more solid reason of their dying within that term is rather to shew that the life of man though it be never so long yet in respect of Eternity is very short and not a day but a magnum nihil Mine age saith David my World Heb. That is my abode in the World is as nothing Psal 39.5 Punctum est quod vivimus puncto minus 't is but a point and less than a point so though never so long yet far off from perfection 'T is but a small space of time that the longest liver hath on Earth compar'd with Eternity in Heaven The Phrase and he died is added at the end of all those ancient Patriarchs to shew how unalterable was that grand Stature of Heaven Thou shalt die the Death Gen. 2.17 And 't is appointed unto all men once to die Heb. 9.27 So that the youngest and strongest should be mindful of their mortality learning to die daily as Paul did 1 Cor. 15.31 And to make death familiar to us at Bed and Board for as young as we and as strong as we do daily drop down into the dust The Proverb saith assoon goes the Lambs Skin to the Market as that of the old Sheep 'T is a witty and yet a worthy saying That while Death was but a young Archer newly come into the World and unexperienced he could not hit the mark for many hundred years Hence it was that those Primitive Patriarchs most of the Ten lived nine hundred years why Death then could not hit them with his Killing Dart any sooner but now he is become a better Marks-man and can strike down right Dead within the term of one hundred nay at seventy years Psal 90.10 which number is there stated as the term of Man's Life few exceed it and fewer attain to it As mens wickedness increased so the length of their lives decreased even in Mose's time who was the Pen-man of that 90th Psalm as the title telleth Yea Death learns to hit the mark sooner now for mens lives are daily shortened and Generations are fast justled out of their Beings to give place for others Eccles 1.4 The Stage of the Earth still standing in its place while the Actors upon it are often changed that so the World may come the sooner to its End and though there be some singular Examples of a longer life yet in the general 't is observ'd that more Die before they be Ten years old since Death became such a cunning Archer than there be that live above Sixty Yea some of Mankind there be whom Death sends out of the World as soon as Life hath led them into the World whose short passage is ab Utero ad Urnam from the Grave of the Womb to the Womb of the Grave There is but a little inter-space 'twixt their lying in the Womb and being laid in their Tomb Living in the former but Dead in the latter Besides how many die in their youth while their bones are full of marrow and their veins full of blood They perish in the midst of their way Psal 2.12 like the Jay pruning her self on the Tree Death shoots his Arrow and down they tumble while they hope in themselves to see many fair Summers The 4th Circumstance concerning Enoch's Appearance is the Function Capacity and Condition wherein he Appeared This is twofold 1. Publick as a Prophet of God and a Preacher of Gods Word or Will 2. Private as a Professor and a Practiser of Godliness both in the Form and in the Power of it in his walking with God 1. Of the first he appeared in the Quality both of a Prophet and of a Preacher both were publick Functions 1. Of a Prophet The Apostle Jude expresly mentioneth Enochs Prophecy Judes Ep. v. 14 15. How Jude came to this is uncertain There be two opinions concerning it the 1. is that the Apostle Jude had these two verses out of a book call'd the Prophecy of Enoch whereof Origen Tertullian Jerom Augustin Bede c. make mention That there was such a Book called by that name in those primitive times of the Fathers is not denied but all the doubt lieth 1. Whether Enoch was its Author Or 2. Whether Jude quoted those his two verses out of that Book considering 1. Because none of the Prophets either Moses Samuel or those after them in the Old Testament quotes any such book as those of Moses are by after-prophets 2. Because no such book is mentioned to be kept either in Moses Tabernacle or in Solomons Temple as the Tables of the Testimony were in the Ark of the Covenant 3. Because the Old Testament Church had no such book among all their Canonical Scriptures before their Babylonish Captivity 4. Because had there been such a book Moses could not have concealed it seeing the Creation of the World the History of all the primitive Patriarchs from Adam to himself were so distinctly revealed to him and had there been any such book in a true being he could not be ignorant of it but would have mentioned it as he doth all other things from the beginning Especially in his History of Enoch 5. Because if Enoch had indeed writ such a book then Moses had not been the first writer which all learned Authors both Protestant and Popish do acknowledge and which the words of our Lord Beginning at Moses he expounded unto them in all the Scriptures the things concerning himself Luk. 24.27 do import for had Enoch writ a book before Moses Christ would have begun at Enoch and not at Moses 6. Because neither Philo nor Josephus two learned writers of the Jewish antiquities do make mention of such a book of Enoch now they both being curious observers and careful preservers of all memorable Monuments would undoubtedly have discovered such a precious treasure as could not but be in all generations of the Jews most highly valued both for the Reverend Antiquity and Eminent Piety of the Author as likewise for the sublime excellency of the matter There be indeed other various sentiments about this Enochs Prophecy some say he wrote it upon Pillars of Stone or brick that neither of those two grand destructions of the World which he foresaw by Water and by Fire might destroy it others say that he wrote it in a book which is lost as many other Books mentioned in Scripture as the book of the Wars of the Lord Numb 21.14 the Book of Jashar Josh 10.13 With many others of Nathan Semeiah Gad Ahiah Haddo Hanani c. Named in the Chronicles c. Others say that this book was preserved in Noahs Ark from the Floud or if it were lost yet was it restored by Noah thereunto inspired This was the opinion of Tertullian But all those are uncertain Conjectures having no confirmation from Scripture yea rather are a contradiction to it as it maketh Moses the first writer in the World Herewithal these following considerations introducing the 2d Opinion are worth due observation As 1.
bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
Cor. 6.12 had not second Marriages been lawful surely the Father of the Faithful to wit Abraham had not Married Keturah for his second Wife after Sarah his first Wife was Dead Gen. 25.1 2. only 't is expedient that a due distance be observed 'twixt the Death of the first and the Marriage of the second and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one Such hasty and precipitant Marriages such short and hasty Matches make way for long and tedious Repentance I am too Old to have an Husband Hence Observ 3. Matches and Marriages in Old Age are not Comely and Commendable in such as are past Children Green Desires and Gray Hairs can never agree well together Old People do stand in more need of Nurses than Yoke-fellows there ought to be a measure herein and Men should not multiply Wives all their Days as they do change their Horses neither should Wives their Husbands as one Thargelia did who was Married successively to fourteen Husbands Athen. lib. 13. c. 1. and Hierome writeth That at Rome in his time there were two mean Persons that Married together the Man had Married Twenty Wives and the Woman Twenty one Husbands and great expectation there was in Rome which of those two should survive each other It so happened that the Woman Died first the Man Marrying again and so they were even each of them had Twenty one The Young Gallants of the City accompanied the Corps of the Woman to the Burial with Palms and Laurels in a Triumphant manner because the Man had got the Victory Hierom Epist 11. but though Successive Marriages be permitted yet such Insatiable Varieties can never be approved There is a time when it should be said with Naomi I am too old to have an Husband c. N. B. Serious thoughts of approaching death will be enough to forbid the Banes of multiplyed Marriages especially in those that are withering with Old Age and have Burying-place Flowers upon their Head to wit an Hoary-whiteness Such as have already one foot in the cold Grave should not think to have the other Foot in a warm Marriage-Bed N. B. Neither doth Naomi say I have vowed now to go put my self into a Nunnery Thence ariseth Observ 4. The Romish Doctrine concerning Monasteries and Nunneries is not according to the Doctrine of the Holy Scriptures This grave Matron did not judge any such practice warrantable Marriage is honourable to all to Clergy as well as Laity and Enoch walk'd with God in a paramount Holiness notwithstanding his Married Estate and his begetting Sons and Daughters Gen. 5.22 24. he made not one Prayer the less for having a Child the more It took not off from him the edge of his Faith and fervency for God And what would have become of the World if God had according to the Romish Doctrine put Adam into a Monastery and Eve into a Nunnery as soon as he had created them and put a River betwixt them V. 13. â—â—ould ye tarry for them until they be grown Hence Observ 1. Matches and Marriages ought not to be made until Children be grown up to a Mature and Marriageable Estate Judah was but a Raw Green Youth about Thirteen or Fourteen Years of Age when he left the Company of his Brethren the Patriarchs where he might have had better Counsel he falls into the evil Company of a certain Adullamite where he caught 1. Defection from Grace 2. Infection of Sin 3. Infliction of Punishment there and in that Age he saw took and went into all in haste his Father neither willing nor witting a Cannaanitish Daughter Gen. 38.1 2. Such haâ—â— precipitant and preposterous Matches and Marriages are seldom blessed with good success Oh what a cursed Off spring had he of his Canaanitish Woman Partus sequitur Ventrem the Birth follows the Belly though he was a great Progenitor of Christ who sprang of Judah's Tribe Er and Onan Born then to him were both wicked in the sight of the Lord ver 7 9. they were both too wicked to live and to be Christ's Progenitors yet both Married at Fourteen Years of Age which was doubtless too soon Childhood is counted and called the Flower of Agâ— 1 Cor. 7.36 and so long the Apostle would have Marriage for born while the Flower of the Plant sprouteth the Seed is green and unfit to be sown either it comes not up at all or if it come up it soon withereth Over-early Marriages is one cause of our over short Lives God oft punishes the abuse of such Marriages either with untimely Death or else with no Children or else with mishapen Children or with Idiots or with prodigiously wicked Children This Consideration may be a sufficient Caution and he as the Angel standing with a drawn Sword over Balaam's Shoulders to make Persons beware As there is little of sense for such Untimely Marriages so there is less of Reason and least of all of Religion for them 'T is the way to bring a Curse and not a Blessing as Jacob said in another case not the Marriage Blessing 't is the High-way to make Marriage a Marr-Age instead of Merry-Age Will ye tarry for them Nay my Daughter Hence Observ 2. As Marriages ought not to be made too soon while Persons are too Young so neither are Marriages to be deferr'd and delayed too long until Persons be too old and past Children Al benithai Nolite quaeso filiae meae 'T is a form of prohibition Do not so my Daughters 'T is as if she had said My Daughters if ye mean to Marry at all Marry in due time and defer it not too long Alas how many even good Women there have been in the World some that I my self have known which have tarried too long before they have been Married and when they after their being stricken in Years have then entred into a Married Estate they have either not been blest with any Children or the bearing of their first Child hath been the Death of the Mother yea and of the Child too Sometimes both the Fruit and the Tree falls both together to the ground and into the Grave thereby and cannot either by the strength of the Mother or by the skill of the Midwife ever be parted asunder alive but either the Child or the Mother or both dieth And as to Mens tarrying long 't is observable That the Jews have a Law even at this Day that every Male should Marry when he is about Twenty Years old otherwise he is looked upon as one that liveth in sin unless where there is a special Gift of Continency but every one hath not that peculiar Gift 1 Cor. 7.7 36. And among the Jews Marriage was not held a thing indifferent or at their own liberty to chuse or refuse at their own liking but it was a binding Command See their Targum on Gen. 1.28 and 2.18 And in as much as neither the Mother nor
Chaldee call Boaz the Good Man by whose Prayers Canaan was freed from the Famine that drove out Naomi c. Laus Deo Finis The First Book of SAMUEL CHAP. I. The History and Mystery of Israel under Eli the Fourteenth Judge N. B. AFTER the History of Ruth which Dr. Lightfoot placeth before Deborah and which setteth out the marvelous Providence of God in bringing Light out of Darkness namely our Lord Christ the Light of the World out of the dark Corners of Moab that came by Lot's Incest Gen. 19.34 Yet Ruth the Moabitess must be a Mother to our Saviour Matth. 1.5 Then comes in the History of the First of Samuel which containeth an History of Eighty Years namely from the Death of Samson who died by his own Hands Gloriously to the Death of Saul who also died by his own hands but Wretchedly and Ingloriously or shamefully The First Book of Samuel is a Synopsis or Recapitulation which runs upon two Heads First The History of Eli and of Samuel who is both the Author and the Matter of a great part of it And Secondly The History of the two first Kings of Israel to wit Saul and David The first Chapter of this first Book containeth the Birth of Samuel within the forty Years of Eli's Judgeship or Priesthood The Remarks upon it are these First Samuel's Father was Elkanah call'd an Ephrathite ver 1. not because he was of Ephraim's Tribe but because he was Born there for he was a Levite 1 Chron. 6.22 23. and ver 33 34. N. B. This Son descended from Korah a good Son from a bad Father and these Levites were scattered among all the Tribes as afterward the Jews were among other Nations and were called by the Names of those Nations Act. 2.9 10. N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets that Prophesied to Israel and that he was the Man of God who so sharply reproved Eli chap. 2.27 N. B. This good Man had two Wives ver 2. Polygamy in the Patriarchs and in him was a sin of Ignorance flatly forbidden Levit. 18.18 Thou shalt not take one Wife to another to vex her as Peninnah did Hannah here v. 6. It was not so from the beginning Matth. 19.8 Mal. 2.15 but Lamech of the Cursed Seed of Cain first brought in this sinful practice and so his Second Wife is called Zilla which signifies a Shadow because she was but the Shadow of a Wife yet this Shadow Peninnah whom Elkanah made his second Wife to supply Hannah's Barrenness as Abraham did Hagar for Sarah's had a most petulant and peevish Spirit in upbraiding Hannah not only with the fruitlessness of her Body but also of her Prayers for a Child from Year to Year v. 7. This was undoubtedly Vexatious to Elkanah to behold his Beloved Hannah so daily vexed by Peninnah whose Sarcasms he could not silence nor could he comfort Hannah ver 8. so this good Man had small Peace in his Polygamy which was his punishment for that sin The Second Remark is on Samuel's Mother Hannah who was so sorely grieved with Peninnah's Provocations that though she went up with her Family to the Feast of the Lord in Shilo which the Law required to be kept with rejoicing Deut. 12.7 and Levit. 10.19 yet Hannah's both Harp and Heart were out of Tune and cannot be chearful but betakes her self to Fasting and Prayer before the Lord while others were Feasting Nor could she be comforted by her Husband by telling her that he was better to her than the Ten Sons which Peninnah had wherein she so much glory'd over her and that her Barrenness was no abatement of his fervent Affections to her Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief cold Patience must quench her Corrivals fiery Contumely's and hot fervent Prayer must quicken and prevail with God to grant her desire and to animate her Devotion the more she adds warm Tears thereunto and as if all this were not enough she subjoyns likewise her Solemn Vow to God saying If thou wilt give thine Hand-maid a Man Child then will I give him to the Lord all the days of his life c. v. 8.9 10 11. The Third Remark is Eli's mistake concerning this Melancholick Woman it seems Hannah prayed and continued praying in the sight of the High-Priest yet prayed in her heart moving only her Lips but her Voice was not heard partly to avoid all suspicion of Vain-glory partly that others might not be acquainted with her Barrenness which was a great Reproach in Israel and partly that she might not give any disturbance to the publick Worship at that time with her private Prayers had she utter'd them with an Audible Voice However Eli marked the Writhing Motions of her Mouth and her unusual Gestures she used through the vehemency of her Affections and her fervency in Prayer He hereupon judged she had drunk Wine too liberally at the Feast and sitting as Judge there he to redress this disorder commands her to go sleep out her Drunkenness and repent of her wickedness which is a shame to the Lord's Feast v. 12 13. Thus the Judge misjudged and misconstrued her true Devotion as was that of those Primitive Christians Acts 2.13 c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages and if we be so in our Age God is not leading us through any untrodden Paths many better than we have gone before us in that way but our comfort is Veniet veniet qui malè judicata rejudicabit dies the Day of Judgment will judge over again all that are misjudged Psal 37.6 The Fourth Remark is Hannah's just Apology to Eli's unjust Accusation v. 15 16. 'T was indeed foul play that Eli should be both Plaintiff Witness and Judge alone yet Hannah makes a fair Defence being the Defendant and forced to be her own Advocate saying No my Lord I am a Woman of a Sorrowful Spirit c. ver 15 16. This Plea that she enters containeth saith Chrysostom a sweet bundle of precious Graces As N. B. First Her Patience she then had not rendred to Peninnah's Reproaches railing for railing had she done so how would Elkanah's House have been filled with the fire of Contention constant Combustions in his House betwixt his two Corrivals in Emulation would have fill'd that good Man's Heart with Horrible Anxiety as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives Rachel and Leah who both of them took their turns of Discontented Speeches to the troubling of Jacob's Tranquility but Hannah here is silent touching the Taunts of Peninnah that was so peevish to her and though she could not be so to Eli's Taunts here but answers them yet she setteth not up a loud Note at him calling him a false Accuser nor doth she twit him in the Teeth with bidding him to look better to those Drunken Whoremasters
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
down to the Earth hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for the body comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo to bind for the Soul is bound as by the foot in the body so cannot mount up aloft as it doth when Death dissolves the Cord that binds it here below A gracious Soul doth therefore cry out unto the Lord of its own wretchedness herein to wit 1. of the body of sin that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seed-plot of all sin which is so bred in the bone that it will not out till our bones as Josephs be carried out of the Egypt of this world and 2. of the body of death as it is a receptacle of all Diseases the Soul now dwells in an unwalled unfortifyed City exposed to many Distempers like the Picture of Man in the Almanack that hath rays of Arrows shot against his Head Neck Shoulders Breast Bowels Thighs Legs Feet and all parts which at last ushers in death it self All this makes Paul and every pious heart cry out And if the betrothed Damsel cry out though defiled she shall not dye Deut. 22.27 Bernard calls the body Sperma foetidum stinking seed before birth Saccus stercorum a bag of dung in life Et cibus vermium Meat for worms after death At the best 't is but the living Coffin of the Soul as the Grave is the dead Coffin of the body hence the Greek word for the body is derived of a word that signifies the Grave as before In short the body in the faln estate hath not onely lost its primitive glory whereof so little is left that it serves as Jobs Messengers only to bear testimony of our great loss but 't is also become a great clog to the Soul and an occasion of much sin 't is not onely the Harbour of much natural and corporal but also of much Spiritual corruption and as it was one of the Torments the Tyrants put upon the Primitive Christians to tye a dead body to the living one till the stench of the dead had destroyed the living so 't is no less a torment to a sensible Soul to be tyed to this body of sin and of death the stench whereof makes the Saints cry Oh wretched we c. and we desire to be dissolved and to be with Christ which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far far far better So much of the whole in general now 2ly of the parts in particular take a prospect how each member of the body is corrupted by the fall The Eye before was a most beautiful window to let in saving light and holy instructions into the Soul The Eye was an Holy and Honourable Member of the Body not only call'd a window but also a Looking-glass because Men learnt by the Eye to make them If the Chrystalline humour were not back'd with a black humour the Eye would give no reflexion so if Glasses were not back'd with Steel or Tin and Silver they would not reflect the Rays A whole bundle of wonders are in the Eye As 1. That it should be a Looking-glass as well as a window 2. That it should be of no colour yet behold all colours no sooner is the Eye coloured yellow with the Jaundise but all colours then seem yellow to it 3. That a Man should have Two Eyes yet receive but One sight at once because the Optick Nerves meet in one Middle 4. That the Eye being so tender a part as not to be jested with should be so strongly guarded with Tunicles especially the Apple of the Eye call'd in Hebrew Ishon the little man of the Eye Ishon and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little Girl or Daughter of the Eye as Bath-Gnaijn Hebr. signifies which is the tenderest piece of the tenderest part hence David Psal 17.8 prayeth that God would guard him many ways as the Apple of the Eye is guarded with many even with five Tunicles 5. Naturalists tell us also that whereas all other Creatures have but Four Muscles in their Eye one to turn it downward another to hold it directly forward a third to turn it to the right hand and a fourth to turn it to the left but God hath placed a fith Muscle over and above all those four Muscles aforesaid in Mans Eye that he may turn up his Eye to Heaven which no unreasonable Creature can do in his calling upon God 6. That this little Candle of the Body the Eye should have such a vast Elevation of sight to light us through the void space of all the Regions of the Air and through all the Seven Orbs of the Heaven to the Eighth which is called the Sphere of the fixed Stars and from which if an ascending line could be drawn perpendicularly as some have curiously calculated it would be a Journey of five hundred years long to it 'T is a vast distance betwixt the Eye and the Sun this is Mathematically demonstrated in as much as the Sun is one hundred and sixty times bigger than the Earth yet seems it but a small body to the Eye because of the great Gulf betwixt them and for ought we know the fixed Stars are as high above the Sun as the Sun is above us the least of which Stars are reckoned fifteen times bigger than the Earth and because of that vast distance appear but as spangles yet the Eye can ascend so high and that in a moment in the twinkling of an eye yea and which adds to the wonder without weariness too The Eye is not tired with travelling thither as the feet are with footing but a little way All which shows what a curious Fabrick the Eye is how much more the Eye of Faith to which nothing can be unpassable or impossible that Eye of the Soul will either find or make a way to the highest Heaven through all difficulties But now Alas 't is become a loop-hole of Lust being top-full of Adultery 2 Pet. 2.14 and is indeed the broker 'twixt the Heart and the Object to make up the sinful bargains of all other sins even the breaches of all Gods Commandments Hence God hath given a covering to the eye not only a natural as the eye-lids but also a moral covering Gen. 20.16 It was at this Cinque-port that Satan first entred and conveyed the first sin into the Soul of Eve Gen. 3.6 and by this Casement the Devil let in so much filthy corruption into the old world as no less than an universal Deluge could wash it clean again Gen. 6.2 5 7. and the Tempter finding this Engine so successful both at the beginning and at the ending of the old world did promote his Hellish projects by it ever after as Josh 7.21 c. Many Millions have dyed of the wound in the Eye 't is one of the Devils three grand Instruments as David had his three Chief Worthies to fight his Battels 1 Joh. 2.16 And as it was said of Abishai that he was the chief of the three of Davids Heroes 1 Chron.
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though â—â—â—ou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â—3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
Baal exceedeth a better zeal for the true God yea and Cain's zeal as bad as he was outvies the zeal of too many that neither have a Sheaf nor a Sheep for Gods Worship oh how most men abuse those words of Christ I will have mercy and not Sacrifice spoke in reference to Gods tenderness to his Creatures yet they misconstrue it in favour of their own penuriousness saying they must rather have mercy on themselves and their purses than be at too much cost in Sacrificing to the Lord Mat. 9.13 The fourth property of their Service is There was unity in their Worship As they were Twins in their Births so they were Twins in their Offerings There was an Harmony and happy Conjunction in both Cain did not Build one Altar and Abel another but one serv'd both they both Offer'd in one place and at one time yea and the place is supposed to be that very place as is aforesaid where Solomon Built the Temple Hence observe It makes much for the Honour of Religious VVorship when 't is perform'd in the Spirit of Unity The first Inference is Oh let it not be told in Gath nor published in Askelon that there is Altar against Altar and Prayer against Prayer amongst Professors in our Day The Apostle presseth to Unity with many Arguments Eph. 4.3 4 c. We have all one Faith and we have all one Father we be all Sons of one Man as Gen. 42.11 or rather of one God why should we fall out by the way in our going home to our fathers house Gen. 45.24 'T were certainly a great happiness if all Professors could serve God after one manner but this as one saith potitùs optandum quà m sperandum est may rather be desired than expected for Divisions must be Luke 12.51 1 Cor. 11.19 and no unity of faith can be had until we all come to the fulness of the measure of the stature of Christ Eph. 4.13 There is a wonderful variety of faces and voices amongst Mankind yet as it doth most marvellously set off the Wisdom of the Creator so it doth not destroy Humane Society in the Creation but consists well together and is very useful for distinction of Persons one from another Thus also opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the variety of Professions and Unity of Professors may well enough consist together without breach of Peace The second Inference is Yet Unity without Verity is not Unity but Conspiracy There is no true Concord but in Truth That is no right means which destroys the proper end Those are bad means that are destructive to a good end That Contention which promoteth Holiness is better than that Peace or Unity which would destroy it but Unity against God and Holiness is as two sticks becoming one in the Devils Hand not in Gods as Herod and Pilate united against Christ we must not part with Truth for Peace that is a buying Gold too dear We are bid to follow peace with all men Heb. 12.14 But 't is only usque ad Aras so far as will consist with Holiness as that place sheweth The third Inference is That narrow Principles undo Unity could we but own and embrace Saints as Saints 't would much advance it but this loving our own Image better than Christs cuts the very Staff both of Bands and of Beauty Zech. 11.7 10.14 And we verily do no less than love our own Image better than Christs if we can love only those of our own Opinion and not others of another Perswasion though the Image of Christ shine forth never so convincingly in them The fifth Property 'T was equally a solemn Service by way of Sacrifice both these Sons paid their Homage to their Maker the one in a Sheaf and the other in a Sheep Hence observe Holy Sacrifices and Services have been tendered and rendered up to the great God in all Ages of the VVorld by the Church of God Adam Noah Moses David c. all Offer'd Sacrifices and attended upon Gods Service Sacrificium quass sacrum factum a Sacrifice is a sacred Fact solemnly performed by the Creature to the Creator and the Solemnity of this Service consists in four Respects 1. As the Sacrifice was a real acknowledgment of Gods Soveraignty over the Sacrificer Isa 16.1 Even Moab it self should send a Lamb to the Ruler of the VVorld And Psal 118.27 Because God is the Lord therefore bind the Sacrifice 2. As it was a sad Remembrancer of the Sacrificers sin to wit that he deserv'd to be Burnt as his Burnt-offering was even in Everlasting Burnings Hence the sin of the Sacrificer was transmitted to his Sacrifice by laying his Hand upon the Head of the Beast Thus God laid upon Christ the iniquities of us all Isa 53.6 as they transfer'd their sins upon their Sacrifice 3. As it was a solemn protestation of their Faith in Christ whom all their Sacrifices did prefigure as he was the Lamb slain from the beginning of the VVorld Revel 13.18 Abel's Lamb and Moses Paschal Lamb were but Types of that Antitype the Lamb of God who was to take away the sins of the VVorld John 1.29 36. All their Sacrifices were stays to their Faith in Christ Thus Abel Offered his Lamb in Faith Heb. 11.4 His Sacrifice was not only a Confession of his demerit of Death for his sin but 't was also a Profession of his Faith in Christ whereby his Death he deserved was transferred upon his Head Christ who died for him Alas every Man hath eaten Forbidden Fruit and must die for it either by himself or by his surety either our Blood or Christs must go for it and 't is not enough that Christs Blood be shed for us unless it also be sprinkled upon us Heb. 9.19 21. and 10.22 for cleansing our Consciences 4. As it was also an Offering of Thankfulness those Sacrifices were Eucharistical as well as Propitiatory Thank-offerings as well as Sin-offerings VVhat shall I render saith David Psal 116.12 He had nothing to give 't was but a render and he had nothing good enough to render unto God c. Enquiry Why have we no such Sacrifices under the Gospel no such Ceremonies as they had under the Law Answer the first They were all Carnal Ordinances during the date of the Pedagogy of Moses and until the time of Reformation by Christ Heb. 9.10 11. Therefore such as would introduce the Abrogated Jewish Ceremonies may at the same Door bring in the Abrogated Jewish Sacrifices also as Tilham did Circumcision c. first in England and then in Germany and thereby put such a chargeable heavy Yoke in Offering Sheep and Oxen c. upon Christs Disciples which neither they nor their Fathers were able to bear Acts 15.10 much less we And if those very Ceremonies which were of Gods own ordaining be not to be observed much less those of poor Mans devising Surely God respects his own more than Mans by much Gal.
be totally destroyed by the Deluge upon occasion and by the way only as the Relation thereof had an unavoidable connexion with the History of the Church and rendring it more compleat and conspicuous without any constant and contiguous course of its succession yea and the famous foundations of great Kingdoms such as of Assyria Egypt Greece c. together with the admirable atchievements of their puissant potentates are all passed over in silence though they be subjects which seem more meriting to be mention'd while other concerns of the Church which in appearance are of far less moment are so distinctly described as Jacobs pilling of the Rods c. that by the force of fancy with cogitations at the Sheeps conceptions but chiefly by the Blessing of God the Holy Patriarch might be enriched and churlish Laban impoverished Gen. 30.38 and Ruths Gleaning in Boaz field c. Ruth 2.3 where that vertuous Woman stooped to a mean yet honest employment which God made a remarkable step to her very high preferment so as though a Moabitess Damsel to become the great Grand-Mother of the Grand-Messiah yea and many such seemingly small matters of other Children of the Church are exactly set down in the sacred Register as matters of great importance as if God were like the Master of a family who doth not with so much delight regard his common fields abroad as he doth his dear family at home the speeches gestures and actions of his little ones he diligently and delightfully observeth so doth the great housholder God in his houshold of Faith he regardeth rewardeth and recordeth all the Motions Desires and Endeavours as well as Performances of his own Children within the Church even all the Hairs of their Head are numbred by him Mat. 10.30 c. while the famous exploits and conquests of Great Men who are not also Good Men that are without in the World are wholly neglected in Scripture Story The 3. Circumstance is the Age of life that Enoch lived the years that he lived in this lower World were exactly answerable to the days of a year to wit 365. As the number of so many days make up one compleat solar year so the like number of so many years made up this one Patriarchs life He was of the shortest life among all the Patriarchs living only so many years as there be days in the year each day for a year according to the prophetick computations and though Enoch was the shortest liver of all the six Patriarchs that were before him who all but one lived above nine hundred years yet this was recompenc'd to him in his Son Methuselah the next Patriarch who was the longest liver of them all and not only so but 't was more recompenc'd to himself for their time on Earth was his time in Heaven what he wanted in the Silver of a life natural he had it well paid him in the Gold of a life eternal so that not only the shortness of the Fathers life was made up in the long life of his Son but also God took him from a worse place to plant him into a better his translation was but Transplantation as it were out of Gods Kitchin-Garden into his heavenly Paradise Thus we see here on Earth those Northern Plants which are transplanted out of their cold Climate into a warmer Southern Soil find no Detriment but Advantage thereby and thrive the better How much more was it no loss but gain to Enoch to be translated out of the Veil of Tears this Wilderness of the World into Gods Garden of Coelestial Pleasures Yea further it was not only more for his own Benefit to be one of Gods Lilies gathered up by him Cant. 6.2 to be transplanted into Paradise but it was also more for the other Patriarchs comfort both against the Fears of Death and the frailties of life while they did survive him seeing in Enoch however the Death of Abel might discourage them they had a most evident demonstration that there was a reward for the Righteous Psal 58.11 and that it was not any lost labour to walk with God It appeareth in the best computations of Chronology that Adam died in the 308 year of Enoch's Life and in the 243 year of his Son Methuselah yea and in the 56 year of his Grand Child Lamech's Life so that Adam lived to see Lamech the ninth Generation who was the Father of Noah the tenth Patriarch before the Flood then the next after Adam's Death God ordered Enoch's Translation that those two great Truths might be taught thereby 1. Mortality by the former And 2. Immortality by the latter and 't is very remarkable that as no fewer than eight Patriarchs were alive as living Witnesses of Adams Death so no fewer than seven Patriarchs surviv'd to be living Witnesses of Enoch's Translation If it be asked how came men to be so long lived then that 365 years of Enoch was accounted but a short life I answer The Antediluvian Patriarchs or Fathers before the Flood had very long lives 1. From the good pleasure of God that mankind might be the sooner propagated that Arts and Sciences might be the better learnt and that the knowledge and worship of God might be the further transmitted even to their remotest Posterity 2. From a stronger constitution of Body 3. From their great temperance for some say they abstained both from Wine and Flesh Now plures pereunt gulá quam gladio Gluttony or Intemperance kills more than the Sword 4. From the vigorous Vertue of the Earth which then brought forth more wholsom fruit for after the Salt waters of the Sea in Noahs flood had overflown the Earth the saltness thereof had made it more barren and the growth out of it less nourishing 5. From the benign Aspect of the Stars which have a great Influence upon Mens Bodies 6. From that excellent Skill that Adam had from his Creation whereby he knew the nature of all things and communicated this to his Posterity for preserving their health for as Solomon he knew all things Notwithstanding this their Universal knowledge of natural things and their vast experience in an healthful improvement of those things yet none of those Patriarchs no not Methuselah himself lived out a thousand years which is a number of perfection that all of them might know the perfect state is not attainable here below there is another over curious reason mentioned by Irenaeus lib. 5. Adver Haeres That a thousand years are said to be but one day with God 2 Pet. 3.8 And but as Yesterday to him Psal 90.4 And because God would make his word good In the day thou eatest thereof thou shalt die therefore not only Adam but all the other Patriarchs died within the thousand years so they all died in the first day as none of them lived out to begin a second thousand which would have been the beginning of a second day there seems more wit in this reason than weight and worth but a
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâ—er World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there signifies one beside or without an House as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daâ—â— trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or work but their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
a numberless Number Rev. 7.9 9. As Joseph was full of Bowels as to his Brethren so towards his Fellow-Prisoners Gen. 40.6 7. who knew not how to help themselves being clapt up close Prisoners Joseph being now enlarged within the Castle 's circumference came early in the Morning to Visit them according to his charge and observ'd an unaccustomed sorrow in their very Visages his tender Heart soon yearns towards them and at the first sight of their Sadness offers his Service and himself to them though unasked Vincula qui sensit Didicit succurrere Vinctis He had been a close Prisoner himself which had taught him to Sympathize with those in that same suffering He was like-affected for them as if he had been like-afflicted with them Rom. 12.15 and Hebr. 13.3 So Jesus hath a most tender Heart towards Men in Misery he had so on Earth and he hath so in Heaven How Compassionate was he to the Widow at Naim when of his own free accord and unrequested he raised her Son Luk. 7.12 13. and because this loving Lord loves not to see his Servants sad He questions his two Disciples just as Joseph did his two Prisoners why were they so sad Luk. 24.17 and with the like Tenderness he saith to Mary-Magdalen Woman why weepest thou Joh. 20.15 He can have Compassion because he hath been touch'd with our Infirmity yea compassed with that Infirmity call'd Miserable though not with that call'd Sinful Hebr. 2.17 18. and 4.15 and 5.2 Christ becoming Man was thereby a more merciful High-Priest for Man from his own Experience of Humane frailty so that thereby he is able to succour and no less Apt than Able such as have been poor pity those that are pinch'd with Poverty such as have been troubled with Tooth-Ach can best condole the Case of those that are under that dolorous Distemper As Christ was thus Compassonate on Earth so he is not less but rather more in Heaven Manet Compassio etiam cum Impassibilitate Though he now be freed from Passion yet retaineth he still his Compassion though freed from feeling yet not from Fellow-feeling Act. 9.5 and Matth. 25.35 Christ hath lost nothing by his Exaltation in Glory the glorified Bowels of this Compassionate Samaritan must needs be Better and Greater He is God and God is Love he was Merciful as a Man but now as God yea God-Man in Glory Jesus as Joseph knows us when we know not him he will meet us in our coming to him he will do all good for us is not he for us under God Gen. 50.19 only our Sheaf must bow to his Sheaf depend upon him for all they both spake of the Church's Deliverance Gen. 50.24 and Joh. 17.1 to last Christ will not leave a little toe or hoof in Egypt or World 10. As Joseph was the feeder of his Father's Family preserving them alive and from being famished to Death in that Famine of Bread so Jesus is the feeder of his Father's Family the Houshold of Faith the Church and chosen of God from being famished to Death by that Famine of the Word Amos 8.11 Joseph saith of himself to his Brethren God sent me before you to preserve you c. The Famine God hath call'd for will last five years longer he hath made me a means of much Mercy to thousands of People by my Provisions laid up for their preservation Gen. 45.5 6 7 8. and David saith the same of Joseph also Psal 105.16 17 c. God called for a Famine as a Master calls for his Servant that is absent and presently he is present and at hand to do his Work and Will God sends out his Mandamus Summons in his four Sore Judgments and when he Serves a Citation and Subpoena's any one of them in then at his Call yea if he do but hiss they come Isa 7.18 Oh how easie it is with God to break the whole staff of Bread which is the staff of man's Life Lev. 26.26 Ezek. 4.16 Isa 3.1 and 57.10 and so to starve us all soon by denying us an Harvest or two If he call a Famine or the Sword or noisom Beasts or Pestilence will surely come Ezek. 14.13 15 17 19 21. and any one of these four sore Judgments will Ride their Circuits as Judges when they have their Call and Commission so to do Jer. 47.6 7. Alas London hath been laid Desolate by the Plague before the Fire which Hippocrates calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine thing because no Humane Cause can be well given for it omnis Pestilentiae caeca Delitescens est causa saith Fernelius no Physicians can render a Reaso of it but looks upon it as the stroke of a Divine Hand Woe is us that so many noisom Beasts are already sent among us Oh that those Bears and Boars those Lions and Leopards c. may not be let loose against us Oh how soon may the Sword come whenever it comes it is bathed in Heaven Hebr. Drunk or Drenched Isai 34.5 would to God it may no more be drunk with the blood of the Saints on Earth Revel 17.6 If the Sword be onces Drunk 't will Reel to and fro like a Drunken Man and Rove up and down till it hath gone its Circuit both in City and Country Oh that its Commission may be for a Sacrifice upon Edom which the Rabbins read Roma and be filled with her blood Isa 34.6 Psal 137.7 8 9. Rev. 16.6 God is now threatning to send a Famine of the Word Amos 8.11 Hebr. to let it out of his Treasury of Judgments where he hath it ready and pressing to be abroad and to turn it loose like a wild beast coopt and kept up hitherto from hurting The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will send it out as his Apostle but with a mournful Message quite contrary to the glad Tidings Christs Apostles Preached If it now must come out among us to be sure Pope and Devil will come with it Rev. 12.12 yea Death and Hell will be at the heels of it Rev. 6.8 yet this is for our Comfort there is no Danger that befalleth the Church but God beforehand provideth and procureth some means for her Preservation Thus God sent a Man a famous Man before the Famine to preserve his Church in Jacob's Family from being famish'd by it Joseph shall be then their Feeder so Jesus shall then be our Feeder though not our Feaster in such a Wilderness-Famine Rev. 12.6.14 out of his full Store-houses Christ is our Magazine fulness both of Plenty and of Bounty is in him a fulness which is not Repletive only but Diffusive also oh bless God we have still his Word and Sacraments to feed us c. wherein Christ himself becomes our Bread of Life Joh. 6.48 and our Water of Life Joh. 4.10 Rev. 21.6 and 22.1 Meat indeed and Drink indeed Joh. 6.55 the Heavenly Manna Joh. 6.32.38 our Joseph or Jesus feeds us with this corn of heaven Psal 78.24
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be bette◠Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Jo◠2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
of the Rock c. and so of others from whence I take my Measure to confine my Method of Discourse only upon such of the forty two Stages The Second General Remark is that as this Church in the Wilderness so call'd Act. 7.38 wandred up and down in it having so many Journeyings and pitching of Tents So 't is a figure of the State of God's Church in this lower World an unsteady unstayed thing rolling and tumbling to and fro as yet out of its Center and Resting-place the World is like that Wilderness wherein were fiery Serpents Scorpions and Drought no way no water in it c. Deut. 8.14 15. it was a Land of Pits and Deserts the very shadow of Death no man dwelling or passing through it Jer. 2.6 yet there must she wander to shew we must through many Afflictions enter into God's Kingdom Act. 14.22 and 2 Tim. 3.12 Heirs of Heaven are Pilgrims on Earth and like younger Brothers have no fixed Seat but as Sojourners are forced to shift from place to place Gen. 47.9 1 Chron. 29.15 Heb. 11.9 10 13 14. the Church must ring Changes Psal 55.19 and be pour'd from Vessel to Vessel Jer. 48.11 12. to hide Pride from her Job 33.17 c. The third General Remark is The wonderful Preservations of and Provisions yea Prodigies for this Church in the Wilderness which God wrought there for her do prefigure the like Care of and Providence over his Church God now exerciseth In general Moses tells Israel both together how miraculously Jehovah their God both led them and fed them Deut. 8.15 16. see also Deut. 32.10 11 c. at large to ver 15. He led them the right way through that way-less Wilderness in his glorious Chariot the Pillar of a Cloud and Fire Riding before them only at the distance of a Leader and he fed them by giving pluviam escatilem petram aquatilem to them when he Rained down Manna for Food for them and set the Flint abroach for Drink Psal 78.20 24. This he doth for the Church in the VVilderness in Gospel Times Rev. 12.6 14. He will again work Miracles in the failure of means rather than She pine and perish Moreover that they should not be troubl'd with the carking Cares of Heathens saying VVhat shall we eat and drink and what shall we put on Mat. 6.25.32 God took care that their Garments were never worse for wearing forty years Deut. 8.4 yea as some say their Clothes grew with their Bodies so that never any Monarch was served and supplied in such State as the Israelites were Nor were they foot-sore with forty years Travel Deut. 8.4 nor one feeble Person among them though of so vast a number Psal 105.37 Would to God we could say so now Alas How many are Surbated and Halt upon hard ground as Etham signifies having got a Thorn in the Foot in this Thorny Wilderness as that of Sinai was Oh that we were thus accommodated with these four things necessary for a Traveller 1. Strength of Body 2. Food 3. Raiment And 4. A Guide or Director All these Israel had though their Camp could not take up less compass than ten or twelve Miles None but the Almighty could Accommodate them thus in the Wilderness where no way no Water c. were this is writ for our comfort Rom. 15.4 1 Cor. 10.2 3. The fourth General Remark is Yet may not we fetch false comfort from hence as the blinded Jews do at this day saying Moses therefore did so distinctly describe all Israel's wandrings in the VVilderness after their departure out of Egypt declaring by Name the places of all their Stations and Motions therein together with all the Molestations they met with all along yet at the length they were brought to the Land of Promise Accordingly say they shall it be with us Jews that after our many Tribulations our Messiah whom we duely and daily expect to come into the World he in the Gospel being as we judge but a Mock-Messiah will lead us into our Land again It were to be wished that those blind Jews would well weigh what one of their Famous Rabbins Rabbi Moses Hadarschan most truly saith That before he is Born who hath reduced Israel into this new and last Captivity is Born the true Redeemer The fifth Remark in General is But the variety of Conditions this Church in the VVilderness met with sometimes evil and sometimes good may teach us that the present Church may expect the same variety even the Checker'd work a comely mixture of the black of Misery with the white of Mercy Thus was it with this old Church sometimes She was brought into straits and troublesom paths as at Pihahiroth Exod. 14.2 3 10 c. and at Zalmonah Numb 21.4 c. sometimes God gave them room enough as in the Plains of Moab a large and ample place such an one as Isaac had call'd Rehoboth when God had made Rooms for him in the Land Gen. 26.22 Sometimes to places of Hunger and Thirst as at Rephidim and Kadesh Exod. 16. and Chap. 17. and Numb 20. Sometimes to places of sweet Refreshment as at Elim Exod. 15.27 and at Beer Numb 21.16 Sometimes to places of bitterness as at Marah which they met with at the first as soon as their Deliverance from the Egyptians was compleated at the Red Sea and sometimes all sweetness as at Mithcah which so signifieth From whence they went to Cashmonah which signifies swiftness Numb 33.29 to teach us that when we have tasted of Gods sweetness Psal 34.8 we should use all possible swiftness in the ways of Godliness as Jacob like a generous Horse after a Bait or a Giant refresh'd with Wine did lift up his Feet and went on his way lustily after he had his sweet refreshing Vision at Bethel Gen. 28.12 and 29.1 Sometimes also where they had Wars as at Rephidim Kadesh Edrehi Exod. 17.8 12. Numb 21.1 33. And sometimes where they had a long Rest as at Mount Sinai Deut. 1.6 They came to Sinai the third Month after their departure from Egypt Exod. 19.1 2. and removed not from it till the twentieth of the second Month in the second year Numb 10.11 12. then the Cloud removed ver 13.33 so they rested long there almost a whole year wherein they Received the Law and Rear'd the Tabernacle to shew by their removing thence that the Law is not for Men to rest under but for a time only till they be fitted for Christ Gal. 3.16 17 18. and 4.1 to 5. Heb. 3.18 19. and 4.6 to 11. Sense of misery for a Season must go before sense of mercy Sometimes likewise they went right forward towards Canaan Deut. 1 6 7 8 c. and sometimes they turned quite backward Numb 14.25 Deut. 2.1 3. with 1.19 40. from Kadesh Barnea to the Red Sea wherein they had been Baptiz'd 1 Cor. 10.2 and whither they were sent back again to learn Repentance and newness of Life for all their
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
the Lord is our Law-giver the Lord is our King he will save us Isa 33.22 While they kept close to God and his Covenant These are call'd Judges here because they executed God's just Judgments upon Israel's Enemies c. The Third Remark is The time of these Judges Judging Israel is affirmed by the Apostle to be about four hundred and fifty years Acts 13.19 20. Whereas this Book sets down the History of the space of two hundred ninety nine years only under thirteen several Judges called out by God from several Tribes as in those sums and parcels appeareth I. Othniel of Judah Judged Israel forty years Chap. 3.11 II. Ehud of Benjamin And III. Shamgar Chap. 3.30 31. 80 years IV. Deborah and Barack of Napthali 40 years Chap. 5.31 V. Gideon of Manasseh 40 years Chap. 8.28 VI. Abimelech Gideon's Son 3 years Chap. 9.22 VII Tola of Issachar 23 years Chap. 10.2 VIII Jair of Manasseh 22 years Chap. 10.3 IX Jephtah of Manasseh 6 years Chap. 11.1 and 12.7 X. Ibsan of Judah 7 years Chap. 12.8 9. XI Elon of Zebulon 12 years Chap. 12.11 12. XII Abdon of Ephraim 8 years Chap. 12.13 14. XIII Samson of Dan 20 years Chap. 13.2 and 16.31 The Total Sum is Two Hundred Ninety Nine Years unto which if the Forty Years of Eli's Judging Israel with Samuel mentioned 1 Sam. 4.18 be added it makes Three Hundred Thirty Nine Years Now add the Years of the Oppressors as they are expressed I. Eight years Chap. 3.8 II. Eighteen years Chap. 3.14 III. Twenty years Chap. 4.3 IV. Seven years Chap. 6.3 V. Eighteen years Chap. 10.8 VI. Forty years Chap. 13.1 In all an Hundred and Eleven Years which being added to the Three Hundred Thirty Nine makes up the Four Hundred and Fifty that Paul speaks of Acts 13.20 Such Harmony there is betwixt the Old and New Testament in a Congruous Chronology The Fourth General Remark is the Causes of Israel's Corruption and of its Calamity by consequence is described at large in this Book The Corruption of the Church and its general Apostacy in its Causes which are two fold 1. Privative and 2. Positive First The Privative Cause was the Death of Joshua and of the Elders that were contemporary with him Judg. 2.7 who had hitherto prohibited Corruption Their Death was the Removens Prohibens Removing that Remora and Rampart which hindred Iniquity to come in like a flood upon the Church of God but when God gave them Godly Judges then the Spirit of the Lord did lift up a Standard against it Isa 59.19 Nor was this all but there was a second Privative Cause to wit the want of a King or Supream Magistrate and therefore the Holy Ghost rendreth this very reason of their wickedness no fewer than three times in the History of Micha's Idolatry and of the Gibeonites lasciviousness Judg. 17.61 and 18.1 and 21.25 Hence it is the Opinion of Sir Walter Rawleigh that the War between the Benjamites in the defence of lustful Gibeah and the other Tribes of Israel did likely fall out betwixt the times of Joshua and Othniel for then saith he there was no King in Israel and the Tribe of Judah who led the People against the Canaanites Judg. 1. ver 2 3. led them also against the Benjamites Judg. 20.18 and both these things of Judah's Conduct was by God's direction but Secondly The Positive Cause both of their Corruption and of their Calamity thereby was 1. Their Neglect of God's Command in driving out the Cursed Canaanites they became sloathful consulting their own ease and contenting themselves with what they had already got in their possessions they began to converse familiarly with those Nations which God had charged them to destroy root and branch and so it came to pass that 2. They mixed Marriages with them Judg. 3.6 whereby they became notoriously debauched both in their Worship and in their Manners Israel now fouly degenerates 1. In their Worship they serve Baalim and Ashtaroth c. Judg. 2.11 12 13 17. And particularly Idolatry was found in Micha's Family Judg. 17. And so it spread into the whole Tribe of Dan who 1. Rob Micah of his Graven Image his Ephod and Teraphim and his Molten Image 2. Entice away his Idolatrous Priest and 3. Establish Idolatry in their Tribe which made a Schism of a long continuance Judg. 18. 2dly In their Manners oh what wickedness was committed in that one City Gibea Judg. 19. besides the obstinacy of the other Tribes in their Sins so that they repented not neither at the reproof of an Angel nor of a Prophet but went on in their own stubborn ways Judg. 2.2.19 for which God punish'd them not only by selling them into Oppressors hands but also in their Battel against Benjamin The Particular Remarks now follow the General which will add a farther illustration to their darkness c The First Chapter of Judges holds forth Israel's negligence in expelling the Canaanites and because contraria juxta se posita magis Elucescunt one contrary gives light and lustre to another when they are aptly placed together therefore Israel's Valour and Victory is first related from ver 1. to ver 18. in the Expedition of Judah's Tribe to which is subjoined the same success in Joseph's Tribe from ver 22. to ver 26. that it might the more manifestly appear what little Reason Israel had for their following slothfulness in neglecting to extirpate those Nations which they contrary to God's Command spared as is Recorded from ver 19. and so on ver 21.27 28. to 36. Their foregoing Successes were a sufficient Demonstration that the reason why they Conquered no more was because in God's Name they undertook no more to Conquer from Love of Ease or Cowardly fear c. The First Remark is Here we have Israel's first Expedition against the Canaanites after Joshua's Death which could not but encourage the Enemy and discourage Israel For the Canaanites might happily hope to hold their own now that the Lyon was dead who had so lately and largely devoured their Land and the Israelites might well have misgiving fears that the loss of so Valiant and Victorious a General may prove the loss and ruine of the Common-wealth of Israel This hath befallen some other States in the World whose Weal hath been wrapped up in the Life of a brave Leader Joshua had told them before of his Death that those Nations yet left in the Land must be subdued Josh 23.5 and now all the Tribes were so encreased that they wanted room therefore a War must be undertaken now for inlarging their Quarters which might not be done before Exod. 23.29.30 and because the Success of this first Expedition had so much influence for encouraging or discouraging the Enemy hanging upon it therefore they solemnly seek Counsel of God by Vrim and Thummim which Tribe should begin this Expedition and Judah the Royal Tribe is chosen by God for that Work to avoid Emulation among the Tribes and this
Tribe must be honoured in reference to the Messiah the Lyon of this Tribe who by his Scepter should Rule all Nations Gen. 49.8 as likewise because this Tribe marched under the Conduct of Caleb their General unto whom Joshua had allotted Hebron Josh 14.8.13 Ten or Twelve Years saith Dr. Lightfoot before this all which time was spent in dividing the Land and bringing every Tribe into its Possession So that Caleb had hitherto little leisure because of Publick Service or if he had any leisure he knew himself distinct from the publick too weak to work his own settlement especially considering the Canaanits during this interval of time had gathered great strength Hereupon the whole Tribe of Judah and of Simeon do unanimously engage for him they make him their General so under the Conduct of Caleb Hebron and Debir are Conquered and the Anakins subdued Judg. 1.2.3.9 10 11 12 c. Thus Caleb became thus far Joshua's Successor in the Generalship though but over two Tribes and who more fit than he who had been Joshua's Faithful Partner in Espying Canaan c. And therefore the same Story set down in Josh 15.14 comes in there as some suppose by way of Anticipation N. B. 'T is not at all improbable that God would not have so Faithful a Servant of his as Caleb had been who followed the Lord so fully c. Numb 14.24 c. to depart this World in obscurity without bearing any considerable figure therein before his Death therefore the Lord conferr'd this Signal Honour upon him to become a chief General to Judah and Simeon's whole Tribes though not universally so over all the other Tribes as Joshua had been and though he was not constituted one of the Judges of all Israel as Othniel c. for these were extraordinarily raised up of God after Caleb to save Israel from those sad Calamities which came upon them for their abominabl Apostacies which happened not in Caleb's time The Second Remark is The Success of this first Expâ—dition which is expresly said to be wholly transacted after the Death of Joshua ver 1. The Tribe of Judah and of Simeon had First For Humane Help the Kenites to assist them ver 16. being the Posterity of Jethro Moses Father in Law who left their own Country and for Religion-sake follow'd Israel into the Land of Promise whom Saul Respected in his time for old kindnesses 1 Sam. 15.6 But Secondly For Divine Help the presence of the Lord of Hosts ver 4. and 19. by whose assistance principally they became Victorious over 1. Bezek ver 4 5. 2. Jerusalem ver 8. 3. Hebron ver 9. to 16. 4. Hormah ver 17. 5. Gaza Askelon and Ekron ver 18. The first of all these was most famous in the Narrative the King whereof being described First By his Name Adonibezek that is Lord or King of Bezek Secondly By his State He lost the Field fled was taken and had his Thumbs and Great Toes cut off that he might no more fight with his Hands nor run away with his Feet ver 5 6. And Thirdly By his Cruelty ver 7. He had done the same to Threescore and Ten Kings and therefore this was done to him by Divine Direction to retaliate upon himself his own barbarous Tyranny over others Whom he had thus inhumanely tortured and then trode upon them lying under his Table as Trophies of his Victories However here was an over-ruling hand of God in suffering such Civil Uncivil Wars among the Canaanites wherein one Tyrant subdues so many of their Kings this made the Conquest of Canaan the more easie to Israel for Judah c. under Caleb's Conduct Conquers Seventy Kings in the Conquest of one Adonibezek This Tyrant they bring before Jerusalem to strike a terrour upon the Jebusites and there they kill him in terrorem to all such Tyrants Then sacks and burns the City ver 8. Moreover the City Hormah we find was once utterly destroyed by Moses Numb 21.3 but being since that time Re-edified as a City Anathematized and devoted to Destruction as the Word Hormah Hebr. signifies it is utterly destroyed the second time here ver 17. N. B. Now by a small transposition of one Letter and laying by the Aspirates which is usual as in Anna and Hannah then Horma resembleth Roma devoted to Destruction also Roma diu Titubans Variis erroribus Acta Corruet Mundi Desinet esse Caput Rome was once destroyed when it was Pagan and when now Papagan the second time it shall be destroyed The Third Remark is The sad Consequences of this Victorious Success Namely Israel sins and God punisheth them for their sins First Israel sinned in suffering those sinful Nations contrary to God's Command to live among them those Sinners became Snares and Traps c. to Israel as they had been forewarned Exod. 23.32 Josh 23.13 and Numb 33 55 c. for by Conversing with them they learned their Works served their Idols Sacrificed their Sons and Daughters to Devils c. Psal 106.34 35 36 37 38 39. in which Dreadful Apostacy they impudently declared their Horrible Ingratitude to that most Gracious God who by such a Mighty and Miraculous Hand had brought them out of the Bondage of Egypt had fed them Forty Years with daily Miracles in the Wilderness and had now according to his Promise driven out the Cursed Canaanites brought them into the possession of the Land of Promise a Land flowing with Milk and Honey Besides their shameful sin bewrayed their most shameless persidiousness in so soon breaking that Solemn Covenant which Joshua had lately sworn them into twice Josh 8.33 c. and Josh 24.14 Notwithstanding all these stupendious Obligations yet sundry Tribes are branded here for their sinful neglect of routing out those sinful Nations which was indeed the Inlet of all their Apostacies either out of Cowardly fear or love of ease c. for this the Tribe of Judah is found fault with ver 19. Benjamin ver 21. Manasseh ver 27 28. Ephraim ver 29. Zabulon ver 30. Asser ver 31 32. Naphthali ver 33. but above all Dan was singular in this sinful sloth ver 34 35 36. which occasion'd through the straitness of their Borders their Expedition to Laish mention'd Judg. 18 c. Secondly God punished them for those sins Psal 106.40 41 42. his Wrath was kindled against them c. Therefore 1. God refuseth to drive out the Nations as he had promised Judg. 3.1 2 3. c. And 2. God delivers them into the hands of Cruel Oppressors round about and renders all their Enterprizes unsuccessful Judg. 2.14 15. CHAP. II. JVdges the second Chapter giveth an account how the Messiah himself comes as the great Shâ—phard of his Sheep Hebr. 13.20 and as the Chief Bishop of our Souls 1 Pet. 2.25 to make his solemn Visitation just as Joseph sought his Brethren and found them in Dothan which signifies Defection Gen. 37.17 So this blessed Joseph or Jesus who is not
which is not Mortis Susceptivus capable of being put to Death yet it is said to be Mortified because by its being Devoted to God for the Service of his Sanctuary according to the common Notion of Church-Lands it as it were dyeth passing away from a Secular to a Sacred use In like manner saith he that the Death of Man there mentioned is not a Corporal but a Civil and Spiritual Death like that of Jephtah's Daughter who died to the World when devoted to Prayers and Fastings c. as a Recluse spending her perpetual Virginity in Religious Exercises Answer 3. That Law of putting to Death there is limited with Mikol Asher Lo de omnibus quae sunt sub suâ potestate which he hath a power over but the Jews had no power over the Lives of their very Servants insomuch that if any Master kill'd his Servant casually he was to be surely punish'd for it by the Law of God Exod. 21.20 Much less was it lawful for him to take away the Life of his Servant wilfully and intentionally upon pretence of any Vow as this was but least of all hath a Father power over his Child to take away his or her Life under pretence of a Vow for though Servants be said to be their Master's Money Exod. 21.21 Yet Children are not so to their Parents but are indeed themselves of a Second Edition and so in slaying them they do Tantamont slay themselves in them whereas both Masters and Fathers are bound up from Murdering either Servants or Sons c. by that great Command of God Thou shalt do no Murther whereof Jephtah is made a Breaker by those that say he Sacrific'd his Child Answer 4. Nor will that Law of God which impowereth Parents to get their Stubborn and Rebellious Children Stoned Deut. 21.18 19 20 21. afford any relief to the first Opinion no more than that Law which commands Parents to have their hands first in stoning their Idolatrous Children Deut. 13.8 9. N. B. For neither of those Instances come near or concern our Case in hand for Jephtah's Daughter was a Pious Virgin not so much for ought we know as tainted with Idolatry much less a down-right and known Idolatress and as she was one that durst not transgress the Commands of the first Table in Adoring Srtange Gods instead of the true Jehovah so was she no less careful and conscientious concerning the Duties of the Second Table here 's no Stubborness or Rebellion heard of here Oh how did she Honour her Father in her most Humble Answer to him saying Father do not for my sake make thy self a Transgressour to God I freely give my Consent to thy Vow I am willing to bear my Burthen and to live a Virgin all my Life as one cut off from the Comfort of Children my Will is wrap'd up in thy Will Oh my Father Her words ver 36. import all this as if she had been in Christ's School and had learnt his words Father not my Will but thy Will be done Matth. 26.39 A Dutiful Daughter indeed c. The Second Objection is Should this be granted that Jephtah only Devoted his Daughter to a perpetual Virginity it would too much symbolize with that Popish Doctrine of Votary-Nuns and those Monastick Vows of a Single Life for which we have neither Precept nor President in Scripture Answer 1. It may well be supposed that the fear of palliating that Popish Point about Nunneries hath been the principal Reason that hath prevailed with several Godly Learned Men to push them into those Sentiments that Jephtah's Vow ought rather to be understood of a Burnt-Offering than of Devoting his Daughter to the Service of God in a State of Virginity as this Second Opinion affirmeth N. B. But I think there is more ground of fearing that the first Opinion concerning Sacrificing her Jephtah's practice therein might be improv'd to a greater countenancing of Humane Sacrifices in that Day wherein many Instances were manifest of burning their Sons and Daughters to Moloch Whereas there was neither Precept nor President for any Monastick Separations at that time therefore this was not so dangerous to become a Pattern of any voluntary vowed Virginity in Monasteries as is practical in the Romish Church seeing this Virginity was not voluntarily vowed upon the Virgins part but it was violently imposed upon her by the Rash and Inconsiderate Vow of her own Father who lived in such corrupt times of Ignorance and Superstition that himself wanted not some Tincture thereof as will appear afterward when we come to enquire Whether Jephtah did well or ill both in making and paying his Vow And seeing his Daughter was so far from making any voluntary Vow of Virginity of her own accord though she obsequiously submitted to her Father's Disposing Authority over her yet doth she beg leave of her Father to lament her Destinated Life for two Months among the Mountains before she became a Recluse and to be confined to her place which is but a Sandy Foundation for such Monastick Lives as Popish Nuns lead N. B. But all Circumstances aforesaid being well considered this Example upon Record may rather serve as a Sea mark for shunning such Rocks from fear of Ship wrack than stand as a Pattern for following Ages 'T is safer to say This is Recorded by the Holy Ghost for our Caution and not for our Imitation Answer 2. Nor is it altogether Unscriptural for some Women to be so shut up as not to be given in Marriage ever after to pass by Tamar David's Daughter who was shut up in her Brother's House 2 Sam. 13.20 and David's Concubines who were shut up also we are not told how long David's Daughter remained in Absolom's House but we are told how long his Concubines were even to the Day of their Death 2 Sam. 20.3 N. B. Come we now to more Undefiled Instances as Anna the Prophetess Luk. 2.37 who was one of the few famous Witnesses of the Messiah's coming into the World and of whom Grotius saith that she was Affine huic Exemplum an Example near a-kin to this for she spent Fourscore and Eight Years of her Widowhood saving her Seven Years Marriage in frequent Fastings and Prayer in the Temple Night and Day she coming in at that instant when Simeon took up the Babe of Bethlehem into his Arms Simeoni Succinuit she Sang forth the Praises of that Beautiful Babe with Simeon also to make up a more Harmonious Consort ver 38. N. B. But still to step nearer the point in hand the Counsel of the great Apostle may be conferred herewith concerning Virgins which he confesseth cannot be Congruous to all but only to such as have the Gift of Continency and have so decreed reserving still a liberty of doing otherwise if need require which Popish Votaries do not and which Jephtah's Rash Vow indeed took away from his Daughter being not so careful as the Apostle was in not casting a Snare upon her that had decreed no
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
seat of his Pride and Impudence when no other part of Goliah was capable of danger he being wholly Immured from Top to Toe as it were in a Wall of Brass that the Stone did sink into his Forehead v. 49. N. B. As a stone doth naturally and speedily fink into the soft Water so it sank into his hard Skull and through that into his Brain also But suppose he had his Helmet pull'd down over his Forehead and Face as some say he had this renders the Wonder more Wonderful that a Sling stone should pierce through his Helmet of Brass which was harder than his Skull surely David by the Spiritual force of his most Heroick Faith makes this Stone fly at the Face of his Adversary and he seemed no otherwise than to have wrapped up in his Sling not a Stone only but with Reverence be it spoken even the Blessed God himself he hurl'd the Almighty Power of his God at the Head of Goliah and this bâ—â—ke through all Seventhly No sooner had this Stone pierced through the Pia Mater which compasseth the Brain like a Swathing Cloth which Solomon calls The Golden Bowl Eccles 12.6 if that be broken the Wound is Mortal and Goliah with this Wound was deprived of all sense and motion so that he fell flat with his Face on the ground and there lay the Greatness of Great Goliah N. B. No doubt but he caus'd an Earthquake by his great fall considering both the Bulk of his Body and Weight of his Armour Eighthly Observe how David prevailed over the Philistine with a Sling and a Stone v. 50. which were unlikely means to prostrate so Bulky a Body in so strong a Garrison as it was wrap'd up in such strong Armour All this did David by the help of his God and by the force of his Faith Hebr. 11.32 So Shamgar had obtained a great Victory over those Philistines with an improbable Weapon namely an Oxes-Goad and Samson the like with a like contemptible Instrument to wit the Jaw-bone of an Ass 'T is no matter what the Tool be if God take it in his Hand God oft useth such contemptible means the more to manifest his own Power and Glory 2 Cor. 12 9. Ninthly Observe how Goliah's Head was cut off with his own Sword v. 51. So soon as David saw Goliah lay sprawling upon the ground saith Josephus then David ran and drew out the Gyants Sword out of its Sheath which Goliah had not as yet drawn out designing first to begin the Fight with his Spear and not to use his Sword till he came to a closer Combat but David's Sling-stone had prevented that and now David doth draw it for him to cut off his own Head with his own Sword N. B. This argues that David was a strong Man if he were a little Man as most imagine otherwise he had not been able to have wielded a Giant 's Sword as he did here for cutting off the Giant 's Head and we read he was able to wear it after Chap. 21.9 N. B. Thus Goliah Propriis pennis configitur as Julian the Apostate said when the Christians consuted his Heathens by their own Arts and Authors alluding to that Adage A Fowl may be shot with an Arrow that is Feather'd out of its own Wing So Goliah was first stunn'd with the stone out of David's Sling is now Beheaded with his own Sword which he had designed for the Death of David and for the Destruction of God's People Thus Haman was Hang'd upon his own Gallows that he had prepared for Mordecai See Psal 9.16 They are Snared in their own Snares Tenthly Observe how David's fighting and prevailing against Goliah was a singular Type of Christ who fighting against Satan Sin the World and Death doth Vanquish them with their own Weapons N. B. For By his Death he destroyed him that had the power of Death to wit the Devil Heb. 2.14 He swallowed up Death in Victory Hosea 13.14 and took away Sin Isa 25.18 which is the sting of Death and the strength of Sin which is the Law 1 Cor. 15.54 55. He hath Cancell'd this Handwriting of the Law and Nail'd it to his Cross Col. 2.14 15. and finally he hath broke open the Prison of the Grave and so hath set all his Elect at Liberty as a Learned Annotator here saith No doubt but the Israelites run as fast to Insult over Goliah when now Dead as they had sled from him for fear of him before while he was alive v. 11.24 Christ hath kill'd Death for us c. so we ought not to fear Death Mors Mortis Morti Mortem quoque Morte dedisset N. B. See more of this Monomachy in the Third Volume upon that Duel fought betwixt Christ and the Devil Matth. 4. where our Saviour throws three smooth stones the three Scriptum est's at Satan wherewith he broke the Serpent's Head the Type and Antitype agrees c. Now the third part of this Chapter is the Consequents of all Remarks hereupon are First No sooner did that vast Host of the Philistines behold their Champion their Idol in whom alone they put all their Confidence fall down Dead and Beheaded by David but they all fled out of the Field v. 51. yielding the Victory to Israel partly as the Condition of the Covenant at the undertaking of this Duelling Combat did oblige them v. 8 9. and partly yea more especially because the Lord struck them with a Panick Terrour otherwise the loss of one Man could never have so daunted such a Prodigious Army as they were c. The Second Remark is The Army of Israel pursues and makes a dreadful Slaughter of Thirty Thousand Men saith Josephus even to the Gates of Gath and Ekron v. 52. and then return'd to take the Plunder of their Camps v. 53. This Pursuit was prudently manag'd by Saul who suffer'd not his Soldiers to Plunder till the Victory was compleated The Third Remark is David's Triumph v. 54. David brought Goliah's Head to Jerusalem and set it up upon some Pinacle as a Trophy of his Victory and to terrifie the Jebusites that still held the strong hold of Sion 2 Sam. 5.7 though the City had been won before by the Tribe of Judah and Benjamin Judg. 1.21 and 19.10 and put his Armour in his Tent either that Tent he had at his Father's House or that Tabernacle he erected afterwards N. B. Then David penn'd the Ninth Psalm the Title being Muthlaben the Death of the Champion c. and some say the Hundred and forty fourth Psalm also for the Chaldee reads v. 10. From the Sword of Goliah The Fourth Remark is David's Honours from Saul v. 55. to the end which are related in the two first Verses of the Eighteenth Chapter upon these last Verses here N. B. A Doubt is moved How Saul could be ignorant who David was when he lived at the Court Chap. 16.21 Answer 1. David was not constantly at Court till after this Conquest chap. 18.2 but
of his most horrible Butchery of the Lord 's holy Priests Nor would they take any warning at Samuel's Sermon saying to them If you do wickedly still ye shall be consumed both you and your King chap. 12.25 Therefore they partaking with Saul in his Sins partake with him also in his punishments The Third Remark is the Death of Jonathan David's dear friend and of other two of Saul's Sons v. 2. 'T is a wonder Saul would thus hazard so many of his Sons in a Battle which he was foretold would prove fatal to Him and to his Sons To Morrow thou and thy Sons shall be with me chap. 28.19 But more especially that he ventered Jonathan who was Heir Apparent of the Crown and whom he might have left at home to manage publick matters there instead of Ishbosheth who was not present in the Battle But as Saul had not signified the fate of that Fight to any of his Sons lest it should have disanimated their Courage so the Divine Decree was unchangable for David's advantage That the other two of Saul's obscure Sons did Die in the Fight for their Father's sins no body doth admire and Saul must still be alive to see them slain before his Eyes for the aggravation of his misery for his hateful Hypocrisie But that good Jonathan should be slain with them Who can but commiserate his case Seeing he was a most Pious Noble Vertuous and Valorous Prince and undoubtedly very dear to God yet this peerless-Prince the glory of Martial Chievalry that Lumen Columen Patriae the Brightest Honour and Chiefest Pillar of his Country Dieth among the rest and had his share in the common Calamity N. B. Note well The Reasons rendred for it may be these The First is To shew the Truth of Solomon's saying There is one event to the Righteous and to the wicked c. Eccles 9.1 2. in this world As the Harvest-man cutteth down his Good Corn and the Weeds together but for a differing purpose the Weeds he casts away and burns them but the Corn he carries into his Barn Thus God makes the Righteous and the Wicked to differ and Men shall see the difference in a better World Mal. 3.8 The Second Reason God ordered Jonathan's Death here that David might be taught to depend upon God alone for his Crown and Kingdom and not upon Jonathan who had he lived out of a submission to God's declared will and out of his most endeared love to David would have speedily settled David upon his Father's Throne For he loved him as his own Soul chap. 18.1 and had promised To do for him whatever he desired Chap. 20.4 and had sworn it once and again v. 16 42. and chap. 23.18 yea and twice he had heard Saul's consent chap. 24.20 and 26.5 So that David might depend too much upon this Interest in his sworn Brother Jonathan for settling the Crown upon his Head after Saul's Death No saith God thou shalt have it solely from my self and not from Jonathan who shall Die that my Glory may not be darkened by the interposition not Jonathan's The Third Reason Jonathan Dies here to make way for a Accomplishment of Jacob's Patriarchal and Prophetical Benediction that the Scepter might be established in the Tribe of Judah until Shilo came Gen 49.10 that is till the comming of Christ Now had Jonathan succeeded Saul his Father then the Scepter had continued in the Tribe of Benjamin therefore he Dies and gives place to David who was of the Tribe of Judah The Fourth Reason God ordered good Jonathan's Death that he might be thereby freed from that shrew'd Temptation which unavoidably he had met with had he still lived after his Father's Fall For if after Saul's Death the Ten Tribes and Abner to Head them were so mad to set up Ishbosheth a weak and worthless Man in opposition to David for Saul's Successor 2. Sam. 2.8 9. How much more mad might this People have been to Espouse and Advance Jonathan's Title to the Crown who was a Man of such Transcendent Worth in himself and had meritted so much from all Israel in Fighting the Lord's Battels for them more especially in working that wonderful Deliverance for Israel only by Himself and his Armour-Bearer chap. 14.15 this endeared him to the People so as to Rescue him at that time v. 45. And had he now been alive they would undoubtedly have Promoted him to the Crown and their pressing him to Accept the Promotion must needs have been a strong Temptation to Jonathan notwithstanding his Love c. to David Then Vox Popull might seem Vox Dei The Voice of the People would seem the Voice of God c. No Humane strength had been able to resist it In the Fifth place Nor may it be said by any that God did deal over Austerely with Jonathan here because he was cut off amongst such Notorious Sinners which David deprecates from himself Psal 26.9 10. though this seem hard Measure to so good a Man and too much severity in God yet must it be considered that instead of rewarding his goodness with an Earthly Kingdom full of cares and troubles God gave him a present possession of an Heavenly Kingdom Eternal Glorious and filled with such unconceiveable Joys as admit not of the least mixture of Sorrow Thus God deny'd to Moses an Earthly Canaan but gave him Heaven of which Canaan was a Type and shadow Oh! happy Creditor who hath God his Debtor that pays in Gold of Glory when not in Silver of a lower Life The Fourth Remark is The Death of Saul himself v. 3 4 5 6. The Philistines followed hard upon Saul as their Capital Enemy and their Archers sorely wounded him yet God lets him Live to see his Army Routed his Friends Killed and his dear Sons Slaughtered before his Face this could not but be a very great Heart-grief to him who was already sore wounded and so hemmed in with the Enemy that he saw no way to escape And now after a most Wicked Life he is hurried head long to make choice of a most Desperate Death and desired his Armour-Bearer to dispatch him N. B. The Rabbins and other Expositors do unanimously affirm that this Man was Doeg whom Saul had employed in slaying the Lord's Priests and now would he employ the same Dogged fellow to slay himself saying Lest the Vncircumcised take me and put me to a more shameful and painful Death Thus he acted the part of an Hypocâ—â—â—e to his last in despising the Philistines for their Vncircumcision yet never bewailed his own Vncircumcised Heart in his being all his Life-time and now at his Death so desperately wicked Jer. 17.9 Gal. 5.6 and 6.15 When Doeg had deny'd him he desperately dispatcheth himself by falling upon his own Weapon even the same Javelin some say which he had twice cast at David and once at his dear Jonathan though he mist them both yet now he surely hits himself and thrust it into his own
but he modestly saith He deceived me by carrying away the Asse which I bid him saddle for me for his own use v. 26. nor doth he mention the slander until he was necessitated thereto by David's Question for his just defence v. 27. and even then with submission to David himself who was wise as an Angel of God to distinguish between realities and undue reproaches v. 28. Courtier like complementing I cannot complain of his treachery nor of my own infelicity c. Mark Fourthly David's Sentence hereupon wherein Mephibosheth acquiesced v. 29 30. First As to David's Sentence some justifie it saying He meant only that Mephibosheth should let Ziba have his Land to half part as is the custom of Landlords to their Tenants in some Countries that Ziba having many Sons and Servants should Till and take all the pains and for so doing should have equal profits with his Master the Landlord according to David's first order Chap. 9.9 10. and this seems to correspond with the Second Part to wit Mephibosheth's Answer to David's Sentence yea let him take all I expect not to continue either the owner of my Grandfather Saul's Lands or the joyner of half the profits thereof I am well enough and I am rich enough seeing my Lord the King is so safe returned to his own Throne and Dignity Secondly But others are of another Opinion saying David was now in haste having the weighty Affairs of settling an unhinged and an unsertled Kingdom upon his hand so had not time to examine matters thoroughtly at this time tho' Ziba was present v. 17. there being no leisure to prove and fend as we say being so full of business and therefore David was hurried headlong to pass this unjust Sentence partly so contrary to his Solemn Oath unto his dear Jonathan partly so uncharitably to a poor Cripple Jonathan's only Son and partly in favour to a faithless Servant who better deserved an Halter for slandering his innocent Master than any such Reward N. B. The Rabbins say that because David broke his Oath with Jonathan and divided Mephibosheth's Land therefore David's Kingdom came to be divided in Rehoboam's Reign tho' David was as an Angel of God in other cases yet in this case he seems no better then a frail man subject to like passions with other Men Charity requires us to think with Abulensis that he did not only now intend to be better informed afterwards when he could be at better leisure but also that he made Mephibosheth amends for this wrong some other way The Fifth Remark is Barzilai's Congratulating David's safe return and conducting him over Jordan in his way to Jerusalem v. 31 32 33 to 40. wherein Mark First Barzilai was one of those three that brought Provisions to David in his Banishment Chap. 17.27 28. we hear no more of the other two some suspect that David some way did disoblige them shewing all his respect to Barzilai as is intimated his Charge to Solomon 1 King 2.7 not naming their kindness there Tho' both of them were Honourable as well as Wealthy Persons For as for Machir he was the Nobleman with whom Mephibosheth had been brought up Chap. 9.4 who seeing David's unexpected kindness to Jonathan's poor cripple Son whom he expected would be cut off for Saul's sake and therefore hid him came at that time to Minister unto David's wants and as for Shobi he was not only Second Brother to unworthy Hanun as is noted before upon that place whom David worthily deposed and set up this Brother in his stead to be King over those injurious Ammonites therefore this thankful Shobi Ministers to David with Machir also But to clear David from the odious ingratitude to this kind King whereof grateful David was rarely found guilty we find it on Record that he married his Son Solomon to Naamah supposed to be this Shobi's Sister or Daughter but a Proselyte to the Jewish Religion 1 King 14.21 Mark Secondly However David was grateful enough to old Barzilai in offering him the pleasant and plentiful life of a Courtier but his modesty and piety refused the King's kindness v. 32 33 34 35 36. pleading his old age that he was Senex quasi Seminex half dead I am dying saith he by piece-meal sensim sine sensu I dye daily as Paul said and am yielding somewhat to death every day therefore am unfit for Courtly pleasures I know thee to be a Musical Man and must have variety of Voice-musick and melodious Instruments playing at thy meals which also will be furnished with all manner of Dainties and delights of the Sons of Men unto all which choice Meat and Musick I am already dead Eccles 12.2 3 4. 'T is high time for me and all such old People to make and pack up our fardles and prepare to go hence into a better World Seeing my continuance in this World can be but short it is not adviseable to alter my habitation where I ought to prepare for death and to lay hold on eternal life and not come to Court where I shall be but burthensom to the King and his Courtiers who would have such Consorts as can discourse and be jocular with them which my decrepit Age disenables me for besides Why should the King recompence my small favour with so rich a reward v. 36. N. B. Thus should we all say to God and surely glorified Saints do so admiring that weight of glory c. Mark Thirdly Barzilai offers his Son Chimham v. 37. and the King accepts him v. 38 39 40. and made him a fellow-commoner with Solomon his Son 1 King 2.7 N. B. Learn we hence to offer our Children to the King of Kings that he may make them Christ's Companions The Last Remark is The Tribes of Israel quarrel with the Tribe of Judah for stealing away the King from them v. 40 41 42 43. wherein Mark First The Tribes of Israel were upon second thoughts convinced of their madness in rebelling with Absalom before the Tribe of Judah was so and were thereupon at strife among themselves for recalling their rightful King v. 9 10. Mark Secondly The better and prevailing part for it were but half of the Tribes of Israel v. 40. the worst part lay lurking at home fit for being fired into the following Rebellion Chap. 20. Mark Thirdly This better part blames Judah for arrogating the recalling of the King wholly to themselves without requesting their concurrence therein as if they designed to engross David wholly to themselves v. 41. wherein they tax David himself for not sending Zadock c. to treat with their Elders as he had done with the Elders of Judah v. 11 c. as well as for permitting such a preposterous precipitation Mark Fourthly The Men of Judah plead Kindred to the King and that they studied more their office than their benefit in what they had done we look'd for no wages for our work v. 42. ye ought to have done as much and not to have come
raised up to its Zenith or highest point and pitch yet through Humane Infirmity in the faln Estate is not durable but hath its declensions and as P. Martyr noteth ought not to have any confidence placed in it the Wheel of Providence in ordering worldly affairs when at its highest point of Exaltation then begins to decline downward N.B. The glory of all Kingdoms as in the four grand Monarchies of the World hath its Times and its Turns Solomon here is a clear Specimen hereof whom the Lord exalted to the highest Eminencies and Perfections that this lower World could afford him yet God suffered him to fall so foully that he like another Adam in his Paradise-Happiness might exemplifie this great Truth that there is no constancy in the compleatest worldly Felicity and nothing here below is to be trusted to but all is vanity save only the Kingdom which is not of this World c. N.B. Behold here a Star of the first magnitude fall from Heaven a None-such Saint into scarce None-such Sins another Lucifer c. Isa 14.12 c. The particular Remarks upon the first part namely Solomon's Sins are 1. The Occasion of his foul fall from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest degree of earthly Excellency was his love of Women ver 1 2 3 4. This is one of Satan's Baits which hath put a monstrous But at the Doors of the best of men who were but men at the best as in those famous Examples upon Scripture-Record N. B. 1. In that of Adam the Innocentest Man that ever was in the World yet was he made Nocent and undone by a Woman which was given to him for a Comforter and not for a Counsellor much less for a Controuler Therefore God in his first Sentence against Adam expresseth this as the cause Because thou hast obeyed the Voice of thy Wife c. Gen. 3.17 2. In that of Sampson the strongest Man that ever was in the World who by his prodigious strength slew his Thousands of Men laying them heaps upon heaps yet so weak he became in the hands of a Woman that in fine he lost his Strength his Eyes and his God also And 3. In this of Solomon the wisest Man that ever was in the World yet how foully did he fall by his exorbitant love of fair Ladies c. The 2d Remark is The Time when this lustful Devil took possession of Solomon's Soul and prevailed so far over him that himself after his Repentance calleth it a bitterness beyond that of Death Eccles 7.26 As if he had said I had better have been buried alive than thus to have miscarried to the great dishonour of God and gross detriment of Israel This he did in his old Age c. ver 4. N.B. Solomon having now Reign'd about 36 years as Dr. Lightfoot computeth it and being about 20 years old when he began to Reign when his Son Rehoboam was one year old chap. 14.21 was not now sixty years old So that in truth he did but now begin to be an old Man yet might it have been well expected that the Elder be was the Wiser he should have been Job 32.7 having had so long Communion with God and Experience of his goodness which might have made him Better Beside his body had been long despumed and one would think well-nigh drained dry upon his many Wives and Concubines which he multiplied both for his Lust and for his Pride and Magnificence looking upon it as a point of Honour c. However his Age here is an Aggravation of his sin seeing his lust now was as monstrous as to behold green Apples upon leafless Trees that look gray or white with Snow in Winter Gray Hairs and green Hearts can never have a comely and commendable Agreement Whenever the time was both Piscator and Junius reckon from it to the Ruine of Solomon's Temple of Jerusalem and of the Kingdom of the Jews 390 years according to Ezek. 4.5 Solomon's sin here was the beginning of all the mischiefs that followed after N. B. Note well with P. Martyr here This teacheth that no Age is free from Temptation there is such weakness and wickedness even in the best and wisest of Men that if left to themselves they may foully fall While Solomon was young he was wholly taken up with his framing famous Fabricks with Executing Justice among his Subjects and with writing sundry excellent Books but now beginning to grow old he indulg'd himself in Amorous Imbracements c. therefore should we watch in all Ages old and young The 3d. Remark is Solomon's Sin It was the Sin of Idolatry that Land-desolating Sin into which David never fell tho' he greatly sinned otherwise ver 5 6 7 8. where his sin is marked to be manifold As 1. In Doting upon so many Wives c. His Father contented himself with six Wives 2 Sam. 3.3 4.5 but his Son will have seven hundred Wives and three hundred Concubines ver 3. here 2. His marrying so many Idolatrous Strangers contrary to the Law of God 3. In suffering them to set up their Idolatrous Worship in God's Land and to practise it 4. In appointing Places for their Idols 5. In raising heavy Taxes upon his Subjects whereof Complaint is made by them in the next Chapter to maintain the Idolatrous Priests and Worship of his Wives c. 6. In conforming himself to their Desires in worshiping their Idols Venus Bacchus and other Pagan Idols with them in his own person say Lavater and Serrarius yea and compelling his Hebrews to worship them also And 't is said here ver 4. that his Wives turned away his heart after other Gods For after he had once gratified his Mistresses of Moab the rest of his Idolatrous Women wished him to do the like favour for them and he out of a Complaisant Humour being left of God to himself did unlike himself comply with them unwisely for wise Solomon to do as P. Martyr observeth The Fourth Remark is No wonder if the Lord were Angry v. 9 10 11 12 13. The Effect of his Complicated Sin and so oft twisted Transgression Though Solomon was Jedidiah God's beloved Darling Wherein Mark 1. God's Chastizements of his own Children as the ground is grieved Love so the end is fuller and freer Embracements The Antinomian Notion is here condemned that saith God is never Angry with his People fall they never so foully no not with a Fatherly Anger This is contradicted here and Isa 57.17 and 1 Cor. 11.30 Mark 2. When the Heart is won the whole Man is won in that hidden Man of the Heart 1 Pet. 3.4 When Solomon's Heart was turned aside from God then took he this Liberty to Sin thus grievously 't was a wicked Heart of Vnbelief that was the grand ground of his great Sin and set him upon departing from the Living God to Dead Idols Heb. 3.12 Mark 3. God's great Favour in appearing twice to Solomon after an extraordinary manner was a great Aggravation
their chief Leader and Reformer 4. Lavater adds God withdrew from Elijah which caused Elijah that he withdrew from his Work and God did so to teach him his own Nothingness in himself and that all his late wonderful Works were wrought by no Power of his own but by a Power borrow'd from God And Gregory doubts not to say That Elijah began to be tickled with some high Conceits of himself for the great Acts which he had done therefore was he suffer'd thus to fear and to fall beneath himself for his humiliation lest he should be exalted above measure as Paul 2 Cor. 12.7 Elias ille fulminator ad mulierculae scilicet Jezebelis minas nunc trepidat factus est seipso Imbecillior This thundring Prophet now trembles at Jezebel's Threats and becomes unlike himself in weakness and cowardice c. The like we find in Peter likewise who was frighted from his Duty into Sin of a gross nature and that only by a weak silly Wench Matth. 26.71 72. N. B. Learn hence our daily dependency upon divine Influence for every new day-duty If left to our selves we are as weak as water c. The Places that Elijah fled to were Three first to Beersheba ver 3. Remarks upon it are first This City was the utmost Confine of the Ten Tribes where Jeroboam had set up one of his Calves as the other at Dan bordering upon Judah had Elijah's Errand been hither to pull down Calf-Worship here in the name of the Lord he had then acted like himself but he came as a Renegado not as a Reformer Remark the Second What this Reformado did here we are not told save only the leaving his Servant there 1. He thought not himself safe there from the Fury of Jezebel yet his Boy the supposed Son of the Sareptan Widow might be over-look'd 2. A kind Master will not expose his Servant to the Hardships of a Desart as he would himself 3. Lest the Man should discover the Master but 4. That he might more freely converse with God all alone The second Place Elijah fled to was the Wilderness ver 4. Whereon Remarks are First The best of Men when left of God are but changeable Mortals as Elijah here quantùm mutatus ab illo how is he changed from what he was before Oh how bold and couragious had Elijah been in telling Ahab to his Teeth I am not but thou art the Troubler of Israel in carrying the Contest all alone against all apostatizing Idolatrous Israel and in slaughtering with his own single Sword four hundred and fifty Prophets of Baal c. but now behold He is so timerous and dastardly that he flees from place to place at the frowns of a weak and wicked Woman He dare not tarry at Beersheba no nor take that Boy with him whom he had rais'd from Death to Life as some say lest his own Life should be betrayed into the hands of Jezebel thereby N.B. He durst not stay in Judah though good Jehosaphat reigned there because he was allied to Ahab and being a Man of a facile Temper Elijah fear'd Ahab might easily circumvent him and so seize his Person Hereupon He flees from thence a days Journey into the Wilderness even into that very Wilderness wherein Israel had wandred forty Years and lays himself down weary and hungry under a Juniper-tree which Serpents naturally avoid saith Pliny and therefore he might Promise to himself a safe and secure sleeping under it's shadow Remark the Second Here he earnestly desired to die that He might be freed from his fears c. which was the fruit of his Frailty as was done by Jonah afterwards Jon. 4.3 for if he really and deliberately desired it and not in a Pang of Passion only it was but his returning to Jezebel and she would readily grant his Request N.B. But Peter Martyr qualifies this passionate Petition saying 1. He feared should he fall into the clutches of Jezebel and her Priests they might have put him to some cruel kind of Death for his slaying so many of Baal's Prophets 2. It was look'd upon as exceeding ignoble to die by the Hands of a Woman Judg. 9.54.3 He desired rather to die by the most noble hands of God's immediate stroke which he look'd on as a more honourable kind of Death And thus had Jacob faln in his Conflict with the Messiah Gen. 32.24 he would have this Honour to fall by noble hands 4. But especially He desir'd thus to die from his Zeal for God's Glory lest Jezebel and her Chimney-Chaplain's should Triumph over his Death by their hands and say now Baal prevails over Jehovah and Baal's Prophets prove too strong for this Prophet of the Lord. Besides 5. He was now a very old Man elder than most of his Predecessors who had lost their lives by Jezebel and other Persecutors and seeing as he said it is enough I can do no more service for God Israel is resolvedly relaps'd into Idolatry And I can no longer expect any Joy of my miserable and mortal Life therefore he press'd this Petition Remark the Third But God's Thoughts were not like Elijah's Isa 55.8 for God had not only more Work for him in this World as the anointing of Hazael John and Elisha c. ver 15 16 17 c. but also God determined to deliver him both from Jezebel and from Death it self which devoureth all Men He should have a greater Honour conferr'd upon him than all his fore-fathers that he mentioned namely be bodily translated into Heaven which he never thought of Remark the Fourth However Elijah's dolour and toilsome Travel lull'd him asleep under the sweet and secure shade of his Juniper-tree ver 5. so while he earnestly calls for Death sleep which is the Image of Death Mortis imago sopor comes to him uncalled N.B. The Angel of God waits on him there as one of God's ministring Spirits to an Heir of Salvation in this wild Wilderness Heb. 1.14 and thinks himself happy in this Office of providing the Prophet's Breakfast which he brings him piping hot as out of an Oven ver 6. not Dainties but Necessaries yet surely most excellently cooked by such a Coelestial Cook this was Angels Food indeed of an Angelical Dress Peter Martyr marks here the marvelous Care and Providence of God towards this Prophet God had provided for him before by a Raven Chap. 17.6 and by the Widow of Sareptah ver 15. and now here by an Angel nor was this all N.B. But afterwards in Mount Horeb God himself fed him with the sight of God's Face and with the hearing of his Word for we find not that Elijah did eat any thing at that time for forty Days and Nights together The Ravens and the Sareptan Widow provided for the Prophet while he was waking saith Dr. Hall but this Angel did so while he was sleeping Needs must Elijah Eat Drink and Sleep with much Comfort while he saw such an Attendant Guardian and Purverour The first time
who excited Joash to call the Priests to an account and to call him among the rest because he could not so well prevail with them to be more diligent in promoting this publick Work Others make this Apology for Jehoiada that he was now grown very old it being in the Three and twentieth Year of King Joash ver 6. King Jebu dying the Year before and leaving the Kingdom of Israel to his Son Jehoaaz At this time 't is said expresly that Jehoiada was grown very old 2 Chron. 24.15 which might be the cause of his Remissness ver 6. his Generation-work being now in a manner done and therefore Joash took new and other measures for carrying on more effectually his Temple-work Remark the Sixth When Joash saw the Mony the Priests collected abroad in the Country was converted to other Uses and not to the right end for Repairing the Temple the King commands the Priests to gather no more Poll-Mony but orders old Jehoiada to set up a Chest like our poor Man's Box besides the Altar of Burnt offering 2 Kings 12.8 9. 2 Chron. 24.8 and this means did prove effectual for much Money was put into the Chest both Trespass-mony for omission of good and Sin-mony for commission of evil saith Tostatus This was put into such Officers Hands as dealt faithfully The Fabrick was perfectly finish'd by them ver 10 11 12 13 14 15 16 and 2 Chron. 24.10 to 13. yea and new Vessels ver 14. instead of those Athaliah's sacrilegious Sons had stoln away ver 7. Remark the Seventh Jehoiada lived the Supporter both of Church and State until he was an Hundred and thirty Years old and then died 2 Chron. 24.15 It was doubtless a great Blessing to the Kingdom of Judah that he continued so long in it which was an extraordinary Age in those times for him to live up to And such an high Veneration the People had for him that they buried him among the Kings a very great Honour done to him at his Death because he had done so much good in his Life both in Repairing God's House and restoring God's Worship to be performed therein when so repair'd Yea and restoring the Kingdom to the House of David in the Preservation of Joash c. The Second Sort of Joash's Actions were his Illandable Actions Remark the First His not taking away the High Places ver 3. but this was while Jehoiada lived so not so bad as after his Death for Custom that Tyrant of three Letters Mos had so prevailed and riveted these high Places in the Hearts of a fond People that the former Kings of riper Years than Joash and more firmly settled on their Thrones and having greater power than Joash yet could not remove them no wonder then if Jehoiada was constrained to tolerate them upon which the People so notoriously doted insomuch that Jehoiada durst not advise the young King Joash to cross the Mobile in this Superstition they had so fondly espoused lest it should cause a Tumult and lest as a learned Expositor expresseth it the Multitude should mind more Commotioners than Commissioners and be more guided by Rage than by Right Violence and Obstinacy like two untamed Chariot-Horses hurrying forward their precipitant passionate Desires in a blindfold Career Therefore good Jehoiada was forced to forbear as 1 Kings 15.14 and the rather because the Matter was good the People Sacrificing to the Lord there and not to any Idol So the thing was warrantable but the place only was unwarrantable Deut. 12.11 13 14. Remark the Second But after Jehoiada's Death Joash permitted deplorable Idolatry to be restored in the Kingdom 2 Chron. 24.17 18. Those cursed Court-Parasites who had dissemblingly concealed their Idolatrous Minds all the days of Jehoiada came cringing to the King as soon as Jehoiada was dead and perswaded this Ambitionist that during his Tutor's Days he was a King without a Kingdom a Lord without a Lordship or Dominion no better than a Subject to his Subjects c. that he should do well to assume to himself his Royal Power and as Menochius Osiander c. say they desired him to shew his Royalty in granting Liberty to every Man to Worship God as he listed and where he best liked and not be tied to the Temple c. yea a Liberty to recal the Worship of Baal c. The King hearkned to them Grotius here quotes Curtius saying Flattery is more mischievous to Kings than an Enemy when they give Ear to it fair Words make facile Fools fain and Princes minds are easily altered for the worst thereby as Joash was here who was soon wheedl'd into base Apostasy c. Remark the Third No sooner had those Court-Parasites prevailed with Joash for a Liberty to Worship God in the old High places but presently they Worshipped Baal there ver 18 19. for which Wrath came down upon them by Hazael King of Syria 2 Kings 12.17 18. when Jehoiada was dead so great a loss to a Kingdom is the death of a Godly Governor and when Joash was relapsed into Idolatry Principium fervet medium tepet exitus alget was the Character of this Apostate So zealous was Joash at the first as to rebuke even good Jehoiada for his Remisness in Repairing the Temple as before he was too hot to hold he is now grown stone-cold for God and as hot for Idols when he had lost his Religion he lost his peace of the Kingdom for then the Lord let loose the King of Syria upon him as after c. Remark the Fourth Joash's Tyranny the Daughter of his Apostasy into Idolatry and that with Obstinacy Such was God's pity and patience towards his own people that he sent Prophets to protest against their back-slidings and to fore-signifie his future Judgments 2 Chron. 24.19 yea the Spirit of the Lord came upon Zechariah the Son of Jehoiada ver 20. who set himself in an higher Place that his Message from the Lord might be the better heard and he earnestly inveighed against the wicked ways of King Princes and People Hereupon all these three conspire against him Tyrants are Teachy tange montes fumigabunt Touch great Men-Mountains and they will smoake nothing but silken words will down with them the corrupt Courtiers taxed him as a Traytor to the King the King commands to stone him ver 21. who as they were stoning him cryed out Lord look upon it and require it ver 22. that is Make Inquisition for my innocent blood or it may be read saith Piscator c. The Lord will require and requite it So it is a Prophecy rather than a Prayer for 't is not probable so pious a Prophet would die with a desire of private Revenge contrary to Christ's Luke 23.34 and Stephen's practice Acts 7.60 unless it were to distinguish the severe Temper and Spirit of the Law from that sweet one of the Gospel Remark the Fifth God Answers Zachary's Prayer or Prophecy from ver 23. of 2 Chron. 24 to
God ver 26 and Ezra blesses God for it ver 27 28. looking beyond Man at God himself who had put these things into the King's Heart thus to beautifie God's Temple which now was built without but a due observance of those Services and Sacrifices which the King had granted would conduce much to the beautifying of it within and Ezra blesses God also for using his Service to promote his own This he owned as high Honour to be God's Instrument and this encourag'd him to proceed in his Work and to muster the Jews in order to a March c. Ezra CHAP. VIII THIS Chapter relateth in particular Ezra's Journey to Jerusalem whereof we had only some hints in the General in the seventh Chapter where was his appointment for it by a Royal Commission but here is its Accomplishment Remark the First No sooner had thankful Ezra praised his God for this Letter of License from the King but he immediately Musters up all his Forces for a March away and his Muster is made from ver 1 to ver 15. the whole Company consisting of one thousand four hundred ninety and six Males This was a good Addition to those that went up before with Zerubbabel with whom many more then returned Ezra 2.64 65. yet nothing so many as might have returned now with Ezra but that they wanted Hearts for the History of Nehemiah doth farther declare that there were many left in sundry Places among the Pagan Provinces even after Ezra's return Remark the Second Ezra having his Rendezvouz at Ahava a River that runs into Euphrates and taking a view of his Muster-Rolls findeth none of the Sons of Levi there ver 15. Wolphius wonders that Ezra should have some Priests with him ver 2. yet have no Levites that were only so and not Priests 'T was lamentable that the Levites whose Lips should have preserved Knowledge above and for the People as well as the Priests Deut. 33.8 9. Mal. 2.7 should not be the Ring-leaders of the Voluntiers but now become so backward to so sacred a business here was nomen inane crimen immane the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect Therefore those Levites mentioned by Anticipation Chap. 7.7 were not come to him here until he sent for them afterwards ver 15 16 c. Remark the Third At this Rendezvouz at Ahava Ezra sends his Messengers Men of Vnderstanding named ver 16. who went at his Command to the College where he knew a considerable Company of Levites were together over whom Iddo sate President saith Masius and who was to command the Levites under him to dispatch away to Ezra ver 17. which was accordingly done ver 18. and they brought him the Nethinims also who were now become Men of Mark in God's Service ver 19 20. Ezra again praiseth the Lord for this good Success N.B. 'T is much that this Man of Vnderstanding whom Ezra's Messengers brought to him and in whom Ezra blessed God for bringing him to his Company ver 18. had no more Vnderstanding in the Times with the Men of Issachar 1 Chron. 12.32 as not to know his own Duty but must be haled out to it by Ezra's Messengers Though he had heard the Prophet Zechary proclaim from the Lord Ho ho come forth and flee from the Land of the North Zech. 2.6 7. yet he lay lurking still in the Land of his Captivity chusing to continue there notwithstanding both God's and the two Kings Cyrus's before and now Darius's Proclamations This seems to say to us that what ever Measure of Knowledge he had we know not save by this High Character given him equal with those in ver 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship which at that Time God had confined to Jerusalem c. Remark the Fourth Ezra's Prayer for a prosperous Passage for himself and his People to Jerusalem ver 21 22 23. Mark 1. Ezra as he now was become a Colonel and Captain General as Grotius calls him of this new Colony by the King's Commission proclaims a Fast c. Mark 2. The Place where this Day of Prayer or more Days as Menochius saith it lasted for eight Days was kept was by a River's side a place not unusual for such Work both in Old and New Testament Psalm 137. 1 2. Acts 16.13 here as Travellers they had abode in Tents three Days ver 15. Mark 3. Ezra to Edge their Prayers the better and to give wings to them enjoins a restraint from Food from fine Cloaths and from other Delights of Life for afflicting themselves and though this weaken'd their Bodies yet it strengthen'd their Souls and made them more Vigorous and Victoriouâ— Mark 4. They therein sought a right way for their little ones as well as for themselves because they could not seek God themselves while little N.B. And to shew it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones that when they themselves are gone off the Stage of the World their Children may stand up in their stead and continue to do so in their Generation even for their Children also Psalm 102.18 and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God from one Generation to another Besides little ones are liable to a thousand Deaths and Dangers and therefore they have the more need of their Parents Prayers Mark 5. 'T is lawful to seek by Prayer God's Blessing upon our Temporal Estate and to commend all our Stock and our Store of Creature-Comforts committed to our keeping unto the Providence and Protection of God for so Ezra doth here For all their Substance ver 21. which comprehended all their Goods both Animate and Inanimate all their Gold Garments and Food as well as all their Cattel c. Mark 6. When we undertake any Voyage by Sea or any Journey by Land 't is not only lawful but also necessary to seek Divine Direction for a right way wherein we may find both Safety and Success both for us and for all ours If this be but solemnly done by Fasting and Prayer which two Duties for the most part go coupled together Luke 2.37 Matth. 17.21 1 Cor. 7.5 c. we shall surely speed of God's Direction and of his Protection too to make us prosper as here Mark 7. Choice and excellent Spirits are ashamed that God should be by any means dishonoured and his Divine Attributes of Wisdom Power Truth and Goodness should be call'd into Question as excellent Ezra here ver 22. He blush'd to crave a Convoy of the King though it might have been of great use to them because their Enemies did way-lay them ver 31. lest the King being but little acquainted with God said Grotius might misinterpret it as Ezra's distrust in God's Providence saith Menochius which he had with so much Freedom Preached to him and therefore zealous Ezra will
of this Prayer for the Dead Lib. 3. Chap. 19. nor supposing Judas did so is this particular Example sufficient to establish a Doctrine no more than Zipporah's was to prove that Woman might administer Sacraments Exod. 4.25 or the single Example of Rhasis that one may lawfully kill himself N. B. 1. It follows then these Apocryphal Books were upon good grounds not received by the Church among those that were accounted Canonical and plainly of Divine Inspiration because most of them are justly suspected to be stuffed with vain Jewish Fables and not penned in a stile any way agreeable with the Majesty of God's Holy Spirit but far off from bearing the Character of those Scriptures divinely inspired Therefore the Author of this second Book of Maccabees not being inspired of God acknowledges his own Infirmity and desires Pardon for what he had done amiss Chap. 15.39 N. B. 2. Though the Apocrypha cannot prove any Point of the Christian Religion save so far as they consent with the Canonical to confirm the same or rather whereon they are grounded yet may they be read as the Works of Godly Men for the Instruction of Godly Manners as also for advancing our Knowledge of the History of the Jews in which Books is declared that God at all Times had a special Care of his Church never leaving her utterly destitute of means to confirm her in the Faith and Hope of the promised Messiah as likewise they declare the fulfilling of foretold Threatnings by the Prophets for her Exercise and for the Destruction of her Enemies Remark the Fourth in General Beside these Apocryphal Additions to the Canonical Scriptures Josephus the Jew is look'd upon by the Learned as the best of Hebrew Historians and the most curious Searcher of the Jewish Antiquities yet not without his foul Faults as hath been occasionally observ'd all along in this History of the Scriptures and therefore the Romanists especially Barclay by Name are justly blame-worthy for saving that the loss of the Holy Bible would be the lesser loss so Jofephus's Antiquities were but carefully preserved because the whole History of the Old and New Testament may be supplied out of that Josephus the Jew 'T is true Jerome calls Josephus the Greek Livy for the excellency of his History and reckons him in the Catalogue of the Ecclesiastical Authors because not only he was so kind to the Christians tho' himself was a Jew but also and more especially because he speaks so Highly and Honourably of Christ himself in Lib. 18 of his Antiquities therefore Jerom listed up his Name among the Writers of Ecclesiastical History saith Sixtus Senensis Bibl. lib. 4. He was certainly most Learned of all the Jews in his Time both in Greek and Hebrew saith Fuller Miscel lib. 2. cap. 3. and so say Spanhemius Dub. Evang. par 2. Dub. 2. and Vossius de Histor Graec. lib. 2. cap. 8. and Bodinus Method Hist c. but above all Cuneus's Character of him is most observable saying He is an Author worthy of all Praise and who next to the Holy Scriptures deserveth best of all other Authors to be believed And tho' he excells all others in Gravity yet he is not found altogether free from the Dotages of his Jewish Nation-Cuneus de Repub. Hebr. lib. 3. cap. 2 c. Josephus is taxed for this fault by Luther Gen. 34. by Rivet on Exod. 2. and by Chamter c. that writing the Antiquities of his Nation with a design to have them published he describes them as Stately as he could and when he thought the Simplicity of the Scripture did not sufficiently set off the commendaetion of Matters done among the Hebrews he then indented and added many Matters of himself Therefore ought he to be Read with a great deal of Christian Care and Prudence N. B. There was another Jew of later Times who out of True Josephus wrote an Hebrew History under the False Name of Joseph Ben-Gorion above-named Translating Josephus out of Greek into Hebrew By this latter Mock-Joseph many of the Jews were deceived taking him for the True one because both were Priests Learned and Noble c. Geneb Chronol lib. 2. cap. 4. Remark the Fifth in General Tho' both the Apocrypha and Josephus as we have seen be but uncertain Guides to Conduct us through the Wilderness of this History of the Jews in this interspace of time when the Spirit of Prophecy was ceased from Recording the Memorials thereof yet have we a more sure word of Prophecy as 't is said 2 Pet. 1.21 c. even somewhat in the Old Testament which was of Divine Infallible Inspiration to wit the Book of Daniel who writes an History as well as a Prophecy of what assuredly came to pass Mark 1. As First Daniel saw the Vision of the four Monarchies call'd the four Mettal Kingdoms in Nebuchadnezzar's Dream Dan. 2. which troubled the World but especially the Church in the World from the first Rising of Nebuchadnezzar that Golden Head until the Coming of the Everlasting Kingdom of Christ in the Gospel N. B. Notewel Dan. the 7th which Prophecy is as a General Map of all the whole World his following Prophecies are as particular Tables of several Countries therein So in Ch. the 8th he had his Vision of the Persian Ram with a Golden Fleece and full of Flesh but Conquer'd by the Grecian Goat this introduceth some particular Passages relating to the History of the Jews Nehemiah had mentioned Jaduah or Jaddus Neh. 12.22 who was the very High-Priest of the Jews that met this Capering Goat Alexander the Great who was coming with an intent to Plunder Jerusalem in his way to War with the Ram but Jaddus meeting him in his Priestly Vestments for Glory and Beauty Exod. 28.2 did so Dazle him that his Fury melted into a strange Veneration more especially when Jaddus shewed him this Prophecy of Daniel that he should certainly Conquer Darius the Ram. Alexander hereby was much encourag'd in his Enterprize and not only offer'd Sacrifice to the True God according to the High-Priest's Direction but also granted much freedom and many favours to the Jews yea whatever they demanded of him Josephus's Antiquities lib. 11. cap. 8. N. B. This 8th Chapter of Daniel is a Notable Abridgment of all Great Alexander's Victories wherein his Pacification toward the Jews while he Warred against all the World are Included and looks more like an History than a Prophecy Mark 2. Daniel Prophetically declareth the History of the Jews distinctly after the Death of Great Alexander who was the Great Horn and broken by a Fever in the flower of his Youth which his Surfeiting and Drunkenness cast him into Dan. 8.8 under a little Horn which sprang up out of one of the four Potent Successors of Alexander ver 9. This was Antiochus Sirnamed Epiphanes Illustrious but Polybius call him Epimanes the Mad-man descended from Seleucus who succeeded Alexander in Syria one of his four Notable Captains and is call'd a
matter of Salvation Some abstruse Points overcome our Intellectuals and we cannot subdue them to our understandings Eorum quae scirc nec datur nec fas est docta est Ignorantia Scientiae appetentia est insania species 't is a learned Ignorance not to know what we may not know 't is a sort of Madness to search them saith Austin It belongs not to us to know secret things but such as are revealed only 'T is madness to desire more and 't is equally as ridiculous as for an Eagle to desire to Swim or an Elephant to Fly whereas God hath not given to either of them any such Appetite Such Curiosity in Man is from the Devil For a more manifest understanding of the History and Mystery of Christ's Conception â—iâ— necessary to know as previous thereunto the twofold Estate of Christ. 1. His Estate of Humiliation 2. His Estate of Exaltation The first of these is the matter of our present Discourse In his Estate of Humiliation there were divers Degrees or Steps like a King coming down from his Throne descendeth step by step till he cometh to the last and lowest Step So the Son of God did gradually descend from his Royal Throne from that Glory which he had with the Father before the World was founded John 17.5 and did abase himself to take upon him the Nature of Man so passed He lower and lower to his dying Day Phil. 2 6 7 8. Emptying himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies all along by passing through many little Death 's all his Life long till at last he emptied himself out of the World by undergoing that cursed and painful Death of the Cross his Soul also being heavy to Death Matth. 26.38 which plainly demonstrates that Christ at his Conception took not only a part but the whole Nature of Man upon him both a Body and a Soul He took a Body of Flesh whereby He reconciled us Col. 1.21 22. even his own Body 1 Pet. 2.24 As without Controversie He had a Body so 't is most certain He had a Soul too even the whole Nature of Man Hence the Fathers Irenaeus Arbanafius c. argue excellently against the Sophistical Disputers of their Days that had Christ but taken upon him only one Part of the Nature of Man it had been impossible for Him to be our Redeemer then had he Redeemed one Part of Man only with that Part which He assumed He had therefore a Body to redeem our Bodies and a Soul to redeem our Souls so the whole Nature of Man comes to be redeemed by Christ who took the whole Nature in his Inparnation Yea 't is expresly said that God sent his Son in the likeness of sinful Flesh c. Rom. 8.3 Omne simile non est idem Every like is not the same saith the Philosopher Christ indeed took not only Man 's whole Nature but also the Infirmites thereof which are of two sorts 1. Those that are sinful These Christ took not for no Sin was in Him 1 Pet. 2.22 He knew no Sin 2 Cor 5.21 with a practical Knowledge though with an Intellectual He knew it else He could not have reprov'd it The Sanctity of Christ's Nature did exclude all sinful Infirmities just as hot Coals swallow up the Water that is drop'd upon them But 2. There be other Infirmities of our Nature call'd Paenal which are unblameable Passions and void of Sin such as to be Hungry Thirsty Weary c. These are universal to all the Children of Adam There be also such Infirmities beside these common and universal which are only Personal as to have divers Diseases which arise from particular procuring Causes these properly Christ took not on him for He assumed not any Man's Person but the Nature of Man yet by way of Proportion Christ is said to take our Infirmities and to bear our Sicknesses Matth. 8.17 as he bare our Sins 1 Pet. 2.24 so by Participation he bare our Sicknesses for we may thank the former for the latter Rev. 2.22 Jezebel's Bed of Security in Sin soon brought her to a Bed of Sickness Asa laies God's Prophet by the heels And God soon after laies Asa by the heels diseasing him in his Feet 2 Chron. 16.10 12. Sin is an universal Sickness as well as the proper Cause of it's kinds John 5.14 1 Cor. 11.30 c. The Reasons why Christ took upon him not only our Nature but also these Frailties of our Nature which yet in him were sinless Infirmities are Four First for satisfaction sake that he might satisfie for our sins He that must saâ—â—â—e for them must undergo the whole punishment of them in the way of expiation henâ—â— the Prophet saith He bore our griefs carry'd our sorrows was wounded for our Transgrâ—â—sions bruised for our Iniquities and became surety for our sins c. Isa 53 4 5 6 〈◊〉 Dan. 9.24 26. So that it may as well be said in sano sensu that Christ laid down to be sick for us as to dye for us seeing all his sorrows were not at all for himself 〈◊〉 just one but wholly and solely for our sakes who are Sinners Secondly To strengthen Faith in the Incarnation that we might know he was a very Man because he had the common weaknesses of Mankind as eating sleeping and such like whereas had not he been subject to all our frailties we might have doubted whether he had been Man or no but this helps out belief c. Thirdly For our Example that as he was subject to Hunger Thirst Cold and Nakedness so we should be contented with the like also when called thereunto as our Pattern did as above Fourthly But the grand Reason in Scripture is rendred for his assuming our Infirmities that he might be more compassionate towards us Hebr 2.17 He was made like to us 〈◊〉 things that he might be the more merciful c. A Man Visiting the Sick who himself hath had experience of the same Disease will be more compassionate and pittiful than twenty others This therefore makes us come with more confidence to Christ because he hath been touched with our frailties saith the same Apostle Heb. 4.15 16. As he that hath been poor or troubled with Tooth-ach will shew the most pity to those that are so Thus Christ is both apt and able to succour and save us Heb. 2.18 and 5.7 and 7.25 Jude v. 24. Concerning the Conception of Christ which was the first step of his state of Humiliation when the fulness of time came that the Divine Nature of the Second Person as it were step'd out of Heaven to assume Humane Nature and its frailties upon Earth according to the Covenant betwixt the Father and the Son c. There be Three Grand Inquiries exceeding Cosiderable here about the manner of Christ's Incarnation and taking our Flesh upon him First Of what Matter Christ was Conceived Secondly By what Power this Conception was compleated and Thirdly What strange Commotions there were about
in the form of a Servant to come down to this sick Servant's Pallet N. B. Note well O what a mercy it is that the Lord himself should come down from Heaven to be amongst men on earth as he did when he came in the flesh and doth still come to us in the spirit and causing our spirits to leap levalto's within us as the Babe leaped then in his mothers Belly more like a suckling at the Breast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.2 than an Embryo in the Womb. The Eighth Remark is The same Soul may be high in Faith and low in Humility so was this Centurion saying but speak the Word only c. Math. 8 8 9. T is much that he being no Jew nor conversant in the Prophet's writings should be so lofty in his believing as well as so lowly in his humblings through the cloud of his own weakness and unworthiness his eye of faith espyed the worth of Christ's Omnipotency calling him a Captain to command all Diseases for comming and going and saying I am a Man and under Authority yet can do these things how much more thou that art God and under no Authority canst do any thing thou art all-sufficient in thy self to effect what thou wilt N. B. Note well The Centurion makes a Comparison betwixt himself and his Saviour both in respect of his Person and of his Power as of the lesser with the greater saying as it were thus 1. As to my Person I am but a Man a meer Man but thou art God also very God 2. As to my Power tho' I be subject to another yet have I Souldiers under me at my beck and check how much more hast thou who hast a Soveragnity over all created Beings an absolute power over Sickness and Death and can heal this Palsey or Epilepsy as some say though it be sudden hidden and for the most part incurable by men The Ninth Remark is There is a marvellous beauty in Grace especially in great Grace as here in great Faith as well as great Humility This put Christ here to the marvel Mat. 8.10 as before he had been ravished with his Spouses single eye and with one single Chain of her Neck Cant. 4.9 how much more where he beholds a beautiful concatenation of all Gospel-Graces Hereat 't is said Christ marvelled and what can be so great a marvel as to hear that he marvelleth Who was it that wondred at this man's Grace no other but he that wrought all this Faith and Humility in him If any other hand had wrought this Grace in this Captain why should Christ who knew all things ab Aeterno Joh. 21.17 wonder at it Christ wondreth at his own work in this man as he had done before in Nathaniel John 1.47 and at his own love to Mankind when he calls himself wonderful c. Isa 9.6 He wondereth here not as it was a sign of any motion of a troubled mind in him as it is in us but as the grand Doctor of the Church teaching us hereby what we ought to wonder at Christ did not wonder at the Magnificence of the Temple as his Disciples did Mat. 24.1 nor was he at all ravished with the glittering glories of the World with its Beauty and Bravery represented as in a Land-skip by the Devil before his Eyes Mat. 4.8 9.10 as he was with the Spouses Grace and at this Centurion's Faith he much marvelled it being the Work of his own Almighty Power Eph. 1.19 and this his Power Christ never putteth forth but for mighty purposes The Tenth Remark is Christ extolleth as well as admireth his own Grace in this Gentile-Proselyte above all that he found in those that are call'd his own People The multitude wondred at his powerful Teaching Luke 4.22 yet are they not praised the Leper believed Christ's Power to Cure him Mat. 8.2 and was therefore healed but not Praised Martha could say I know If thou ask my Brothers Life it shall be granted John 11.22 yet was she rather reproved than praised ver 39 40. The same may be said of many other Instances in the New-Testament Behold the Lamb of God c. John 1.36 40. So was Peter by Andrew ver 41. and Philip by reading Moses c v. 45. They all believed yet not Praised because they were helped Indeed Nathaniel is praised v. 47. yet believed he not till he saw first a fiâ—â— of Christ's Deity v. 48 49. but this Centurion is praised and preferred above all not only because he believed without all helps and means to bring him into Faith but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation The Ruler of the Synagogue cry'd come quickly c. Mat. 9.18 but this man believed Christ's presence was not necessary his word tho' absent was enough therefore he and Cornelius Acts 10. be the Sundard bearers of Gentile Proselytes Christ extolling him not above Patriarchs and Prophets but above those now to be cast into Hell as is foretold Mat 8.11 12. Lastly Faith hath an happy hand for help from Heaven may have what it will as having the Key of God's treasury Christ saith to the Woman be it unto thee even as thou wilt Mat. 15.28 and to this man as thou believest so be it unto thee Mat. 8.13 Faith always speeds in one kind or in another never fails in having its desire either in Money or in Money-worth 't is said of Luther Iste vir potuit quod voluit might have any mercy that he desired The Second Miracle wherewith Christ confirm'd his Oracles was the Raising to Life the Dead Son of the Widow at Naim Luke 7.11 to 17. Wherein are these Remarks First As to the Time When. It was the very day after he had healed the Centurion's Servant v. 11. as Christ cured one Sick unto Death grievously tormented with a Palsey or Epilepsey which is the Falling-Sickness Mat. 8.6 Just a dying and falling into a state of Death upon the Day before so now the very next Day he raised this Young-Man who was altogether Dead To shew that he was according to the Centurion's Character of him the Great Centurion both of Sickness and of Death giving them both their Commands and Commissions both of coming to us and of going from us when this great Captain pleaseth c. The Second Remark is relating to the place where it wâ—â— done at Naim a City that lay forty eight Miles North from Jerusalem upon the edge of Samaria in the way as the Galileans pass'd to Jerusalem whither probably Christ was now going to the Pentecost Feast Naim Hebrew signifies Beautiful Fruitful Fair and Pleasant an Emblem of the World wherein the Children thereof live in all delights never dreaming of Death till it suddenly seize upon them and spoil all their Pleasures as it did in this Young-Man yet a Dead-Man in the Flower of his Age and in the midst
Remedy first upon the Malady this is Threefold The 1st Remark is This Mans wandering the wrong way departing from the Holy City Jerusalem which Hebrew Name Jereu Shalom signifies they shall see Peace and Shimet found it a place of Peace while he continued in it 1 Kin. 2.36 41 42 46 c. and so did this certain Man in the Parable the Thieves did not dare to Assault him while he staid in this Mountain of Rocks amongst which it was built Josh 18.28 and 2 Sam. 5. ver 6 7 8 9. it was a strong City of Refuge yea glorious things are spoken of it Ps 87.3 It 's Walls were called Salvation and its Gates Praise Isa 60.18 God loved to look upon it Isa 49.16 and he delighted to dwell in it Ps 132.13 14 c. The Old Jerusalem was the more Famous for being a Type of the New Jerusalem which hath a most Glorious and Graphical Description of all its parts Rev. 21. per totum Oh how foolish was this certain Man to turn his back upon such a Blessed place the Terminus a quo from whence he went but more especially considering the Terminus ad quem the Cursed place that he turned his face toward which was Jericho signifying the Moon Hebr. that is placed under the feet of the Church of Christ Rev. 12.1 and it was Cursed by Joshua Joshua 6.17 as a kind of first Fruits of that cursed Country Dedicated to Divine Justice Levit. 27.28 Though Hiel presumed to Redeem this place so devoted to Gods Curse and to Rebuild it 1 Kin. 16.34 yet did he pay most dearly for so doing inasmuch as be lost his living House namely his Children while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground N.B. Note well t is said of Christ that he sets his face as one going to Jerusalem Luk. 9.53 Sure I am it should so be said also of every True Christian whose Heart as well as Face must be toward Sion for the way to Sion is writ in their Hearts Ps 84.5 but wo to such as wander the wrong way from Sion to Babylon from places of Gods Worship to a Land of Darkness 1. Remember Dinah who was Defloured by her gadding abroad from her good Fathers Tent Gen. 24 2 23. 2. Remember Naomai who left the Land of Promise and went to Sojourn in the Land af Moab yet was she so wise as to Return again in due time and upon her Return gives this Account of her self what she had got by her wandring the wrong way she saith call me no more Naomi which signifies Delightful but call me Marah which signifies bitter for my God the Almighty hath dealt bitterly with me I went out full but am returned empty c. Ruth 1.20 21. 3. Remember Shines who judged the Kings command good in confining his Abode in Jerusalem a place too good for so bad a Man and he kept the Kings Command for three full years yet after this he breaks the bridle runs over to the Uncircumcised whereby he lost his Life by the hand of Justice and his own Heart was privy how justly he suffered 1 Kin. 2.38 39. to the end 4. Remember Samson what a Turmoiled and Toilsom Life he led by his Leaving Canaan and his Conversing so much among the Cursed Philistines Lastly Remember the Prodigal who by leaving his Fathers House made himself more miserable than the very Hoggs that he kept therefore little Children abide in Christ and continue ye in the love of Christ 1 John 2.28 and John 15.9 The Second Malady of this Man Remark the 2d is His falling among Thieves ver 30. Hence Great Grotins's Gloss is that this Portion of Scripture is a true History of a matter of Fact that happened in that time and place because the Road-way betwixt Jericho and Jerusalem was notoriously infested with Robbers as our High ways near London are too well known to be and as Savoy or Salvoy was of old called Malvoy which signifies an Evil way because High-way-men abounded there so that no Travellers could have any safe passage to any place but when those Robbers were routed out then was it named Savoy or Salvoy which signifies a safe way But waving this singular Sentiment of Grotius Literal Sense let us follow the concurrent Opinion of both Antient and Modern Authors who make it a Parable N.B. Note well 1. This certain man is either the Original Sinner the first Adam or the Actual Habitual or Unconverted Sinner to wit All Mankind descended from Adam or the Backsliding Sinner c. N.B. Note well 2. The Thieves that all these three sorts of sinners did fall among were Satan Sin and Death the two first are the founders of Evil and the last is the finisher of it Satan and sin are the Efficient cause of all Evil and Death is the final effect of Evil Rom. 5 12. and Satan is a most dangerous Thief as he hath got the upper ground of man for he is the Prince of the Air Eph. 2.2 which is about the Earth where man walks and sin is no less dangerous a Thief for the Iniquity of mans beels do compass him about Ps 49.5 and so if left to himself he is ever in danger to have his Heels tripped up thereby and Lastly Death comes oft as a Thief in the Night upon Man 1 Thes 5.2 2 Pet. 3.10 Revel 16.15 and 3.3 c. N.B. Note Well 3. The Original Sinner Adam fell among these Thieves when he minded more Satans promise and Eves proffer of the forbidden Fruit than he did of Gods Praecept against it his Hearkening and Hankering after Honour of the Devils giving made him walk the wrong way from the Tree of Lifs to the Tree of Knowledge of Good and Evil This made him to sin that greatest of sins Reckoned to be next unto that unpardonable sin the sin against the Holy Ghost seeing it was a sin against so much Light Life Love and liberty such as never any Mortal Man had His sin was not the Rebellion of a poor peasant upon the Dunghill but of the highest Favourite in the Court even in Paradise it self Hereupon Bernard descants Si hoc Adamo Contigisseâ— in paradiso quid nobis in seerquilinio If Adam fell among Thieves in Paradise it self Oh what falls may befall us that are cast upon the Dunghil of this evil World Satan made Adam sin and his sin brought forth Death the Fruit of his fall from Obedience and Innocency c. N.B. Note well 4. The Habitual and Unconverted sinner drives the trade of sin and the chiefest place of his Trading is Jericho Satan leads him Captive at his Will 2 Tim. 2.26 and such must needs goe yea run the wrong way whom the Devil drives Such as are not only sold under sin as we all are by Adam Rom. 7.14 but they sell themselves to sin with Ahab 1 Kin. 21.20 who being past feeling give themselves over to work all kind of wickedness
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
the 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
not my self but my Surety Dyeth for me c. N. B. Note well This Surety for sinfull Man Heb 7.22 must dye the worst of Deaths such as had all these Aggravations the most Accursed the most Shamefull the most Painfull most Lingring and the most Open and Exposed Death Remark 1. The most Accursed Death whereof something is said before of all other Deaths Though Stoning Burning Sawing Asunder Slaying with the Sword c. Heb. 11.37 were Torturing and Tormenting Deaths yet no Curse is Annexed by the Law of God to any one of them as there is to this of Hanging on a Tree Deut. 21.23 Gal. 3.13 So that Christ dyed the Cursed Death of the Cross to take away the Curse due to us and that we may be Blessed Oh! How should we wonder that he should Humble himself to such a Cursed Death Phil. 2.6 7 8. Did Peter wonder that he Humbled himself so far as to wash his Feet John 13.6 Sure I am we may much more at his Dying thus to Save our Souls and to pay all our Debts for us as Paul did for Onesimus Philemon ver 18. If he owe thee any thing put that upon my Account we are all Run-away Servants and have wronged our Lord much Christ saith I will pay all c. never forget that love in him Remark 2. The most shamefull and ignominious Death not only as he did Hang Naked on the Cross at which the very Heavens blushed and therefore was that Curtain of Darkness drawn over them that they might not behold his Nakedness but also as he was most rudely mocked by all sorts of Passengers and Spectators Yet he endured the Cross saith the Apostle and Despised the shame c. Heb. 12.2 Though Man's Nature be impatient of shame yet Christ shamed even shame it self as if it had been below him to take notice of it and as unworthy of any Observation in Comparison of his so Glorious a Design Hereby the most shameful Death that Saints can be put to is Sanctified to them They that dye in Faith do all dye in a Bed of Honour Heb. 11.2 13. Remark 3. The most Painfull and Dolorous Death This must be so because he was 1. Sore Racked when his Hands were Nail'd wide asunder upon the Head-post and his Feet wide asunder also upon the Foot post not as Papists falsely Picture Christ in their Crucifixes with one Nail only in his Feet whereas two Nails were necessary to Nail his two Feet unless they do absurdly suppose that one Foot only was fast and the other loose but if both were Nailed one upon another according to their Images then the Souldiers could not break both the Leggs of the Thieves but only the outmost because one of them if so lay upon the other besides where shall we find if so the five Wounds of Christ so much spoke off by both Antient and Modern Authors The Popish Picture whereof a great Jesuit was the first Founder Represents Christ with one only Nail in his Feet placed one upon the other Then our Lord had said Amiss in saying to his Disciples behold my Hands and my Feet Luke 24.39 and to unbelieving Thomas behold the print of the Nails c John 20.27 If both his Feet had not been Nailed upon the lower overthwart wide asunder as his side was pierced with the Spear c. This is the 1. Evidence that Christ's Death was exceeding Dolorous and Painful being so extreamly Racked both in his Hands and Feet forcibly stretched wide asunder each from other to the utmost straining of all those Joints 2. Which is the 2d Evidence his four Wounds with the four Nails were made in the Hollow of his Hands and Feet which shews that Christ suffered most Exquisite Torments in those most Sensible Parts being quickest and fullest of Sense as they are fullest of Sinews that as Anatomists Demonstrate all make their meeting together in those places this must needs be most unexpressibly painfull especially in so fine a Body as God had fitted him with Hebr. 10.5 Undoubtedly of the finest Constitution God made his Sons Body that was to be joyned with the Deity and was to be the grand Expiatory Sacrifice for the sins of the World Remark 4. The most Lingring Death those Malefactors whom the Romans Crucified commonly remained many days alive upon the Cross they were two or three days at the leaft a dying Therefore were the Souldiers sent to dispatch those three that were here Crucified by breaking their Leggs that they might not hang so long as was usual because it was the preparation for the Seventh day Sabbath which began at three a Clock on that Afternoon an High Day not only as the Sabbath but also one of the Seven Passover days John 7.37 19 31 32. And this would not consist with the Solemnity of that double Sabbath to have them Roaring under their Tortures therefore their Law provided contrary to the Roman Custom that their Bodies should not Remain all Night upon the Tree but Bury them that Day that their Land might not be Defiled Deut. 21.23 otherwise it was a Lingring as well as a painfull Death a Death that might have lingred and lasted many Days Praestat Semel Mori quà m semper metuere sentire Mortem 'T is better to dye at once than to dye by Inches and to lye long under the smarting Sense and Horrour of a protracted Dying 'T was the Language of a bloody Beast to a Martyr thou shalt not only dye but thou shalt feel thy self a long time to be a Dying The Cruelty of the Cross the weight of the Body hanging by the Hands till Death and practised by the Roman Tyrants upon the Christians was so Inhumane that good Constantine the Great Abolished it out of the Empire never to use it more c. Remark 5. The most Publick Open and Exposed Death not like the fore-runner John Baptist's Death whose Head was taken off privately in Prison without any more ado or observation But Christ's Death was Apparent to be seen Those cruel Crucifiers of Christ do daringly outface not only the Sun of the Firmament but also the God of Heaven both with this Execution and with their preparations to it For 1. Their causing Christ to bear his own Cross till he tyred which comported not with their hast for his Execution to Golgotha 2. Their throwing the Cross upon the ground there in order to its Erection while all requisites were prepared 3. Their drawing forth all their dreadful Instruments for their Crucifying cruelty 4. Their stripping Christ of his own wearing Apparel that he might dye naked c. 5. Their laying his naked Body upon the Cross as it lay along with his Face forward on his Back 6. Their stretching out his Hands and Feet with their utmost strength as upon a Rack of the Spanish Inquisition 7. Their Nailing his Hands and Feet thus extremely Racked out to the Upper and Lower overthwart of the Cross And
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Redeemer The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross but he proves too hard for them he Conquers and Captivates those Assaulting Devils and as the Roman Conquerors in their Triumphs used to do tyed their hands behind their backs leading Captivity Captive in Triumph Eph. 4.8 Col. 2.15 Sixthly This prodigy was an alarming providence to awaken those wretched Priests and People whose Eyes were blinded with too much light that they could not for light see light so labours to blow out the Light of the World Yet all this without Grace would not awaken their seared Consciences As God gave the Egyptians three Days Darkness to Repent in during which time Israel might have made an escape out of Egypt but that they scorned to steal a deliverance so God gave those Pestilent Jews three hours Darkness to Repent in but they were like Jezabel's Children to whom God gave a space to Repent in but they repented not Rev. 2.23 They had the Space but not the Grace of Repentance N. B. Note well God is quicker and shorter now in his long-sufferance of Sinners They of old had three days and these but three hours to Repent in Seventhly This portentous Darkness did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews Thus the Prophets predicted most dismal calamities coming upon Judea under this very Notion of Darkness as Isa 5.30 8.22 Lam. 3.2 6. Jer. 13.16 Joel 2.2 Zeph. 1.15 These Prophesies came to pass in Babylonish Captivity but what Christ foretold that such a dismal day of Darkness should come upon the Land of Judea at the final destruction of Jerusalem and now at hand as had not been since the Creation of the World Matth. 24.29 Mark 13.19 where 't is called Affliction it self as if all Evils were in its Bowels Eigthly There be other curious Criticisms which I shall sum up together under this last head of Reasons As 1st That there might be an harmonious congruity betwixt the two Adams The first Adam did fall from his state of light into darkness as some say about the midst of the Sixth Day and continued for three hours in that darkness after the Fall before the Promise of Grace by Christ came to him So long lasted this darness also at the Second Adam's Death Yet others do affirm that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World c. 2dly That these three hours darkness did denote the three days of Christ's lying after his Death in the darkness of the Grave after which came light in his Resurrection c. And 3dly That though this darkness lasted till Three in the Afternoon yet then began the light again So though darkness be now upon the Jews and light upon the Gentiles yet when the fulness of the Gentiles be come in in the Afternoon of the World the Jews recover light again The Third Great Wonder Christ wrought upon the Cross was that at the very moment of his dying he could cry with a strong and with a loud voice and that two several times Mat. 27.46 50. after he had hung six hours upon the Cross with so many unsupportable Burdens upon his Back as is before related still his natural strength was not at all Abated nor any decay of Nature was upon his Vitals his Voice was loud and strong still even at the very point of his giving up the Ghost Mark 15.34 37. Whereas in the common course of the World Dying Men who die a lingring death as our Lord did become weaker and weaker the nigher that death approacheth toward them they thrattle in the Throat and their Voices can heardly be heard by the By-standers This Wonder is recorded not only by Matthew and Mark as above but also by the Evangelist Luke chap. 23.46 that he cried with a loud voice at the very minute of his breathing out his last breath And those strong cryings are mentioned also by the Authour to the Hebrews Heb. 5.7 Therefore Pilate with the Centurion and Souldiers marvelled that he was so soon dead Mark 15.44 45. John 19.33 now no natural Reason can be rendered why Christ died so soon before the two Malefactors that were Crucified with him who because they were not already dead as our Lord was had their Legs broke to dispatch them for it happened beyond the common course and custom of ordinary Nature seeing those that died this death of the Cross usually lived several days as above yet Christ died at the end of Six hours The reason hereof must be supernatural to wit though his death was a violent death as to wicked men yet was it a voluntary death as to himself He laid down his life when himself pleased No man saith he can take my life from me but I lay it down of my self I have power to lay it down and I have power to take it again and because I lay it down so voluntarily of my self therefore doth my Father love me John 10.17 18. N.B. Note well Thus also the more voluntary our Services are both in Dying or in Suffering the more grateful they are to God Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long for as Moses stretched out his hand toward Heaven to bring the three Days Darkness upon Egypt Exod. 10.22 So the Messias here stretched forth his Voice and Power when his hands were stretched forth upon the Cross and commanded this Plague of the three hours Darkness-upon Judea Moses was a Minister of Legal wrath so he inflicts a longer date of Darkness than the Messias who was a Minister of Evangelical Love did Yet Judea though the Land of Promise and the Lord 's own or Immanuel's Land Lev. 25.23 Isa 8.8 Hos 9.3 must not altogether escape unpunished Amos 3.2 c. but shall have a shorter date of darkness than Egypt notwithstanding its sinning against so much light and love But beside all this the very posture of Christ's dying makes his Death the more wonderful for 't is said He bowed his Head and gave up the Ghost as if he bowed it to meet Death in the Teeth Whereas in the common course of Nature dying men do not customarily fall or bow down the head until they be downright dead but our Lord in his Dying comes forth to be a Conquerour over Death for before Death could come at him as it doth at Weaklings that can live no longer but are ready to drop down and die at every breath he sets upon Death it self and Conquers it So strong was Christ as to cry with a loud voice and to give up the Ghost at his own choice and
c. after the Syriack-Tongue then in use Mark 15.34 The occasion whereof was this Our Lord about the end of the three hours Darkness and a little before his own Death being now under the full Weight of the Curse due to our sins now burdening him as our Surety Heb. 7.22 and finding all sensible consolation both from Heaven and Earth now withdrawn from his Humane-Nature breaketh forth into this sad Exclamation most heavily Representing the deplorable case of his undertaken Surety-ship in the Words of the Psalmist My God my God Why hast thou sorsaken me Psal 22.1 and some say that he being that Aijeleth Shabar or Morning Stag the Title of that Psalm repeated also ver 2 3. and so on to the end thereof c. Now were the Sufferings of our blessed Saviour's Soul as well as of his Body come to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or utmost extremity as he became the deputed Surety to Satisfie God's Justice for Man's Sin Now did the Wrath of God due to all the Elect for their Sins lye with the most Ineffable and Incomprehensible weight upon the Humane Nature of our dear Redeemer both in his Soul and on his Body Now such and so unsufferable was his horrour hereby insomuch that his Humanity here cried out for the want and withdrawment of his Divinity not as if he thought that his Divine Nature was now separated from his Humane but because it now as it were slept and did not manifest it self with supplies of any sensible comforts N. B. Note here Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution or any Desertion in respect either of God's Love or of supporting Grace or of Inherent Holiness yet was it not only possible but also necessary that the Mediator of Sinful Mankind should for a time be Deserted of all sensible Comfort and should taste of that most horrible bitterness accompanying such a Desertion that so he might bear the punishment proportionably for our sins and feel the sad effects of the Wrath and Curse of God due to us for them in so high a degree and measure as must be Equivalent to our Eternal Destruction and fully satisfactory to Divine Justice for all our offences N.B. Note well Though God be full of Mercy yet will he not suffer his Mercy to Justle out his Justice whereof he is full also but will be merciful in a just manner first his Justice must be satisfied and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Sufferings whereas the rigour of his Justice might have exacted it from our selves in our Everlasting Damnation N. B. Note Well Here Christ cries out as one forsaken of God because of the Intolerable Anguish and Agony of his Soul This might as well consist with the personal Union of the two Natures which gave way to this as it did to the Torture and Death of his Body N. B. Note well That the Union with the Divine Nature did firmly remain is plainly evident by his promising Paradise to the Penitent Thief as he was the Great God just before he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin yet was it not the out-cries of Despair seeing he still trusted in God saying My God my God when in most Horrour by God's Wrath both upon his Soul and Body so that though his Holy pure Nature through the sense of matchless Torture could not rationally but cry out of God's forsaking him yet there remained a Pious persuasion still both of the personal Union of the two Natures and of the necessity and commodity of his unparallelled Passion The Divine Nature was no more departed from the Humane at this time than is the Soul of Man departed from the Body in Sleep at which time it acts not nor manifests its Indwelling in the Body His Exclamation of being Deserted here was not absolute but comparative only his present case wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin compared with that Glory which he had in common with the Father before the World began John 17.5 and all the Ages of the World he still held that Glory till the Fulness of time came for his state of Humiliation the sad Catastrophe whereof he was now Accomplishing yet without the least murmuring at or quarrelling with the Father for Imposing upon him such a prodigious punishment N. B. Note well Objection Some may say How could this Suffering of Christ which was but for a short time be a full Satisfaction to God's Justice for our Sins seeing we have deserved Eternal Suffering the Demerit of our Sinning Answer Beside the proportion and equivalency betwixt the Sufferings of our Redeemer and our own perpetual destruction as is abovesaid seeing never any sorrow and suffering were like his in their own Nature never any was so forsaken of God so Assaulted by Devils and so Tortured and Taunted by Wicked Men as Christ was who yet was Innocent and deserved not the least of these sufferings therefore they must be meritorious in their own Nature though they were not everlasting Beside this I say the Dignity of the Person thus suffering ought duely to be considered 'T was not any mere Man no nor an Angel that suffered those unsufferable Sufferings but it was the Eternal Son of God though not in his Godhead yet in his Manhood which he Assumed that the same Nature which had sinned might also suffer as a Surety in our stead Now we must look upon the person of this Son of God his Deity Majesty Mercy Justice Obedience c. to be all Infinite and Eternal This made that which he suffered to be of an Inestimable Value and Vertue and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us yea even upon the whole World For as the Death of David who was reckoned more worth than ten thousand Deaths of his People 2 Sam. 18.4 or the Death of any Prince being but a Man yea a sinful Man is of more estimation than the Death of a whole Army of Common Soldiers because he is the Prince How much more shall the Death and Sufferings of the Son of God the Prince of Princes yea the Prince of Life and of Glory Dan. 3.25 Rev. 1.5 c. Not Finite but every way Infinite and without Sin be of more value and reckoning with the Father than the Sufferings of all the World and though the time of the Son of God's Sufferings was but short yet had they more Intrinsick worth from the worthiness of the Sufferer with his Father than if all the People in the World should have suffered for evermore N. B. Note well Now when Christ had cried Eli Eli c. out of the 22 Psalm wherein this Agony was foretold a worse Agony than that in the Garden which only squeezed clods of
Draught thereof never Thirst any more after any of the Vanities of the World or Villanies of Sin 4. He Thirsted that we may Drink better Drink as we do daily c. The 6th Of the last words of Christ upon the Cross was It is Finished when Jesus therefore had received the Vinegar he said it is finished John 19.30 Then had he no more work to do or Suffer not to Descend into Hell either in Soul or in Body as some Romanists say As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains So the Receit thereof was the last bitter part of his Unparallel'd Passion The first time of their offering him Vinegar before he was Nailed to the Cross he received it not but only Tasted thereof and did not drink it up for he left the rest wherein his Redeemed must pledge him of the same bitter Cup filling up the measure of the Afflictions of Christ Col. 1.24 but here he drinks all off to shew that he took the whole Curse for Sin into himself so that now N.B. Note well our Sufferings by Afflictions for our Sinnings against God come not in the Nature of a Curse but of a Cure They are more Medicinal than Penal and there is rather a Spiritual Remedy than any Divine Vengeance now in them they come now all out of Divine Faithfulness as David saith I know that out of thy very Faithfulness thou O God doth Afflict me Psal 119.75 As if he had said Lord thou wouldst not be Faithful to my Soul unless thou hadst thus and thus Afflicted my Body The ground of our being Afflicted is now offended love and the end thereof is fuller Embracements Jer. 31 18.20 All our Sorrows and Sufferings as they come to us through the Sufferings of Christ as through a Colature Sile or Strainer they leave the Curse behind them there our Dear Redeemer drank up all that Vinegar leaving none of it for us it was our Saviour solely that fully satisfied God's Justice for Man's Sins by his Meritorious and Mediatory Sufferings and left not the least part thereof unsatisfied for us to satisfie by any Sufferings of ours The Lord looked upon the Travel of his Soul and was satisfied with all our Souls Isa 53.11 N. B. Note well So that if Inquiry be made what must be the Antecedent to this Relative It in this saying of our Dying Saviour it is finished the Answer in general must be that full Satisfaction to God's Justice for Man's sin was now fully satisfied when our Redeemer received this last bitter Potion of the Vinegar all the parts of his unparallel'd Passion were now Accomplished save only his commending his Spirit into his Father's Hands he had nothing now to do but to Die and to give up the Ghost N. B. Note well But more particularly what is said to be finished here must have a beginning and an Intervening midle as well as end or finishing Now the beginning of Christ's Passion was at the beginning of his Incarnation when he Divested himself of that Divine Glory which he had with the Father before the World was John 17.5 and puts on him the the Form of a Servant Phil. 2.6 7. in his Humane Nature and the Intervening Midle from his Cradle to his Cross was a continued Series of Suffering all his Life long both in the Private and in the Publick part thereof his whole life was indeed as is above said but a lingring Death he was designed by bloody Herod to Die so soon as he began to Live and this Diabolical design for Destroying him was carryed on uncessantly by the Scribes Pharisees and Priests even all his Days But now when his Hour was come for Finishing his Passion behold the Man how many little Deaths he endured in his Agony Buffetings Scourgings Mockings c. before he came to Die that worst of Deaths even the Death of the Cross N. B. Note well Behold how Commensurate was the Second Adam's Passion to the First Adam's Transgression Adam had sinned in Paradise the most pleasant place in the World and his sin consisted in seeing the loveliness of the forbidden Fruit in his Touching and Tasting it for the Eating of which he was Derided by God with an Holy Derision Gen. 3.22 't is an Ironical Irrision Man is become as one of us for his vain Affectation of Aspiring unto a Deity What God speaks there Laughing we all should always Read with Weeping for Hinc Illae lacrimae from hence sprung in all Misery and Mischief upon Mankind this foul Fact of his Eating Forbidden Fruit plainly opens Pandora's Box as the Poets feign from Moses's Pentateuch and pulled up the Sluce to let in an Inundation of Sin and Misery and all Evils to fly out upon us N. B. Note well Behold how the Circumstances of Christ's Suffering do wonderfully Correspond and carry an Accommodated contrary proportion proportionable in those points to Adam's sinning As 1. His place of sinning was the best place even Paradise so Christ's place of Suffering was the worst place in the World even Calvary call'd so from Calvus or Bald-pate 2 Kin. 2.23 24. This Calvary or Golgotha was a place of Skulls such as were Bald all the Hair being rotted off a stinking place for our Sweet Saviour to Suffer in 2. As Adam sinned by seeing the lovely look of the Forbidden Fruit Gen. 3.6 So our Saviour suffered by seeing this sad Spectacle of such an Heap of Bald Skulls No doubt but his Tender Heart was much Afflicted with beholding so doleful a sight seeing such a Slaughter of Men was all made by sin 3. As Adam finned in pleasant Touching so Christ to Expiate Adam's sin was not only touched with our Infirmities Heb. 2.17 4 15. but also had the Torturing Touches of the wicked one 1 John 5.18 in his Torments upon the Cross 4. As Adam sinned in his sweet Tasting so did Christ Tast not only of the Vinegar mingled with Gall but Drank up the Second Dose thereof yea and Tasted the bitterness of Death for every Man Jew and Gentile Heb. 2.9.5 As Adam was derided for vainly affecting a Deity so Christ was mocked for saying truly he was the Son of God c. And he was mocked for many other Crimes yet doth he challenge his mockers to convince him of any sin John 8.46 besides 6. The second Adam Died in the same Day of the Week and at the same Hour of the Day as is noted before to bring Life into the World that the first Adam sinned and brought Death into it thereby The 7th and last of the seven last words or sayings of our Blessed Saviour upon the Crâ—â—s was Father into thy Hands I commend my Spirit Luke 23.46 This was the lasâ— of all our Saviour's Sayings for immediately after he had so said while he was yet living under his six Hours Torments upon the Cross and having a power to lay down his Life when himself pleased John
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
the Belly of the Earth his Grave and with Jonah was cast upon dry ground Mat. 12.40 and Preached after c. These are the five figures or types of our Lord's Resurrection even in the Old Testament times long before his Incarnation This great truth of Christ's Resurrection is secondly confirmed as by those aforesaid Figures so by Testimonies of two sorts 1. The foregoing and 2. The following Testomines 1st The foregoing such as were long before Christ came into the World as well as the Figures afore-related and these were the Prophecies of our Lord's Resurrection such as 1. That of Moses Gen. 3.15 The Seed of the Woman shall break the Serpent's Head to wit in conquering Sin Death Hell and the Devil which Christ could not have conquered unless he rose from the Dead 2. That of David Psal 16.10 Thou wilt not leave my Soul in Sheol or Grave nor suffer thine Holy one to see Corruption This David could not Prophecy concerning himself because as the Apostle strenuously argueth Acts 13.35 36 37. David saw Corruption but Christ the Son of David did not so and therefore it was an Error in those Good Women who would have embalmed his Body to preserve it from Corruption The like arguing is found in Acts 2.29 30 31 32 33 34 35 36. All grounded on this Prophecy of David 3. That of Isaiah Isa 53.12 He shall divide the spoil with the Strong which the Father promises to the Son as a reward of his Sufferings The Adjective Strong must be supplied with its Substantive thus strong Sin strong Death strong Grave and strong Devil He shall spoil all principalities and powers Col. 2.15 and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies which he could not have done had he not risen again this was the promised Wages for his performed Work in the Great Service of the World's Redemption He shall spoil all those spoilers and take their Booties and Treasures from them Luke 11.21 22. yea and leave them empty of Prey 4. That of Hosea Oh Death I will be thy Plagues Oh Grave I will be thy Destruction c. Hos 13.14 which the Apostle Interprets that the Death of Christ was the Death of Death swallowing it up in Victory and giving the Conquest over both Death and the Grave unto us by his Resurrection 1 Cor. 15.54 56. Thus the Enigmatical Emblem of the Phenix in the Fable Dum parit perit Dum perit parit while she brings forth her Young she dies her self and when she dies her self she brings forth her Young Thus did our dear Redeemer by his own Death he brought Life to his Church and Children and by his own Burial he so swallowed up those two swallowers up of him Death and the Grave that neither of them should swallow us up forever because he is Risen When the Head riseth it raiseth up gradually all its Members There be more Prophecies in the other Prophets as Dan. 9.24 c. might be added here were it not too voluminous c. The Second sort of Testimonies were the following Signs as the above-mentioned were the fore-going Prophecies those signs following Christ's Resurrection were 1st The Earth quake whereby the Earth declared a stronger power had Conquered it and therefore she must yield and vomit up Christ's Body out of her Belly as being too hot a Mouthful and too heavy a Belly-full for her to hold any longer Acts 2.24 John 16.21 and Acts 26.23 The 2d Sign was The great Stone rolled away by the Hand of a Mighty Angel who when he had so done sat down upon it as a Conquerour in despite of all the Chief-Priests Guards who ran away as Cowards at his Appearance yet stood he as a Porter before the Door of Christ's Sepulchre to let in the Good Women whose coming he waited for while he sat upon the Stone Thus though our Lord's Death while he suffered the punishment due to us for our sins was in its own nature notoriously shameful yet his Resurrection for our Justification was wonderfully glorious being thus attended by this glorious Angel 3dly The empty Sepulchre Thus the Angel said to the Women He is not here he is Risen come see the place where he lay Mat. 28.6 c. Christ's Body after his Resurrection retained the natural properties of a Body to be circum-scribed in one place at one time the Scripture knoweth no Ubiquity of his Body as the Doctrine of Transubstantiation deviseth If his Body be Risen out of the Grave then 't is not here in the Grave saith the Angel if ye will not believe him nor me believe your own Eyes come see an empty Sepulchre 't is a sufficient Argument to prove that Christ's Body is not present in such or such a place when our senses do not perceive it to be present for thus the Angel argueth otherwise than the Romanists for their Real Presence proving that Christ was not in the Sepulchre because he was Risen out of it and they saw he was not there John believed Christ was not in the Tomb because he saw it empty John 20.8 4thly The Grave-cloaths were left behind and in order John 20.5 6 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection and this alone beside other Arguments were enough to detect that Damnable lye which the Priests taught the Souldiers to tell Say ye his Disciples came by night and stole him away while we slept Mat. 28.13 14 15. how could a louder lye be well told even by the Father of Lies for these following reasons 1st If it were so the Governour might justly say you kept a good Watch the while you shall all be slain because you were all asleep 2dly If you all slept who told you his Disciples stole him away 3dly But suppose the whole Guard of Souldiers were all sleeping at once which is Improbable enough could they all be so fast asleep as none of them to be awaked either by the great Stones rolling away or at least by the horrible Earth-quake 4thly Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Roman Souldiers but suppose all these Souldiers were fast asleep 5thly It must be concluded that as this was more than those timorous Disciples when they came out of their lurking Holes together could expect so they must make but little noise in accomplishing this great work that none of the Guard could hear their Actings to Accomplish the stealth But 6thly It had been more convenient for those Disciples to have taken away the Body as they found it wrapped up in the Grave-cloaths for they could not but be too fearful of the Souldiers though all asleep as to take up so much time in stripping off the Winding Sheet and untying the Napkin that was about his Head yea and in laying and leaving them all in good
his Candlestick c. Oh that we could cry to Christ Now if ever now or never before it be too late Vespera jam venit nobiscum Christe maneto Extingui Lucem nec patiare Tuam The Day is far spent and the Night is at hand c. The Night of Trouble is already come and how near the Night of Death is we know not Oh leave us not sweet Saviour Jer. 14.8 9. But if we grow cold and careless of the Gospel as Luke 12. v. 47. or dare to live in known sins as Ezek. 8.6 c. Christ will pack up his All and be gone if we lament not after the Ark as 1 Sam. 7.2 6 If we do not repent of our Sins and then do not take faster hold of Christ also as these two Disciples do here And as Jacob did long before and would not let him go without a blessing he had then let his Flocks and his Herds go his wives and his Children go when in his wrestling he said I will not let thee go Gen. 30.26 Thus likewise when the Lord told Moses that he would not go himself with Israel but turn them over to the Conduct of a Created Angel that himself might no longer be vexed with that stiff necked People Exod. 32.34 and 33.2.3 Moses will not lose his Lord so easily but cries out Lord let me die upon the spot here rather than that thy presence should not go with us c. Verse 12 15 16 17. wherein he challengeth God with his promise made Exod. 23 20. That God the Son that Angel and Lord of Angels might go along with them although the Justice of God the Father could not bear them nor forbear from destroying them He cannot be content to live or stir without some visible signs of God's gracious presence Oh that we were in such a holy frame of heart in all our Undertakings and Removals 'T is now become absolutely necessary for us to do as the People did who sought Christ out in a Desart place therein was their Faith they came up to him therein was their Hope and stayed him that he should not depart from them therein was their love to him Luke 4.42 If ever we have tasted how good the Lord is Psal 34 8. what a sweetness there is found in his gracious presence c. we cannot carelesly let him go as the indifferent World do that never tasted any good 1 Pet. 2.2 The 3d Remark is He went in and tarried with them and made Himself known to them in breaking of bread c. Luke 24.29 30 31. If we have but tasted the sweetness of Christ and of the Breast-milk of the Gospel and cannot be quiet without it even the Sincere milk of the Word of God but cries to Christ with good Abraham and like sons Daughters of old Abraham My Lord If now I have found savour in thy sight pass not away I pray thee from thy Servant Gen. 18.3 do not depart with thy Gospel from us for by these good things we live and herein is the life of our Spirits saith holy Hezekiah Isa 38.16 could we but Court Christ aright with both Fervency and Importunity as did the widow such an one is the Church if her Lord and Husband depart from her by a bill of Divorcement Luke 18.3 4 5 6 7. He would be prevail'd with to tarry as here and Matth. 15.22 to 29. Christ had no purpose to deny that woman's request who would not be said nay either by silence or sad Answers but at last grants her the Key of his Treasury and bids her go into it and please her self with any Mercy that she wanted c. So here he had no purpose to pass away from these Disciples though he made a shew of it by his posture not by his speech yet this was only to try their Affections and to prove how they prized his presence which once being demonstrated he went in and supped with them c yea turn'd their Supper into a Sacrament as the Romanists would have it to palliate their Dry Eucharist of Bread without Wine c. but it is most apparent to the contrary for an Inn was no proper place for it nor would Christ administer it to such persons as yet knew not who he was able or not able to minister it Nor would our Lord cross his own Rule in giving it to persons who had not examined themselves first 1 Cor. 11.28 nor made any preparation for it seeing Christ did not give any intimation that he was going about such a Celebration and for ought we know other Guests Supped with them in the Inn which could not be worthy Receivers N.B. Beside Christ never gave this Sacrament but once and that to the Twelve only now these two being of the 70 Disciples so had never seen him Administer that Ordinance could not possibly know Him by Breaking Sacramental Bread as Romanists say which they never saw before Indeed they had often seen his Customary practice in Blessing the Table and Breaking the Bread for common natural refreshment and though this were no more seeing moreover Christ used not here the words of Institution of the Holy Supper Take eat this is my Body which Romanists call the five words of Consecration for Transubstantiating the Bread into his Body N.B. Yet was it an extraordinary Priviledge to have Christ's presence in his glorified Body even at an ordinary Supper Happy are we when He will vouchsafe us his blessed presence at our common Meals but more happy shall we if we gravel with Christâ—â— Company the whoâ—e Day of our Lives in this lower World then at the Night of Death we shall be sure to sup with him in a Deâ—â—r Worldâ—s for so hath he promised us Luke 22.20 The 4th Remark is Christ made himself known to them 't is not said By breaking of Bread but in breaking c. Luke 24. v. 35. Nor is it said By a Form of thanksgiving that he constantly used Nor was it by working any wonder at the Table as some â—ay He broke the Bread so smooth and even as if it had been cut with a knife c but the particle in doth not denote the Cause But the Time to wit while he sâ—t at Table with them then was the Time when that which held their Eyes from knowing him hitherto was removed then the Lord opened their Eyes at the beginning of the Supper Which teacheth us 1. That we should never dare to eat unblest Bread c. 2. And to account it an high Divine favour that we have the free use of our senses How may our lives beheld as theirs was to hinder us from discerning one another And 3. That Christ may be present with us at Bed and Board at Home and Abroad and yet we may not be able to discern Him or his presence c. The 5th Remark is He vanished out of their sight not as a Spirit usually doth though it was a Spiritual Body
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
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 â—host 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
hunted by bloody Saul as one hunteth a Partridge upon the Mountains 1 Sam. 26.20 N.B. When the Miracles extraordinary cease then the Means that are ordinary must be applied and improved The conduct of the Angel was now gone Peter must betake himself to his prudentials which he accordingly doth 1. In beckoning to those praying Souls not to be too loud in their rejoycings for his being Released out of Prison and Returned now at their prayers lest any at that time that passed by or any in the Neighbouring-house should take notice of the Brethren's sudden Voice of Joy and thereby Peter be farther pursued and the house it self for entertaining him together with the taking of all that company be indangered verse 17. 2. When Peter had given God the glory of his Deliverance to them tho' an Angel was the Instrument therein and had requested them to tell James and the Brethren who were met in another place upon the same account N.B. For they were forced to divide into several Companies lest multitudes together should discover the Meeting away he goes to abscond lest that house should be searched for the many met in it in a more obscure place 3. God blessed Peter's prudentials here for though strict search was made for him verse 18 19. Herod's Blood-Thirstiness would prompt him to the more severe scrutiny And matter of life would prompt the Keepers thereunto for beside the ordinary danger of letting Prisoners escape this they knew would be aggravated by Herod's Tyranny and therefore is it said As soon as it was day there was no small stir among the Souldiers what was become of Peter verse 18. namely N.B. Those Souldiers who were bound with Peter in the same Chain as before as soon as they were awake could not but miss him finding the Chains still holding them fast though loosed from Peter they might then suspect according to vulgar Errour that Peter was bewitched out of their hands or metamorphosed into some strange Creature or Ghost by Magick Art and so slipp'd from them N.B. What Influence this fond conceit might have upon these men to make them more remiss in their searchings for Peter I know not however it was with Peter as it had been with Jeremy and Baruch who did not fall into the hands of their bloody-minded Adversaries because the Lord hid them Jer. 36.26 whereas the King had burnt the Roll so he would have Martyr'd both those men but God directed them to such a place of Recess as the King's Messengers could not find them nor understand where they were till his passion was over and thus the Lord hid Peter here N.B. Verse 19. This inraged Herod so that having lost his prize Peter he found his Keepers whom he sentenced to be led away to Execution for this supposed fault only of their letting Peter escape This was just in God who many times meets with Instruments of Persecution even in this World and sometimes by the Persecutors themselves as here but it was notoriously unjust in Herod who put to death those Innocent Souldiers who could not help what was done The second Remark is God's Vengeance falling down upon the head of this bloody Herod the Actual Murderer of James the Elder and the Intentional Murderer of Peter also had not God made a miraculous Rescue The occasion was this Herod designed to wage War against those two Rich Cities Tyre and Sidon which therefore might possibly be insolent or however might tempt this proud Tyrant to war against them not for their Religion for we read of little as yet therein but for their Riches thinking that his Conquest of them would well enough countervail all his charges in such a War But both those Cities fearing the uncertain Event of War by the Mediation of Blastus Herod's Lord High Chamberlain made their peace with him and begg'd his pardon before the War was commenced This Truckling of these two potent Maritim Cities puffed up Herod's haughty heart hereupon he makes a starched Oration supposed on his own Birth-day c. being arrayed in a Cloak made of the Cloth of Silver which being beaten upon by the Sun-Beams did plainly dazle all the Spectator's and Auditor's Eyes This gave an opportunity to his Parasitical Courtiers to applaud him above measure and like base Sycophants to say He spake with the Voice of God and not of a Man Hereupon Herod being Tickled and not rebuking those flatterers nor giving glory to God who is jealous thereof Isa 42.8 he commands his Angel to destroy him who had delivered Peter that durst not own any Divine Glory Acts 10.26 by smiting him with the Lowzy Disease wherein he died as his Grandfather before him to teach him that he was but a Mortal Man subject to Vermine N.B. This teacheth 1. That Flatterers Courtiers here prompting the People to flatter Herod thus impiously do take the ready way to destroy the persons so blasphemously flatter'd for the great God will by no means admit of any Corrivals 2. No man is flatter'd by another who hath not first flatter'd himself as Herod had done when he made his vain-glorious Speech to Tyre and Sidon's Commissioners N.B. Josephus saith that at his death he complained much of the People's vanity in Deifying him but not at all of his own Autotheism in Deifying himself with his Self-admiration And 3. God picks out such fit seasons to avenge himself of his Enemies at that time when it may be most for his own glory and their confusion Herod perished in his highest honour which was an Answer also to the Church's prayer v. 20 21 22 23 c. The third and last Remark is The new Peace of the Church when they had prayed down Herod dead verse 24. But the Word of God grew and multiplied Where N.B. The Gospel is compared to Seed as our Saviour doth in his Parable Matth. 13.19 It was still safely and successfully Preached and received in Faith by many honest and good hearts The number of Believers were multiplied by the Word the Ground or Soil which is most harrowed is made thereby the most fruitful The good fruit of Faith and Obedience did by every shower of Persecution falling upon the Church the more abound as Acts 19.20 and Col. 1.6 The Church is alway invincible the Gates of Hell cannot prevail against it Matth. 16.18 Truth may for a while be oppressed but it can never be utterly totally and finally to all intents and purposes suppressed N.B. Camomile the more ye tread it the more ye spread it And the Palm-tree's Posie is Nec premor nec perimor the more weight ye lay upon it to keep it down the higher and faster it groweth up The Church in Egyptian-Bondage never increased so much as when Pharaoh laboured most to keep it under from growing The more he molested them the more he multiplied them Exod. 1.12 So true it is that Persecutors by pulling down the Church build it the more c. CHAP. XIII Of Paul
is manifest in his works as in a mirrour arguing thus The world must have a beginning nor could it make it self but as God made all things so he orders and disposes of all things our beings dwellings breathings and motions so that an hair cannot fall from off our heads without his providence Matth. 10.30 therefore these things must not be Attributed to chance or to a Fatuitous Concourse of Atoms as they vainly imagined and the more to shame them out of their vain fancy he brings in the Testimony of one of their own Poets to wit Aratus tho' not named an approved Author among them not that Paul would derive any Authority from that Poet but that he might wound their vanity with their own weapons Adding also tho' God winked at the Ignorance of your Auncestors yet now under the Gospel he would not do so ver 24 25 26 27 28 29 and 30. The seventh Remark is The seed of God's word meeteth with several Soils to receive it when it is sown some are High-way-Soil some Stonny and some Thorny as well as some good Matth 13. No sooner had Paul preached the unknown God to them and also pressed upon them that God would Judge the impenitent world and that by the man Christ Jesus whom the Jews had Crucified Then there were found among them three sorts of Hearers some derided some doubted and a few believed 1. The Deriders or Mockers were probably the Epicureans verse 18. who denyed that the world was Created or Governed by God as also that there were any rewards or punishments for men after death therefore they ridiculed Paul's Doctrine of the Resurrection from the Dead and of the Judgment-day to come tho' this great truth made Faelix tremble while Paul Reasoned upon it Acts 24.25 Such was the force of Conscience in him yet had it no such impression on those Epicures who judged of all things by common sense not by Conscience 2. The doubters probably were the Stoicks verse 18. who held as bad opinions as the other did yet did not think the Resurrection to be impossible but did acknowledge rewards and punishments might be in the world to come therefore they most likely might say to Paul pressing the Doctrine of Repentance and of the Resurrection verse 30.31 for obtaining better satisfaction to their doubts we will hear thee again of this Matter verse 32. deferring farther discourse upon those points to another day 3. The Believers whether by Paul's publick or private discourse is not mentioned were indeed but few that are named yet were they so honourable that it could not but become a vast advantage to the Gospel to be owned by such a man as this Dionysius or Dennis and by such a woman as this Damaris verse 33 34. Notwithstanding we do not find any Gospel-Church founded at this Athens by Paul as was in the next City he went from hence to namely to Corinth Acts 18.1 No Reason can be rendred for this besides the unsearchable wisdom and pleasure of God but that these Scholars of the University and Citizens of this accounted wisest City were too wise to go to Heaven and to be saved by the foolishness of Preaching the Gospel and that they for their Idolatry were in a Iudiciary way given up unto strong delusions unto vile affections and unto just Damnation c. CHAP XVIII Paul's Preaching at Corinth NOW come we to Paul's fifth Station which was at Corinth Acts 18. v. 1. The Metropolis of Achaia a Sea-Town situated between the Aegean and the Jonian Seas in the very Islâ—hmus or narrow neck of Land that joyns Peloponesus unto Achaia a very rich City made a Roman Colony where Paul gathered a famous Church If we take a distinct prospect of Paul's Station in Corinth there be three Circumstances do offer themselves principally to our observation The first is His Entertainment The second is His Actions The third is His Passions or Sufferings there These three are but Circumstances so called in the largest sense in respect of his Station in that Populous City under which the place time manner and other Circumstances in the strictest notion are Comprehended First His Entertainment in this place was twofold 1. In the house of Aquila verse 2 3. where Paul's host is described not only by his Name but by his Nation and Countrey by the occasion of his coming to Corinth and his Imploy or Occupation there His 2. was in the House of Justus verse 7. who lived nearer to the Synagogue Secondly His Actions or Doings here are described verse 4 5. He was pressed in Spirit by an extraordinary and Divine Inspiration to dispute in the Synagogue every Sabbath-day persuading as far as he could both the Jews and the Greeks that JESVS was the CHRIST who was promised by the Prophets exceeding all other Anointed ones Thirdly His Passion or Suffering was twofold 1. While he Sojourn'd with his first host namely in Aquila's house and studiously took all opportunities to preach the Doctrine of the Gospel and to convince the gain-sayers yet the obstinate Jews would not be convinced but did oppose themselves and blasphemed verse 6. not only mis-calling Paul while they pertinaciously bad him battle as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which we read opposing but even Paul's Master also the blessed Messiah whose Dishonour grieved him most and thereupon he shook his raiment that none of the dust of that place where such blasphemy was spoken might stick to him and uttered that Hebrew phraise Damo berosho Josh 2.19 your blood be upon your own heads with much vehemency as 2 Sam. 1.16 and Matth. 27.25 intimating you are self destroyers 't is none of my fault if ye perish he had blown the Trumpet and warned them shewing the way of life to them therefore was he free from their blood and loss of their Souls Ezekiel 33.4 N. B. However this opposition moved Paul to change his quarters and to betake himself to a new Lodging verse 7. being put in some small pang of fear which the Lord relieved him off by incouraging him with two Arguments First That Christ's presence should continually keep him from being harmed And Secondly That he had much chosen Wheat in that great heap of Chaff to call out by his Ministry so no need of doubting the success of his Ministry nor his personal safety verse 9 10. Lastly Paul in his new Lodgings whether he was constrained to go by the Jews pertinacy at the house of Justus there he made an hard shift to hold a longer abode tarrying in that Lodging with Silas Timotheus teaching the people for a whole year an half verse 11. This Lodging is commended three ways 1. From the honesty and holiness of his host Justus both in name and nature a worshipper of God whom some suppose to be the same with Titus call'd Justus Titus one who had cast off the Polutheism or many Gods of the Gentiles 2. Form the Commodious Situation
the 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