ninth is in 2 Kings 1.10 the tenth in ver 12. the eleventh in 2 Kings 2.8 and the twelfth in ver 11. More of all these as they lay orderly in the History The strange Occurrences of Elijah's Life after this Embassage be many Remark the first No sooner had He foretold a long Famine but God takes care of the foreteller of it And that not only in rescuing his Prophet from the fury of Ahab and Jezebel for his denouncing Divine Wrath against them but also in providing for his personal Sustentation during the first part of the Famine Mark 1. Elijah hid himself at God's Direction in a Cave by the Brook Cherith from the rage of Ahab ver 2 3 4 5 6 7. 't was a wonderful Work of Divine Providence that Ahab should be so over-ruled as not to seize him presently while he was
own present wants but begs my last bit of me c. here 's not a word of such carnal Reasonings She doth not dispute but dispatch c. Hence Lavater Grotius Peter Martyr c. Admire the Strength of her Faith Mark 10. The kindness of this Widow in Baking the first Cake for Elijah was well requited with a Prophet's Reward Mat. 10.41 42. she afforded one Meal for him and He many to her and hers ver 15 16. neither the Meal in the Barrel nor the Oil in the Cruise was made less by daily use for three Years together which was the time of Elijah's absconding from Ahab in this place as He had hid himself for six Months in a Cave at Cherith as above N.B. This multiplying of Meal c. was Elijah's Third Miracle which Grotius compareth to those two Miracles of the blessed Messias in multiplying a few Loaves c. Mat. 14.19 and 15.36 Remark the Third is The History of Elijah's raising this Widow's dead Son to Life which was his Fourth Miracle c. This is described by many Circumstances of Time Place Means and Manner from ver 17 to ver 22. and the Event or Effect of this Miracle namely a farther Confirmation of this new Gentile-Proselytess's Faith v. 23 24. Mark 1. The time when this 4th Miracle was wrought some say was about two years after Elijah was entertain'd and maintain'd as well as absconded by this compassionate Widow Long had she lived under the mercy of this multiplying Miracle Now lest she should forget her self and be Exalted above measure her mercy must be mixed with misery and sickness is sent to kill her Son out-right which Famine only threatned to do an heavy cross now allays her high comfort Mark 2. Her passionate expostulation with the Prophet v. 18. in her extream perplexity she rashly imputes the death of her Son to the presence of the Prophet as if her Son could not have died if Elijah had not been her Guest Thus apt are we to mistake the grounds of our afflictions and to cast them upon wrong Causes Erpennius saith she was conscious to her self that she had not conversed with this most Holy Man so holily and reverently as she ought to have done in the midst of her passion saith Peter Martyr she retaineth her penitency acknowledging her sin was the Mother of her misery and feared the Man of God had complain'd to God of some miscarriage in her Mark 3. The place where this Miracle of raising her Son to life was wrought to wit upon the Prophet's Bed this Holy Prophet answers not passion with passion tho' he was of a fiery temper but calmly takes the dead Son out of its Mother's bosom and lays it upon his own Bed v. 19. that there he might in private pray the more fervently to procure his life again that as he had shut up Heaven from giving Rain so now must he open Heaven to return the Soul of her Son And indeed every word he poured out in Prayer v. 20. was a word of weight and wonder Peter Martyr observes every word is an Argument from the Topicks or Persons 1. From God whose Office it is to be kind to Widows and who is Lord of Life and Death so canst restore from Death to Life 2. From himself I am thy Prophet and thou art my God this will redound to my disgrace if unredress'd what will the World say But God bless me from entertaining God's Prophets if this be the effect thereof 3. From the Widow shall my God and my self requite her kindness with such an act of unkindness she is a Widow so a most passionate Lover of her Son and cannot subsist without her Son's support Let not this affliction of the loss of her Son be added to the affliction of her Widow-hood Mark 4. Elijah observed that old Rule Ora Labora Pray and Labour thus he did by stretching himself three times upon the dead Child v. 21. as if saith Lavater he would have hatch'd him alive as the Hen doth her Eggs but rather it was that his sense of the Carcasses coldness might heat his own heart the more into most fervent Prayer which at the third time prevailed Mark 5. As the means of the Miracle was Invocation and Incubation so the manner of it was by the Soul 's returning to the Body v. 22. which shews he was really dead by such a separation and that the Soul shall return to the Body at the Resurrection This is the First Instance we read of any that was raised from the Dead and this was Elijah's Fourth Miracle Mark 6. The Effect of all v. 23 24. teaching 1. The Immortality of the Soul 2. Effectual fervent Prayer avails much Jam. 5.16 3. To receive a Prophet is not in vain Mat. 10 41 42. 4. Her Faith by the Meal and Oyl which stagger'd at her Son's death was now confirmed by his reviving and 5. This evidences the truth Heb. 11.35 that Women received their dead raised to life again lastly Jerom thinks this Dead Son raised to life was Jonah the Prophet but others do think otherwise saith Peter Martyr however this truth appears that Miracles confirm Faith Heb. 2.4 and that those who work them in truth are sent of God Joh. 3.2 and 9.17.30.33 c. 1 Kings CHAP. XVIII THIS Chapter relateth Elijah's Embassage to King Ahab upon the account of procuring rain after such a long dreadful drought and dearth This Embassage consists of two parts First The Injunction and Secondly the Execution of it then follows the Event thereof Remarks first upon the Injunction as First The Time when ver 1. namely after Israel had laid gasping under a parching Drought and a destructive Famine for Three Years and Six Months James 5.17 in which time no doubt but many a Curse was belched forth by Baal's Worshippers at Elijah for his shutting up Heaven so long from Rain whereas he only had declared it as God's Judgment for their Idolatry 'T was God's Hand who only made use of Elijah's Tongue only to say what God would do chap. 17.1 Thus Embassadors suffer for the sake of their Master that sends them upon Displeasing Embassages They should have railed at their own Sins Remark the Second When Elijah had absconded so long at Cherith's Cave and Sarepta's Widow's God calls him forth from his Hiding-place and bids him Go shew thy self to Ahab with this Message 1. Acquaint him with the Cause of the Famine 2. Advise him to remove the Cause procuring it And 3. Promise him Rain upon his Reformation No Rain must fall saith Dr. Hall till Elijah be seen of Ahab he had carried away the Clouds with him and so must bring them again should Rain have faln in his absence and before his appearance then had it not been according to his word ch 17.1 God herein took care to maintain the Honour and Authority of his Prophet Remark the Third Is Elijah's undaunted Courage in venturing at God's command thus
World abounds with Courtesies that be no better than Cruelties Remark the Second This proud and prophane Captain with his fifty Elijah destroys by Fire from Heaven as 1 Kings 18.38 which was his Ninth Miracle ver 10. Vatablus saith here Thou thinks me not a man of God but scornfully calls me so yet God will prove me to be so by Fire from Heaven This Judgment was the greater wherein not one of the one and fifty were spared N. B. Nor did the Prophet pray for it out of any Carnal and Revengeful Passion but from a pure Zeal to vindicate God's Name and Glory which was so notoriously dishonoured and from a motion of God's Spirit whereof God gave his Approbation in a miraculous Answer to his Prayer Therefore Christ doth not condemn this Fact of Elijah saith Peter Martyr when he reproved his Disciples for desiring such a Deed from private Revenge and not from a divine Impulse nor suitable to a Gospel-Spirit much differing from Elijah's Severity Luke 9.54 55. Remark the Third Neither Oracles nor Miracles can mend this mad King though he lay on his Death-bed yet is nothing moved saith Peter Martyr at the loss of his Subjects by so dreadful a Judgment as Sodom was destroyed with Gen. 19.24 the whole World will be so 2 Pet. 3.7 yea and the Torments of Hell are resembled by it Mark 9.43 Notwithstanding Ahaziah in his Phrenzy exposes one Company after another and this second Captain was more impudent than the first saying Come down quickly ver 11. as if he had said or I will fetch thee down with a Vengeance therefore did Elijah most justly fetch down Fire upon him and his with a Vengeance and worthily made him an Example to his Successor who would not take the Example of his Predecessor to beware c. ver 12. This was Elijah's Tenth Miracle Remark the Fourth This frantick King doth desperately expose a Third Captain and his Company ver 13 14. Ahaziah c. could not be ignorant how Elijah had made fire fall down to consume the Sacrifice at Carmel 1 Kings 18.38 so powerful was this Prophet's Prayer James 5.17 and now again he had done the like twice to lick up the two Bands of Soldiers at Carmel also yet the King in despight of God and his Prophet sends a Third Captain with his Company This Captain took caution and considered what a sorry thing Man is in the Hands of his Maker who by a flash of Lightning had lick'd up two Captains with their Companies therefore he prostrates himself before God's miraculously protected Prophet expressing a Reverence to his Person and a belief of his Power with a dread of God's Wrath. N. B. Hereupon some think it was good Obadiah who the King knew could best prevail with the Prophet to come along with him to the Court He saw nothing could be got by strong hand so tries what might be done by Suit and he sues more for own Life than for Elijah's Company God and not he must direct him therein He saw the Mad King incapable of Admonition but fears not to find Elijah inexorable Remark the Fifth God commands Elijah by his Angel to go without fear ver 15. What could he expect at Court from a raging King a Jezebel at his Elbow c. but such hot service as the Captains had found in coming to summon and apprehend him N. B. Yet having the Angels Protection as well as Warrant his Faith was grown above his former fear when he fled from the face of Jezebel 1 Kings 19.3 He comes confidently into the King's Bed-chamber ver 16. tells the King to his Face his whole errand not abating a Word The King as daunted with the Prophet's presence and message is strangely manucled and muzzl'd he neither speaks nor acts against him N.B. The stoutest and stubbornest Stomachs must stoop when God takes them to task Prov. 16.1 and 21.1 Ahaziah died away ver 17. undoubtedly so affrighted with Elijah's Words as it hastened his Death whereas he might have recovered as did Hezekiah had he sought to God and not to the Devil Now dies he childless and leaves his Throne to his Brother Jehoram c. 2 Kings CHAP. II. THIS Chapter treats first upon Elijah's Translation and secondly upon the Miracles wrought by Elisha his Successor As to the first Part namely Elijah's Rapture the Antecedents the Concomitants and the Consequents are considerable Remarks upon the Antecedents of his Rapture are First Before Elijah left this lower World he resolves to visit the Schools of the Prophets that he might strengthen their Hands and Hearts in God's Work and bestow his last farewel upon them on Earth before his Chariot of Triumph came to fetch him home to Heaven This last Journey of his Peter Martyr saith was Circular after a sort for He went from Gilgal near Jordan thence to Bethel and Jericho and then returned to Jordan again from ver 1 to the 8. Remark the Second 'T is a marvelous good Providence of God saith Peter Martyr that any true Prophets should be preserved in those places when Idolatry abounded and the false Prophets of Baal were so Triumphant yea and Jezebel her self who persecuted them to Death was alive And though Obadiah had hid an hundred in Caves yet now to find open Schools of them especially in Bethel where one of Jeroboam's Golden Calves was set up yea and in that cursed City Jericho is matter of great Admiration N.B. Yet God over-ruled Matters to preserve them to a Prodigy lest his People should wholly want the Light of his Word Remark the Third This is no less marvelous that the two Prophets of the ten Tribes Elijah and Elisha did far outshine all those Prophets that belong'd to the two Tribes in their manifold Miracles the Reasons are supposed 1. Because Idolatry was more grievous in the former than in the latter and where Sin did most abound there God gave the greater Grace to stop the Inundation of it And 2. The truly pious Israeli es were more grievously tempted to forsake God than the Jews were c. Remark the Fourth Elijah bids Elisha three Times do that which he deny'd to do First He bids him carry at Gilgal Secondly At Bethel And Thirdly At Jericho but Elisha gave Elijah three Denials to His command and not barely in Negatives but each time He confirms his Denial with an Oath also Though this may seem strange that so good a Servant dare thus peremptorily disobey the Commands of so good a Master Yet was this an Holy and Zealous Disobedience for Lavater Vatablus Peter Martyr Piscator c. Say 1. That God had revealed to Elisha the Rapture of Elijah as well as to the Sons of the Prophets ver 3 5. 2. He knew that his Master did bid him tarry only to try the Truth of his Love whether He would leave him or no. 3. And that it was rather to kindle in him a more ardent Affection to cleave close to him
manifest by this Gesture Abigail fell at David's Feet 1 Sam. 25.24 but she catches hold of Elisha's Feet as the Disciples did of Christ's Matth. 28.9 being loth to lose him again when risen from the dead This passionate Posture intimated in Deeds what she durst not presume to express in Words saith P. Martyr Gehazi would have removed her because as Lavater saith he knew his Master's Modesty and Humility not willing to be touched much less adored by a Woman and he would not have his Master so molested saith Piscator but Elisha forbids his Man to molest her lest he add Affliction to her Affliction the cause whereof he confesseth himself ignorant of acknowledging without shame that the Spirit of Prophecy was not inherent in him but God gave it to him according to his Pleasure as to Nathan 2 Sam. 7.3 c. Remark the Sixth The Shunamite's Passionâ moves the Prophet to Compassion she presseth upon him with a most pathetical and moving Expostulation saying Did I desire a Son of my Lord did I not say do not deceive me ver 28. As if she had said saith Piscator was I over desirous of a Son or unduly immoderate for him then the loss of him had been just upon me but I did not so much as desire him but it was thou that freely promised him in God's Name as a special Favour and therefore thou art obliged to preserve him with thy Prayers to which P. Martyr adds As thou didst promise me a Son when I did not desire him so now at my Petition thou oughtest to restore to me thy gift when I have lost him nay farther she charges the Prophet with Deceit which here she doth mince for she had said Do not lye to me ver 16. which were words not fit for a Man of God N. B. Behold here saith P. Martyr the marvelous Meekness of God's Prophet he was not moved into Passion but into Compassion by her uncomely Expressions for he knew her of a troubled Spirit a good Patter ãâã he is to all pious Pastors who should deal tenderly with such though they speak incongruously Remark the Seventh Elisha sends Gehazi ver 29. bidding him haste away and not stand tattling in the way and lay my Staff upon the Face of the dead Child The Prophet was as much afflicted for her sake as she was for her own He speaks not one word to her but all these words to his Servant for a speedy Remedy before the Death of the Child be divulg'd to the great Grief of its Father and his Family yet all this satisfies her not she will have himself to go as well as his Servant and by her Importunity prevails with him ver 30. He arose and followed her N. B. As Jesus on the like occasion followed Jairus Matth. 9.18 19. not taking offence at his weak Faith nor turning him off for presuming to prescribe what the Lord should do However Gehazi was gone before but Elisha's Staff could not drive away Death from the Child the Servant can do nothing ver 31. The Rabbins render this reason because Gehazi stood boasting by the way to Passengers that he was going to raise a dead Child with his Master's Staff but it rather seems that the Mother's Unbelief made those means ineffectual and Elisha overcome to go with her did not pray that his Man might prevail otherwise Elisha's Staff might have had as much power as had Moses's Rod or Elijah's Mantle Exod. 14.26 2 Kings 2.8 14. Now come we to the Concomitants of this Seventh Miracle Remarks hereupon are First Elisha goes to the House finds his Chamber taken up with this dead Child all Gehazi had done being disappointed ver 32. The Fathers have many Descants upon this disappointment some say 1. That Elisha did seemingly ill in delegating his Gift of Miracles to his Servant which God gave him no Commission to do 2. God did designedly disappoint Elisha's Expectations in sending his Servant to no purpose that the Master might be humbled thereby and not think too highly of himself c. But 3. this happened so for an Allegorical Mystery N. B. The Staff Gehazi laid on the dead Child signifies the Law of Moses which like a Staff both sustains and smites Man but cannot quicken those that are dead in Sin Gal. 3.10 11. But Elisha signifies Christ who in his Incarnation after a sort applied his Body to our Body and his Parts to our Parts as Elisha did here ver 34 35. and thereby he delivered us from Death and Damnation 1 Thes 1.10 Remark the Second The means Elisha made use of for reviving this dead Child were twofold First Invocation and Secondly Incubation First He betakes himself to Prayer as soon as he had shut the Door upon himself and the dead Child ver 33. not so much as the Mother or Gehazi must be admitted that he might call upon God without distraction whatever use he made of his Wooden Staff that proved so ineffectual in his Servant's Hands we Read not but he well knew his Staff of Prayer could reach Heaven being long enough to beat ope those Gates with earnest and repeated knocks and thereby could beat away Death out of the dead Child And Secondly he applied his warm Body to the cold Body of the dead Child ver 34. Peter Martyr asks How durst Elisha touch a dead Carkass seeing it was forbid by the Law He answers Though some Ceremonial Pollution might be contracted by the touch of a dead Body yet that was justly to give place to a Moral Duty and to such an eminent Act of Charity as this was especially when it was done by the Direction of God who could dispence with his own Laws N. B. Here must needs be disproportion of Mouth to Mouth Eyes to Eyes and Hands to Hands betwixt a Man and a Child Yet the like Application was made by Elijah 1 Kings 17.21 yea and by Paul also Acts 20.10 and all in a Figure teaching that there be great Disproportion betwixt Christ and us yet when he applieth himself to us our dead Souls are quickned Remark the Third When Elisha felt the Mercy coming and the Corps warming He sets to Work with more vehemency in variety of Postures and Actions ver 35. sometimes improving the fervency of his Soul to recover the Child's Soul by earnestly praying for it And sometimes applying the fervour and warmth of his Body to warm the Child's cold Body This he did again and again N.B. To teach us not to faint in Prayer if not speedily answered but to continue instant therein Gal. 5.9 Rom. 12.12 Col. 4.2 1 Thess 5.17 we as well as Elisha shall prevail at last pull Isa 45.11 19 c. Remark the Third is The Consequences of all which 1. Concerns the Child And 2. The Mother 1. The Child revived which is demonstrated by Effects 1. He sneesed seven times whereby he expell'd those Humours wherewith he was suffocated out of his Brains saith Lavater for he died
to Nineveh whereas other truer Causes are forementioned 2. He ought to have been thankful to God for making his single Ministry so marvelously successful as to bring so great a City to Repentance 3. He should have rejoiced at this increase of God's Church by those many Myriads of new Penitents And 4. He should have pray'd for establishing this great Work of God Psalm 90.17 whereas more like a Mastiff in a Chafe he barks at his own Master reproaches God's present Fact of Folly envies the Ninevites Penitency and Mercy and instead of Praying he is upbraiding God for that which is his greatest Glory Exod. 33.18 19. and falling foul upon God for lending Life to him which is the chiefest of God's temporal Gifts Yea and wishing God would kill him with his own Hands saith Vatablus merely because he thought forsooth that his Credit was now Crack'd and he should henceforward be look'd upon as a Lyar seeing he had foretold what came not to pass N.B. Thus the best of Men are but Men at the best when God leaves them to themselves God 's best Children though ingrafted into the true Vine yet carry they about them some relish of the old Stock still as Jonah did here of a Cholerick Constitution soon kindled Remark the First Upon the Defendant the second Part of the Tryal Jehovah reproves Jonah first by Words ver 4 9. at the first time ver 4. A man may well wonder how God could forbear from killing Jonah according to his own desperate desire ver 3. for such an unsufferable affront from a poor Potsherd that durst contend with his Maker and a worthless Worm upbraiding the most Wise his Creator with Folly Isa 45.9 This is a plain Pattern of the upshot of Carnal Wisdom in Man God had like to have kill'd Moses for a far lesser fault Exod. 4.24 When he met him in the Inn c. yet behold here God meets Jonah not so much with a sharp cutting rebuke Tit. 1.13 but rather with a Mild Cool and Gentle Expostulation Dost thou do well to be angry N.B. Would to God we could suppress our impetuous Passions by asking our Hearts this same Question Whether our Indignation be rightly regulated for Principle Object Measure and End and not justifie it when immoderate as Jonah doth here And the second Time when Jonah committed the same fault again being angry for the withering of his Gourd ver 9. N.B. Jonah signifies a Dove yet had he more of the Wasp than of the Dove in him as appears by his double Anger and both irrational Chap. 4.1 and 9. Plenus fuit effraenatis motibus as passionate a Man of a good Man as we have hardly heard of so that some suppose him the Mad Fellow mentioned 2 Kings 9.11 yet was he a Servant of the Lord 2 Kings 14.25 and a Type of Christ Matth. 12.40 and saved Nineveh by one Sermon 'T is a wonder Jehovah proceeded not against Jonah for the same second fault from Words to Blows No 't is only Words still and those Gentle ones as the former Though before he had said nothing when reproved for his rash Anger ver 4. yet now runs he Riot in his Reply against God that it was a just anger in Jonah even unto Death notwithstanding the Reason of it was the loss of a thing of nothing or but a sorry something at the best Now might the Lord have roar'd upon Jonah when he added greater Sins to lesser and thought he had good Reason to be madly unreasonable as well as presumptuously Irreligious God might now have said as he did to the muttering Mutineers in the Wilderness As truly as I live as ye have desired Death so will I do to you Numb 14.28 so Jehovah might have judged Jonah out of his own Mouth and said Thou shalt surely Die Jonah but Fury was not in God Isa 27.4 as it was in Jonah He is God and not Man Hos 11.8 9. God graciously considered Jonah's Frailty and gently convinceth him of his Folly by comparing the silly Gourd to that Capital City c. Remark the Second Jehovah the Defendant reproves Jonah by an external Sign as well as by express Speech as above ver 5 6 7 8 10 11. Mark 1. The occasion of it was Jonah changed the place of his abode He went out of the City ver 5. retiring remote from it saith Tarnovius that he might not perish with it which he expected for he thought haply that the Citizens were only Sermon-sick which would not last long c. Mark 2. He made a Booth on the East-side of the City 't was a sorry structure of Boughs saith Grotius only for a Shade saith Mercerus expecting there though not the Subversion of the City yet some Plague to fall upon it saith Calvin for he did not think his Prediction would altogether be frustrate saith Menochius Mark 3. The end of his sitting down in this slender Hutt was where he might see some Event of his Prophecy from this place of a plain prospect saith Grotius and yet not suffer with them being quite out of the City 's Precincts saith Tarnovius N.B. 1. Jonah did well and wisely in withdrawing himself out of Nineveh as Lot did out of Sodom and Isa 48.20 and 52.11 2 Cor. 6.17 18. Rev. 18.4 Thus the Church of Jerusalem packed away to Pella before its Destruction saith Eusebius But he did foolishly and uncharitably in wishing and waiting for the Ruine of penitent Nineveh N.B. 2. Ministers may learn from this sorry Seat of this great Prophet of God not to seek great things for themselves in this lower World Jer. 45.5 but to be content with the meanest conditions that the most wise God carves out for us by his wisdom and providence for our heavenly Father knows what is better for us than we for our selves Matth. 6.26 32. When we cannot bring up our Means to our Minds we must bring down our Minds to our Means being assured of better Mansions John 14.2 3. 2 Cor. 5.1 Heb. 11.10 13. Remark the Third upon the Defendant is the external Sign applied by Discourse c. which Rhetoricians call a Chreia Mark 1. About the end of the forty days when the boughs of Jonah's Booth were withered saith Rabbi Kimchi God caused a Gourd by a Miracle to spring up without seed and so suddenly and to become a covering Shade unto him when all the other Leaves were gone ver 6. Mark 2. I find the Criticks have various Conceptions concerning this Gourd what Plant it was Some say it was an Ivy-Bush Others that we call the White Vine of a great growth in a little time Others the Plant called Palma Christi or Pentadactylon because it resembleth a Man's Hand with five fingers but whatever it was Jonah was glad of it ver 6. because it refresh'd him hiding him from heat being more tender skinn'd by his late laying so long in the Whale's Belly Mark 3. God prepared a Worm to gnaw the Gourd
her Life went like a Dagger to his Heart and she backs her prudent Petition with this Confirmation ver 4. saying 1. All our lives are sold by the Craft and Cruelty of that Man who offer'd ten thousand Talents to purchase our Destruction without any Exception of my own Person and she 2. Relates the very Words of that cruel Decree to make the King more sensible how Haman had supplanted him and what he had by Haman's wiles consented to And 3. She saith Had we been ââld into Bondage only I had been Silent tho all Haman is worth cannot countervail the King's Damage thereby for then saith Osiander the King must lose his Queen whom he loveth but if all the Jews be slaughtered not only the Queen must lose her Life but also the King will lose an ineffable Tribute from that painful People Such variety of Arguments and cogent Expressions Esther here useth to make the deeper Impression upon the King's Mind Remark the Third Esther's Oration so incensed the King that from an enraged Mind he doubled his words Vaiomer Vaiomer Hebr. He Said and he Said ver 5. Who is that Sirrah and where is that Sirrah he that durst presume in his heart to do so It seems saith a Learned Expositor that the King did not yet by all Esther's Aggravations understand whom she meant so high an opinion he had of his Right Bye Haman Therefore not thinking this Presumer was so near at hand he hastily asks Esther c. Esther hereupon points him out as the Enemy present and points him out in his proper Colours ver 6. not at all fearing the Face of Haughty Haman then present saith Bonartius When she had found a fit season that God had put into her hands she takes hold of the opportunity strikes while the Iron was Hot and with great Courage calls Haman a Man made up of Mischief no word could she find bad enough for him unless it were Harang Hebr. which signifies the Naughtiest of all Naughts c. That she should speak thus to the King and of his so great Favourite too and that before Haman's very Face must undoubtedly be the work of her Faith and the fruit of her Fasting and Prayer c. Remark the Fourth The Effects of Esther's Oration 1. Upon Haman who being convinced in his own conscience that the Queen's Accusation was all true and that the King was conscious how Treacherous he had been in his greatest Trust this not only Muzzl'd his Mouth so that he had nothing to say for himself but also confounded his Mind ver 6. even at the Banquet whereof he had so boasted Chap. 5.12 This foul Storm fell upon him when he had promis'd to himself one of the fairest Days he ever had This is the Portion of the Wicked in the fulness of their sufficiency to fall into Straits Job 20.22 2ly The Effects upon the King He rose up in a Rage and slings away in a Chafe ver 7. as not enduring saith Drusius to look upon such a cursed Catiff he was no longer able to abide the presence of such a pestilent Person c. The King takes a turn or two in the Garden partly to cool his inflamed Spirits partly to consider within himself how he had lost his Love upon so unworthy a Wretch in over-rashly trusting him with so much Power which he had most Treacherously Abused to the hazarding of the Queen's Life and the Lives of millions of his Innocent Subjects And partly to bethink himself not only of the Heinousness of Haman's Crime but also what Punishment to inflict upon so prodigious a Criminal Remark the Fifth Haman while the King had in his fury withdrawn himself Humbles himself before the Queen to make Request for his Life ver 7. observing the violent commotions of the King's Passions this put him into a dreadful consternation concluding his doom of Destruction was determin'd Hereupon he falls down at the Queen's Feet saith Vatablus and catches hold of the Queen's Knees saith Athanasius begging her with his utmost earnestness to Intercede for him to the King but Esther knew Haman too well to befriend him so far That Pious Queen was undoubtedly acquainted with what Solomon had said A Man that doth violence to the blood of any Person shall flee to the Pit let no Man stay him Prov. 28.17 and Esther not mediating for Mercy in his desperate Case may be justified from that of the Apostle Let him have Judgment without Mercy that hath shew'd no Mercy Jam. 2.13 hence she saith Let him lie for me and die according to his deserts c. N. B. The wonderful Whirling about of that greatest Wheel of Divine Providence and that all upon the sudden even in a moment here Behold yesterday haughty Haman the Highest of all the Princes next to the King himself is this day fallen down groveling upon the ground before the Queen whom he had designed for Death Behold here saith an Interpreter he that had been bowed unto by all Men is now upon his Knees before a Woman He that was a proud profess'd Enemy to all the Jews is here an humble Supplicant to one Jewess He that had contriv'd and determin'd the Death of that whole People is now earnestly begging for his own Life And he that had provided a Gallows to hang Mordecai upon it fears nothing more now than that himself should be hanged thereon He felt his own Gallows groaning for his own Carcass Remark the Sixth The King returns out of his Palace-Garden when these Passages aforesaid were transacting ver 8. He finds Haman in this posture of cleaving close unto the Queen's Knees upon the Banqueting Bed as her humble Supplicant The angry King was willing to misinterpret this Action and to take all at the worst N. B. How oft might Haman have done so and more while he was in favour without being censured Actions are not the same when the Man alters and under any Alienation of Affections The King saith now of this grand Favourite Will he force the Queen before my face c. This he said saith A. Lapide partly out of Passion and partly out of Jealousie for Persian Kings saith Bonartius were always Jealous concerning their Wives and would not suffer them to be seen of Strangers so Josephus and Plutarch affirm Grotius observes Tho' the King were unjust in thus judging amiss of Haman yet God was Righteous in measuring to him as he had measured to others in his slandering so many Innocents whom he design'd to destroy yea the Queen her self he would have forced out of her Life These angry words of the King was the Messenger of Death to Haman the Courtiers presently cover his Face that the King might no more be incensed with the sight of him saith Lyra. Remark the Seventh Haman's Condemnation ver 9. whereof the covering of his Head was the fore-running Sign Not a Man among all the Courtiers opens his mouth for Haman but all against him being
from the greater to the lesser ver 26 27. saying if none-such Solomon both for Wealth and Wisdom was drawn away by strange Wives unto strange Sins if this befel such a Green-Tree what may Dry Trees expect c. Remark the Second Nehemiah's Severity in special against one of the Sons of Joiada Eliashib the High Priest's Son ver 28. whom he banish'd for ever from all Civil Society either at Court or in the City This Priest is not named here but Wolphius out of Josephus calls him Manasses who Married Sanballat's Daughter N.B. Who being banish'd to Samaria Sanballat built him a fair Temple upon Mount Gerizim near the City Shechem and to keep him with his Wife made him the High Priest thereof Thus this Vile Apostate Brother to Jaddua the right High Priest who met great Alexander as before drew many other prophane Priests like himself and many People also who would not put away their strange Wives unto this Mock Temple of Sanballat and so became the first Founder of that deadly Feud and Sad Schism betwixt the Jews and the Samaritans so as there was no dealings between them John 4.9 Remark the Third Nehemiah in his Vezakarah lehem Hebr. Remember them O my God ver 29. turns the incorrigible of those Priests that hated to be Reformed over unto God to be punish'd by himself for polluting the Priesthood and prophaning the Covenant of that sacred Function wherein God had promis'd to give them an Everlasting Office Numb 25.12 13. 1 Sam. 2.30 Mal. 2.4 5. and wherein they had likewise reciprocally promis'd all faithfulness on their Part according to the Holy Rules God gave them Levit. 8.35 and 21.1 c. and 22.2 c. Vatablus saith here N.B. Wo to those Priests that should outshine all others in godly Patterns yet dare to debauch the People by their wicked Practices Corruptio optimi est pessima the sweetest Wine makes the sourest Vinegar and a wicked Priest is the worst of Mankind and woe to such prophane Priests whom God's People do thus turn over unto God to punish Remark the Fourth Nehemiah's purging the Priest-hood c. ver 30 31. Mark 1. He made all the Ministers of the House of God put away their strange Wives and the Children born of them as Chap. 9.2 and such as would not do so he forced them to forsake both the Temple and the Land of their Nativity lest they should corrupt others Mark 2. When he had purg'd away all the filth and rubbish from the Priesthood and made clean Work he sets all such as willingly Reformed in their several Stations appertaining to them in their sacred Function so caused the Priesthood to shine again as the Word here Tahar Hebr. ver 30. signifieth Mark 3. He prepareth the Wood-offering which saith Vatablus was the sacred fuel to nourish the Coelestial Fire to keep it always burning upon God's Altar And the first-Fruits likewise see Chap. 10.34 35. Grotius out of Josephus saith there was a solemn Day appointed to be observed in Memory of this Wood-offering call'd ãâã ãâã ãâã ãâã ãâã i. e. A bearing of Wood observing both a Season to cut it and a Season to carry it Remark the Fifth The most sweet Conclusion of the Old Testament History a sacred Sentence of his fervent Supplication Mark 1. Nehemiah had prayed before that God would remember those prophane Priests for evil ver 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself Remember me O my God for good ver 31. as he had done ver 15. and ver 22. and Chap. 5.19 wherein he doth not Brag or Boast of his good Deeds but only produceth them in his Prayer as blessed Testimonies of his Sincerity whereof he begs God's gracious acceptance he prays with so much Reverence as to God yet with so much Confidence as to his God c. Mark 2. This Devout Sentence in Nehemiah's last Supplication is the closing sweet-bit of the Old Testament-Times upon sacred Record for though the Book of Esther be set after this yet is it an History of many Years before this as is abovesaid As for the Prophets they all but the three Last lived before the Captivity Haggai and Zechariah prophesy'd while the Temple was in building Malachy when it was builded saith Mr. Pemble reproving mixt Marriages c. Mark 3. Learned Dr. Lightfoot excellently observeth that though the Scripture be utterly silent to express the number of the Years of the Reign of Artaxerxes Ahasuerus who was Husband to Queen Esther long before Nehemiah's last return to Jerusalem or of any of his Successors in clear Expressions so that we are not told how long he Reigned Yet the Scripture mentions Artaxerxes Darius his second Year Ezra 4.24 his fourth Year Zech. 7.1 his sixth Year Ezra 6.15 his seventh Year Ezra 7.8 his twentieth Year Neh. 1.1 and 2.1 and his thirty second Year Neh. 13.6 but how long he farther Reigned the Scripture gives no account no more than of the former Kings and here the Chronicle of the Old Testament-Times as to any express Terms endeth N. B. 1. It seemed good to the Holy Ghost as the Phrase is Acts 15.28 and to his sacred Penmen to Name some several Years of those Kings intending to continue the Scripture Chronicle until the City Jerusalem was compleated and the Temple thereof was compleatly Reformed and its Worship reduced to its Primitive Purity of the legal Priesthood and there to end the Church's Annals c. N. B. 2. The former of the two last Prophets namely Zechariah doth indeed Prophesy concerning the coming of Christ of his Riding upon an Ass Zech. 9.1 9. of his confounding the three Shepherds to wit the Pharisees Sadduces and Esseans and of his being Sold for thirty pieces of Silver Zech. 11.8 12. and of his Disciples to be scattered Zech. 13.7 and of divers Jews mourning over him whom they had pierced Zech. 12.10 as likewise of the City and Temple now restored to their pristine Beauty their second Destruction Zech. 11.1 c. because of their unbelief Though the Time of Zechary's prophesying be express'd as above yet have we no History of the Time between these Times N. B. 3. The latter of the two last Prophets namely Malachy concludeth his Prophecy Chap. 4. with an Exhortation to the Jews to study well the Law of Moses and the Old Testament and giveth them an Expectation of Elias's coming namely John the Baptist at the beginning of the New Testament Because after the Death of this Prophet Malachy the Spirit of Prophecy was to depart with this Malachy from the Jews and was a Stranger among them until the dawning of the Gospel 'T is true some Apocryphal Books were writ betwixt those Times but they all wanted the dictating of that Holy Spirit which was now departed N. B. 4. Malachy concludeth the Canonical Books of the Old Testament with a Prediction of Elias's the Baptist's coming and with a Threatning
of God's Curse upon the unbelieving Jews Mal. 4. ver last Sixtus Senensis sets this Prophet Malachy so low as about five hundred Years before Christ Alsted makes the distance of Time betwixt this second and last Prophet and the Birth of Christ to be five hundred and twenty nine Years Alsted Encucloppad Lib. 33. Cap. 3. and so do other Authors To write an History of this interspace when the Spirit of Propheây was withdrawn Hic Labor hoc opus est 't is hard Work APOCRYPHA CHAP. I. REmarks in General First are First Malachy knew that after him no Prophet should arise until the Days of John Baptist as is aforesaid therefore he shuts up his Prophecy with a most solemn Exhortation to the Jews that from henceforth after his Departure and in the Departure of the Spirit of Prophecy with him also They must read and remember the Law of Moses and with it the Prophets those Interpreters of the Law and excellent Commentators thereupon Mal. 4.4 Buxtorf observeth that a great Zain is put in the Hebrew Word Zakor Remember to intimate the necessity and excellency of this Duty of minding Moses Law c. during the Deficiency of Prophecy while there was no more any Prophet among them c. Psalm 74.9 from which Expression there some do conclude that this Psalm was penned after the Captivity for there was then Cathimath Chazon a Sealing up of Prophecy as Dan. 8.26 and 12.4 9. and though this sealing up and ceasing of that Spirit of Prophecy continued for some hundreds of Years yet at their Expiration Malachy tells them God will send them one as great as Elijah to prepare the way for the blessed Messiah Mal. 4.5 He saith not the same in Person as the Jews and Romanists fondly Fable in favour of such Mistakes as they have adopted the one that Jesus who was crucified was not the Christ and the other that the Pope is not the Antichrist because Elias the Thisbite is not yet come But the Angel of God better Interprets Malachy's meaning Luke 1.15 16 17. and so doth the Angel of the Covenant the Lord of Angels Matth. 11.10 11 12 13. and 17.9 10 11 12 13. though John deny'd himself to be a Prophet in their Sence John 1.21 yet doth not that contradict this for Christ calls him one greater than a Prophet Matth. 11.9 and the Evangelist Mark begins his Gospel with these very Words of Malachy Remark the Second In General The Books called Apocrypha which were written after Malachy's Death and after the departure of the Spirit of Prophecy were never received among the Canonical Books by the Antient Jewish Church to whom the Oracles of God were betrusted Rom. 3.2 the Authentick Catalogue whereof was collected by Ezra whom some suppose to be Malachy as above either alone or with the Assistance of other Prophets who lived in his Time and as neither Christ nor any of his Holy Apostles condemn any where the unfaithfulness of the Jewish Church in corrupting the Canon so nor do they honour the Apocrypha with one Quotation out of it N. B. The Synodicum set forth by Pappus tells us this Story that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures setting them altogether a little below the Holy Table and earnestly pray'd to the Lord that those Books of Scripture which were of Divine Inspiration might be found above but those that were of a spurious Extract might be left below and this saith Gregory God granted them graciously for a distinguishing sign between them N. B. We are commanded by the two great Apostles to give no heed to Jewish Fables 1 Tim. 1.4 and 4.7 and 2 Tim. 4.4 and Tit. 1.14 and again 2 Pet. 1.16 such as the History of Susanna and of Bell and the Dragon both additionals to the Book of Daniel and both which Jerom confidently condemns for a couple of Jewish Fables and no better a Character can be given of the History of Judeth whereof Josephus the Jewish Historian and an exact Searcher of the Hebrew History and the Antiquities of that Church maketh not the least mention of N. B. Luther boldly affirmeth that those Books of Judeth Tobit c. were at the first but Plays or Comedies acted as Stage plays and then converted into Histories afterward The best Title I find given them is that they might be sacred Poems c. and though Ecclesiasticus be the best undoubtedly of all the other Apocryphal Books for a Moral Discourse about the avoiding of Vice and the pursuing of Vertue c. yet therein is found a minture of many Matters saith Diodate contrary to Canonical Scripture and too low for the Majesty of God's Spirit Nor is it at all Historical and therefore improper for our present purpose in relating the History of the Jews Remark the Third In General though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval betwixt Malachy and John Baptist yet was it not written by infallible Inspiration seeing then was a Cessation of Prophecy c. and though the subject of the first Book be very profitable and necessary for the understanding of Daniel's Prophecy c. yet seeing it cannot be made manifest that the Author of it was ãâã ãâã ãâã ãâã ãâã inspired of God therefore could it never be accounted Canonical having only the Greek-Translation and not any Hebrew Original Much less hath the second Book of Maccabees found Reception in the Church of Christ. Because First In the beginning of that second Book we have a strange Story how the Holy Fire that first came down from Heaven was found hid in the Earth after the Captivity and of the Altar Ark and Tabernacle all hidden by Jeremiah Secondly The other Part of that second Book which begins at Chap. 2. ver 20. besides the Description of the Death of Antiochus Chap. 3. is very much differing from that in the first Book Chap. 6. there is likewise the commending of Rhasis for murthering himself Chap. 14.41 to 46 which Act of self-murder the Doctrine of the sixth Commandment and of all Canonical Scripture is quite contrary unto and therefore all Learned Divines look upon it as a Fact rather to be pitied than defended And Thirdly The false Judgment that Author gives concerning Judas Maccabeus his Sacrifices and Prayers for those of his Army that had been slain in Battel for the Expiation of their Sins to turn away God's Wrath from the surviving Remnant of it as if that had been done for the Benefit of those who were dead for their Sins also Chap. 12.44 45. whereas the Holy Scripture giveth no Ground nor Approbation for using any Sacrifices or Prayers for the Dead and 't is contrary to the Custom of the Jews at this Day to do so Moreover Joseph ben Gorion who wrote these Matters in Hebrew and out of whose writings this Author took his Abridgement maketh no mention
Though we have four Terms expresly declared by Daniel concerning the Persecution of Antiochus As 1. By the two thousand three hundred Days Dan. 8.14 which makes six Years three Months and twenty Days 2. A Time Times and part of a Time Dan. 7.25 and 12.7 that is three Years and a part the former Date ended before the Sanctuary was defiled but during this second Term the daily Sacrifice was discontinued 3. Another Time set is one thousand two hundred and ninety Days Dan. 12.11 which ended at such Time as God's Altar was rebuilt and God's true Worship was restored by Judas Maccabeus And 4. Forty five Days more are added to the number aforesaid making them one thousand three hundred and thirty five Days Dan. 12.12 which forty five Days overplus ended at the Death of Antiochus most joyful Tidings to God's poor persecuted People for notwithstanding Antiochus's pretended Repentance c. we are told of 2 Maccab. 9.13 28. and Chap. 11. the Jews could have no Confidence in the Words of such an Hypocrite but his Death did fully free them from all their fears of him Yet may we not expect to find any such set Times of Antichrist's Persecution to be set down upon Record by Daniel the Old Testament Prophet no that Work was reserved for John the Divine in the last Book of the New Testament Wherein the number of the Beast or Antichrist's Name carries a marvelous Harmony with these numbers in Daniel for the number of that Man of Sin is said to be six hundred and sixty six Rev. 13.18 now twice six hundred and sixty six make one thousand three hundred and thirtyÌt two and three Years and an half make up Daniel's number which is one thousand three hundred and thirty five compleat c. Remark the Fourth Dr. Willet hath most learnedly answer'd great Graserus his great Arguments wherein he contends to prove that this Prophecy of Daniel doth Literally and Historically concern the Roman Antichrist and not this Mad Antiochus The Discourse is extended into ten large Exercises too long here to Epitomize and therefore must I refer the Reader to Dr. Willet's Appendix to his Hexapla upon Daniel page 495 to 520. As likewise to Mr. Joseph Mede's Works who makes the History of the Type Antiochus to lead us by the Hand to understand the Mystery of the Antitype Antichrist that grand Head of the Apostasy in the last Times foretold 1 Tim. 4.1 c. bringing in the Doctrine of Daemons the forbidding of Meats and Marriages c. He shall magnifie himself as Antiochus did Dan. 11.37 Above all 2 Thess 2.3 4 to ver 10. Rev. 13. per totum and Rev. 17.3 c. as to Antiochus's Magnuzzim Heb. the God of Forces which he worshipped Dan. 11.38 the same Mr. Mede most excellently Interprets the Daemons or Tatelar Saints and Angels which Antichrist worships together with our Lord Christ in the Romish Church Nor is this any Novel Opinion for many of the Fathers make this Magnuzzim the Idol which Antichrist should Worship So that none comes nearer the Truth among many other Conjectures than Mr. Mede Much more of this abstruse Point the Reader may find in my Discovery of the Person and Period of Antichrist A little Book which Dr. Thomas Goodwin approved and promoted while he lived c. Apocrypha CHAP. II. Luke III. AS the first Means better than the doubtful Books of the Apocrypha for demonstrating the State of the Jewish Church in that Interval betwixt Nehemiah and the Messiah was Daniel's Prophetick History of Divine Infallible Inspiration As before all along in Chapter the first out of the Old Testament So this second Chapter produceth the like infallible Evidences concerning the same Subject out of the New Testament equally of Divine Authority with the Old Namely out of the Genealogy of Christ Recorded in Luke Chap. 3. yet with this difference betwixt Daniel and Luke the Prophet relateth the Things that befel the Jews without the naming of their Persons but this Evangelist Names only the Persons that succeeded from Time to Time without any Narrative of the things that befel them Remark the First 'T is the concurrent Judgment of Learned Men that Daniel doth not only Prophetically declare the things which occurred the Jewish Church until the first coming of Christ though they did not fall out as some say until three hundred Years after Daniel's Day but also the things that would occurr the Christian Church in the last Days how she should be mostly afflicted by Antichrist as the Jewish had been by Antiochus yet shall she be fully delivered by Christ's second coming Thus Cyprian was wont to Comfort his Christian Friends in his Day with these Words Veniet Antichristus fed superveniet Christus Antichrist will come but then Christ will come after him and overcome him Thus he Interprets Dan. 12.1 2 c. At that Time that is in the last Days and toward the end of the World shall Michael stand up c. N.B. Antichrist was not revealed in Cyprian's Time which Helvicus computeth the second Century betwixt two hundred and forty and two hundred and fifty Years after Christ which was long before that Revelation of the Man of Sin Now when Michael or Christ had made this double discovery unto Daniel both concerning the Malady and Remedy of the Jewish and of the Christian Church then giveth He Daniel to his great Comfort a fair and favourable Dismission out of this Life before the former of those two Confusions come upon God's Church Dan. 12.13 telling him Thou shalt Dye not only without fearing or feeling those troubles but also in a firm Faith both of the Church's glorious Deliverance and of his own blessed Resurrection out of the Dust of Death to an Everlasting Life after thy Soul hath rested in Abraham 's Bosom and thy Body hath got its sweet sleep in the Grave as in a Bed of Down then thou and all the Just shall have full joys beginning here some say for 1000 Years but compleated in Heaven eternally Remark the Second The Interspace betwixt the Second Temple and the Birth of Christ containing about 500 Years is filled up with Three Dynasties saith Dr. Prideaux the First is The Dukes or Chieftains in number 14 all Recorded by the Evangelist Luke under the Infallible Conduct of the Holy Spirit 's Inspiration Luke 3.23 24 25 26 27. This he doth by Ascent from the Mother of our Lord the Virgin Mary up to Zerubbabel the Builder of the Second Temple N. B. Matthew's Genealogy of Christ Matth. 1.1 2 c. is made by Descent from Abraham and so from David c. that Joseph tho' not Christ's Natural but only his Legal Father as being Marry'd to the Virgin Mary might appear to be of David 's Line of whom the Messiah was to come for the Jews Conviction tho' he was but his supposed Father But Luke runs up Christ's Genealogy by his Mothers side even as high as Adam and
 19  462 6 9  537 ACTS Chap. Verse Vol. 3. Page 5 29  544 12 21 22  383 ROMANS Chap. Verse Vol. 3. Page 8 13  374 1 CORINTHIANS Chap. Verse Vol. 3. Page 9 11  541 14 20  491 2 CORINTHIANS Chap. Verse Vol. 3. Page GALATIANS Chap. Verse Vol. 2. Page 1 8  477 EPHESIANS Chap. Verse Vol. 3. Page PHILIPPIANS Chap. Verse Vol. 3. Page COLOSSIANS Chap. Verse Vol. 3. Page 1 THESSALONIANS Chap. Verse Vol. 3. Page 2 THESSALONIANS Chap. Verse Vol. 3. Page 1 TIMOTHY Chap. Verse Vol. 3. Page 2 TIMOTHY Chap. Verse Vol. 3. Page TITVS Chap. Verse Vol. 3. Page PHILEMON Chap. Verse Vol. 3. Page HEBREWS Chap. Verse Vol. 3. Page JAMES Chap. Verse Vol. 3. Page 1 PETER Chap. Verse Vol. 3. Page 2 PETER Chap. Verse Vol. 3. Page 1 JOHN Chap. Verse Vol. 3. Page 5 19  558 2 JOHN Chap. Verse Vol. 3. Page 3 JOHN Chap. Verse Vol. 3. Page JVDE  Verse Vol. 3. Page REVELATION Chap. Verse Vol. 3. Page 2 20  487  24  551 An ANIMADVERTISEMENT THAT all my Candid and Courteous Readers may have the more ample and abundant Satisfaction both for their Expences in Purchasing and for their better Improvement in Reading all my three Volumes Purchased which do contain the Cream and Quintessence of the best Authors I have again by the helping hand of my Heavenly Father made a new and another most prodigious Essay and a most painful Travel through that golden Field of the whole Old-Testament for drawing forth three distinct Index's and Alphabetical Tables to all the three Folio's that so both the Holy Scriptures of every Book where Explained and the several Subjects common place wise where treated upon might the more easily with one Glance of the Eye be found out for present perusal How exceeding Elaborate this additional undertaking hath been to me may apparently be understood by all who are wise-hearted because this Work could not possibly be accomplish'd but by a serious Review of every single Page in all the three distinct Volumes Yet may all my Labours come in the fulness of the Blessing of Christ to his Church and may also Advance in any Measure his Kingdom and Glory I shall not Grudge or Regret at any Part of my greatest Pains Soli Deo Gloria AN Alphabetical TABLE OF THE Principal Matters contain'd in the Third Volume of the Old Testament A ACcepts God doth of a little where much cannot be had Vol. 3. Page 723. Affliction may oft be renewed p. 409 410. The Cause of it must be enquired after p. 413. If sanctified it saves the Soul p. 549 550. It is as the Bellows to blow up Devotion p. 565. It whip'd Manasseh home to God p. 613. Angels even good are destroying Angels p. 424. Of Gabriel p. 649. Answer of God to Man's Prayer p. 649. How to answer Satan distracting us in Prayer p. 713. Antinomian Notion Confuted God is Angry with his own Children p. 467 468. Yea for but one Sin p. 478. Antiochus and Antichrist several Sentiments of Authors about them p. 745. Antiochus's wicked Life and woful Death p. 746 752. Antiquity an uncertain Guide p. 656. Apocrypha how distinguish'd from Canonical p. 614. That History is carry'd on by the help of Dan. 9.10.11 and 12. and by Luke 3. and by Gen. 49.10 from 735. to the end Arminians divide Salvation 'twixt the Free Grace of God and Free Will of Man p. 439. B. Babylon's fatal Fall p. 642. Blessings God knows how to make them doubly welcome to us p. 537. C. Captivity of Israel the first Time p. 593. And the Last p. 629. How three in all p. 632. see Deliver Ceremonies when abused may be abolished p. 596. Chemarims explained Vol. 3. Page 618. Children may not blaze Parents failings p. 442. They should be at Gods Worship Why p. 518. Parents punish'd in their Miscarriage p. 529. Mostly learn from their Mother p. 732. Christ is Typified by the Temple and all its Furniture p. 442 to 458. Christ's last coming when p. 462. How he appear'd to Daniel p. 660. Church Militant and Triumphant Typified by David and Solomon's Reigns p. 430. Built of growing Stones and green Timber p. 443. Compar'd to a Travelling Woman p. 603. To a weak Virgin p. 606. She must be kept clean p. 727 729 730. Cold Palsie how qualified if not cured p. 428. Company the Evil of being with the Evil p. 569. Conference that is godly pleaseth God p. 526. Conspiracy may be Lawful p. 561. Constant in good p. 614. Content is most found in a middle Estate p. 533. Covenant must be kept though won by a wile p. 414. Oft renew it with God p. 617. How it was sealed to p. 721. By Women and Children p. 722. Counsels of Men are ordered by the Counsel of God p. 396. Evil Counsel is worst to the Counsellor p. 399. How God's Counsel is without Repentance p. 424. Countrey every Man loves his Native Soil p. 728. D. Daniel in the Den of Lions p. 644. How delivered p. 645 646. But his Foes were devoured p. 647. Death is terrible p 608. See Dye Josiah died in Peace though he died in War p. 617. His Death was sad to the Church p. 625. Dedication of the Temple at large p. 458 to 462. Of the City Walls p. 725. Delay God doth sometimes to Answer Prayer p. 631. Deliver God help his Servants with low Means and little helps p. 397. He Works great Matters by weak Means p. 412. We must bless God for delivering us from an Egypt of Sin p. 460. Jews deliverance from Babylon p. 651. Despise not a Day of small things p. 655. Devil God makes use of to deceive the Wicked p. 513. God overshoots him in his own Bow p. 560. Dreams of sundry sorts p. 436. Drinking none to be forced to it p. 663. Drunkenness is a Noon-day Devil p. 487. Dye the Words of dying Men are living Oracles p. 430 431. God's darlings oft dye betimes p. 480 Some dye suddenly as others lingringly p. 567. E. Education helps somewhat though it heal not throughly p. 562 563. Elisha's Death p. 567. Enemy one that is once foiled ought not to be contemned p. 506. Kindness to such may prove kindness to our selves p. 545. Evil how it is from God p. 418. And how from the Devil p. 419. Ezra the Writer of both the Books of the Chronicles p. 516 517. F. Faith a special means to obtain God's Promise Vol. 3. p. 519. False Prophets to be rejected p. 715. Famine makes Mothers unnatural p. 546. It and other Judgments come at God's Call p. 549. Fast prepares for Prayer p. 518. That of Ezra p. 698. And his Prayer p. 700. Father some are while Young p. 594. Fear of God must Master the fear of Man p. 494. Felicity that is earthly is never durable p. 466. Flattery is hurtful to Kings p. 564. Force in matters of worship who was the first
Heaven in his Translation and there was kept alive so might come alive to attend upon the Lord of Life here nor need we doubt it concerning Moses though there be more difficulty herein than if Enoch had been the Associate in his stead for though Moses was not Translated as they were yet God himself became the Sexton to Bury Moses Body Deut. 34.5 6. and as God could embalm it as well as Bury it beyond all the art of the Egyptians to secure it from putrefaction so could he raise it up and restore it to his Soul both Lively and Glorious that He might serve Christ's Glory here This is rendred the more probable from the Devils contending to catch Moses's Body out of Michael's hands Jude v. 9. and Josephus says He was translated as Enoch and Elias were The Second Concomitant Circumstance is Peter's Extasie and Advice which hath its Remarks also The 1st Remark is The Occasion hereof which Luke relateth thus while Christ was Praying Peter James and John became heavy with sleep but being awakened undoubtedly by the Voices of them that carried on the Conference in this sacred Synod as above they all Beheld the Majesty and Glory of Christ they were all affrighted Mark 9.6 Mat. 17.6 no doubt but such an unexpected and unwonted Apparition of their Lord 's wonderful splendour while in the form of a Servant must needs astonish them for though they were Refresh'd and Ravish'd with this Glorious Vision they were not Transformed with their Master as being but mere Mortal Men so incapable of such Glory and they must know the Glory of Christ and Preach it to others before they may experience it in and upon themselves N. B. Note well Beside this shews that only those Souls which are awakened out of the sleep of Sin can behold Christ's Glory as the Disciples here The 2d Remark is The sight of Christ's Glory and that of Moses and Elias was such a blissful sight that it drives Peter into a plain Rapture or Extasie Abaz was bid to ask a sign either in Heaven above or in the Earth beneath Isa 7.10 11. God gives the Disciples such a sign unasked in bringing Elias from Heaven above and Moses from the Earth beneath though the Scribes c. asking a Sign had none granted them this Amuzed and Amazed them insomuch that Peter was so intoxicated with these few drops of Coelestial Glory that he neither wist what to say Mark 9.6 nor what he said Luke 9.33 The like effect had Paul's Rapture upon him saying Whether in the Body or out of the Body He cannot tell God knoweth and again He cannot tell 2 Cor. 12.2 3. Hence note Coelestial Glories are incomprehensible c. The 3d Remark is So refreshing and ravishing was this glorious Vision to the Hearts of those Disciples that they could have been content with the continuance of this present Joy upon condition they never went lower down upon the Earth nor higher up to Heaven to enjoy there their Lords Joy 'T is good being here saith Peter for them all And if it be so good to have the lower Ravishments and Transfigurations N.B. Note well How much better will it be to inherit Eternal Glory where not only Moses and Elias shall appear in Glory but all the glorified Saints and glorious Angels shining forth with the Glory of the Holy Trinity above all oh how good will this be where all good will be found and no evil Peter was quite dazzl'd with the foretast of Heaven and so transported that while he talks of one Tabernacle for his Master one for Moses and one for Elias yet never thought of one for himself no He can be so content with this as to lye out of Doors himself waiting as a Servant upon his Master without doors in the Streets nay I had like have said as a Drunken-man heeds not to lose his Garment or to lye out of doors during his Inebriation the least degrees of Glory is satisfactory The 4th Remark is Though this Advice of Peter had a good Affection and Intention in it yet was it at the best but unadvised advice from an honest meaning man we may say of it as Hushai said of the good Counsel of Achitophel His Counsel was not good at this time 2 Sam. 17.6 7. for had Christ taken Peter's Counsel then had he not gone to Jerusalem so should have declined Death whereby Life and Immortality was brought to light unto the Saints 2 Tim. 1.10 Thus had Peter made but had provision both for himself and us nor had it been good for Moses and Elias to have been detained from Mansions of Glory for a poor Tent or Cottage of Peter's contriving Nor had it been good for the other Disciples left below had Christ and they staid in Tabernacles above 'T is too narrow a Nature in Peter or any other when he thought it was now well with him not to take care of but to neglect the weal of others to say nothing of Peter's providing no better for his Lord than for Moses and Elias his Servants whom he had heard confirming Christ against his Passion 'T was but six days before this when Peter was call'd Satan by Christ for such Carnal Counsel as this The 5th Remark is That in Coelestial bliss the glorified Saints shall know one another It may justly be wondred at how Peter c. came to know Moses and Elias whom they had never seen before Some say They knew them by their Pictures delivered by Tradition from Age to Age Theophylact rejects this conjecture saying to draw Pictures of Men was then held Unlawful More probably do they say that think they were known by their conference with Christ who might call them by their proper Names c. but that which is more likely is this was done by Divine Revelation through the Glory that was upon them which did thus far Illuminate the Disciples Eyes and Vnderstandings as to know them whence Ambrose concludes We shall know one another in Glory The 6th Remark is Eveâ a good man may fall under mistakes and not know what he says as Peter in his saying Master it is good being here c. His words had love Amazement and Fear in them 1. His love to his Lord when he heard in the conference how Christ must go to Jerusalem and suffer death there though he durst not Rebuke his Master c. as Matth. 16.22 but comes smoother off here saying Lord if thou wilt Mat. 17.4 c. referring the matter to his Masters mind Yet was this but blind love of the same alloy with the former opposing God's Decree and the Worlds Redemption 2. His Amazement stupify'd him And 3. His Fear made him say oh Master this Mount is an high secret secure and a pleasant place here we have two Mighty Men with us Elias that commanded fire out of Heaven c. and Moses who entred into the Cloud in Mount Sinai c. as if he had
so save only the difference of that was Descending but this is Ascending every sanctified Soul is taken up through the Roof of that House where it departs from the Body in an Heavenly Charet drawn by the Holy Angels and carryed therein into a Mansion of glory as the Prophet Elijah as well as the Patriarch Enoch were extraordinarily Translated in Body as well as Soul But on the contrary the Rich Glutton was as greedily seized upon by the Devils who carryed him down into Hell as the Angels had most Honourably handed Lazarus into Heaven The Glutton while he was Alive seemed to be set at the Right Hand of Christ in all his Worldly Felicity but now when he was dead we find him placed at the left Hand of Christ among the stinking Goats according to the Phrase Matth. 25.33 34 41. Whereas Lazarus in his life had seemed to be set at Christs left Hand in his Leprosie and Poverty yet after his Death he is seated at Christs Right Hand among the Blessed Sheep c. This difference made a great Man cry Mallem Craesus esse vivens sed Socrates morlens I would have the Rich Mans Life but rather the poor Mans Death N. B. Note well The Glutton is now gone to his own place as is said of Judas Act. 1.25 and possibly with as much noise as Judas did whose Bowels did Bityst out ver 18. Because he had no Bowels of Compassion towards his Master his Belly broke in the midst with an huge crack as the word ãâã ãâã ãâã ãâã ãâã signifieth yea and possibly with as much Stench and Noise in the Air as was at Cardinal Wolleys Death and Burial However he is now in a place where he had punishment without pitty who had shewn no pitty Misery without Mercy who had shewn no Mercy Sorrow without Succour Crying without Compassion Mischief without Measure and Torments without End and past Imagination This Teacheth us that great Truth Sinfull pleasures in this Life are punished with painfull Torments in the next Life Say to the Wicked it shall be ill with them c. Isa 3.11 Such go away into Everlasting punishment c. Matth. 25.46 Gehennae Meminisse non sinit in Gehennam Incidere saith Chrysostom to remember what Hell is for Horrour and Terrour might be a good means to hinder Men from being Hurryed into Hell Would but the Wicked Man take a turn or two in Hell daily by a serious and seasonable Meditation this would forewarn him of wrath to come c. If he be not forewarned it had been better for him that he had never been born Mat. 26.24 Mar. 14.21 N. B. Note well Here follows the Dialogue between this Damned Glutton and Father Abraham in whose Bosom glorified Lazarus was lodged from ver 23. to the end of ver 31. First the occasion of this Dialogue was this Damned Soul seeing afar off Lazarus whom he had despised on Earth so highly Advanced in Heaven ãâã ãâã ãâã ãâã ãâã in Hell which is so called ab ãâã ãâã ãâã ãâã ãâã non Video as it is a place of darkness wherein nothing can be seen the fire thereof gives no light nor sight of Comfort yet is he said here in this dark Hell to lift up his Eyes which he had neglected to do unto God in Prayer while he was upon Earth and who could not now lift up himself out of this place of Torment yet can he out of this outer darkness as Hell is called Mat. 8.12 22.13 25 30. look upward to the light of Heaven for his greater Torment in beholding Lazarus Happy whom he would not look downward upon from his Pinacle of Earthly Prosperity in his Life-time and now feeling himself in endless Misery how-like was he to the blind Mole that never 't is said opens her Eyes untill she be dying Vtinam ubique de Gehennâ Dissereretur saith Chrysostom would to God Ministers would Preach of Hell every where that at least fear of punishment might drive Men from wickedness when love to Life and Salvation will not draw them to Holiness and the love of Christ constrains them not 2 Cor. 5.14 Thus far the Occasion now Secondly the Dialogue it self which consists of two General parts the 1. Is the Humble Petition of this Damned Soul which he in all simplicity presented unto Father Abraham sitting in a Mansion of glory with blessed Lazarââ in his Bosom The 2. Is Father Abrahams Answer to his Petition entirely Negative rendring weighty Reasons why his Request must be Rejected both as to the cooling of his Tongue by sending Lazarus to Hell with a little water c. and as to the Converting his Brethren by sending Lazarus to them on Earth Take these few Remarks upon the whole The first in this ãâã ãâã ãâã ãâã ãâã or Typical Exemplification is that the Souls have a distinct Existence and Subsistency differing from the Bodles of Mankind they dye not with the Body nor sleep after Death noâ are they shut up in Subterraneal Caves but all Spirits or Souls at the Death of the body returns to God that gave them Eccles 12.7 from whence they receive their everlasting Doom of either Come ye Blessed or Depart ye Cursed c Remark the 2. As the Souls of the Godly do immediately pass after Death into a place of Bliss and Happiness in Heaven so the Souls of the wicked accordingly do then depart into a place of Torment and Misery The Scripture of Truth so called Dan. 10.21 doth not Note any middle place betwixt them save only the ãâã ãâã ãâã ãâã ãâã or great Gulf fixed a place unpassable from the two Extreams Abraham knew no passage and Holy Peter knew as little thereof 2 Pet. 2.4 Nor Jude ver 6. Therefore Popery in its Doctrine of Purgatory is but a Fancy and Foppery 't is but the Popes new discovery of a mere Chimera or vain fiction c. Remark the 3. Damned Souls are void of the least degree of Ease and Relief the time will come when the proudest sinner may have need of the Meanest Saint to relieve them after Death whom they would not relieve in their Life but rather Reviled yea and famished them yet cannot shall not they receive any Relief from them but this shall be an Aggravation of their Torments to behold those Happy whom they had formerly despised and themselves Miserable Oh! How wellcom might Lazarus be now to him in Hell whom he starved to Death at his Gates Remark the 4th In Hell there will be peculiar Torments for every part of wicked Men as 1. Their wanton Eyes shall be tormented with a sight of ugly Shapes of Devils 2. Their delicate Ears with the Horrible Noise and Outcries of Damned Spirits 3. Their nice and curious Smell with the Poisonfull stink of Fire and Brimstone 4. Their dainty Tast with a most Ravenous and unbearable Hunger and Thirst c. yea and 5. All the Sensible parts shall feel the intolerable Torments of
late Lazarus lay four days in the Grave ver 17. and by that time as Martha said ver 39. He stinked what can Christ do with a Stinking Carcass The Faith of the two Sisters must needs be much shaken not only to see their Brother Dead but also to have himlie Buryed till he stank though Christ had sent them word He should not dye ver 4. That is not abide now in the State of Death he should not finally now dye Yet no doubt but this might be some offence to them That Christ with-hold that good from them to whom they might think it due because he loved them all when it was in the power of his Hand to do it contrary to his own word Prov. 3.27 And he had healing Vertue by him and could have Cured him at a Distance by a word as he had done the Centurions Servant Matth. 8 8 13. Yet saith go and come again to Morrow and I will give it Prov. 3.28 Christ still delayed these Expectants till the Carcase began to stink N. B. Note well he usually Reserves his Holy Hand for a dead lift till the Witnesses whom he loveth not only are dead but also stink in the Nostrils of Nations Christ defers his coming that he may shew wonders to the Dead and make them arise to praise him c. Ps 88.10 11 12. He will do here for these two Holy Sisters more than heal the Sick he will Raise the Dead and Lazarus must be let alone so long as none could Conjecture he had been in a Swound only but he must lie four days in the Grave be upon the border's of Putrification then was Christs Congruous Juncture of time wherein to manifest a more Mighty and Undeniable Miracle than to Rebuke a Fever Oh! How great was this Work to unite a Separated Soul to a Putrifying Body greater than had he been newly dead N. B. Notewell Then hold out Faith and Patience he will be seen in the Mount when our Faith flags and hangs the Wing giving up all for lost when strength is gone Isa 33.10 and 42.14 Psal 12.5 c. The 2. Remark is the Concomitants of the Miracle which concern the Comforters and the Comforted 1. The Comforters were of two sorts either 1. Vain and Fictitious such were the Jews that came from Jerusalem two Miles to Bethany to Comfort the two Sisters for their loss of Lazarus ver 18 19. Those made a wrong Construction both of Mary's weeping ver 31. And of Christ's groaning ver 36. In the former they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre and in the latter they Scoff Christ for his groaning as if grieved he wanted power to prevent this perplexity Yet did they hit right upon Christs weeping ver 36. Judging by his Tears of his Love N. B. Note well and if shedding some few Tears for Lazarus did Demonstrate his love Oh! Then how did he love us for whom he shed the warmâst Blood in his Body how ought we to love that love c. However they served to by Publick Witnesses of the Reality of Lazarus's Death at Jerusalem from whence they came There were 2. A Real and Efficacious Comforter such a Comforter was Christ though the Jews like Jobs Friends were but Miserable Comforters Job 16.2 For he Comforted these Mourners both by Word and Deed Now was the Physician present who had been long absent Indeed ver 30. He was not yet come into the Town for their Sepnichers used to be out of the Town as Lazarus's was There this Blessed Comforter stayed not going into the Town or unto the House of the two Sisters to Refresh himself after his Tiresom long Journey but would do his work firsh as Abrahams âcteruant did Gen. 24.33 Now come in 2. The Comforted Martha and Mary Martha minding the concerns of the Family and therein running two and fro first received the Report that Christ was come in deed Mary Entertaining the Jewish Visiters in the Dâaing-Room Luke 10 41. Heard not N. B. Note well Faith as Mary sits still in the Centre while love like Martha walks the rounds Martha comes first to meet the Messiah ver 20. After six days waiting for his coming two Days of his Abode and four Days at the least of Lazarus's Death ver 6. and 17. and 30. Would to God we could meet Christ every Sabbath Day In Martha's Faith we find 1. Her Officious care to find Jesus out of the Town not staying till Christ came into the Town and to her own Houseâ N. B. Note well Those are Virgins indeed that take their Lamps and go forth to meet the Bride-groom Matth. 25.1 The Messiah meets such Martha's that remember him in his ways Isa 64.5 2. Her Faithful Confession ver 21. If thou hadst been here c. Her only frailty herein was that she fastened too much upon Christs bodily dresence If Christ would Lazarus had not dyed though he had not been there He could have Heald him at Distance by a word only as Matth. 8.8 13. And that she believed not throughly in Christ she looked on him as one Gracious with the Father as a master of Request might have any thing for asking ver 22. Yet believed not his Godhead and that he was one with God Hereupon Christ the Comforter sets Martha the Comforted to the Rights ver 23. to 27. Christ tells her Modestly her Brother shall Rise agains N. B. Note well which may also Comfort us in the Decease of our Dearest Relations they are not lost but laid up with Christ who will bring them again at his coming 1 Thess 4.13 14. Martha understood Christs words concern'd the General Resurrection ver 23 24. Therefore he gradually Instructs her saying ver 25. I am the Resurrection c. that is the Auther of it and therefore thou need not doubt but I can raise up thy dead Brother by my own power c. This so Comforted and Confirmed Martha that she made a Confession equal with Peters Matth. 16.16 I believe that thou art Christ ver 27. Hereupon she returns home and by Christs Command calleth Mary secretly ver 28. Lest he should seem to Summon a Multitude which he foresaw would follow upon their own accord Mary arose quickly ver 29. love to her Lord helped her to Wings and made her do more than Martha fall down at his Feet ver 32. This Devotion of Divine Honour she had twice before this paid to the Messiah Luke 7.38 and again Luke 10.39 Her Diligence in hearing the word made her pay greater Respect to Christ than her Sister did yet had the same frailty with her ver 21. in being fastened too much to the Bodily Presence of Christ If thou hadst been here c. ver 32. N. B. Note well Oh! What a Sympathizing Spirit had our Blessed Saviour to weep with those that wept ver 33 34 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature in
Mount of Olives the place of Christs Ascension Acts 1.9.12 Others say he will return from Heaven to the Earth in General grounding their Opinion upon the Expression of Job My Redeemer shall stand upon the Earth Job 19.25 Which words may be understood 1. Metaphorically saith Junius Vpon the Dust Hebr. that is he shall stand last in the Field when he hath Conquered Satan Sin and Death and trod them down as Dust unter his Feet he will make all his Foes his Footstool Ps 110.1 c. or 2. if taken Literally Gnal Hebr. may be Read over the Earth or Dust to wit in the Air for it is said We must meet the Lord in the Air 1 Thess 4.17 That is the Saints for as some suppose there cannot be Room enough upon the Earth to contain all the Sons and Daughters of Adam that have lived in all Ages and Places of the four Quarters of the World at so General a Sessions or Assizes therefore All the Dead in Christ shall Rise first then we which are alive shall be caught up together in the Clouds to meet the Lord in the Air and so shall we be ever with the Lord 1 Thess 4.16 17. But it may be supposed that Sinners who dye in their Sins shall be Judged upon the Earth which was the place of their sinning against their Judge and of their saying We will not have this Man to Reign over us Luke 19. ver 14 27. This amounts also to a Demonstration that when the Heavens and the Earth shall be all on a flaming Fire at our Lords Return 2 Thess 1.7 8. 2 Pet. 3.7 to 12. They shall not be Consumed into that Original nothing out of which they were first Created Gen. 1.1 But both of them and the Air also which is the Devils Territories Eph. 2.2 Shall only pass through the Fire to purifie them from the Pollutions of sin and be as the Bush burning but not Consumed Exod. 3.2 Hence 't is said We look for New Heavens and a New Earth c. 2 Pet. 3.13 Otherwise what place hath Christ to Judge the World in The Third thing is the manner how our Lord Returns Namely 1. Visibly as he went up Acts 1 9. every Eye shall then see him c. Revel 1.7 With a Real Body to which our Bodies shall be fashioned Phil. 3.21 2. Gloriously not in the form of a Servant as at his first coming Phil. 2.7 But of an All-Conquering King all shall behold him then coming in the Clouds of Heaven with power and great Glory Mat. 24.30 3. Suddenly as a flash of Lightning Mat. 24.27 and Surprizing as a Thief Revel 16.15 That gives no warning yea and as Noahs Flood unexpectedly swept all away Mat. 24.37 38 39 40 41 42. Therefore Omnem Crede diem tibi diluxisse Supremum think every Day thy last Day None know what any Big-belly'd Day may bring forth c. The Judge is at the Door Jam. 5.9 4. Terribly to the Wicked if the Law was given in so Terrible a Manner Exod. 19.16 How much more when the Judge comes to Require it c. then Mount Sinai only was all on Fire but at this universal Assises the whole World melts like Scalding Lead about their Ears yea those Rocks which they cry to to cover them Rev. 6.16.17 shall then melt 5. Comfortably to the Godly 't is their Marriage Day Rev. 19.7 8. Therefore they look for it and hasten unto it 2 Pet. 3.12 and lift up their Heads for joy c. Luke 21.28 The Fourth Circumstance is our Lords Attendants at his Returning Namely All the Holy Angels shal come with him and Attend upon him Mat. 25.31 As if he would not leave so much as an Angel in Heaven behind him Angels are his Apparitours who know the Elect as Servants to know their Masters Corn from others in Common Fields 1. By Gods Image of Holiness stamped upon them 2. By being so Conversant with them to keep them in all their ways Ps 91.11 While they are on Earth 3. And possibly by their chearful Countenances upon this Day of their Redemption c. Oh! What a Brave Bright and Glorious Day must this undoubtedly be not only when many Millions of mighty Angels shall shine forth all at once in their Splendour like so many Glorious Suns in the Firmament but also among and above them all our most Glorious Sun of Righteousness out-shining them all Velut inter Stellas luna Minores far more than as the Moon at her full doth out-shine all the lesser Stars And this shall then compleat the Saints comfort when they shall behold the very Nature of Man in this Lord-Judge Advanced above the Brightest Angel upon the Throne of his Glory which some understand upon the Shoulders of Augels because Angels are called Thrones Col. 1.16 As if our Lord will then come carryed in Triumph upon Angels Shoulders as Conquerours are carryed Triumphantly upon the Shoulders of Men c. The Fourth part of this Parable is the Servants Reckoning Mat. 25.19 Luke 19.15 Which holds forth that at our Lords Returning at the Day of Judgment that day shall be a day of Reckoning with all Mankind both with the Godly and with the Wicked Servants how they have Traded with their Pounds and Talents while they lived in this Lower World whether well or ill c. N.B. Note well 1. This time of Reckoning hath various Denominations in the Holy Scriptures as 1. 'T is called a Day because it brings to light all hidden Deeds of Darkness Luke 12.2 3. 'T is called 2. A Night Mat. 25.6 and 1 Thess 5.2 and 2 Pet. 3.10 Because that time will unexpectedly Surprise a secure World as a Thief doth the House that he Robbeth 3. 'T is called the Evening Mat. 20.8 Because the Day for work being expired the Workmen at Even are called by the Lord of the Vineyard to come and Receive their Wages 4. 'T is called the Morning Zech. 3.5 This will be that great Morning wherein God shall bring his Judgment to Light and wherein the Upright shall have their Dominion over all their Emies Ps 49.14 And then shall our Lord be as the light of the Morning without a Cloud c. 2 Sam. 23.4 Hereupon are we bid to Watch for we know not when our Lord will come at Even or at Midnight or at the Cock-crowing or in the Morning Mark 13.34 35. Those differing Denominations are indifferently taken for Time a Thousand years be but as one Day with the Lord 2 Pet. 3.8 And some suppose the Day of Judgment may last so long seeing we are not told in Scripture how long this last Day may last this is a Secret unrevealed N. B. Note well 2. Augustin Argueth that this Day of Reckoning must be Managed Vocaliter and not Mentaliter as Aquinas affirmeth Et per locutionem as he Phraseth it that is by way of an Audible Discourse and that Father doth prove it to be probable by urging that Famous
Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is ãâã ãâã ãâã ãâã ãâã not ãâã ãâã ãâã ãâã ãâã Juxta non propter according and not for their Deeds and so 't is said ãâã ãâã ãâã ãâã ãâã To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 ãâã ãâã ãâã ãâã ãâã shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is ãâã ãâã ãâã ãâã ãâã and signifies more than ãâã ãâã ãâã ãâã ãâã before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
against him N. B. Note well The Lord will Judge his Saints at that time in such a manner as to make them Admire and Adore him the more as the King reckoned with that Servant Mat. 18.24 c. saying Thou owest me Ten Thousand Talents for thy many breaking of my Ten Commandments but upon thy Acknowledging the Debt and thy Insufficiency to solve it but tendring satisfaction by thy All-sufficient surety Hebr. 7.22 I freely Cancel out that Hand writing against thee Col. 2.14 Though thou hast omitted many Duties and committed many sins naming the time and place of both yet I have dyed for thee thou shalt not dye saith the Judge c. N. B. N. Note well A word of Caution is needful for the Conclusion of this point seeing this Opinion seems to be over-soothing to the Saints insomuch that if so they need not Tremble to sin against Christ because they shall not be Judged for their sins c. I do from the Lord Admonish all Saints to live such Lives as they may be approved to Christ 2 Cor. 10.18 as well as to have their Character of being approved in Christ Rom. 16.10 Let every one that Nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 To have Holiness writ upon their Hearts and Lives as Vessels of Honour Zech. 14.20 That they may have the Lords Euge well done thou good and faithfull Servant thou hast been Faithfull over a few things of my Gifts and Grace I will make thee Ruler over many things in glory enter thou into the Joy of thy Lord Mat. 25.21 23. and Luke 19.17 19. Christs word must be the Rule of our Life as it shall be the Judge after Death John 12.48 All shall be Judged by the Gospel 't is Judgment according to Truth Rom. 2.2 5 6 16. Enquiry the Third Shall Rewards be equal in Heaven Answer This question is canvased pro and con by Divines both for it and against it Such as are for the Negative and for Inequality do Argue both from Scripture and from Reason First from Scripture as 1. Isa 56.4 5. I will give them within my Walls a Name better than of Sons and Daughters 2. Cant. 8.12 Thou O Solomon shall have a Thousand and those that keep the Fruit thereof two Hundred 3. Dan 12.3 They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever 4. Matth. 5.19 The same shall be least or greatest in the Kingdom of Heaven c. 5. Mat. 13.8 23. Some thirty some sixty and some an hundred Fold and Mat. 10.41 42. a Disciple's and a Prophet's Reward 6. Matth. 19.28 29. The twelve Apostles shall sit upon twelve Thrones when others are said only to Inherit Eternal Life 7. Matth. 22.30 Luke 20.36 Saints shall then be ãâã ãâã ãâã ãâã ãâã equal to Angels now seeing there be Degrees and Orders of Angels Col. 1.16 c. So there must be of Saints 8. Matth. 18.4 Whoso humbleth himself as this Child he shall be greatest in the Kingdom of Heaven 9. John 14.2 In my Fathers House are many Mansions which may be supposed to differ one from another in Glory as is seen in this great City higher and lower Houses c. 10. Rom. 2.6 and 2 Cor. 5.10 Every Man shall be Rewarded according to his Works that is the greater Grace the greater Glory 11. 1 Cor. 15.41 There is one glory of the Sun another of the Moon and another of the Stars so of the Saints c. 12. 2 Cor. 9.6 He that Sows sparingly shall Reap sparingly but he that Sows bountifully shall Reap bountifully 13. Revel 14. ver 2 3 4. The followers of the Lamb with chast Virgins Hearts have a priviledge beyond others c. 14. Matth. 25.20 23. and Luke 19.16 18. Those two Parables do declare if not both differing Gifts yet differing Gains c. Unto all those Scriptures Those Reasons are secondly added as 1. As there be Degrees of punishments in Hell for it shall be more tolerable for some than for others Matth. 11.21 22 23.24 even so there may be Degrees of Joys in Heaven 2. As there is inequality of grace some weak and some strong c. So proportionably an Inequality of glory 3. Some do more and suffer more than others as Martyrs c. therefore Wages are as Work hath been 4. If equality then no Distinction this seems Confusion which cannot be in Heaven 5. There be Degrees in glory whereby God is known from Angels and Angels from Saints and the Man Christ Jesus from all yea Patriarchs Prophets and Apostles above all Saints and 6. This is a Spiritual Spur in running to grow in grace which is in Christ a purchasing as the Phrase is 1 Tim. 3.13 a greater Degree of glory c. But such as are for the Affirmative to wit for Equality of glory as Hierome Spanhemius c. do Answer all those Scriptures and Reasons aforesaid too long here to insert I Refer the Reader to those two Authors upon Mat. 25.20 c. as he that had much Manna had no overplus and he that gathered little had no lack Exod. 16.18 So here c. all Saints shall partake alike of the Substance of glory not so haply of the degrees thereof all enough c. N. B. Note well 't is Encouragement enough for us to know that PINTS as well as QVARTS shall be filled full of glory Enquiry the Fourth How shall the Judge reckon with and Reward the wicked Answer Mat. 25.24 25 to 30. and Luke 19.20 c. Shew us 1. How God must bear the blame of Mans unfaithfulness I was afraid of thy Austerity c. whereas the good Servants gave all the glory to God saying Lord it was thy Pound not my Pains that gained ten Pounds 2. How God puts no difference betwixt Nequam and Nequaquam an Evil and an Idle Servant this is not enough that he spent not his Masters Talent but hid it in Sudario in that Handkerchief wherewith he should have wiped of his Sweat by labouring hard to improve it c. 3. How the useless as ãâã ãâã ãâã ãâã ãâã signifies as well as Enemies shall be cast into Hell Mat. 25.30 Luke 19.22 27. The Judge will Judge them out of their own Months c. then shall they bewail their pain of loss as well as of sense crying ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã not for ever Lord c. CHAP. XXIX CHrist did not back this Exhortation to work and watch with three Parables for any Difficulty in understanding the Duty but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming the manner whereof is set down from Mat. 25. ver 31. to the end Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension Oh! what an abundance of his business
Lips should preserve Knowledge Mal. 2.7 to pour out their foul Invectives against him and this Slander of Seducing cast upon our Saviour by them was 2. The worse and the more abominable because Christ had publickly taught and told them in his famous Sermon upon the Mount that he came not to destroy the Law but to fulfil it Mat. 5.17 c. and though Pilate here said Hearest thou not what these say c. Mat. 27.12 13 14. Yet Christ hearing well enough Answered Nothing because they Alledged nothing but notorious Lies known to be so in the Consciences of his chief Accusers But principally because he had put himself in our room and was though Innocent yet willing to be condemned as Guilty in this Humane Court that we might be Acquitted at God's Tribunal He Answered Nothing because he would not hinder the work of Redemption which he had then in hand therefore patience and silence were his best Apology to those Calumniators as it had been in his Type Isaac to Ishinael nor was his silence any consent to his guilt for he was foretold to be the Dumb-Lamb Isa 53.7 never any Man more Innocent yet more willing to be Condemned Insomuch that Pilate marvelled greatly thingking possibly Christ betrayed his own Cause by his over wilful silence not knowing how he stood in sinful Man's stead as guilty of our faults so loved our Justification more than his own Reputation Pilate had more cause to marvel at the Impudence of the Priests pressing such palpable slanders against Christ such as the Pagan Judge himself could not but easily perceive what probability could there be that a poor Plebeian one of the ordinary sort of People as our Lord appeared to be having no Armies Armed Guards or Strong Garrisons nor so much as an Hole or House of his own where to lay his Head Mat. 8.21 should any way attempt a Treasonable Invasion of Caesar's Jurisdiction The bare Relation of such an Abominable Lye was a sufficient Refutation to it self and would clear Christ of all suspicion of Treason And there is no doubt but so much Sagacity Pilate had as did discover and see through so thin a Lye Tenue Mendacium pellucet Therefore did Pilate try so many Politick Tricks to Absolve our Lord whereof this was the first of Pilate's Politicks His Second was by sending him to Herod taking an occasion to do so from a Word drop'd by the Priests that Christ was of Galilee which was Herod's Tetrarchy and Jurisdiction Luke 3.1 therefore he partly to Court Herod who was then at Jerusalem for reconciling some old Heart-burnings betwixt them about Pilate's Murdering those Men of Galilee Luke 13.1 Over whom he had no Authority and partly or principally because he could be content to quit his hands from condemning the Innocent which he might well hope Herod would not do because he was so long desirous to see Jesus Luke 23.8 and therefore may find some Favour or Friendship or at least Justice from him He might hope likewise that the Accusers would not follow him so far seeing himself had so disappointed them but their Malice made them mad to leave no Stone unturned N. B. Note well Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist and Herod was exceeding glad to see Jesus looking upon him as some cunning Inchanter or nimble Juggler who would shew him some fine Tricks for his Court-diversion and for feeding his Phancy with Phantastick Feats but Christ would not gratifie him with either Deed or Word for God is not so profuse of his Power as to condescend at all times to humane curiosity 'T is a great matter that must occasion him to force Nature beyond its Bounds Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion Not to satisfie the curiosity of any nor for his own Vain-Glory much less for hindering his determined Death Least of all before Herod that Fox who had sought to Kill him before Luke 13.31 32. and who would not stir out of Doors to hear Christ's Word while he Preached in his Territory in the Cities of Galilee yet now having him in his Hand le ts him go though Christ would not vouchsafe him either a Word or a Work because Herod had heard the Baptist gladly yet put him to Death for crossing his carnal Corruptions Mark 6.20 21 c. and though the chief Priests did most vehemently accuse Christ before him both with Extention of Speech Intention of Spiâit and Contention of the most Hellish Spitefulness Luke 23.10 Herod only made no body of Christ Exoutheniz'd him ver 11. as the Greek Word is who is our All in all Col. 3.11 because he would shew him no Jugling Tricks upon his Stage and his Guard abused him putting on him a White Robe which the Jewish Nobility most affected as Pilate's after did cloth him in Purple a colour most affected by the Romans both in mockage and contempt of Christ representing him as an Histrionical King Luke 23.11 So sent him back to Pilate not so much because he could be content that Christ should escape his hands as appears from Acts 4.27 but because he would have Pilate who was only the Roman President to Court him again who was call'd the King and who promised the half of his Kingdom to the dancing Damosel Mark 6.22 23. Mat. 14.9 and therefore must have more reverence than the President from whence we have these few Notes N. B. Note well 1 Many desire to see Jesus not for Jesus sake but for some sinister by-respects for profit or pleasure as Herod did here Many as he would see the Works of Christ but love not to hear the Word of Christ especially that which crosseth their carnality as he did the Baptist till it came to that cutting point c. N. B. 2. Because Galilee was the place of Christ's Breeding Birth and his first Miracle c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod whose Jurisdiction Galilee did belong to Luke 3.1 It was thus far honesty in Pilate not to put his Sickle into another Man's that is into Herod's Harvest N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod for seeing he to whom the Kill-Christ's referred the whole matter judged Christ wholly Innocent and out of Envy only delivered to him why did he not as his Duty of a Judge was wholly to Acquit him and not venture him to that old Fox Herod at all This he did only to Extricate himself out of the Briars and to gratifie Herod upon a Politick account N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan because he sought after the knowledge of the Truth without any precurring prejudice but no answer to Herod who was Circumcis'd and of the Jewish Religion yet had kill'd the Baptist his Voice so left him dumb and would have killed him
the Camp to shew that he was the true Piacular and Satisfactory Sacrifice not only for the Jews within but also for the Gentiles without the Pale Heb. 13.11 12 13. This Golgotha or Calvary was a filthy noisom place where not only the Garbage of the City but also the Skulls and Bones of Malefactors formerly Executed lay to offend both Christ's Sight and Smell Fourthly They Compel Simon of Cyrene to bear the small end of the Cross after Jesus if not the whole Tree Luke 23.26 'T is easie to suppose that by this time our Lord must faint under the Burden his Agony in the Garden his being Tossed too and fro and toiled all Night by the Soldiers one while before Caiaphas and another while before Pilate his Scourges Buffets c. must needs spend him very much Now is he no longer able to bear the Cross None of the Multitude for shame would help him N. B. Note well The Death of the Cross was so abhorred of all no Jew would touch the Cross no nor this Simon whom some suppose to be a Cyrenian-Gentile therefore was he compelled to do it Mat. 27.32 Luke 23.26 coming fresh out of the Field or Country him they lay hold of lays the low end upon him not so much for the easing of a fainting Christ as to hasten the Execution and to keep him alive till he came to it Hence have we these many Remarks 1st That Christ was thus stripped twice to Expiate the Sin which brought the shame of Nakedness upon the First Adam and that we may be clothed with the Robes of his Righteousness And that he might bring us to Paradise out of which Adam was cast as soon as he was clothed c. The 2d Remark is Christ was Mocked in three places 1. In the House of the High-Priest Luke 22.63 2. In the Hall of Herod Luke 23.11 And 3. In Pilate's place of Judicature Mat. 27.31 Mark 15.20 This was done while the Cross war making ready and the Inscription was a fixing upon it He was mocked of Wicked Men that we might be commended by the Most Holy God 2 Cor. 10.18 and have his Euge Mat. 25.34 This shews Priests Princes Presidents as well as People are all mockers of Christ The 3d Remark is We are naturally backward and hang off shrinking in the Shoulder and all of us come off heavily when we are called upon to take up our Cross and follow Christ Mat. 16.24 as Simon here did who was compelled to carry it after Christ and as Peter was Pinioned and carried Prisoner whither he would not John 21.18 This cannot be done till Carnal-Self be denied and undone c. The 4th Remark is Believers have communion with Christ in bearing the Cross as Simon here who did but bear up the smaller and lighter end thereof upon his Shoulders the Cross and heavier end lay still upon the Shoulders of Christ N. B. Note well This may be very comfortable to us to consider that while we are filling up the Afflictions of Christ Col. 1.24 and bearing his Cross yet the heavier end lyes upon him remember Christ has a great load and burden already add not but be sparing of Sin Our part is but the Small End yea the Chips and Shivers of his Cross The 5th Remark is We must go out of the Camp of Sin and out of the Vanities of the World to come to the right Altar c. Heb. 13.10 12 13. The Jews Law was that such as were put to Death it should be done without the Camp Numb 15.35 and without the City 1 Kin. 21.13 when our Lord Christ is made Furcifer a bearer of his Cross Murmur not at any Indignities or Expulsions put upon us The 6th Remark is Let us put all our Sins upon the Head of this Holy Oblation Lev. 16.27 Christ went out of the Old Jerusalem to bring us into the New and to fit us for the Society of Angels After the Preambles come the Concomitants of Christ's Execution the 1st is the place where Now is Christ brought to Golgotha where the Antients say Adam was Buried and where Abraham offered his Son Isaac that place of a Skull not only to encourage us in suffering for Christ in the worst of places as he did for us but also to assure us that his Death is Life to the Dead As in Adam all dye so in Christ all are made Alive 1 Cor. 15.22 Hereupon saith Epiphanius we may marvel that our Lord was Crucified in Golgotha the place where Adam's Body lay Buried for saith he when Adam was cast out of Paradise he went in his wandrings to the place where Jerusalem was after built and there dying he was buried in this very ground called Calvary because his Skull was found there thence had it this Denomination The Place of a Skull In this History saith he there is a Mystery that the Second Adam should be Crucified in the same place where the First Adam lay Buried denoting how the Blood Christ shed upon the Cross besprinkled the Relicks of our First Father and thereby all that Defilement derived from the first Sin upon all Mankind is purged away To this Opinion as to a Truth do Athanasius de passione Domini Cyprian de Resurrectione Ambrose in Luke 23. and Theophylact in Mat. 27 c. All unanimously subscribe so that Origen who first improved this Tradition stood not alone in this quaint and curious Notion N. B. Note well However this is most certain Christ was Crucified in this base stinking place on Earth that he might purchase a better place for us in Heaven Abel whom Cain decoyed into the Field and there kill'd him was a Type hereof so was Isaac as above and Joseph whom they cast into a Pit and the Brazen Serpent lifted up upon a Pole in the Wide Wilderness Gen. 4. and 22 37. Numb 21. to this unclean place is our Lord hurried out of Jerusalem as a Prophane and Unhallowed Person unworthy to Abide in that so called Holy Cty Mat. 27.53 The 2d Concomitant Circumstance is the Company that came along with Christ to his Place of Suffering Besides the Rude Rabble which mocked him as a Malefactor after the Rudest manner there were a great Multitude of Good Souls that Abhorred the Rabble's Rudeness and condoled with Christ in all these his Sorrows and Sufferings Luke 23.27 28 c. especially a multitude of Weeping Women to whom he had been a blessed Benefactor which the Evangelist nameth not yet some of them are named Mat. 27.56 to those disconsolate ones Christ speaks comforting words Weep not for me that is do not ye condole my Death because I most willingly lay down my Life and most freely undergo my Death which I shall in a short time conquer by my Resurrection and unless I Dye ye cannot Live neither Spiritually nor Eternally But weep for your selves admonishing that they would have greater and more grievous cause to bewail their own cases and
despised his very Miracles now as nothing though clear demonstrations of his Deity because of his present Sufferings Mark Their Fifth Taunt or Mocking is If he be the King of Israel let him now come down from the Cross and we will believe him And say you so Sir yea but when Sir will you do it suppose Christ should exert his Almighty power for his own deliverance which he could do if he would might this gratifying your curiosity have made you to Believe Nay certainly you would not do so but rather have said that he had delivered himself by the Devil's help It was a more mighty evidence of his Divine power to raise himself from the Dead Acts 2.24 Rom. 1.4 than had been his coming down from the Cross for the power of the Grave is stronger than that of the Cross Hos 13 14. yet could it not possibly hold him but by his Resurrection he was declared with Power to be the Son of God yet when this was done you Sir Priests would not believe nor would you do so now should he come down c. Mark The Sixth Satanical Sarcalm or Sacerdotal Scoff was He trusted in God let him deliver him if he will have him This wickedly imptoved Shaft shot here at the Lord Jesus was borrowed out of Holy David's Quiver Psal 22.6 7 8. what was there done to David the Type was much more done to Christ the Antitype of whom David was both Father and Figure The Title of that Psalm is Aijleth-Shahar the Morning Stag such an one was David hunted upon the Mountains by the Devil's Blood-hounds And so was Christ David's Son upon the Cross here Behold the Man even he who was more than a mere Man even ãâã ãâã ãâã ãâã ãâã God-Man N. B. Note well Oh what a wonderful Divine condescension and care over us is there that the Lord of Angels those highest of created Beings should stood so low as to become a Worm the lowest of Creatures yea that the Creator Christ should become a Creature and the most contemptible Creature even a Worm to be trampled upon and troden under foot that he might raise us up when fallen under the forbidden Fruit-Tree Cant. 8.5 and thereby made worse than sinless Worms and place us into an equality with Angels Mat. 22.30 As they shoot out the Lip and shake the Head at and Derided David there saying He trusted in God that he would deliver him let him deliver him seeing he delighted in him All which was Prophecied and more fully Accomplished in this Mystical David here who Trusted in or rolled himself up on God Hebr. and who delighted in God and God in him Mat. 3.17 17.5 and not only would have delivered him above all according to his Promise call upon me in time of trouble and I will deliver thee Psal 50.15 If God will do this for his Servants in General how much more for his own only best beloved on in special had it now been consentaneous to the Counsel of his own Wisdom N. B. Note well but did also indeed deliver him when he had paid the Decreed Ransom at his Resurrection which was a greater Deliverance than that from the Cross could have been notwithstanding all that you Sir Priests did to Secure him c. Mark The Seventh Sacerdotal Scoff was For he said I am the Son of God this gall'd those wicked ones most of all for the Doctrine of the Godhead of Christ is the very Rock and Foundation whereupon all Believers are builded therefore the Devil and Reprobate ones do Rage against it Those Wicked Wretches do offer to believe this great Truth indeed but it is upon condition they may have such proofs as themselves prescribed to wit of coming down from the Cross c. N. B. Note well But such as will not believe upon such ground of Faith as God had given shall not have such grounds as they require All his matchless Miracles such as never any Man did John 9.32 were now nothing to them if the would not gratifie their present demands and except he would save himself at their Directions they will look upon his saving others to be no better than a Cheat N. B. Note well Whereas the truth was his not saving himself was the appointed expedient for his saving of others nor will they look upon his Faith in God no better than a fancy of Man if this prosperity lasted not so long as his Life and if God did not now deliver him from Death as if his trust were vain if he were suffered to die upon the Cross Not knowing that the Way to the Crown was by the Cross Mark The Last of those Mookings was from the Malefactors that were Crucified with him Mat. 27.44 They cast the same in his Teeth and Mark 15.32 They also Reviled him both these Evangelists do intimate that at the first both these Thieves were Mockers of Christ and therein they were more to blame than the People because they were Fellow Sufferers with him and so should have had some more commiseration of him from the sense of their own Misery N. B. Note well But this reviling is fixed upon one of the Thieves only Luke 23.39 who railed on him saying Save thy self and us from this Death inflicted upon us by the Roman Power if thou be the King of the Jews or the Son of God 'T is probable this was the Speech of the bad Thief and the good Thief being silent a while seemed to give consent by his silence to his Fellows Railing but when he heard Christ's Prayer for his Enemies notwithstanding their outrage against him especially seeing that three hours Darkness a Miracle and of those seven Miracles wherewith our Lord honoured the Ignominy of his own Death both these in Conjunction with his own present Affliction which God was pleased so far to sanctifie to him as to make his Heart mallable and tender c. did cause him to break out into that brave Confession worthy to be Written in Letters of Gold Luke 23.40 41 42 43. N. B. Note well Or the Speech They Railed on him might be Synecdochical the Plural for the Singular it being usual in Scripture to speak Plurally in instancing of something done by one of that sort So this is said to be done by both which was by one only N. B. Note well The Thief that Railed had an hard Impenitent Heart and his Misery upon the Cross c. took no more Impression upon him than doth the Smiths Hammer upon cold Iron No torment will tame a Reprobate neither Ministry nor Misery nor Miracle nor Mercy will mollifie him here but when at the very Mouth of Hell and just stepping over the Threshold thereof he dares blaspheme God and Mock him who is the Saviour of Mankind and that without the least Provocation offered to him on Christ's part he was justly condemned for Robbery yet had a Scoff to cast at Innocent Jesus who was unjustly Crucified N. B.
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
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
Blood out of his Pores but this exhausted his very Soul out of his Body even these words of his Dying Speech were wrested Some say by the Ignorance of the Souldiers not understanding the Syriack tongue I rather judge the mistake was by the Malice of the Priests who mis-interpret his cry as if he now made Elias his Patron when forsaken of God Some of the Spectators standing by and hearing this cry of Christ said This man calleth for Elias Mat. 27.47 that they might sill up the measure of their Mocking him top full and running over They add this Taunt to a Tortured Jesus over and above the redundancy of Mocks aforementioned As if he had now turned his Back of trusting in God and prayed to Elias for his Patronage N. B. Note well 1st No wonder if the Servants of Christ be slandered in their sufferings and rendered Ridiculous seeing our Saviour himself was thus ridiculed for his Prayer to God in the Anguish of his Soul c. N. B. Note well 2d The practice of the Papists in praying to Saints c. is a Ridiculous practice even in the common Reason of those Prophane Wretches who made a Mock of Christ's calling on Elias supposing he had done so N. B. Note well 3d. The Devil by his Instruments labours to run down distressed ones into Despair as Christ here of whom they said Let him alone let us see whether Elias will come and take him down Mat. 27.49 Mark 15.36 Thus Insolently do they Insult over a dying Jesus telling him to drive him into Despair that he was now forsaken both of God and Man as to any help c. whereas his Prayer was not Despair but a Conflict wherein he called not upon any Man but upon his God c. The Fifth of Christ's last Words upon the Cross was I thirst John 19.28 N. B. Note well Some of Christ's last sayings are recorded by one Evangelist and some by another Therefore ought we to compare all the Evangelists together to compleat the History of Christ's Death seeing this saying is Recorded by the Evangelist John only N. B. Note well Wherein is observable 1st The Occasion of our Saviour's so saying I Thirst no wonder that he now cried out of thirst if it be well considered how we find not any refreshment he took after the Paschal Feast and his Institution of the Lord's Supper no mention is made of any Meat or Drink offered to him after that his last Supper any where by any Hand save only the Vinum Myrrhatum the Wine mingled with Myrrhe which he refused Mark 15.23 as is above said with the Reasons of that Refusal N. B. Note well Adding thereto only this here Christ received willingly all the other Evils and Injuries offered him As to be Taunted to be Buffeted to be Scourged once and again to be Stripped as well as striped and to be Cloathed with a Fool 's Coat yea to be Crowned with Thorns and to be Crucified upon the Cross c. for all these things pertained to Man's Salvation and were fore-ordained and fore told that the Surety for Man's Sin and the Saviour of the World should suffer as the Price of our Redemption but his Drinking this Bitter Drink was an Arbitrary Action and not necessary for our Ransom therefore he received it not Now seeing he had received nothing to refresh his Nature since the Passover-Evening and considering well withal how he had been spent with his Agony and bloody Sweat in the Garden before his Apprehension and when Apprehended with the Toil they put him to in Tossing him from place to place all the Night long not suffering him the least Refreshing Slumber all that time and the next Morning with their Turmoiling him still from Pilate to Herod and back to Pilate again and when Condemned how was he still more spent with his Renewed Buffets and Scourges with bearing his Ponderons Cross from the City to Golgotha but most of all with his Hanging on the Cross in unparallel'd pain for six Hours together c. No wonder I say that our Saviour so spent over and over again and void of all Refreshings should now cry I Thirst. N. B. Note well The 2d Observable is the Provision that is made for quenching his Thirst upon this sad occasion We must suppose here that the Sacrifice of the World was now a Roasting in the Fire of the Father's Wrath and therefore no wonder if he were dry and cryed I Thirst but behold those Monstrous Miscreants when our Lord could have been content to quench his Thirst with a Cup of cold Water do deny him that cheap kindness of the common Element and Barbarously gave him only sour Vinegar to Drink Matth. 27.48 Mark 15.36 and John 19.29 Whereas it is a frequent favour to dying Malefactors that some Refreshing Drink is granted to them yet such was the Justice of God and the Malice of those Men as Christ must not have Water but Vinegar to Drink N. B. Note well These Monsters had once given him Vinegar mingled with Gall Matth. 27.34 c. This they did at Golgotha before he was Nailed to the Cross and then he received it not for Reasons before Related And now again they give him Vinegar when he was just upon the point of breathing out his last after his six Hours hanging upon the Cross which now he did receive John 19.29 30. When he had nothing now to do but to Die knowing that all things save Death was now Accomplished ver 28. for fullfilling that Scripture Psal 69.21 They gave me Gall to Eat and Vinegar to Drink N. B. Note well And why did he drink this Vinegar of sowr Affliction but that he might purchase for us the priviledge of Drinking full Draughts of the Wine of Consolation yea even New Wine with him in his Father's Kingdom Matth. 26.29 They filled a Spunge with Vinegar and put it upon Hysop John 19.29 both the Spunge and the Hysop signifie Christ cleansing our Souls from the guilt and filth of Sin Psal 51.9 Hebr. 9.14 c. Inferences from hence are 1. Oh! How ought we to love this Lord Jesus who was content to Drink the bitter that we might Drink the Sweet he Thirsted that we may not cry out of Thirst in Hell as Dives did begging a drop c. No Consolation no not so much as a Cup of cold Water must be given to him while he was purchasing all kinds of Consolation for us such as are Strong Spiritual and Eternal c. 2. If Christ cry I Thirst for us How much more should we all cry we Thirst especially seeing he hath pronounced them Blessed that Thirst after him and promiseth to satisfie them Mat. 5.6 Yea makes open Proclamation for all such to come in freely for Satisfaction Isa 55.1 2. John 7.37 Revel 22.17 3. Our Lord did thus Thirst here that he might quench our Thirst with living Waters John 4.10 14. that we may after an hearty
10 18. He gave up the Ghost thus commended into his Fathers Hands by Prayer and this Golden Sentence that drop'd from the dying Mouth of our Dear Redeemer in his last Breath is Recorded only by the Evangelist Luke which still farther Demonstrates how necessary it is to have an Harmony of all the four Evangelists without which we cannot have a full History of our Lords Passion and Death seeing what Circumstance thereof is omitted by any one Evangelist the same is all along seasonably supplyed by another Now when Christ had wrought and was working of seven Wonders upon the Cross wherein all Creatures could co suffer with their Creator a Crucified Christ for the Sun was Eclipsed the Heavens were Darkened the Earth Quaked the Rocks Rent asunder the Graves opened and the Vail of the Temple did dwindle away yet all this time of all other Creatures only Miserable Man would not Co-suffer with Christ though for Man only it was that Christ suffered And when Christ was speaking the last words he had to speak before his Death this Sentence was the last of the last And this last is also borrowed out of the Book of the Psalms as his my God my God c. before said was to shew the Congruity betwixt the Literal and the Mystical David the former being the Father and the Figure of the latter as the other Eli Eli c. was drawn out of Davids Quiver Psal 22.1 So is this last word out of Psal 31.5 where David in great distress commits his Spirit to God and here Christ commends his Spirit to God This Denotes how our Lord loved to Dig in Davids Delf and to Dive into his depth in deriving those sayings from the Psalmist to shew the fullfilling of the Scripture and the Symbolizing of the Type with the Antitype though with some small difference in this last for 1. David Literal was but the Adopted Son of God but David Mystical here was the Natural Son of God 2. David Resigns up his Spirit to his Redeemer that is to Christ our only Redeemer the Lord God of Truth that alone Redeemeth us But Christ here Resigneth up his Spirit to his Natural Father 3. David uses the word Commit but here Christ useth the word Commend which difference of the Verbs may admit of this Criticism things of small value may be committed to the Trust of a Keeper and commonly are so though they cannot be highly commended for any Intrinsick worth in them being only of common commodity and usefullness as ordinary Vessels of Wood Stone Glass or Clay Such an one was David as compared with Christ David saith of himself what profit is there in my Blood in the very Psalm before this Psal 3ââ but Oh the unspeakable profit that is in the Blood of Christ the Blood of God Acts 20.28 Not the Blood of a meer Mortal Man but of that God-Man the Lord Jesus Therefore it is called the most pretious Blood 1 Pet. 1.19 and in the Blood as in a Vehicle is the Life of the Body Gen. 9.4 Levit. 17.11 Now as Christ's Body was of the Finest and most Refined Temper of Mankind being purposely fitted by the Father for uniting with the Divine Nature Psal 40.6 7. Hebr. 10.5 So his Soul that Particle of Divine Breath that Animated such a prepared Body must needs be the most precious Soul in the World And if the Soul of Man in general be of more worth than the whole World as Christ himself who best knew the worth of a Soul because he only paid down the full price of a Soul plainly declareth Matth. 16.26 Then assuredly the Soul of this our Redeemer which he was to powr out as an offering for sin Isa 53. to and which was to pay the price of Redemption for all the Souls of the Election all Ages of the World must needs be of a most prodigious value and a most Inestimable Jewel This is that precious Gemm which our Dying Jesus here commends to his Father which Teacheth also that his Soul did not Descend into Hell the place of the Damned for he immediately commends it into his Fathers Hands c. had he gone down to Hell Luke must mention it but not one word of this Acts 1.1 yet of all else c. and to Teach us what we ought to do in a dying Hour 'T is a standing Duty Incumbent upon all that fear God to commit their Spirits to Gods Keeping all the Days of their Lives as David did Psal 31.5 and to commit their Souls to God as to a Faithful Creator in all ways of well-doing as Peter Requireth 1 Pet. 4.19 Those that can thus commit their Souls to God while living may most comfortably commend that most precious Jewel the Soul to God âhen dying as Christ did here CHAP. XXXIV Seven Signs of Christs Triumph THE Sixth Grand Remark is the seven Signs of Christ's Glorious Triumph over even his most Ignominous Death at that Juncture of Time when his State of Humiliation was at its lowest Ebb in its last Accomplishment As Christ's seven last words had a kind of coincidency with his seven last Wonders in some particular Branches So likewise those seven Signs of Christ's Triumph over Death while yet he did Hang upon the Cross have an Happy Coincidency with both his last words and his last Wonders and therefore little more than a bare Narrative of them need be added here save only a Discourse in brief upon the first and the last of those Seven which have not been at all touched upon before These seven Signs are these 1. The Title upon the Cross of Christ Jesus of Nazareth the King of the Jews Mark the Over-ruling Hand of Almighty God That this very Title of Christ's Crime should stand unalterably in these very Terms when the Chief Priests c. did use their utmost Indeavours for the Alteration of this Inscription John 19.19 20 21 22. Though those Priests could prevail with Pilate to pass the Sentence of Condemnation upon Jesus contrary to the conduct of his own Conscience yet can they not with all their Rhetorick c. perswade him to alter this Inscription But stands stiffer in this without any yielding than he had done in Condemning Christ for popular Applause But he who pleased the People in that will not please the Priests in this saying what I have Written I have Written it was as unalterable a Superscription as if it had been the Law of the Meeds and Persians a Decree not to be changed Dan. 6.8 whereas indeed it was the unchangeable Decree of Heaven that it should stand thus for the Great God by whom all Men Live Move and have their Being Acts 17.28 Thus guided Pilate's the proconsuls Hand and Governed his Heart both to write this Title and to Ratifie this writing against the Priests Minds And Pilate wrote this Title to the Hebrew Greek and Latin that all People out of every Nation flocking to Jerusalem at this Paschal
obstructions early in the Morning of the First Day and was a signal Symbol of Christ's Victory over the Devil Death Sin and the Grave Some say the Earth-quake was caused by the Descending Angel who when he came to sit down upon the great Stone he had rolled away from the Sepulchre made the whole Earth to shake like a mighty Man when he sits down upon a Bench makes the whole room shake under him But 't is more probable the Descending of this Angel was not the Cause but the Consequence of the Earth-quake for Christ himself was the cause thereof who no sooner began he to stir in the Grave but he shakes the Foundations of the Earth so that the Earth was in pain the pangs of a Travelling Woman was upon her as the word ãâã ãâã ãâã ãâã ãâã Acts 2.24 signifies till she was delivered of him and the bonds wherewith Death had bound him in the Grave He by the Power of his Divine Nature more easily broke asunder than Sampson his Type did the New Cords wherewith the Philistins manacled him when the Spirit of God came upon him As this was a Triumphal Sign of Christ's Power over the Earth and Hell and over all the Powers of both So that it may be demonstrated He was Lord of Heaven as well as of Earth and Hell He commands the Holy Angels from thence to come and do him Homage hence that Angel which was the chief Speaker to the good Women calls Christ The Lord See the place where the Lord lay Mat. 28.6 intimating that he was not only your Lord the Lord of Saints but also our Lord the Lord of Angels too therefore he stiles him the Lord Absolutely for at his Resurrection did Christ begin his Kingdom whereunto Angels as well as Saints do belong as Subjects Ephis 1.19 20 21 c. Moreover the Syriack reading saith here that this Gabriel called Christ Our Lord to the Women which shews that Christ was truly and properly God In this sense some say that the Angel which rolled away the Stone was sent as an Officer to let his Lord out of Prison without the Keepers consent and that he sat down upon the Stone in contempt of all the Weapons that the Souldiers who watched the Sepulchre held in their Hands and which indeed did fall out of their Hands at their woful sight of this glorious Angel who though he appeared in Humane shape did by his splendour appear to be more than a Mortal Man the Majesty of his Visage shewed his mighty power as his Habit did his Innocency and Holiness which raised an Heart quake in the Bodies of the Keepers when the Earth-quake had been shaking the Pillars of the Earth 'T is no wonder that the lustre of this Angel did drive the Watchmen into the Paroxysm of a shaking Ague being now made sensible that they had been bearing Arms against Almighty God and were now become obnoxious to his Irresistible and Unavoidable Wrath 'T is a fearful thing to fall into the Hands of the Living God Heb. 10.31 How great must be the Majesty of our Lord Jesus a beam whereof He put forth at his Transfiguration when this Angel's but our Lord's Servant's Countenance was like Lightening and his Garments white as Snow And if the splendid Appearance of but one Holy Angel did so Affright a company of Couragious Souldiers such as the Roman Armies which had now Conquered the World consisted of How then shall Wicked Men stand in Judgment at the last Day when the Lord of Angels shall come with whole Myriads of glorious Angels to Judge the World Oh the unspeakable Akings and Quakings of Conscience and the unconceivable convulsions of Heart that shall then seize upon and surprize them in that dreadful day when the World is all of a light fire about their Ears c. Nor may we think that Christ stood in need of this Angel to help him out of the Prison of the Grave by rolling away the Stone for such was the Almighty Power of his Divine Nature that nothing could resist his naked Nod and thereby could as easily Arise out of the Grave when the Stone was unrolled away as he did Appear in the Room among his Disciples when the Doors were shut without any penetration of Diameters as the School-men phrase it John 20.19 26. but more of that in its place afterward This Ushers in the 2d Grand Remark concerning the Concomitants of Christ's Resurrection in respect of its Time Manner and Manifestation First The Time when the precise point whereof is not recorded in Scripture as is abovesaid but the Day whereon it was is by all the four Evangelists to wit the first day of the week and not without intimation that it was Early in the Morning of that day when the Earth-quake was for as the Earth had shook at Christ's Passion because it could not bear his Suffering so now again it shakes at his Resurrection to shew that it could not hinder his Rising and as Hilary hath it Hell it self shaked also as much as the Earth did because he who was Lord of all Acts 10.36 and had the Keys of Hell and Death Rose from the Dead in Despight of all the Infernal Spirits who therefore then fall into a trembling Fit c. As the time of Christ's Rising from the Grave was Oriente Sole when the Sun was about Rising but yet did not appear in its shining lustre above the Earth for it was meet according to the rule of Good Manners that the Sun of Righteousness who was the Creator should have the preeminence of Rising before the Sun of the Firmament called Shemesh which signifies but a Servant it being but Christ's Creature So in this sense is our Lord called the Bright and Morning Star Rev. 22.16 as well as the Day-Star 2 Pet. 1.19 which shineth brightest of all the Stars betwixt the Dawning of the Day and the Rising of the Sun betwixt those two terms it may well be supposed our Saviour Arose from Mat. 28.1 Mark 16.1 Luke 24.1 John 20.1 In all which four Quotations no mention is found concerning the Hour much less the Minute of Christ's Rising it being enough for us to know the Day and the Morning of that Day Wherein All the Evangelists do concur in their fourfold Testimonies which is one above the threefold Cord that cannot easily be broken Here Inquiry is made Why our Lord rose on the first day of the Week Answer The Reasons are 1st The same Day of the Week that the first and old Creation began with the same day must the second and new Creation begin with also Now this was the first day of all the seven which the Lord made Psal 118.24 with ver 22 23. All which are applied to Christ and his Resurrection Acts 4.11 1 Pet. 2.7 c. As God on the first Day of the Week drew the World out of that confused Chaos as well as out of that abhorred estate of nothing and
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
the Death of his Master proâleing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheââouâ Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaââlleâ though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed ãâã was promised for our Lord was seen Six several times in Judea before he was seen in Galilee âest they should flee away thither for fear from Jerusâlem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâly promised to cleave close to their Lord even ââto Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â Then all the Disciples forsook him and ââed even then when there was no such daâger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâlee to shew N.B. that infirmities bewailed do not break the Squâââ of the Coveâant of Grace peâcata nobis noâ nocent Si âân placeât saith Ambrose our Sins thurt us not if they please ãâã not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate âhe same day for their Solemn and Sacred Assemblies Acts 20. â 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he ââd done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâreâl to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch ãâã ãâã ãâã ãâã ãâã or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
spots in her also The sacred Scriptures do Record two Spots in this Church 1st The sin of Hypocritical Sacrilege in two of her Members Acts 5. but this sin 't is told there also was miraculously expiated by the death of those two sinners And 2dly The sin of murmuring Acts 6.1 which indeed is a great grievous God-provoking-sin as Exod. 16.7 8. Numb 14.27 36. and 16.17 and 17.5 John 6.43 and 1 Cor. 10.10 c. Note well These Murmurers were destroyed by the Destroyer The Rabbins say God wrote their sin upon their punishment for as they had sinned with their Tongues so they died by an Inflamation upon their Tongues and Worms issuing out of them Numb 14.37 But as to this Murmuring that arose in this Apostolical Church it was seasonably discovered and redressed by the choice of Deacons equally concerned in the Hellenists as well as Hebrews Nor can we find upon Record any one Church-sin whereby such a blessed and useful Instrument as Stephen so full of the Holy Ghost and Wisdom was forfeited But on the contrary N.B. Acts 8.2 Such great Grace remained upon the whole Church that the eminently religious Members durst give their stoned Stephen a solemn Funeral and with great mourning also as being sensible of the Church's great loss in him being nothing afraid of those mad Murtherers and furious persecuting Butchers though those outragious Zealots look'd upon it as a piaculiar Act and of deep pollution among the Jews to touch a dead Corps especially of such an one as was put to death for Blasphemy yet did these Devout Men bear him upon their shoulders and perform'd such Funeral Rites for him as were usual only for those of greatest Eminency such as were used for the Patriarch Jacob Gen. 50.1 3 10. at his Interment and more lately at Lazorus's even by our Lord himself John 11.35 Thus the Church here lamented their great loss in such a Man at such a time which may serve to condemn that unnatural Apathy or Stupidity of Stoicks rather than of Christians in our day to lament over Dead Members especially Ministers of Note is a laudable Custom However though no foregoing foul sin can be found in this Church whereby either its Officers or its own Peace might be forfeited yet this we find that a great persecution was raised against her Acts 8.1 not as heretofore against the Apostles only but now it was against the whole Church Whereas God had before this restrained the Rage of those persecuting Priests c. with their fear of the people lest they should lose their favour Acts 4.21 and 5.26 N.B. This Awe had hitherto held them in as is the unruly Horse by Bit and Bridle Psal 32.9 but now through the unsearchable Wisdom of God the Reins of that restraining Bridle are let loose and laid along the Neck of those furious persecuting Beasts to run Riot according to their own wicked will and according as the Devil drove them by both his Whip and Spurs 'T is Tertullian's phrase every Persecutor hath Insessorem Diabolum the Devil for his Driver and as saith the Proverb They must needs go yea run whom the Devil drives The lusts of their Father they both must and will do John 8.44 Satan is call'd the God of this World 2 Cor. 4.4 because as the great God at the Creation did but speak the word and it was done so if the Devil do but hold up his finger give the least hint his Vassals do obey him N.B. Thus those Priests did who when they saw the people whom they had formerly feared so tamely suffer them to stone Stephen to death do inlarge their Outrage which hitherto they had let flie against the Apostles only but now they fall foul upon the whole Church wherein Saul 1. Was their fit Instrument by whose Diabolical craft and cruelty they proceeded 2. To persecute the Church so effectually as to disperse it abroad Their Staff of Bands and Beauty Zech. 11.10 14. their former Fellowship was now broken N.B. A little discourse 1. Of the Efficient cause of this Persecution and then 2. Of the sad Effects thereof may not do amiss as follows 1. The Divine Record doth stigmatize this Saul to strike with the Devil 's great Hammer herein This same Saul gives an account of his own Education that he was brought up at Gamaliel's feet Acts 22.3 but alas how little had he learnt of his Tutor or Master's Moderation for his Tutor had taught this his Pupil to do nothing rashly much less to be found fighting against God as he daringly dehorted the Grand Council and thereby prudently and piously-got them dissolved whereby he disappointed the Devil's design of that Satanical Sanhedrim in the Church's second Persecution Acts 5.34 to 41. whereof Saul sitting at his feet could not be ignorant Yet this Heteroclite and degenerating Pupil was so fill'd with a furious Phrenzy against Christ and his Gospel that he spent his Youth in Persecution for while he was but a Young Man 't is said that the Witnesses which stoned Shephen threw off their upper Garments that they might be more nimble to stone him and laid them down at this Young Man's feet Acts 7.58 for they were to cast the first stones Deut. 17.7 And the Spirit of God doth farther brand Saul that he was consenting to Stephen's death Acts 8.1 Though he was no Actor in it yet was he a Consenter to it and thereby became guilty of the same bloody Crime N.B. 'T is all one to hold the Sack and to fill it to do evil and to consent to it There is heart-murder as well as hand-murder Matth. 5.22 and committing Adultery with the mind as well as with the body Matth. 5.28 A mind to do evil is sin in the seed which time and opportunity brings forth to maturity James 1.14 15. Quae quid non licuit non facit ille facit God may justly judge us saith Austin for our evil affections though we may want an opportunity for our evil actions N.B. Thus Christ charged all the Blood that was shed from Abel to that day upon the Priests c. Matth. 23.35 because by their consenting to shed Innocent Blood now they consented to and approved of all the Murders of the Innocent that had been perpetrated in all former Ages Nor did Saul here barely consent for the word ãâã ãâã ãâã ãâã ãâã signifies He was well pleased with it did approve of it in thought word and deed Acts 22.4 20. and 26.10 11. as he acknowledged of himself and 't is said that this Saul made Havock of the Church Acts 8.3 which phrase makes some think that he was the Raving Wolf of the Tribe of Benjamin which was prophesied by Jacob Gen. 49.27 He unlearned the Lenity and Moderation of his over-ruled Master N.B. Yet easily learned the Savage Cruelty of the mad Multitude so became as mad as the most and worst of that Rude Rabble yea stepping a degree higher beyond the ordinary
season draws out Peter to pass through all quarters to visit the Saints that he might confirm them in the Faith and establish a Ministry among those Churches newly planted by the dispersed Disciples v. 32 Acts 9. Secondly The Place where was Lydda which was one of those places Peter passed unto to visit c. a famous City in former times not far from the Mediterranean Sea upon the West Bank of Jordan Oh wonder how Christ hath his Saints scattered and planted in Cities and Countreys c. Thirdly The Person healing was Peter this was not the first healing Miracle that Peter had wrought by the power of Christ for before this he had cured the Cripple that was born lame not lamed by any violent casualty Acts 3.2 7. and that had been lame forty years Acts 4.22 as above Besides we find Acts 5.15 how the shadow of Peter wrought wonders N.B. The like whereunto we read of Paul after Acts 19.12 not as if the shadow or garment or the body of these Apostles had any inherent vertue in them to heal Diseases and to cast out Devils but that the power of helping the Distressed was now so abundantly poured out at this Effusion of the Holy âhost upon them insomuch as these weakest and improbable means were made soveraign and effectual to work Miracles that the glory of those wondrous works might not be attributed to such contemptible things but to the blessed Messiah now gloriously exhibited N.B. Moreover such prodigious Products from such unlikely means did not only demonstrate that the power was of God but it was an accomplishing of Christ's Promise to them that they should do greater works than he had done John 14.12 by which Providence the Gospel was much more propagated To which may be added that Peter there was in conjunction with John in healing that begging Cripple but here he acts alone by himself Fourthly The Party healed was Aeneas who is described 1. By his Name supposed to be a Jew tho' living now at Lydda whom the Jews call'd Hillel but the Greek-Lyddians call'd him Aeneas 2. By his Disease a dead Palsie which had taken away the use of his Limbs so that he became a Clynick and lay Bed-rid 3. By the Antiquity of his Disease Acts 9.33 he had kept his Bed eight years All this is Recorded not only to declare the certainty of the History but especially the difficulty of the Cure and the excellency of the Miracle Omnipotenti Medico nullus insanabilis occurrit Morbus To such an Almighty Physician as Jehova is no Diseease is found incurable Exod. 15.26 Fifthly The Manner how this Cure was wrought is related verse 34. Acts 9. which contains 1. Peter's command in the Name of Christ wherein he promiseth Recovery to this Paralytick suitable to our Saviour's saying Mark 2.9 and John 5.8 in the like case to demonstrate the perfection of the Cure in being now able to make his Bed Peter acts not here by his own power but lets this lame man know whom he should acknowledge for his Benefactor himself being but the Instrument in Christ's hand And 2. The Paralytick's Cure thereby He immediately arose together with the Word there went forth a power Luke 5.17 As Peter was assured of this so the Paralytick did experience it for he felt the dolorous Distemper by the Resolution of his Nerves depart from him in an instant and that now he was inabled to arise and to cast up his Bed whereof he had now no such need as formerly for eight years All this did declare that the Cure was done by a Divine Power seeing Nature and Art acts in Time and by Degrees but he was cured immediately and that perfectly also insomuch as he was made able to make his Bed the best discovery thereof to all Sixthly The Effects hereof namely upon the many Spectators of this Miracle All that dwelt at Lydda and Saron saw it and turned to the Lord verse 35. Acts 9. The Hebrew is Sharon a place that had most fruitful Fields Isa 33.9 1 Chron. 27.29 but now it became Christ the Rose of Sharon indeed Cant. 2.1 For this Providence became an Ordinance to the Inhabitants of that City 1 Chron. 5.16 not far from Lydda for hitherto they had been erroneous in Fundamentals so had turned their backs of Christ but now were both Inlightened and Inlivened to embrace his Truth The second great Miracle Peter wrought in this his Journey from Jerusalem when he went thence into all quarters to visit the Saints and to confirm them in the Faith Acts 9.32 was his raising Dorcas from the Dead at Joppa which Miracle is described by six Circumstances The first is the Person upon whom this Miracle was wrought by Peter the personal Object whereof hath sundry Demonstrations As 1. By her Name which is twofold Tabitha so call'd among the Jews and Dorcas so call'd among the Greeks both names signifying a Doe or Roe-Buck and as she was espoused to Christ no other she was to him than as a loving Hind and pleasant Roe Prov. 5.19 2. By her Profession she is call'd a Disciple of Christ 3. By her Practice and Manners she was rich in good works which are the best Riches last longest and go farthest for they follow us into another World Rev. 14.13 She is commended for her Beneficency and for her Liberality Acts 9.36 And 4. By her Disease and Death verse 37. N.B. A dear Disciple may be diseased and die Mary and Martha send this word to Christ Behold he whom thou lovest is sick yea and dead too John 11.3 c. Christ's Love and Saint's Death as well as Diseases may well enough hold a consistency as here also in this dear Dorcas whom when dead they had washed not only to fit her for Burial but especially to shew their hope of the Resurrection which would change that vile Body like Christ's glorious Body Phil. 3.21 The second Circumstance is the double occasion 1. The Ficinity of the place Joppa a Port-Town and very beautiful call'd so from the Hebrew Japhah signifying fair or a fair Haven most memorable for Jonah's taking Shipping there when he would flee from God and decline his Message Jon. 1.3 expresly said to be nigh to Lydda verse 38. Acts 9. The second occasion was the Intercession of the Disciples who were sensible of the great loss they all had in the death of so good a Woman therefore sent they speedily for Peter not only to come and comfort those who were most concerned in the loss but also by the Direction of God's Spirit they were not without hope that this pious Woman might be zecovered by Peter and so remain farther profitable to the Church hereupon they request his haste in coming to them before her Burial which now they were preparing for this is an evidence of such an hope The third Circumstance is the moving Cause of this Miracle which was the doleful Lamentation made by Widows for the loss of this
17.15 had made him so brisk in his work verse 5 6. his Spirit was then warmed with the company of these two good men as two flints tho' both be cold yet yield fire when smitten together Now some sudden pang of fear came upon him as he confesseth that in Macedonia his flesh had no rest but was troubled on every side without were fightings and within were fears 2 Cor. 7.5 here Christ came to comfort him using two Arguments to persuade his continuance in Corinth The first is The Promise of Christ's presence to protect him from harm c. And the second is That Christ had a great Harvest a Ripening in that City to be reaped by Paul's Ministry and he thus incouraged by this double Motive commits himself to his faithful Creator Christ for a year and six Months verse 11. Thus God promised his protecting presence to his Prophet Jeremy Jer. 1.17 18. and no less hath Christ promised to all his faithful Ministers Matth. 28.20 and tho' some of them be killed yet are they not hurt Rom. 8.36 38. N.B. From whence we Learn 2 Lessons 1. That though the Ingratitude and perversness of Hearers do oft discourage their Ministers yet God Animates them to their duty that for the invincible malice of some the Salvation of others may not be neglected And 2. Tho' God permit that his Ministers be Murdered by their persecutors tho' Paul was promised here a more peculiar protection from the killing Plots of his opposers notwithstanding God is with his Servants both in life and death and then most of all 2 Tim. 4.16 17 18. So their fury must make us more fervent that the Servants of the Lord may not be out-vyed by the Slaves of the Devil who cannot dare to do more evil than God's Servants are made able to bear both with patience and joyfulness c. The sixth Remark is Prophane Persons have a most prodigious prejudice against the power of Godliness exceeding low thoughts of the purity of Christianity Thus Gallio tho' brother in Law to that deservedly famous Seneca esteemed no better of Divine Doctrine than a Cento of Empty Words and Aery-Notions or Vain Discourseâ saying If it be a Question of names or words c. verse 15. N.B. Yea his Brother Seneca who being Tutor to Nero Claudius the Emperor's Adopted Son procured the Consulship over all conquered Greece for his brother Gallio notwithstanding all his vast depth of humane Learning and his Exact knowledge in moral Philosophy yet did this Seneca but Jear the Jews for casting away a Seventh part of their precious time upon a Weekly Sabbath N.B. No wonder then if Gallio tho' a great man in the Roman Government and a good man too according to the extent of Moral Goodness for Historians give him this Character That he was a man of a most Candid Disposition an hater of flattery and addicted to no manner of exorbitant Vices c. yet being but an Heathen and acting by the Dins Light of Nature in the fallen Estate made so mean an account of the Mysteries of the Gospel N.B. However God made use of this Gallio and his Moral Goodness to preserve Paul from the bloody hands of the Jews who being Animated to attempt evil against Paul hoping that this new Judge would favour them against the Christians but he being a prudent Governour Supercedes the Jews Cavilling and Quarrelling Cause tells them he would meddle only with Civil Government and not with Religious matters wherein he had as he accknowledged no skilful knowledge So he made those Cavillers to be driven by force out of the Court that they might not any longer trouble the Bench with their as he thought unnecessary Controversies then the Greeks which the Syriack reads the Prophane beat Sosthenes an enemy as Austin saith to Paul hereby Christ performed his promise to Paul verse 10. Suffering no Man to hurt him verse 16 17. The seventh Remark is While Paul tarryed a Twelve-Month and an half at Corinth Acts 18.11 18. As Christ blest him by his presence with many Converts such as Crispus and Gaius and the House of Stephanas yea and Sosthenes also tho' supposed before to be Paul's adversary verse 17. 1 Cor. 1.14 and Epenetus Rom. 16.5 and 1 Cor. 16.15 called his first Fruits there because Converted at his first coming to Corinth so in the time of his abode in this City he wrote his first Epistle to the Thessalonians which was the first of all Paul's Epistles that he wrote N.B. Tho' the Postscript of that Epistle dateth it from Athens which as it is not Canonical so nor consonant to truth because this Epistle was sent by Silas the contract of Silvanus and Timothy as well as in Paul's name 1 Thess 1.1 and those two came to Paul when he was at Corinth Acts 18.5 nor was there any Church in Achaia while Paul was at Athens for from thence he went to Achaia and planted a Church at Corinth Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle 1 Thess 1.7 However the occasion of it was the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians and to lose by death some of their useful and Eminent Members the Apostle having notice thereof and the Devil either by disputes or by Tumults or by Layings in wait for his life hindered him from giving them a personal visit 1 Thess 2.18 Thereupon he wrote this Epistle to incourage and comfort them in the ways of the Gospel N.B. And the Apostle being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ and still being hindered to go thither himself he writeth also a second Epistle wherein he taketh up the same argument and discourse again for thir further and fuller Establishment The eighth and last Remark At Paul's parting from Corinth he is shaven as a Nazarite in the Haven of Cenchrea belonging to Corinth according to the Law Numb 6.18 This he did verse 18. because He must needs go up to the Passover-feast at Jerusalem verse 21. That he might wait an occasion and take the opportunity of that prodigious concourse of people there and that he might be the more acceptable to the weak believing Jews who yet were Zealous of the Law Acts 21.20 21 23 24. and that by gratifying them in this condescention to the praescription of the Law he gained many to the Faith by becoming a Jew to the Jews 1 Cor. 9.20 in Circumcising Timothy Acts 16.3 N.B. Tho' these Ceremonial Rites dyed with Christ Eph. 2.15 16. yet were not buryed therefore were the Jews indulged in the observance of them till they came to a clearer sight of their Christian liberty and freedom from them so that Paul did not do this as any part of God's Worship nor was there any Dissimulation in the case for the Matter of purifying himself he did that heartily saith Calvin but for the
likely none of the best it being in a blind Heathen Family yet Paul boggles not to preach to those at their call not knowing what persons or in what hour God might call This depends upon the Lord in Duty c. The eight Remark is A word in season how good is it Prov. 15.23 c. Paul here applys a Plaister suitable to the sore Those persons he preached to were defective in their Morals therefore he discourseth of the Evil of Unrighteousness and Incontinency for which the day of Judgment will call to an account This put the patient to pain made him tremble Paul's faithfulness met with no reproach or trouble as John Baptist did from Herod for the like behold the force of Conscience which like Samson's wife conceals not the Riddle 't were well if great persons had such faithful preachers This might stop them in their Career of sin and make this evil World much better The ninth Remark is Slight qualms of Conscience never last long Faelix puts Paul off as over-sharp till another Season which never came that we read off v. 25. Delay of Duty is dangerous his vices revive 1. His Avarice in expecting a bribe contrary to the Law both of God and man raised by a common purse as he hoped for such a Ring-Leader's Liberty 2. His Adulation as his Original was base and sordid so were his Actings to flatter the Jews that they might not follow him with complaints about his oppression he leaves Paul bound when turned out of Office verse 26 27. yet was sent bound himself by his successor Festus to Nero's Court Thus Faelix which signifieth Happy became Infelix unhappy as carnal Polititians do that mind pleasing of men more than displeasing of God CHAP. XXV Paul tryed before Festus THIS Chapter is resolved into Sundry Branches under one General Head namely Paul's second Tryal before Portius Festus as his first was before Faelix in the foregoing Chapter This Tryal was first transacted before Festus alone and then it was translated and devolved to King Agrippa The transactions before Festus alone consist of Antecedents Concomitants and Consequents 1st The Antecedents concern 1. Paul's Accusers wherein is Related their importunity and impudence in giving to Paul this new trouble so soon as this new Governour was come into place verse 1. Then their Cruelty and implacable hatred against the prisoner ver 2. And lastly their Craftiness in laying snares to take away Paul's life verse 3. The 2. Concerns Paul's Judge wherein we have an account both of his equity in denying their Petition v. 4. yet granting them Liberty to implead Paul at Cesarea ver 5. and of his expedition in returning speedily from Jerusalem to dispatch this Tryal there verse 6. 2ly The Concomitants which are two 1. The Jews accusation of Paul v. 7. And 2. Paul's Apology and Answer to it for himself ver 8. 3ly The Consequents are likewise two 1. The sentence of the Judge v. 9. And 2. The Exception Paul entred against the Court and Judge propounding his reasons verse 10 11. for his appealing unto Caesar to which the Governour and Council consented verse 12. Now follow the causes why Paul's Tryal was translated to King Agrippa which are two 1. The Remote cause or occasion was the King's coming to visit Festus and to congrtulate his new Government ver 13. and who also was desirous to see and hear Paul verse 22. But 2. The more immediate cause was Festus's discourse to Agrippa first private in his own palace herein he states the case with its Circumstances v. 14 15 16 to 22. and then publick in the Common Hall from v. 23. to 27. asking his advice how to manage the appeal c. preparatorys to the Third Tryal The great truths to be Remarked from the whole Chapter thus resolved follow in course The Remarks are these The first Remark is The providence of God works all things for the good of those that love God Rom. 8.28 Paul spake that word from his own experimental knowledge For 1. It wrought well for Paul that Judea was not not sui juris that is invested with a power of life and death within it self then Paul had undoubtedly gone to the Pot before this time but it was a providence under the Roman power for Paul's relief And 2. 'T was no less a good providence to Paul that the old Governour Faelix was Cashiered out of his Office who had so wrongfully detained him a prisoner for two years only because Paul would not or rather could not bribe him tho' his preaching so powerfully had made him tremble before But as that qualm soon Evaporated so did his honour for at Festus's coming to the Government he was packed away to Rome a bound prisoner as he had kept Paul bound so long to answer before the Emperor Nero for his barbarous misdemeanours laid to his charge by the Jews in his Government A right reward for him who to please the Jews left Paul bound Acts 24.27 to pacify them that they might not pursue him with their complaints for his exactions and cruelties this man-pleaser cared not to please the great God nor to profit good men A new Governour therefore could not but be more easy to Paul c. verse 28. Acts 24. The second Remark is Oh! how restless is the rage and enmity which the persecutors of the truth have against the professors and preachers of it as here verse 2 3. The High Priest to make good Paul's calling him a whited wall and the chief of the Jews who should have protected the truth all turn informers to persecute the truth giving private intelligence as the word ãâã ãâã ãâã ãâã ãâã here signifieth to this New Governour and buzzing salfe reports into his ears against Paul Oh! what Priests and Rulers were these and how are they hurryed headlong by a Diabolical Spirit to request with utmost impudence such a favour of Festus as they call'd it namely to send away Paul up to Jerusalem when themselves had hired bloody Russians to murder him in the way an act to be abhorred of all humaned kind as notoriously contrary both to the Law of Nature and of all Nations Gentiles as well as Jews Thus were even the chiefest of those Jews given up of God even to a reprobate sense a very little before their final destruction And thus Dangerous it is for men in Authority to Corrupt Justice and not only to Degenerate from the Truth but also to become persecutors of it The third Remark is How easy it is with the most wise God to baffle and blast the most cunning contrivances of the Devil and his Instruments against his Church and Children as he did here the Plot of the priests against Paul whom they designed to Assassinate in his Journey to Jerusalem No saith Festus ver 4. he shall be kept at Cesarea c. N.B. It is more than probable that Faelix had informed this Festus of the Jews's Malice against
forfeited favour c. to appeal unto Caesar they could not release him concluding that what all Israel hoped for was the cause of his chain v. 18 19 20. Thus he presents the truth to them well knowing if they had a prejudice against his person they could never relish his Doctrine no more will men our Ministry c. N.B. This fair and full Apology of Paul not only stop'd the Mouths of those chief Jews from censuring him but also opened their mouths both to let him know that the High-Priest did not prosecute his persecution at Rome out of his Reach and desponding to prevail where a fair Tryal was like to be had and likewise the Jews do request him that a day might be appointed wherein not only themselves but also all the other Jews of the inferior Rank might hear him preach both for their own and all the others satisfaction seeing Christianity which he professed was every where spoke against verse 21 22. and Acts 24.5.14 The fourteenth Remark is The Gospel like the Seed in the Parable Mat. 13.19 20 c. meeteth with various soils so it did here verse 23 24. The Meeting-place wherein Paul preached was his own private house verse 16 30. and his publick exercise lasted from morning to evening wherein he expounded the Scriptures and undeniably proved out of Moses and the Prophets that Christ whom the Jews had Crucified was the true Messiah and that they were not to look for another but that the Kingdom of the Messiah which God had promised and all the prophets had predicted was now come and already begun all these his assertions he demonstrated by such Irrefragable and Cogent yea by such unanswerable and pregnant arguments so that he prevailed and persuaded several of them to Believe tho' others Believed not N.B. Thus the word of God softens some and hardens others it is therein like Moses who slew the Aegyptian but saved the Israelite alive as it is the savour of Death to some and the savour of Life to others The same Ark of God which blessed Obed Edom became a Curse to the Uncircumcised Philistines The same Sun which softens Wax doth harden Clay And thus Paul who laboured more abundantly than any Apostle 1 Cor. 15.10 found that true by smarting experience which he Recordeth All men have not Faith 2 Thess 3.2 and that the word preached doth not profit unless it be mixed with faith in them that hear it Heb. 4.2 Paul had frequent Tryal of this great truth Acts 14.4 and 17.34 and 19.9 c. Those contrary effects of God's word upon Paul's Auditory made his Auditors ãâã ãâã ãâã ãâã ãâã to sound discords verse 25. A Metaphor from musical Instruments that hold no harmony by being out of tune so these hearers jarred the believers gain-sayed the unbelievers verse 29. Defending Paul and his Gospel But the unbelievers were hardened in their obstinacy and the rather became Paul's Adversaries The 15 Remark is Obstinate Auditors ought to be rebuked sharply which is Paul's own phrase Tit. 1.13 ãâã ãâã ãâã ãâã ãâã Cuttingly a Metaphor from Chirurgeons who must not be Milch-hearted but with a Lion's heart yet with a Ladie 's hand and an Eagle's eye must pare away the dead flesh né pars Sincera trahatur least the sound part be corrupted by it Thus Paul doth here like the good Samaritan Pours in Wine to search the wound as well as oil to supple it When he saw here how the Jews Jarred He spake one word more in this his Farewel Sermon verse 25. but it was a terrible stinging word such as would stick in their Consciences as the Invenom'd Arrows of the Almighty to all eternity This Cutting and Killing word he quotes from Isa 6.9 which the Authority of the Holy Ghost declared to be most certain in its accomplished Judgment 2 Pet. 1.21 Saying verse 26 27. here Go to this people c. Importing that as their Fathers did hear and see the many prophecies concerning the Messiah and concerning their miseries for rejecting him but would not understand nor believe them So these their Childern inherited their Fathers sins and so should also be heirs of their punishments N.B. It was but the righteous Judgment of God to give them up to an heavy ear to a blind eye and to a hoofy hardness of heart because they were wilfully ignorant 2 Pet. 3.5 wittingly and willingly winking with their eyes as the word ãâã ãâã ãâã ãâã ãâã here signifies shutting as it were their windows least the light should come in to disturb them in their Liberty of Sinning Therefore God gave them up to strong delusions and to believe lyes for their own destruction 2 Thess 2. v. 11 12. And because they had in effect said unto God depart from us for we desire not the knowledge of thy ways Job 21.14 Deus non deserit nisi Deserentem saith Austin The Jews had forsaken God first and then God did forsake them in withdrawing his gratuitous assistance from them Therefore saith Paul verse 28. God hath taken the word of Salvation from you and hath sent it to the Gentiles who will imbraceingly receive what the Jews have so refractorily rejected Thus the word that is intended to rouze up the Conscience to a due consideration of the error or evil reproved ought to be duly warmed and must tend to make the Physick work kindly towards their being truly and througly reclaimed but those stuborn Jews had sore backs and therefore kicked at this warm word as if it had been scalding hot and being impatient of this wholesome Reproof and offended at the light of truth with their sore eyes They departed v. 29. and turned to be Paul's Enemies as Gal. 4 16. The last Remark upon the last Chapter of the Acts is That Rome-Heathen was less cruel and more Courteous to the preachers of the Gospel than Rome-Antichristian hath been This appeareth from the two last verses Acts 28.30 31. Paul dwelt two whole years in his own hired house and received all that came in unto him Preaching the Kingdom of God c. with all confidence no man forbidding him From whence we may Note That First The things concerning the Kingdom of God and Jesus Christ may lawfully be preached in private houses This was the practice of the Apostles in those pure primitive times as the Divine Record frequently relateth Secondly Paul did not confine himself to preach to such a certain Select number only but set the doors of his hired house open to entertain all that would come wherein he imitated the holy example of his Lord and Master who professeth this to be his practice him that cometh unto me I will in no wise cast out John 6.37 Paul here stood not upon Number no nor upon Nation or Quality he was God-like herein being no respecter of persons but whoever had hearts to hear he preached Salvation to them upon the Gospel-condition of Faith and Holiness c. Thirdly Nor would he
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
the 4th Tho' some of the Antients did Question this Epistle c. yet more of them do confirm its Authority not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others There is in this Epistle the same Majesty Purity Efficacy Spirituality and power upon mens Consciences all which do demonstrate its Divine impression Moreover the Rabbins say that Enoch instituted that great excommunication of MARAN-ATHA 1 Cor. Chap. 16.22 What became of Jude at last the Scripture mentions not but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted according to the letter our Lord returned in Answer to the King 's first letter sent to him and there he lyes interred but other Ecclesiastical writers say that he went with his Brother Simon into Persia where he was slain by the Pagan Priests c. This is only humane Testimony Now come we through the supplies of the Spirit of Christ Phil. 1.19 to the fourth and last of all the Apostles to wit John having no Scripture-light concerning the History of the rest of the Apostles and therefore are here omitted in this Discourse who as he was the best Beloved Disciple so was honoured above the other by his Loving Lord both in writing Scripture being made an Evangelist in his Gospel an Apostle in his Epistles and a Prophet in his Revelation and also in prolonging his Life the longest of all for he survived all his Collegues and died last of all the Apostles as is supposed about an hundred years after the birth of Christ and is thought to have gone to continued in Asia till the Third of the Ten Persecutions under Trajan The Remarks upon this last living and over-living Apostle John who lived till the Ninety seventh year of his Age and was the only Apostle that saw his Lord's prediction of the Destruction of Jerusalem fulfilled are these The first is as John is frequently called the best Beloved Disciple John 13.23 24. So he had most of his Lord 's personal Favours in being usually present at his chiefest Miracles as at his Transfiguration on Tabor Matth. 17.1 Luke 9.28 in Raising Jairus's Daughter Mark 5.37 c. and so at his Agony in the Garden Luke 22.8 at the Priest's Hall John 18.15 and at his Passion under the Cross John 19.25.26 where Christ commended to him the care of his Mother To which may be added his first Testimony of Christ's Resurrection John 20.2 8. His being an Agent in the first Miraculous Cure after Christ's Ascension Acts 3.3 c. His boldness for Christ Crucified Acts 4.13 and his conferring the Holy Ghost c. at Samaria Acts 8.14 15 17. As also His being call'd by his Lord Boanerges a Sun of Thunder Mark 3.17 and a Pillar of the Church Gal. 2.9 c. The second Remark is This Apostle spent most of his time in Asia which seems to be his Province falling to him as some say by Lot when the Apostles divided their Apostolical work Tho' it should not be granted that the seven famous Churches call'd Golden Candlesticks in the lesser Asia were founded by John who Preached mostly in those parts but that they were founded as others think by Peter and Paul yet this is plainly evident that after the death of Peter and Paul John took upon him the charge of these Churches and was much conversant among them Hereupon some not improbably conjecture N.B. That the Epistle from Laodicea mentioned in Col. 4.16 must be meant the first Epistle of John which was wrote by him while he abode in Laodicea This is safer to say than that it was an Epistle written by Paul from Laodicea which is now lost as the Papists say and therefore they do infer that the Canon of the Holy Scriptures is defective And to affirm that Epistle to be the first Epistle of John is better done than those Quakers do who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea and plead for it However this is certain John wrote an Epistle to Laodicea and to her Six Sister-Churches in Asia wherein he declareth great Declinings in those Divided Apostatizing Times whereof Paul pertinently giveth this intimation saying All they that are in Asia are turned from me 2 Tim. 1.15 No wonder then if John found the Synagogue of Satan Satan's Throne false Apostles working Magical wonders a Jezebel and corrupt Doctrines c. as John's Epistles Rev. 2. and 3. do express among those that were deserters of Paul and had been ashamed of his Bonds And no wonder then if this Apostle observing the notorious decay of Truth Piety and Charity wrote his first General Epistle as a suitable Salve for these sad Sores of the Church wherein throughout he inter-weaveth Purity of Doctrine Piety of Life and Love to the Brethren the better to fortifie them against the Seducers of that day and his other two Epistles are very much of the same Argument in the closure of which he intimates his desire and purpose shortly to come to them and he wrote his Gospel against such as denied the Deity of Christ The third Remark is The powerful providence of God in this Apostle's preservation from the Residue of his perils in those Primitive Pagan Persecutions we find him in the Isle Pathmos Rev. 1.9 Some say he went thither voluntarily to avoid Persecution and to Preach the Word there but this is improbable because those Islands in the Archipelago where Pathmos is have in them few Inhabitants That very Text tells us he was there not to Preach the Word of God but it was for Preaching it in Ephesus and other places for which the persecuting Emperor banished him thither N.B. The Pagan Persecutions were now begun by that Monster Nero out of the mouth of which Ravenous Lion the Lord delivered Paul 2 Tim. 4.17 c so did he deliver John from him for he was not banished till the Reign of Domitian but within Three years time after Nero had begun his Barbarous Cruelties against the Christians that Tyrant died by his own hands to escape publick and a more shameful execution N.B. In him ended the blood and family of the Caesars and then had the Churches of Christ rest as 't is said Acts 9.31 on a like occasion from bloody persecutions for twelve years and upward c. by reason of the short Reigns of Galba Otho and Vitellius God so ordering it for his Church's good that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire but Otho riseth up against him and cuts him off in the 7th Month of his Reign and set up himself but before Otho was well warm in the imperial Chair that Debauchee Vitellius rose up against him put his army to the foil for which Otho slew himself so he rendred his life and his Empire up both together to him When he had Reigned if it
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word ãâã ãâã ãâã ãâã ãâã signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word ãâã ãâã ãâã ãâã ãâã signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
2 Cor. 4.8 the Compass by which her course is steered is the Word and Spirit of Truth The Mariners employ'd in her Tutorage and Tuition are the Angels the Rudder is Love and the fraught of this Ship is the Souls of Just persons c. The 2. Disparity is Tossing in the Waters made the Ark worse and wore it to a shattering when it came to its rest but the Waters of Affliction are so far from making the Church worse that she is made better and whiter thereby Psal 119.71 75. Dan. 11.35 Black Soap maketh White Linnen and that is the choicest Sugar which is most Refined the Church comes always Richer out of Gods Refining Pot than she went into it The 3. Disparity The best resting place that this Ark attained was the Mountains of Ararat one of the highest sort of those high Hills over which the Floud prevailed Gen. 7.19 and 8.4 Ararat was a place Senacheribs two Sons after they had slain their own Father fled to 2 Kin. 19.37 Isa 37.38 in both which places the Hebrew word is Ararat which our Translation reads Armenia and the Prophet speaks of the Kingdom of Ararat Jer. 51.27 Thus bad men those two base Parricides Adrammelech and Sharezzer as well as good men Noah and his Sons could find rest and refuge there but the Church hath a better resting-place after all her Tossings to wit the Everlasting Mountains of Heaven where no dirty Dogs can enter or trample upon that Golden Pavement much less find rest or refuge there Rev. 21.21 and 22.15 4. The last Disparity I shall mention is The Ark was made up of putrifying and perishing materials though this Gopher-Wood lasted long yet could it not last always time which is call'd Edax Rerum a consumer of all corruptible things yea at last of the very Heavens which must wax old and roll away as a Garment Heb. 1.10 11 c. made the very Ark to putrifie and perish at last so that though there were as is aforesaid some relicks of it in Epiphanius's Time none do affirm that any remains thereof are found in our time But the Church abideth for ever and neither the Teeth of Time which gnaws in pieces both Gopher and Cedar nor the Gates or Power of Hell can prevail against her Mat. 16.18 her Motto is Intacta Invicta Immota manet she only is Invincible by her Invincible Captain Heb. 2.10 And though the Church be a rolling tumbling thing like the Ark ever in motion and mutation in respect of her Natural Civil and Spiritual Relations 1. As she consists of particular persons in her Natural respect so Moses dieth and David saw Corruption c. 2. In her Civil respects she floats to and fro sometimes she is in Egypt sometimes in the Wilderness and sometimes in Canaan sometimes in Shiloh sometimes at Salem and Sion and sometimes in Babylon both Literal and Mystiscal sometimes with tho Jews and sometimes with the Gentiles c. Yea 3. In her Spiritual Relations she is sometimes under the Frowns of an offended Father and Husband and sometimes under the smiles of a gracious God reconcil'd to her in Christ As her Land of Promise was a Land of Hills and Valleys Deut. 11.11 so hath she her ups and downs sometimes she is a moving Tabernacle and sometimes a standing Temple Yet in Gospel-Times she is always preserved in her Being though she is sometimes impaired in her well-being she will always remain in a militant posture upon Earth until she come to be translated into her Triumphant state in Heaven and have all her Hosanna's turn'd to Hallalujahs All her Prayers in this lower World shall then be changed into high-praises in a better World The Church here is a mighty Queen a Ship-royal or the Grand Sovereign yet sailing upon a Sea of Glass mingled with Fire Rev. 15.2 That is she subsists not by any worldly strength for the World is as brittle as Glass and cannot sustain her but rather fills her with Fires and Combustions Joh. 16.33 And though she tumble about among various Persons Countreys Kingdoms Common-wealths and under various administrations of Legal both that of the Tabernacle and that of the Temple and Evangelical times yet at last this Royal-Ship comâ safe to Shore landing safely at the Cape of good hope in mansions of Glory In the mean time she is built up in her most Holy Faith Jude v. 20. As the Temple was rebuilt by Nehemiah with a Sword in one hand and a Trowel in the other Neh. 4.17 Which was to typifie that in the Church militant there must neither be an idle Soldier nor a secure labourer every Christian hath a double work 1. To ward off Temptations with Spiritual weapons And 2. To build up in obedience by Spiritual Instruments and the Spouse is therefore compared to a Company of Horses in Pharaohs Chariots Cant. 1.9 As consisting of such Souls that are Strong Stout Lively and Couragious for God Hence it is observed that the Church never warr'd with the Dragon or Devil but she either won the day by being Victorious or gained ground by being persecuted sanguis martyrum c. the blood of the Saints hath alway been the seed of the Church and after all comes her Sabbath above all motion and mutation In the 2d place I come to the description of the Deluge which was Gods destroying means to the wicked World As the Ark was Gods saving means to Righteous Noah wherein those remarks are very observable As 1. There was a long time between the Decree and the Execution even an 120 years Gen. 6.3 After God had resolved to ruine this wicked World yet such was his long sufferance celebrated by Peter 1 Pet. 3.19 20. Pet. 2.5 That Gods Repentance gave men this time of repentance to see if yet in the space they would look out for the grace of repentance If not he would certainly destroy them Now had he not been God and not Man he could never have held his hands so long Neither indeed did he for so notorious was the provocation that the deluge came upon them twenty years short of this promised space For Noah was then five hundred years old Gen. 5.32 and but six hundred years old when the Floud came Gen. 7.6.11 Increase of sin shortend the indulgence Gen. 6.3 and hastens the Floud twenty years sooner as Christs second is shortned for the Elects sake Mat. 24.22 This is Jeroms and Chrysostoms opinion That all the Earth might know to their woe his breach of promise upon their intolerable provocation Numb 14.34 Yet all this while Gods Spirit was graciously Striving with them giving them not only a long time but also a loud teacher and that a Righteous one who taught with his hand as well as with his Tongue with his works as well as with his words Preaching Real as well as Verbal Sermons the Purport and Import whereof was doubtless like that of the Gospel now a Savour of life or
Salvation to some but a Savour of Death or Destruction to others 2 Cor. 2.16 Thus God did most graciously give a due warning to an evil World though he needed not to have done so for as men gave God no warning of their sins against him so God might have given as little warning of his Judgments against them but his mercy triumph'd over his Justice Jam. 2.13 and fury or revenge was not in God Isa 27.4 For such who are for revenge are all for surprize but God gives both respite and warning that his Judgments might not come as a thief in the night at unawares upon them And though this race of Rebels improv'd it not but Jeared where they should have Feared Those of Lamechs black line laughed at Noahs daily labour scoffingly asking him whether he meant to Sail upon dry ground and why he expected a wet Winter and whether much holiness had not made him mad Acts 26.24 However Noah took warning himself ãâã ãâã ãâã ãâã ãâã moved with fear Heb. 11.7 And gave warning to those that would not take it they cannot all flout him out of his Faith but he Preaches Builds and Finishes and then Enters taking Gods threatning by the right handle he feared the Judgments when the World generally jeared at them Inferences hence are 1. As Noah took the warning well at Gods hand and Feared so ought we to do being warned of God about Judgments impending The word Heb. 11.7 for warn'd of God is ãâã ãâã ãâã ãâã ãâã which signifies to have dealings with God coming of ãâã ãâã ãâã ãâã ãâã res negotium Noah was a man that did Negotiate with God and was of his Court and Counsel God will not hide what he hath to do from Abraham or Noah his Friend Gen. 18.17 Psal 25.14 Joh. 15.15 Surely the Lord God will do nothing but he revealeth his secrets to his Servants the Prophets Amos. 3.7 Nothing that is hardly any thing such is his Philanthropy or Love to men that he loves to fore-signify and to warn before he wound Even Pharaoh himself had warning of the First and Second Plagues but not of the Third again of the Fourth and Fifth not so of the Sixth yet again of the Seventh and Eighth but not of the Ninth and when neither warning nor no warning would work well then came that Tenth and last sweeping Plague that swept away all the first-born of Egypt As Moses was Gods Herald to warn Egypt so Noah was to warn the old World and Gods Prophets are now no less to warn this present evil World that the goodness of God might lead us to repentance Rom. 2.4 The old World had but one Preacher yet we have many God might deal with us as Absolom did with Amnon whom he designed to destroy in speaking neither good nor evil to him 2 Sam. 13.22 Or he might rush suddenly upon us and by a Thunder-stroke confound us at once as he did the Apostate Angels in the very first Act and Moment of sin No he sendeth his Heralds to proclaim War yet with articles of peace open in their hands So slow to Anger is he and so little desirous of the death of sinners that he who was but six days in making the whole World yet could be seven days in unmaking or destroying that one City Jericho Oh who would not but fear this goodness Hos 3.5 The 2. Inference is seeing God hath foretold us of Evils to come both Particular and the General Judgment we should be moved with fear as Noah was ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã handling Gods warning well and making a saving use of these predictions for preventing the danger Especially considering the old World could at first say from a divine warrant that there are yet an hundred and twenty years before the general Judgment by water doth come but we can none of us say that there be yet an hundred and twenty days before the general Judgment by Fire come for of that day and hour knoweth no man Mat. 24.36 Oh God forbid that as it was in the days of Noah it should be so now v. 37. Noahs fear is opposite to the Worlds security Noah was moved with Fear but the wicked world were moved at Gods threatnings no more than a Stone The honest and good heart Luk. 8.15 is like the Pool of Bethesdah Joh. 5.3 4. If the Angel of the Covenant come down into it 't is then moved such was the heart of Daniel Dan. 4.19 And such was the heart of Habakkuk Hab. 3.16 And such was Noahs also in being moved with fear and such ought ours to be also Especially considering special and particular Judgments are Imminent over us if not Incumbent on us besides that general day of Judgment drawing nigh all Preachers of Righteousness as Noah was do tell the World that it shall shortly be destroyed by Fire as Noah did its destruction by water yet where is that Reverence and that fear which doth Spring from Faith as Noahs did Heb. 11.7 That fear which looks only at the Judgment Hell and Damnation is servile only but that which hath an Eye to deliverance also is Filial and of a right Gospel Edition This is a fear of Faith which hath always a Vein of Love running along with it For Faith doth teach to fear God as a most glorious holy God and yet to love him as a loving reconciled Father and faith teacheth also from filial fear as it did Noah here to prepare an Ark to wit Christ Jesus for our deliverance from wrath to come 1 Thes 1.10 By Faith is this Ark prepared The 3. Inference is Now while our days of respire remain as Noah did in the respite of an hundred and twenty years we should prepare an Ark wherein to he saved if we be moved with a fear of Faith then shall we be ãâã ãâã ãâã ãâã ãâã take right measures and ãâã ãâã ãâã ãâã ãâã well busied as the word also signifies in taking right methods Oh how busie should we be in preparing an Ark as Noah was who ãâã ãâã ãâã ãâã ãâã as an Artificer or Carpenter prepared his Faith set him on work fearing the danger for Judgments in Divine Threatnings are Objects of Faith and are to be believed as well as mercies in Divine promises Noah by an Eye of Faith saw that danger approaching which was unseen by the unbelieving World so falls upon this tedious work to prevent the Danger 't was undoubtedly a very strong Faith that bore up Noah to do all according as God had Commanded him Gen. 6. last Unbelief could not chuse but Object sundry carnal Reasonings against Noah's Act of Obedience As 1. May not God save me from the Flood by Translating me out of the World as Enoch was and not put me upon this hard Service of hewing and hammering c. Or 2. If I must be reserv'd in the World for propagation cannot God Build me a Castle upon the highest
back 4. They are doomed to wander in the Wilderness Forty Years till their Carcases were all consumed ver 33 34. Children bear the Whoredoms of Parents and wander so long with them including the Year past and part of the second Numb 10 11. All must know to their cost God will not be charged with breach of Promise which was upon a Condition broken by them so could not be whole on God's part Then did Moses Pen the nintieth Psalm for God's shortening Mens Lives c. to cut them the sooner off in the Wilderness Then the seventh and last Observable is Some of Israel's unhappy War with their Adversaries without God and the Ark going with them after their Mourning greatly for this sad Sentence c. ver 34 40 41 42 43 44 45. They in a blind Zeal as the Hebrew signifies rashly climb the Mountain confess they had finned when God gave them cause to cry yet resolve to Sin again in going up against the Command both of God and Moses and without the Ark This Presumption pushes them out of God's Precincts and so out of God's Protection Their Adversaries smote them to Horma which signifies a Curse or utter Destruction After this they wept but God would not hear so they abode in Kadesh many Days Deut. 1.45 46. Thus the Jews dealt with Jesus and John Baptist as those with Caleb and Joshua till Wrath came without Remedy 1 Thess 2.15 16. Because Israel abode at this fifteenth Station Kadesh-Barnea for many Days Deut. 1.46 according to the Days they had abode at Sinai ver 6. which contained one whole Year as they spent a whole Year at Sinai wherein a great deal of Work occurred as before so here we have many Occurrences in this whole Year following also And whereas God bids them upon their Murmuring c. To turn back to the Red Sea Deut. 1.40 The Lord's meaning was that at their next March whensoever it was which came not till long after that Divine Decree of their wandring so long in the Wilderness They should not go forward towards Canaan but right back again towards the Red Sea from whence they came During their long Station at Kadesh after the old Generation were doomed to dye short of Canaan c. sundry other Occurrences happened besides those before mentioned before their Retrograde Motion In the next place after the Judgment upon the disobedient Parents to be worn out in the Wilderness God remembreth Mercy and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children whom He teacheth what to do when they came to Canaan Numb 15.1 to 12. in the Laws of Sacrificing wherein God promiseth to smell a sweet Savour from the Herd and from the Flock and the same Privilege is promised to all the Stranger Proselytes that embrace the true Religion The Sins of both committed by Errour and Ignorance should be equally expiated when they offered up their Homage to the Chief Lord of all from ver 12 to 27. By all which was figured their Reconciliation unto God and his Grace towards them in Christ Thus after the Curse of the Law for Sin succeedeth for our Comfort the Grace of the Gospel by Faith Checkered Work of Black and White proportionably intermingled is look'd upon as very beautiful Work This comely mixture of the black of Justice and of the white of Mercy God often exposeth to publick View upon Scripture-Record not only here but elsewhere In like manner after the Destruction of twenty four Thousand for the Sin of Baal-peor Numb 25. The Lord causeth the Children of Israel to be numbred again Numb 26. and anew appointeth the Land of Promise to be given to them for an Inheritance and repeateth again the Laws of sacrificing at the solemn Feasts in Numb 28. 29. That upon the Example of Wrath upon the sinful Parents He might discover his remembrance of Mercy in Christ unto the Penitent Believing Children Another remarkable Occurrence happened here at Kadesh-Barnea which was the Severity of God's Justice and Judgments against all proud and presumptuous Sinners in General Numb 15.30 for though there be a Pardon ready Sealed in course by God in Christ for all such as Sin by Infirmity Incogitancy Inadvertency or oversight c. Lev. 4.2 13. else we might die in our Sins while the Pardon is providing yet no such remedy is promised or provided for such as Sin with an high hand proudly and presumptuously with an uncover'd face as Onkelos in Chaldee expoundeth it openly and boldly as not ashamed their Sin should be seen of Men. This is call'd the great offence Psal 19.11 And the Reason is rendred because it reproacheth the Lord as if he wanted either Wisdom to observe or Power to punish such presumptuous Sinners who proudly conceit themselves to be out of the reach of God's Rod Ezek. 20.27 There is no Sacrifice for this Sin but the Sinner is to be cut off either by the Hand of the Magistrate where his Deed deserveth Death by the Law or by immediate Vengeance of the Hand of God as Numb 14.37 And this Severity against such Sinners is exemplified in particular upon a Sabbath-breaker Numb 15.31 32 33 34 35 36. where we may observe 1. The Perpetration of one particular presumptuous Sin together with its circumstances as what where when and how The Fact was seemingly but a small Matter namely gathering a few sticks c. and possibly he might pretend some necessity or conveniency to himself thereby c. but because really is was done with an high Hand in contempt of God and his Law and a prophaning of his Holy Sabbath though in the Wilderness wherein the Sabbath in respect of Cessation from Works was precisely observed but so were not the Laws about Sacrifices for it was written about their Meat and Drink Offerings c. When ye be come into Canaan c. that then and then only they were to be observed yet the Sabbath was to be strictly kept both within the Land and without even in the Wilderness 2. The Punishment for this perpetrated Fact of prophaning the Sabbath wherein 1. The Sinner is apprehended 2. Accused 3. Imprisoned because it was not yet known what Sentence to pass upon him For though the matter of the Fact was twice Doomed with Death Exod. 31.14 and 35.2 Yet was it not declared what manner of Death such a Sinner should dye Therefore God is consulted about this who expresly declareth it ver 35. Besides though the Law be in the rigour of it a killing Letter yet might it admit of some favourable Construction from Necessity c. Which might make the Offender capable of pardon So Moses did not rashly doom him nor ought Magistrates be hasty in matters of Life and Death as in other Cases of an Inferiour Nature They ought to be wary God and his Word ought to be consulted 4. He was Condemned God himself passing the Sentence that he should be
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two âândred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
c. after the Syriack-Tongue then in use Mark 15.34 The occasion whereof was this Our Lord about the end of the three hours Darkness and a little before his own Death being now under the full Weight of the Curse due to our sins now burdening him as our Surety Heb. 7.22 and finding all sensible consolation both from Heaven and Earth now withdrawn from his Humane-Nature breaketh forth into this sad Exclamation most heavily Representing the deplorable case of his undertaken Surety-ship in the Words of the Psalmist My God my God Why hast thou sorsaken me Psal 22.1 and some say that he being that Aijeleth Shabar or Morning Stag the Title of that Psalm repeated also ver 2 3. and so on to the end thereof c. Now were the Sufferings of our blessed Saviour's Soul as well as of his Body come to their ãâã ãâã ãâã ãâã ãâã or utmost extremity as he became the deputed Surety to Satisfie God's Justice for Man's Sin Now did the Wrath of God due to all the Elect for their Sins lye with the most Ineffable and Incomprehensible weight upon the Humane Nature of our dear Redeemer both in his Soul and on his Body Now such and so unsufferable was his horrour hereby insomuch that his Humanity here cried out for the want and withdrawment of his Divinity not as if he thought that his Divine Nature was now separated from his Humane but because it now as it were slept and did not manifest it self with supplies of any sensible comforts N. B. Note here Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution or any Desertion in respect either of God's Love or of supporting Grace or of Inherent Holiness yet was it not only possible but also necessary that the Mediator of Sinful Mankind should for a time be Deserted of all sensible Comfort and should taste of that most horrible bitterness accompanying such a Desertion that so he might bear the punishment proportionably for our sins and feel the sad effects of the Wrath and Curse of God due to us for them in so high a degree and measure as must be Equivalent to our Eternal Destruction and fully satisfactory to Divine Justice for all our offences N.B. Note well Though God be full of Mercy yet will he not suffer his Mercy to Justle out his Justice whereof he is full also but will be merciful in a just manner first his Justice must be satisfied and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Sufferings whereas the rigour of his Justice might have exacted it from our selves in our Everlasting Damnation N. B. Note Well Here Christ cries out as one forsaken of God because of the Intolerable Anguish and Agony of his Soul This might as well consist with the personal Union of the two Natures which gave way to this as it did to the Torture and Death of his Body N. B. Note well That the Union with the Divine Nature did firmly remain is plainly evident by his promising Paradise to the Penitent Thief as he was the Great God just before he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin yet was it not the out-cries of Despair seeing he still trusted in God saying My God my God when in most Horrour by God's Wrath both upon his Soul and Body so that though his Holy pure Nature through the sense of matchless Torture could not rationally but cry out of God's forsaking him yet there remained a Pious persuasion still both of the personal Union of the two Natures and of the necessity and commodity of his unparallelled Passion The Divine Nature was no more departed from the Humane at this time than is the Soul of Man departed from the Body in Sleep at which time it acts not nor manifests its Indwelling in the Body His Exclamation of being Deserted here was not absolute but comparative only his present case wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin compared with that Glory which he had in common with the Father before the World began John 17.5 and all the Ages of the World he still held that Glory till the Fulness of time came for his state of Humiliation the sad Catastrophe whereof he was now Accomplishing yet without the least murmuring at or quarrelling with the Father for Imposing upon him such a prodigious punishment N. B. Note well Objection Some may say How could this Suffering of Christ which was but for a short time be a full Satisfaction to God's Justice for our Sins seeing we have deserved Eternal Suffering the Demerit of our Sinning Answer Beside the proportion and equivalency betwixt the Sufferings of our Redeemer and our own perpetual destruction as is abovesaid seeing never any sorrow and suffering were like his in their own Nature never any was so forsaken of God so Assaulted by Devils and so Tortured and Taunted by Wicked Men as Christ was who yet was Innocent and deserved not the least of these sufferings therefore they must be meritorious in their own Nature though they were not everlasting Beside this I say the Dignity of the Person thus suffering ought duely to be considered 'T was not any mere Man no nor an Angel that suffered those unsufferable Sufferings but it was the Eternal Son of God though not in his Godhead yet in his Manhood which he Assumed that the same Nature which had sinned might also suffer as a Surety in our stead Now we must look upon the person of this Son of God his Deity Majesty Mercy Justice Obedience c. to be all Infinite and Eternal This made that which he suffered to be of an Inestimable Value and Vertue and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us yea even upon the whole World For as the Death of David who was reckoned more worth than ten thousand Deaths of his People 2 Sam. 18.4 or the Death of any Prince being but a Man yea a sinful Man is of more estimation than the Death of a whole Army of Common Soldiers because he is the Prince How much more shall the Death and Sufferings of the Son of God the Prince of Princes yea the Prince of Life and of Glory Dan. 3.25 Rev. 1.5 c. Not Finite but every way Infinite and without Sin be of more value and reckoning with the Father than the Sufferings of all the World and though the time of the Son of God's Sufferings was but short yet had they more Intrinsick worth from the worthiness of the Sufferer with his Father than if all the People in the World should have suffered for evermore N. B. Note well Now when Christ had cried Eli Eli c. out of the 22 Psalm wherein this Agony was foretold a worse Agony than that in the Garden which only squeezed clods of