Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching sabbath-Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
it Saint-sabbath in derision of those that pleaded its Morality They were offended saith Mr. Fuller that the Lords day was called Sabbath as if it were a Shibboleth to distinguish from those lisping Ephraimites who call'd it Sunday and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies yet those same Scoffers could affect those words Altar Temple c. which were words of a Jewish extract Full. Ch. Hist Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Commandment was abrogated hence they confined the Sabbath-observation onely to those few hours of publick Service and the rest of the day to be spent in Sports This is the more strange seeing 1 their Canons commanded the reading of the Fourth Commandment among the rest and annexed to it this Prayer Lord incline our Hearts to keep this Law And seeing 2 they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house or to play at Cards upon their High-Altar yet would profane the Holy Sabbath with airy Games as if Time which God hath determined and call'd the Lords-day were of less worth than Places which God hath not determined nor call'd any the Lords House since the Typical Temple The second Inference is As the special gift of God the Sabbath-day should not be looked on as a Ceremonial Yoke or Burthen to any so as to make men clip the Lords Coin so it ought to be conscientiously improved as a peculiar Priviledge otherwise we are like Solomons Fool who had a Prize put into his hand yet had he no heart to it Prov. 17.16 If we fool away Gods precious Sabbaths we fool away our own precious Souls and Christs precious Salvation also The Holy God who was the first Institutor of the Sabbath Gen. 2.2 3. proposeth himself as a pattern for our imitation As our Lord said to his Disciples If I your Lord and Master have washed your Feet ye ought also to wash the feet one of another Joh. 13.13 14 15. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example which Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy to write after 1. Pet. 2.21 Thus the great God being our Lord and Master rested on the Sabbath-day and kept it holy as did he so should we do be holy as he is holy 1 Pet. 1.16 Matth. 5.48 this must be endeavoured in quality though we cannot come to an equality This is a writing after a most compleat Copy and perfect Patern if we labour to be suitable to Gods Nature and subject to Gods Law God rested and was refreshed on the Sabbath-day Exod. 31.17 As that is spoken after the manner of men whose rest is refreshing which God never weary needs not so 't is spoken as an Admonition to men that their days of holy Rest may be days of holy Refreshment 1 We should beg for a Spring-tide of Grace that may bring in a great draught of Fish and for the Spirit to move on the Ordinances as he did upon the Waters and brought all to form and life Gen. 1.2 there will be no reviving refreshing and ravishing work till then 2 Bring large Sacks to our Joseph or Jesus the Lord of the Land the Lord of the Sabbath according to the size of the Sacks which the Patriarchs brought to Joseph so were they filled with Corn by him If we bring large Pitchers to wit enlarged Hearts to the Well of Salvation Christ will say Fill up the Water-pots to the brim Joh. 2.7 and Open thy mouth wide and I will fill it Psal 81.10 but alas Israel would have none of God v. 11. God forbid we should surfeit of the chiefest good The third Inference There is 1. Sabbatum Asini a mere external Rest which is given to the Oxe and Ass 2. Sabbatum Vituli as those at the Golden Calf sate down to Eat and Drink and rose up to Play Exod. 32.6 Such as spend the Sabbath in Sports do keep the Sabbath of the Calf 3. Sabbatum Diaboli or Daemonii such as spend the holy Sabbath in unholy works as in Drinking Swearing Carding Whoring c. do keep the Devil's Sabbath 4. Sabbatum Domini such as spend the Sabbath in all holy Duties publick and private do sanctifie the holy Sabbath of the Lord both in the Negative and Affirmative parts of it Such as delight in so doing all the Sabbath-day shall delight in the Lord all the Week-days Isa 58.13 14. CHAP. VI. Of Adam and Eve 's Fall HAving shewn the Dignity of the state of Innocency I come now to shew the Indiguity of the Fain estate Gnashah haelohim eth-ba Adam Jashar God made man Right and Vpright Vehema Bikshu hishbonoth Rabbim but they to wit Adam and Eva sought out many inventions Eccl. 7.29 Solomon doth not mean there such Inventions as are profitable such as many Engines are for promoting Manufactures and artificial Occupations but he meaneth such Inventions as are sinful such crooked Counsels as they sought out of their own accord both to corrupt themselves and all their Posterity For though they were made upright yet were they as Creatures changeable and exposed to the Temptation of Satan yea and they sought out many Inventions or new Tricks and Devices of their own whereby to depart from God and from that blessed state wherein God had placed them For they were not content with that way to Happiness which their Creator had prescribed nor were they satisfied with that perfect state which God had given them but they fancied to themselves an higher Perfection Ye shall be as Gods and followed those new ways to become like God which Satan and their own deceived Hearts did suggest to them whereby instead of becoming like God they became like the Beasts that perish Psal 49.12 and so they involved both themselves and all their Off-spring into many bottomless boundless and endless Miseries The word Rabbim here some reads it of the Mighty ones or Angels as if Adam and Eve had sought out the same Inventions with the faln Angels who were not contented with their own Angelical station but must needs be like the most High Isa 14.13 14 which caused God to hurl them out of Heaven into Hell Jude v. 6. So Adam and Eve inventeth a new way to improve their present and Perfect state by their own Wit they must needs be as wise as God in the knowledge of Good and Evil Gen. 3.6 This causeth them to be expell'd out of Paradise and to live a dying life on Earth ever after as a just fruit of their sherking Shifts and sinful Inventions Jer. 6.19 Here comes in the doleful Catastrophe of the Worlds Creation to wit the History of the Fall which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World It was that Original and Universal Malady which brought a Curse and Confusion upon all created things that the Creator before had both blessed and
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
forth at once Hand over Head this they did not but went out by pairs as the word imports without any disorder or confusion Gen. 8.19 This may serve to shame all the extravagancies in the World especially in the Church Yea 3. All must beware to be like those unclean Creatures in this as well as unlike in the other case to come in and go out from means of Grace both ways unclean as they did from the Ark what is this but to have seared Consciences Lastly Consider the Consequents after Noah's Egress NB. 1. He began the New World with Sacrifice Gen. 8.21 Beneficium postulat Officium Gods Mercy call'd for Mans Duty 'T is good to begin every new day with Duty to God for Mercy the Night before Joshua began his Wars which proved Conquests with Circumcision Josh 5.2 c. NB. 2. The Altar Noah Built was Erected say the Rabbins in the same place where Abel had Offer'd where Abraham did Offer and where the Temple Altar stood shewing that Christ is the standing Altar of all Ages and this Altar is one and the same in Type and Antitype Heb. 13.10 c. NB. 3. After this Sacrifice call'd Gnoloth or Ascensions God blessed all Creatures with an exceeding great Increase Gen. 8.17 so the Saints shall be blest at the glorious liberty promised Rom. 8.21 c. When they shall go forth then they shall grow up c. Mal. 4.2 NB. 4. After this also God enlarg'd Noah beyond the Fruits of the Earth to which Adam c. were confined to feed upon Flesh Gen. 9.3 for the preservation of him who had been their preserver all Creatures did owe their Lives to him and to all in him He had toiled hard to lay in provision for them now this was some Comfort to him and his concorning his Toil according to Gen. 5.29 that they might eat Flesh how much more is it to us that we may eat the Flesh of Christ which himself giveth us John 6.51 55. Alas our own Toil will not save us on this cursed Earth NB. 5. And Lastly Gods Covenanting with Noah though Man was evil only evil and continually evil Gen. 8.21 confirmed by the Rainbow Gen. 9.9 did prefigure the Spiritual and Eternal Covenant of peace by Christ with sinful Mankind Isa 54.8 9 10. Rev. 10.1 especially when fixed to a penitent Heart as the Rain-bow to a watery Cloud CHAP. X. The History and Mystery of Abrahams Tryals ABraham was first call'd Abâ—ram which signifieth an High Father he is after called Ab-ra-ham by putting some of the letters of Jehovah to the former which signifies the Father of a multitude hence is he named the Father of the Faithful Rom. 4.11 which made him an High Father indeed and he became the Father of a multitude not only of the Jews but of the Gentiles also v. 12. for the Blessing of Abraham came upon the believing Gentiles Gal. 3.8 14. The highest Honour is oft given to this High Father As 1. God frequently calls himself the God of Abraham 2. Abrahams Bosom is made the Synonymon of the same import with Heaven it self and its unspeakable happiness Luk. 16.22 23. 3. Abraham is call'd three times in Scripture The Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 which was an higher Honour to Abraham than if God had engraven his name in the highest Orb of the Heavens This lofty style and most eminent Title speaks out a mutual Relation 'twixt God and Abraham God really favoured Abraham and Abraham entirely loved God as one Friend doth another hence it was That 1. There was frequent Communion between God and Abraham who had his familiar Visions of God And 2. There was a Friendly League and Covenant both Offensive and Defensive betwixt them Gen. 12.2 3. and 15.1 18. and 17.2 7. And 3. As an excellent Ensign of this Honourable Friendship it was for Abrahams sake that his God swore to him Heb. 6.17 God willing more abundantly c. did not simply say but solemnly Swear to Abraham which was a glorious condescention that he would bless him in himself and his and make him a blessing to many others Gen. 12.2 3. Thus Abraham the tenth from Noah as Noah was the tenth from Adam had also most high honour put upon him as was ut suprà upon Noah for as Noah was the restorer of Religion to the World so Abraham was the establisher of it in the World yet in this respect Abraham is advanced above Noah in as much as Destruction was extended to all people in Noahs days but Salvation was Promised to all Nations in Abrahams days In thee saith God to him shall all the Nations of the Earth be Blessed Gen. 12.3 c. Moreover this Friend of God was a tryed Friend for God did try him with ten tryals and every one worse than other though still God led him from lower to higher and harder tryals the last of the ten being the highest and hardest of all about Offering up his only Son c. yet still he sticks close to God as his Friend yea as his Life Deut. 10.20 and 30.20 that this Father of the Faithful might become a perfect Pattern or Copy to both Jâ—ws and Gentiles that were to be the Children of Abraham He must give no less than ten proofs and evidences of his Faithfulness to God which shews us two Truths 1. No Bosom of any Son of Abraham Luk. 19.9 can expect exemption from Tryals and Temptations when that Bosom of Father Abraham to which Heaven it self is compared was assaulted with them c. 2. Abrahams practice of Faithfulness to God under all his ten Tryals and Temptations as a faithful friend of God is ablessed pattern to all the Sons and Daughters of Abraham for their holy imitation under all their Exercises Children should follow the foosteps of their Father Heb. 6.12 and we must all tread in Abrahams steps in this lower World Rom. 4.11 12. or we shall never lodge in Abrahams Bosom as Lazarus did Luk. 16.22 23. in the better World Abraham indeed stands under a threefold resemblance As 1. He represents or resembles God the Father in these parallel congruities 1. As Abraham was an High Father as his name signifies so is God the Father the Highest Father yea the Father of all Fatherhoods 2. As Abraham was the Father of many Families both Jews and Gentiles that are Faithful yet had he but one only Son by natural Generation to wit Isaac Born in fulness of time to him So God the Father is the Father of all the Families in the World Eph. 3.14 15. yet hath he but one only Son by Eternal Generation which none can declare Isa 53.8 to wit Jesus born of a Virgin in due time Gal. 4.4 3. As Abraham so loved God that he spared not his only Son but would have offer'd up Isaac upon Mount Moriah Gen. 22.1 c. So God loved Abraham and the Families in him so much that he gave his
Mental Reservation was unknown to Father Abraham in that Day He put his Hands into Gods Hand a as before and did as it were wink with his Eyes bidding God to lead him whither he pleased believing he might follow God dry-shod even through the very Sea Magnus est animus qui se Deo tradidit pusillus degener qui obluctatur such a Soul is truely Brave and Noble that can wholly resign it self up to its Sovereign Lord to be led by him whither he pleaseth but that is a low-spirited one and degenerated from Abraham who resists his will Rom. 9.19 with their own foolish Reason saith a Father yea and the Poet could say Quo fata trahunt retrahuntque sequamur We must follow the foot-steps of Providence whether forward or backward Come with Christ even from Lebanon Cant. 4.8 that goodly and desirable Mountain Deut. 3.25 and follow the Iâ—amb every where Revel 14.4 Moses put off his Shoe Exod. 3.5 as a Token or Symbol of resigning up all the Right in himself unto God according to Deut. 25.9 and Ruth 4.7 without any reserves and this is the chief part of a Christians Royal Priesthood to yield up his whole self as a Living Sacrifice Rom. 12.1 unto God and that truely without halting yea and throughly without halfing God will not be content with half he will have all or none at all Naaman had his reserves 2 Kings 5.18 so had King Agrippa Acts 26.28 and so had the young man Mat. 19.22 He who saith My Son give me thy Heart Prov. 23.26 expects not half but requires the whole Deut. 11.13 and 13.3 c. Josh 22.5 Psal 86.12 Joel 2.12 Mat. 22.37 Acts 8.37 What we do herein must be done with our whole Heart with all our Heart with all our Soul and with all our strength God gives a whole Christ to us and shall not we give a whole Heart to him Christ engageth his whole Heart for us Jer. 30.21 and shall not we engage our whole Hearts for him We may not put him off with a piece of our Hearts nor reserve-our Agags and the fattest of the Amalekites as Saul did contrary to Gods express command 1 Sam. 15.3 9. 3. As Abraham's Obedience was without Hesitation and Reservation so 't was without Limitation lying at Gods Foot Isa 41.2 and Lackeying it at Gods Stirrup as it were Gen. 17.1 walking when and whither God would guide him without putting any prescriptions of his own upon his God acknowledging himself unworthy to direct God how God might direct him he would not be so foolishly wise for himself but God who is Infinitely wise should be wise for him for who knoweth the mind of his Lord or who hath been his Counsellor Rom. 11.34 He well knew that the best Man is altogether unable to give Counsel unto the only and Superlatively most Wise God Alas We who profess our selves the Children of Abraham would put many Fetters upon Gods Almighty and All-sufficient Hands 'T is too too common with us as it was with Israel to limit the Holy One of Israel Psal 78.41 Especially in Four Respects 1. In respect of Time 2. Of Place 3. Of Means 4. Of Manner 1. In respect of Time We would not refer our Matters to Gods time who best knows how to time our Mercies waiting with them in his Hand to be gracious to us in the best Season Isa 30.18 but we will presumptuously confine God who is a most Free Agent unto our own Time The Blessed Virgin her self had some Tincture of this evil in confining her Son Christ to the timing of a Miracle for turning Water into Wine John 2.3 for which our Lord turns short upon his dear Mother saying What have I to do with thee Woman mine hour is not yet come ver 4. Thus would we oft-times limit Christ to our time in turning the Water of our Affliction into the Wine of his Consolation and when we dare thus restrain Christ from his Own Soveraign Freedom then doth it constrain him to reprove us as he did his carnal Kinsmen saying Your time is alway ready but my time is not yet come John 7.6 Sometimes Mans time doth over-run Gods time to wit in case of some Mercy that is expected Jer. 8.26 They limited God to deliver them that Summer at the farthest but at other times Mans time cometh all behind Gods time to wit in case of some Duty to be performed Mat. 8.21 22. Suffer me first to go and bury my Father before I come to follow thee as that hollow-hearted Hypocrite said to Christ not minding the main under pretence of promoting less necessary Duties that might be done as well by other Hands as Martha did Luke 10. last when Christ loved Attention of Soul more than Attendance of Body Thus Man dare set God a time in both these cases not only Ante-dating Gods Mercy but also Post-dating our Duty whereas both are best in their proper Seasons Man would have Mercy when 't is over-green but he can be content to let Duty alone till it be over ripe yea rotten there is a Season for all things as God seldom comes with Mercy at our time so he never fails to come with it at his own time The Bethulians in the Apocryphal Book of Judith limited God to lend them his help within five days and had Saul staid out his compleat seven days commanded for Samuel as he had not then faln upon that preposterous Duty of Sacrificing c. so his Kingdom had not been rent from him 1 Sam. 13.8 9 13. The timing of Duty aright requireth much godly prudence Saul 's patience had not its perfect work Jam. 1.3 He should have staid a little longer for Samuel The Men of Issachar knew how to time all Duty 1 Chron. 12.32 Saul's precipitancy by consulting with them had been prevented The second Circumstance wherein Man limiteth God is place as well as time whereon I might enlarge also but to be short in this and in the following particulars which may borrow light from the foregoing The Captains and People come to Jeremy for Counsel humble themselves before him beg'd his Prayers for Direction what place they should fly to for a Sanctuary now when Ishmael had slain Gedaliah from the King of Babylon who would certainly assault them for that Murther through their neglect Oh what good words do they speak to the Prophet pray for us that the Lord may shew us the way c. Jer. 42.1 2 3. and who would not think but that these Men thought as they said and spake unfeignedly from their Hearts whereas it soon after appeared that all this seeming good Address was no better than deep dissimulation for they came with this Mental Reservation If God will direct us to go down to Egypt we will obey if to any other place we will not It is manifest that they had resolv'd before Hand to go down to Egypt therefore were they gone to Geruth-Chimham which was the high
did dare To Fight though faln yet in a Noble War 3. The Psalmist saith VVho knows the power of Gods anger Psal 90.11 't is such as no Man can either avoid or abide No Man can alter the order or break asunder the Adamantine Chain of the Great Gods Decrees and Providence All Divine Dispensations come forth as the four Chariots did Zech. 6.1 from an unremoveable Mountain of Brass which are both Vnsearchable and Inevitable This the Heathen Poets did something hammer at in their Ineluctabile Fatum Unavoidable Destiny as they term'd Providence The second Discovery of Jacob's Valour is drawn from the Circumstance of time when he wrestled as the first was from the Person with whom he had his Conflict The time when was the most timorous time of all times it was in the night-time which always to all Person is accounted a time of fear The Holy Scripture makes this a manifest truth that the night-time is naturally a time of fear Cant. 3.8 and of terrour Psal 91.5 then the Devil that Prince of Darkness is most busie while Men sleep in the time of darkness Mat. 13.25 And our own Experiences do concur with all these Sacred Scriptures As light is comfortable Eccles 11.7 'T is sweet to see the Sun so darkness is dreadful of it self and the most dolesome time and therefore was it one of the Ten Plagues of Egypt Exod. 10.12 23. How are Thieveries Robberies Murders and Adulteries yea even all deeds of darkness done in the darkness of the Night That is the Devils time and the time for his Deeds done either by himself or by his Imps This very Season doth highly extol Jacob's Courage and the night-darkness wherein it was exercis'd gives a light and lustre to its commendation One would think that Jacob had then work enough to wrestle with his own fears both the fear of Esau and fear of the Night What knew Jacob but that this Man came to Rob or Murder him or that it might be Esau himself that was come Incognito upon him to kill him The third Circumstance that commends Jacob's Courage was his solitary condition the circumstance of place 't was a solitary place He was left all alone all his Company were march'd off from him and he had not one no not so much as his little Joseph with him The Custom of Duelling calls always for some Seconds to the Duellers But Jacob had no Second in this his Duel either to Encourage or to Assist him or to see fair play play'd on both sides There is one alone and there is not a Second saith Solomon Eccles 4.8 Here Jacob seems to be such a miserable Man having none now in Fellowship with him a meer Soli-vagant or solitary Vagrant no Companion now save only this Adversary that comes to Assault him in his lonesome state Solomon saith further Two are better than one Eccles 4.9 optimum solatium est sodalitium there is great comfort in good Company and he renders this reason for it For if they fall the one will lift up his Fellow ver 10. that is he who is the stronger will shore up him who is the weaker therefore Christ sent our his Disciples by two and two Mark 6.7 They were sent out by pairs for their own mutual help and comfort Thus they go coupled in their proper Names upon Record as two and two together Mat. 10 2 3 4. Peter and Andrew his Brother and so of the rest Thus also Ulysses and Diomedes were sent by Agamemnon in pairs to fetch off the Palladium from Troy as Homer in his phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Dual Number doth express it Thus Moses and Aaron were sent of God to deliver his people out of Egypt's Bondage that Moses might be a God to Aaron and Aaron a Mouth to Moses Exod. 4.14 15 16. 'T is not good for Man to be alone saith God Gen. 3.18 and woe to him that is alone saith Solomon also Eccles 4.10 as Jacob was here having no second to keep him warm in his valorous Enterprise as ver 11. Where two are there is heat or warmth or if falling to help him up again in this wrestling work according to ver 12. If one prevail against him two shall withstand him with Courage and Confidence while helping each other Calor complicatus magìs ardescit The two Disciples travelling together to Emmaus kept each others Hearts warm and burning Luke 24.32 vis unita est valdè fortior God bade Gideon go down to the Camp of Midian and if he feared to go alone then to take his Servant Phurah Judg. 7.9 10. Jonathan would not go without his Armour-bearer 1 Sam. 14. 6 7 c. nor David without Abishai 1 Sam. 26.6 7. But Alas Jacob had no Servant no Armour-bearer no Abishai here he was all alone in an hopeless helpless and uncomfortable condition And Jacob was left alone Gen. 32.24 seems to have an Accent on it and an Emphasis in it intimating to us that his very Solitariness was an evil enough of it self for Jacob had he had a timorous Spirit to wrestle with that alone without any other Enemy to Encounter him The Wisdom of Egypt setteth out the evil of Solitariness as it is an unprofitable and unprosperable thing by an excellent Hieroglyphick to wit by one single Milstone which cannot Grind Meal by it self alone The good Samaritan help'd the wounded Traveller who was Travelling alone when he fell among Thieves Luke 10.30 33 34. And that great VVorthy Abishai succour'd fainting David being Aged when he was designed to be slain by that uncircumcised monstrous Giant Ishbenob 2 Sam. 21.15 16 17. but poor Jacob all alone here had none to succour him had any fainting Fitt come upon him yet appears he Valorous full of Noble Fortitude and of truely Heroick Magnanimity Suppose this his Antagonist had prov'd the Devil as the Hebrews say for Satan is readiest to Assault when none is by to Assist Yet stout and couragious Jacob dare Encounter either God or Devil However hence the first Inference is This discovers the folly of the Popish Anchorites or Hermites who affect that state of Solitariness which Solomon calls a woful state Eccles 4.10 as a state of Perfection As Sincerity is the Life of Sanctity so Society is the Life of Sincerity Phil. 1.5 No sooner had the Philippians received the Gospel but they were in fellowship to a day The Communion of Saints was with them a point of practice as well as an Article of Belief That must needs be a Priviledge on Earth which is so great a Priviledge in Heaven and if it be a Priviledge here 't is much more a Duty Those Popish Monastick Votaries cannot have any Divine Warrant for their woful Alonesomness us Solomon styles it from this of Jacob here for 1. Either he made this short time of his Solitariness his own voluntary choice that he might the better without distraction perform the duty or Prayer Or 2
little scattered Church may rally and fall in by Coalition with another that stand their ground And this must be done in haste for in apprehending Christs Blood Merit and Spirit as it becometh us not to be slack and remiss therein it so highly concerning our eternal Weal or Woe so nor may we be of loose and dissolute lives but girt in as above nor envious at our Neighbours Priviledge c. And we must observe to keep this Passeover duely and truly Exod. 12.47 or perish for the neglect of it aut faciendum aut patiendum we must either do it now or we must die for it Now come we to the third and last Concomitant of Israel's Redemption out of Egypt namely The Consecration of the First-born of Israel unto God Exod. 13.1 2. and 11. to 16. The reason of it is laid down by the Lord himself saying All the First-born of Man and Beast are mine ver 2. As if God had said thus They are all due Debt to me as sacred things which I saved in the slaughter of all the First-born of Egypt and thereby also I procured my People their liberty out of the Iron Furnace Deut. 4.20 And this also they were commanded to Teach their Children as well as the Mystery of the Passeover Exod. 13.8 9 14 15. God might say all Created things are his by right of Creation and Preservation as indeed they are but the First-born of Israel are his in a more peculiar manner by the right of Redemption from the slaughter of the First-born of Egypt and therefore gave he this Law Concerning this Consecration of the First-born its prescription together with that of the Passeover is but briefly propounded ver 2 3. but more largely described ver 11 12 13 14 15 16. wherein the Divine Command is extended 1. To the time and place when and where it must be observed to wit at their coming into Canaan ver 11. 2. The matter to be Consecrated is to be the First-born both of Man and of Beast ver 12. 3. The manner or form of Redeeming such First-born us were unfit for Sacrifices namely the First-born of the Ass among unclean Beasts which must be Redeemed or Destroyed and the First-born of Man which must be simply Redeemed ver 13. 4. The final cause In memorial of their Deliverance ver 14. which by words they must teach their Children ver 15. and by Symbols they must be reminded of it themselves v. 16. as alway at Hand c. The first Remark hereupon is this That we are not our own but the Lords 1 Cor. 6.20 Christ may say of us and Oh that he may say so as here ye are mine I have bought you with a price and I have saved you from the common Destruction He that is saved is not his own but rather his who saved him servati sumus ut serviamus being delivered therefore serve him in holiness all our days Luke 1.74 Rom. 12.1 The second Remark is The First born here in one respect may Typifie Christ the Redeemer 1. Because he is the Begotten Son of God from all Eternity called therefore the First-born of every Creature Col. 1.15 2. As he took upon him our Nature and was Born of the Virgin Mary so he was also her First-born Mat. 1.25 then presented to God as the First-born Luke 2.23 24. 3. Because he was the first that rose out of the Grave and made a way unto Everlasting Life therefore is he called The First-born of the dead Col. 1.17 Accordingly as the First-born was first set apart and then Sacrificed to God so Christ as the unspotted Lamb holy and acceptable was first separate from sinners Heb. 7.26 and then made himself a perfect Sacrifice for the sins of his People ver 27. And 4. He is called the First-born among many Brethren Rom. 8.29 as our Captain going before us in suffering work to whose Image we ought to be conformed and therefore must we give him the Honour of the First-born whose first Birth-right requireth that all our Sheaves should veil Bonnet strike Top-sail and fall down to his Sheaf as theirs did to Joseph's Gen. 37.7 8. The third Remark is As in another Respect those First-born secondly are Types of Christians the Redeemed as well as of Christ the Redeemer called the Church of the First-born whose Names are written in Heaven Heb. 12.23 Alas we are all of us by Nature the Children of wrath Eph. 2.2 till we be Redeemed by the Blood of Christ from the second death for in respect of the first Death no Man can give any Ransom to God Psal 49.8 9. Heb. 9.27 Thus those First born that were to be Redeemed do Figure out the Redeemed of the Lord out of the World so called Psal 107.2 Isa 51.11 and 62.12 who are as dear to God as his First-born Exod. 4.22 and in that respect are higher than the Kings of the Earth Psal 89.27 for they are Kings and Priests Rev. 1.6 to serve him day and night in his Temple Rev. 7.15 The fourth Remark is The Mercy of our Deliverance requires the Duty of our Obedience Thus here saith God Sanctifie unto me all the First-born c. ver 2. Israel was equally exposed to the Destroying Angel as was Egypt had not the Lord in Mercy spared them therefore he requireth of them their First born We may not be all for receiving Mercy and nought at returning Duty We must not only look at what hath been done by God to us but what also ought to be done by us to God namely observing all things that he commands us Matth. 28.20 This Law signifies that as we are Redeemed from Death by our Dear Redeemer so we should Consecrate both our selves and all ours to the Service of the Lord Rom. 6.13 19 22. and 12.1 even as he is our God and Sanctifies us to himself from the Womb Psal 22.11 Isa 46.3 Jer. 1.5 Luke 1.15 and Gal. 1.15 and then do we Mystically sanctifie our First-born to God even when we Offer up to him our first and best Services the Lord will have the priority thereof We must seek first the Kingdom of God Mat. 6.33 our first Times Thoughts Words and Deeds should be Consecrated to God in our Morning Devotion serve God first c. The fifth Remark is God will be served like himself both in and with the best of all our Services The Males must be the Lords Exod. 13.12 the more Honourable Sex which bears up the Name amongst Men and therefore the Lord curseth that Deceiver who hath a Male in his Flock yet would cozen the great King with some Carrion or corrupt thing Mal. 1.6 8 14. In this Law of the First-born of Beasts as the Male was required signifying that perfect Man our Lord Jesus Eph. 4.13 so even of clean Beasts God will not be defrauded of the Right First-born to prevent the fraud it was ordained to tarry seven days with the Dam and to be dedicated to
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
Atonement and of Tabernacles Numb 28 and 29. wherein Israel is enjoyned to Sacrifice both daily weekly monthly and yearly Numb 28. per totum that they might be ever in Communion with God and in Conformity to God by this continued Intercourse in so many Addresses to the Throne of Grace yet must they offer nothing but what was of God's own providing Gen. 22.8 God calls it my Offering and my Bread Numb 28.2 and David saith to God Of thine own have we given thee 1 Chron. 29.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the good Emperour which signifies the same with David's saying The fifth Remark is In the seven days of the Feast of Tabernacles the first of those seven they must offer thirteen Bullocks whereas at other Feasts they offered but two because the Solemnity was greater for now they saw the blessing of God in a rich Harvest Deut. 16.13 14 15. Numb 29.15 yet upon all the following days of the seven one Bullock is abated as on the second day twelve ver 17. on the third day eleven ver 20. and so forward till on the last day of the seven they offered but seven Bullocks ver 32. whereby God taught them their duty to grow in Grace and increase in Sanctification that their sins thereby decreasing the number of their Sacrifices whereby Atonement was made for their sins should also decrease daily The strong holds of Satan in us should by the sanctifying Spirit of God be demolished and dismantled daily as most of our old Inland Castles are or it might signifie the diminishing or wearing away of Legal Offerings The sixth Remark is The Law of Vows and voluntary Oaths or Religious Promises Numb 30. per totum which holds out 1. That God is the proper Object of a Vow ver 2. Psal 76.11 'T is Sacriledge yea Idolatry to Vow to Saints or Angels 2. None ought to bind his Soul with this Bond but such as are 1. Free or with the consent of their Governours 2. Such as have knowledge and judgment to discern of a Vow or Oath Eccles 5.3 5. 3. Such as are conscientious as Jacob Hannah c. not such Votaries as Herod Matth. 14.7 as those Assassinates Act. 23.14 and as those Idolaters Jer. 44.27 c. 3. The things to be Vowed must be such as are 1. Lawful and warrantable by the Word for a vowing to do evil is utterly abominable as Deut. 23.18 Act. 23.14 2. As are possible either by the help of Nature or of Grace promised which excludes Vows of Virginity for all cannot contain nor receive that saying Matth. 19.11 12. such Vows of Continency have bred all manner of Incontinency in Abbies and Monasteries 4. To afflict our Souls ver 13. by abstinence fasting c. to curb carnal concupiscence c. may be Vowed as the Rechabites Jer. 35.8 9 10. Levit. 16.29 Such Vows are as Exorcisms to charm both Satan and a sinful heart In a word any part of God's Worship or what is a furtherance of his Worship Men may lawfully make Vows of c. Now come we to Numb 31. wherein the Vengeance of Jehovah was executed upon the Midianites for vexing Israel with Wiles The first Remark is The Reasons why not on the Moabites too are mentioned in Numb 25.17 and the discourse upon it to which may be added that the latter had not yet filled up the measure of their Iniquity nor was their end yet fully come The second Remark is 12000 Men God commands to Arm themselves for executing this vengeance for the wrong done to God by Idolatry and to Israel by Adultery War is not unlawful in it self for God commands it here tho' Lactantius whose name signifies a Milky Man doth absolutely condemn it The Righteous Judge will not fail to avenge the unrighteous Vexations of his People if they commit themselves to him in well-doing 1 Pet. 4.19 This God can do either by few or by many 1 Sam. 14.6 'T was but a small Army but they were Deo-Armati with whom there is no Restraint ver 5. The third Remark Tho' Joshua be not here mentioned as their General but Phinehas only ver 6. yet may it well be supposed he was their Captain because 1. He had given a proof of his Prowess Valour and Victory in his discomfiture of Amalek Exod. 17.8 12 c. 2. None fitter for it for he was newly created General in Moses's stead Numb 27.12 and the exercise of his Generalship in this Expedition must be a confirmation of his new Authority 3. Nor was it the Custom of that Time for any of the Priestly Order to fight much less to lead on the People to fighting-work 4. Had not Joshua gone as General with this twelve thousand Men then must he be one to meet them upon their Return from Victory but none are named to meet the Conquerours save Moses and Eleazar ver 13. 5. Phinehas went only in the capacity of an Encourager in the War not only as having in his Zeal slain Chozbi a Princess of Midian but mostly as having the Ark of God with him as appeareth by Numb 14.44 they usually carried it to the War Josh 6.8 1 Sam. 4.5 and 2 Sam. 11.11 and he had the Silver Trumpets Numb 10.9 2 Chron. 13.12 Thus they had both God's command and the signs of his aiding presence herein The fourth Remark is This Expedition being thus sanctified and secured could not but be successful tho' managed but by an hand-full of Men compared with the whole Camp that consisted of six hundred thousand Men of War yet those twelve thousand conquered that numerous Nation of the Midianites that were governed by five Kings they murdered all the Males whom they took Captive yet many escaped which recruited afterward both their number and strength in Gideon's day Judg. 6 and 7 chap. They killed all their Kings ver 7 8. amongst whom Zur the Father of Chozbi that noble Harlot Numb 25.15 was one Dignitas in indigno est ornamentum in luto as a Jewel in a Swine's snout Sedes prima vita ima Honour is but gilded Rubbish eminent Infamy and noble Dishonour The noblest Blood on Earth is tainted with the highest Treason against the great King of Heaven if unsanctified lives be led by them tho' they strut about the Streets in Ruffling Grandeur they are but Silken Dust and may be but Golden Damnation The fifth Remark is Not only those Political prophane Princes but also that grand false Prophet Balaam fell in this War ver 8. for this was ordered by Go'ds over-ruling Providences that whether he still lingred among his Friends the Midianites or he was now returned from Mesopotamia upon his hearing that the Plague was faln upon Israel or that Israel waged War against Midian to curse their Army and so to put them in a capacity of being conquered that he might have his Wages home with him from the Midianites as is abovesaid He who was the principal Author of all the Notorious
strong Obligations for returning home to their Wives Children and Families from all which they had been upon a publick Account absent full Seven Years 3. Nor did the Covenant they made with Moses require their longer stay than the War lasted Numb 32.18.20.21 wherein they are obliged to go armed before the Lord to War until he had driven out their Enemies from before him and subdued the Land after which they were to return unto their own Possessions and be guiltless before the Lord and before Israel All this and only thus far the Reubenites c. engaged themselves to Moses ver 27. where not a word is mentioned of their staying till the Ten Tribes were setled in their several Inheritances 4. Nor doth this Story of their departure mention'd in this Chapter after the whole Land was divided contradict the probability of this Opinion Because saith Dr. Lightfoot it was fit the whole Story which concerned the Conquest and Possession of the Land should be handled all together before any other Particulars and Emergencies should interpose and interrupt it The Second Remark is The manner how Joshua dismist them namely with the highest Character of Commendation ver 2 3 4 5 6. and not only so but also with a very Rich Reward or Remuneration ver 8. as to the Character Joshua commends them First For their Obedience to their General which deservedly takes the first place upon their Military account and whereby they had discharged that universal duty of Military Discipline and for this their Generous General Joshua highly applaudeth them at the end of their service under him ver 1 2. Secondly For their Faithfulness in not forsaking their Brethren during the Wars tho' their Service was very hard and the harder if that Phrase before the Lord Numb 30.20 be meant their marching continually in the very fore front of the Lords Army and 't is expresly affirmed that the Front was their Station they passed over Armed before the Children of Israel Josh 4.12 This was hard service indeed which ever did expose them to the first shock of the Enemy they bearing the brunt of every Battel nor was this all but this hard service was long also even seven years long yet all this long time they Cowardly desert not their Brethren This ushers in the Third Character of Commendation that their Noble General gives them Namely their Constancy in this hard and long service ye have kept right to your work and to the War saith he ver 3. no fear of either difficulty or danger no tediousness of time in so hazardous an undertaking did discourage them into a desertion Nor did their Natural love to their Wives Children Friends Families Estates the comforts of all which they had wanted so long draw them back from the War N.B. This must needs be a most eminent Act of rare self-denial in them especially considering how they had left all those comfortables afore-mention'd behind them in a Land but lately Conquered yet exposed to the inroads of many malicious Neighbours and where all that was near and dear to them were out of reach of their protection seeing Jordan as well as much of the Country lay between them Fourthly and lastly Above all Joshua commends them for their Piety which is rare to be found in those that follow Tents He saith to them ye have kept the charge of the Commandment of the Lord your God ver 3. Hebr. Vshemarremâ—â—eth Mishmereth Custovidistis cum custodia ye have kept God's Precept with the best keeping or as 't is translated Prov. 4.23 Keep with all diligence This their Piety towards God is named last as the Foundation and Original of their obedience to their General of their Faithfulness to their Brethren and of their Constancy in the War c. As if Joshua had said thus to them ye have not been like Soldiers of Fortune meer Mercinaries that drive on War as a Trade only nor like other Warriours who either from Vain Glory or from a Natural Magnanimity do Exploits in Battels but your Undertakings have been out of Conscience and from a Religious fear of God for you have look'd upon your whole work not only as having God's Warrant but also as God's Charge imposed upon you by the Lord of Hosts for your Generation work in the World Hence follows the Second Part their Rich Remuneration ver 8. This Noble General doth not Disband these Brave Men without their Pay as some brutish Generals in the World have done but saith to them Return with much Riches with very much Cattle with very much Raiment with Silver Gold Brass and Iron these all were the Rewards of their good service the Spoils of the Conquer'd did thus enrich them Solomon saith by Humility and the Fear of the Lord are Riches and Honour and Life Prov. 22.4 All this History may be thus improved in the Mystery there is a day coming wherein our Joshua our blessed Jesus the Captain of our Salvation Heb. 2.10 will call us to him as this Joshua did the Renbenites c. unto him ver 1. we have here our Spiritual warfare Oh that we may endure the hardship of this warfare like good Souldiers of Jesus Christ 2 Tim. 2.3 May we be but made able to say I have fought the good fight I have finish'd my course I have kept the Faith then will our General Jesus both Commend us and Reward us as General Joshua did the Reubenites here he will say ye are they that have continued with me in my Temptations and I appoint unto you a Kingdom Luke 22.28.29 a Crown of Righteousness is laid up for you 2 Tim. 4.7 8. The Praise-worthy practices Christ's good Servants and Souldiers shall be publickly Celebrated in that last and great Day Math. 25.34 35 c. The Third Remark is the Grave Admonition that General Joshua gave those Tribes at their Dismission and that in two Points The First is Love to God the grand duty of the first Table ver 5. And the Second is Love to our Neighbour which likewise is the grand Duty of the Second Table ver 8. As to the first of these this Religious General doth not only commend and reward them for what they had done well but also he commands them that after their departure they persevere in well-doing and abound more and more 1 Thes 4.1 1 Joh. 5.13 Intimating to them that this could not be done unless they had a sincere Love to God from whence all true obedience to Gods Commandments must flow as from its Genuine Fountain then would they cleave to God and not to Idols ver 5. And as to the Second Point of Love to their Neighbour he Commands them that their other Brethren who had stay'd beyond Jordan to protect their Wives Children Goods Cattel and Possessions in their absence and to preserve them from the incursions of their bordering Enemies might be made partakers of the Prey and Spoils according to God's Command Numb 31.27 N.B. which
Lightning and hot Thunderbolts just when they were ready to fall on upon a Fasting and a Praying People N. B. At the Prayer of Samuel God doth this to shew plùs precando quam praeliando c. more good may be done by Divine Prayer than by Humane Power Vnarmed Israel had no more to do here than to pursue v. 11. and to take up the Weapons that the Philistines in their fright had thrown away and so slay them with their own Swords Nor was this all God did for Israel but Josephus saith The Earth trembled and open'd and so devoured many of them Israel pursued them to Bethcar which signifies the House of the Lamb the place of this Victory was so call'd from the Lamb which Samuel Sacrificed to procure the performance of his Mother Hannah's Prediction chap. 2.10 and Samuel set up a Stone as a Trophee of this Victory calling it Ebenezer a Stone of help v. 12. this place did the more deserve a double Monument because it was the very place where Israel had been formerly so fatally beaten and the Ark of God taken c. chap 4.1 call'd so there by way of Anticipation and where now Israel recovers their lost Liberties for this Victory was so formidable and fatal to the Philistines that they durst no more rally their scattered Troops nor recruit their Vanquish'd Army to make any new Incursions in Samuel's Day v. 13. And the Cities formerly lost were restored by those Crest-faln Philistines unto Israel yea and not only they but the very Amorites the most Valiant of all the Canaanites come and truckle to and made Peace with Israel v. 14. The Fourth Remark concerneth the second part of this Chapter namely the Acts of Samuel in the time of Peace after this Time of War was accomplished He judged Israel all the Days of his Life v. 15. that is thirty eight years alone and though Saul was an Ordinary King in his two last Years yet Samuel was the extraordinary Judge which Office from God Saul could not take from him and Samuel being a mixt person a Prophet as well as Judge exercised his Office in the former Years of Saul as chap. 11.7 and 15.32 33. and their times are joyn'd together Acts 13.20 21. He is commended here First For his Prudence towards the Republick in going his Yearly Circuits for the Peoples ease and conveniency administring Justice publickly at three places Bethel Gilgal and Mizpeh v. 16. and privately at his own House in Ramah this Good Man was ever in Action for the publick good And Secondly For his Piety toward Religion in building an Altar for extraordinary Sacrifices v. 17. when probably both Tabernacle and Altar were destroy'd at Shilo He had no word from the Lord as a Prophet to remove the Ark out of the private House at Kiriath Jearim that was not done till David's Day yet might he have a word for building this Altar that his Sacrifices might be joyned with his Prayers for direction in all Emergencies c. 1 Sam. CHAP. VIII CHapter the Eighth contains the change of Israels Aristocracy into a Monarchy in its Causes and Occasions c. The First Remark is the moving Cause and Occasion why Israel desired this change which was 1. Samuel's Superannuation they conceived that his Old Age had disenabled him for his High Duty yet was it not really so for he performed signal and singular service in his Office long after and even in Saul's Reign was strong enough to hew Agag in pieces Chap. 15. But the 2. Cause was more real Namely the Degeneration of his Sons Joel and Abiah whom in his declining Days he made his substitutes being not able to do the whole Duty by himself And no doubt but this good man had given his Sons the best Breeding and was not without great hopes of their good behaviour in the execution of their Offices Yea and 't is not at all improbable but they demeaned themselves demurely enough at the first and managed their matters in a due Decorum until they came to be intoxicated with their new Dignities which proved over strong Wine for their weak Brain Prov. 1.32 but more especially till they came to be Debauched by Bribes v. 1 2 3. N. B. 'T is too severe a censure to imagine that Samuel so good a man could set up his Sons as his Deputies out of any such fond Indulgency as himself had reproved in Eli and denounced Gods dreadful judgments against him for so doing Gideon durst not do so in his Day Judg. 8.23 This was Samuel's Sin For God called the Judges not Man c. He might not make his Sons Judges yet it may not be doubted but that both his own Example and his Sons Education â—gave the good Father a very hopeful prospect that his Sons were well qualified for the highest employments though it proved otherwise c. However this may be truly said as Samuel succeeded Eli in his place so he did in his Cross though not in his Sin The Second Remark is The weak Arguments the Elders use to cause Samuel's Compliance with them in Desiring a King v. 4 5. They Urge First Thou art Old They might have been Answered 't is true he was in his Old Age but not come yet to his Doteage for he could do and did his Office for many years after so deserved not to be deposed by them now Secondly Thy Sons walk not in thy ways It may be this was the first time that the faults of the Sons were complained of to their Father possibly N. B. These Sons might have been reclaimed by Samuel's Gravity and Authority upon the first or Second sharp Admonition And suppose they had proved proof against reproof and so had become unreclaimable Might not better Vicegerents to the Supream Judge been put in their places No necessity there was still to alter the Government Thirdly Now make us a King to Judge us But what assurance could they give that their King would be of a better behaviour than Samuels Sons had been of Might it not have been retorted upon them how some of them long since set up that Bastard Abimelech to be their King and how little Comfort came to them out of that Cursed Bramble Fourthly We will be like other Nations But there was not the like reason for God had separated Israel from all other Nations as a peculiar Nation to himself and had received them into his own special Charge and Government Therefore Josephus the Jew doth well call this Government of Israel under Judges of Gods own chusing and not of the Peoples rather a Thoocracy Governed by God than an Aristocracy Governed by Primates and Principals of the People The Third Remark is Samuel 's resentment of this resolute motion for an absolute Monarchy 'T is said But the thing displeased Samuel v. 6. And why so Because it was an high affront and an hainous Indignity done to his Person by their attempting to shake of his
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâ—sses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
with a loud voice ver 12. this was contrary to the Joy and Jubilation of the other Mark 1. Those Antient Men being Seventy Years Old and upward might very well have seen the Old Temple tho' not the first Foundation of it saith Erpennius for that was laid 500 Years before this yet they might see it saith Junius before its fatal Fall and Destruction because that happened not quite 60 Years ago as is manifest from 2 Kings 25. and 2 Chron. 36. and Ezek. 46.1 Mark 2. These Old Men had sundry Causes for their Sorrow as 1. The Sorry Preparations they saw toward the Building of this Temple in comparison of the vast Provisions prepared both by David and Solomon for the former 2. The Prophet Haggai acknowledges that this latter House was as nothing for Splendor to the former House Hagg. 2.3 3ly Grotius adds they wept because this latter House wanted the Ark Vrim and Thummim c which were the principal Glory of the former Temple And 4thly Because not only these Foundation-Stones were of far less value and quantity than were Solomon's 1 Kings 7.9 10. but also this Foundation it self was of a far narrower Circumference than the former was in all its Courts and Adjacent Edifices But 5thly Cornelius à Lapide adds they wept in recollecting their former Sins and Sufferings c. Mark 3. Those that Rejoyced did better than they that Bewailed which certainly saith Wolphius was their Sin in laying such a Stumbling-block before the weak to weaken their hands in God's Work They sinned against that word of the Prophet despise not a Day of small things Zech. 4.10 We ought to Bless God for the least Benefits seeing we are less than the least of them Gen. 32.10 N. B. However 't is our undoubted Duty to bewail the Disproportion betwixt the State of Creation and the State of Corruption the burnt Temple and Image of God defaced by the Fall of the First Adam and only can be Renewed by the Second c. Ezra CHAP. IV. THIS Chapter Relateth the Obstruction and Impediment of carrying on this Begun-Building of the Temple Remark the First The Persons that obstructed the Building were the Samaratans ver 1 4. of whom the Jews stood in fear of some Mischief Chap. 3.3 and now probably incensed by hearing their loud Acclamations and Outcries Chap. 3.12 13. These Samaratans say to Zerubbabel We Worship God as ye do ver 2. so offer'd their Service and Assistance in the Work but being Worshippers of God only after a Mongreâ—manner 2 Kin. 17.26 c. 32 33 34. they fearing God not filially but for his Lions only had an implacable Hatred against the True Worshippers of God and thereupon they craftily endeavour to mingle with them saith Flaocherus that they might the better set them together at Variance among themselves and so put a stop to the Work N. B. Just as the Jesuites do now Act in pretending to be Converts to the Lutheran Church but intending by their Building with them to nourish those Animosities unhappily kindled betwixt the Calvinists and Lutherans Remark the Second The Prince Zerubbabel and the High-Priest Jehoshuah do most prudently refuse their Assistance either of Cost or Pains ver 3. to prevent their Projected Plot Lyra Vatablus c. Render sundry Reasons of this Refusal 1. Because they were Hereticks and Idolaters 2. Lest by their being in Fellowship with them they might either be Deceived or Damnified by them 3. Lest those Samaratans should afterwards challenge the Temple to be theirs as built by them or some part of it wherein to Worship Idols However they receive this Reason for their Refusal here Lo lakem ue lanu Nihil Vobis Nobis Ye are Men of Heterogeneous Manners c. of another Nation and Religion therefore can never kindly Congregate with us pares cum paribus quà m facillimè congregantur like with like saith the Philosopher love best to be together Hence Wolphius excellently observeth N. B. 1. How vain are the pretended Prescriptions of Antiquity in the false Church as these pleaded a long Prescription ever since the Days of Esarhaddon ver 2. namely 200 Teaâ—s N. B. 2ly Saith the same Wolphius Let such as are for Reconciling us of the Reformed Religion to the Romish consider this Instance Were these Reconcilers and Moderators the Wisest under Heaven saith another Learned Man they would-be brought to their Wits end before they could accomplish that Works end of making a Reconciliation betwixt Rome and the Reformed They have nothing to do with us to build an House unto our God stand off 1 Tim. 6.3.4 5. N. B. 3ly These Godly Governours plead the Power of King Cyrus saith Wolphius his Royal Grant they had good Authority for what they did doing nothing but according to the King's Command which was confined to the Jews and Israelites the Worshippers of the True God and 't was doubtful whether their conjunction with Strangers Samaratans in that Work might not Displease the King therefore the next Royal Grant from Darius Ezra 6.7 ran thus That those Strangers should not meddle with them nor make any Disturbance to their Work How much better may we plead the Command of Christ the King of Saints Remark the Third When those Adversaries of the Jews saw their false Fawnings and flattering Insinuations proved Ineffectual then Mebahalim Hebr. ver 4. they troubled the Builders by their Brow-beating Frownings and terrified them with their Thrasonical Threatnings N. B. Tho' those Samaratans the present possessors of that Province at the Jews Return called here the People of the Land came nearest unto a conjunction with the Jews in Matters of Religion beyond Chaldeans Persians c. yet being but Mongrels in Religious Matters as before they harbour'd the deepest hatred against the Jews for outstripping them in the Right Religion Hence Luther lays down this Maxim Odia Religiosorum sunt Acerbissima Such as differ one from another in Points of Divinity bear the bitterest hatred one to another Thus it is at this day saith a Learned Man a Jew hates a Christian worse than he doth a Pagan So doth a Turk hate a Persian worse than he doth a Christian a Papist hates a Protestant worse than he doth a Turk and a mere Formalist-Protestant hates a Puritan worse than he doth a Papist and will sooner be Reconciled to Rome than to those of the strictest Reformation To say nothing of those deadly Feuds and hot Animosities that the envious one Satan hath sown betwixt the Lutherans and Calvinists c. The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.13 and 5.18 c. which signifies a wicked Troubler of God's Israel therefore no doubt but the Devil Satan did set those Samaritans on work to Trouble God's Israel here and to hinder them from Building God's Temple at this time N. B. Smarting Experience of the Saints and Servants of God in all Ages doth set a Seal to this great Truth That Satan
yet dare Rob the Church and Convert this Sacrilege to their own Service Remark the Second Some there were who pretended to be Priests to have their share in this Collection c. ver 64. and Ezra 2.62 c. 2 Chron. 31.14 but because they could not clear their Descent from Aaron saith Grotius from Josephus therefore Nehemiah degraded them till an High Priest stood up with Vrim and Thummim which he hoped saith Grotius God would restore and resolve thereby dark Cases but Vatablus saith better that without all doubt this good Man pointed at the Messiah here this is more probable because it was a Tradition not only among the Jews but Samaritans also that when the Messiah came he would tell them all things John 4.25 26. Nehemiah CHAP. VIII THIS Chapter is a double Description of the Jews Festival Joys the First is General the Second is Special Remark the First Upon the General To every Act there is a Season saith Solomon a Time to Weep and a Time to Laugh c. Eccles 3.1 4. now was the Time come of the Jews General Joy when Zechary's Prophecy was now accomplished Jerusalem shall be inhabited in her own Place even in Jerusalem Zech. 12.6 Then all the People assembled as one Man ver 1. as they had done before Ezra 3.1 which though that Description be like this yet is it not the same Omne simile non est Idem this is a distinct History All the Jews met unanimously saith Piscator and call'd upon Ezra to bring forth the Pentateuch especially Deuteronomy saith Menochius which plainly sheweth that all the Holy Books were not burn'd at the burning of Jerusalem by Nebuchadnezzar as some say and were restor'd by Ezra for they only bid Ezra here bring them forth out of his Custody and read therein to them Here Grotius notes excellently that now their City being rebuilt and replenish'd with People it was most meet that those Laws by which they were to live should be recall'd into their Remembrance Remark the Second The Women Assembled with the Men and their Children that were grown up to Years of Discretion and to an Age of Understanding ver 2 3. all these must hear the Law Read Mark 1. Souls have no Sexes but both Sexes are all one in Christ Gal. 4.28 God gave to them both Rational Souls and made them both Joint-Heirs of the Grace of Life 1 Pet. 3.7 therefore the means of Salvation must be afforded both to Male and Female N. B. This condemns that cursed Saying of the Romish Church That a Distaff is fitter for a Woman than a Bible c. Mark 2. Parents ought to take care of their Children that they be brought under the Droppings of the Sanctuary when they come to any competent growth those little Pitchers have Ears little Children must be suffer'd to come to Christ Matth. 19.14 who if well Principl'd may understand much and be blest by Christ Remark the Third The Time when this Solemn Festival-day was Celebrated 't is said to be on the first Day of the seventh Month ver 2. which was said to be at hand Chap. 7.37 In every Month the first Day was Festival to the Jews call'd Neomenia or New-moon saith Menochius Numb 28.11 2 Kings 4.23 and 1 Chron. 23.31 but in the seventh Month the first Day thereof was the more Solemn because beside the New-moon common to all Months there was on that first Day the Feast of the Blowing of Trumpets on the tenth Day the Feast of the Day of Reconciliation and on the fifteenth Day the Feast of Tabernacles which lasted at the least seven Days so that this Month was a Month of more Solemnities than any other and this first Day was a double Holy-day Levit. 23.24 34 35. Deut. 31.11 Remark the Fourth The Manner how this Great Festival Day was Solemnized This was Celebrated by a Sermon as the principal part of that Solemnity in both those Feasts of Trumpets and Tabernacles the Preacher was Priest Ezna N. B. 1. He is no Right Priest said Gregory of old that is not a Preaching Priest 2. The Place out of which Ezra Preached is call'd Migdal gnets Hebr. A Tower of Wood ver 4. because saith Mariana not only he was to stand Higher than his Hearers but also his Pulpit was built in the form of a Tower in an Orbicular or Round Figure N. B. This is enough to confute the Custom of the Capuchins and other Popish Priests that must have long Pulpits wherein they may walk and Act as upon a Stage especially in Lent c. 3. The Time that this Preacher took up in those Holy Duties of Reading and Expounding the Law and of Blessing the Lord mentioned ver 6 7 8. is express'd to be from the Haor Hebr. or Morning-light to Mid-day ver 3. which was about five or six hours saith Piscator from whence the raised Devotion both of Ezra the Preacher and of the People his Hearers saith Lyra doth plainly appear N. B. Oh then what a shame it is that the most among us are tyred with the time of an hour sitting as in the Stocks while the word of God is preached accounting the Sermon tedious if but a little extended beyond the Glass and then come out of the Church like Prisoners out of a Jayl c. Now come we to the Second Part which is in Special of the two Feasts Remark the First Upon the Feast of Trumpets from ver 5 to ver 13. Mark 1. Nehemiah c. tells the People that this Day was Holy to the Lord ver 9. a Day of blowing Trumpets Levit. 23.24 so must be consecrated solemnly to God as a Festival of Rejoicing in all Holy Duties and that their weeping at the Word they heard so heartily discovering to them their Sins was now unseasonable Eccles 3.3 Mark 2. This Congregation was so great that they all could not Hear Ezra therefore were they divided into Thirteen several Sacred Assemblies and had in all Thirteen several Priests to preach to them all named ver 4 7. some on the one hand of Ezra and some on the other all reading the Law distinctly ver 8. not tumbling it over so fast as few were the better and Interpreting it by comparing one place with another as Acts 9.22 Paul did at Damascus Mark 3. The People observed good Order here where Great was the Company of Preachers Psal 68.11 They in each Assembly kept their own Stations ver 7. without shuffling and shifting from Preacher to Preacher Vehagnam gnal gnamedam Hebr. Vatablus renders the People stood in their Stations as they were distributed saith Piscator that divers Companies might have divers Doctors N. B. They did not confusedly gad to and fro one to hear this Teacher and another that as those of itching Ears do in our day but abode under the Ministers God had set over them Mark 4. Those Hearers are highly commended for their Attention Intention and Retention which three Ingredients make up
hereunto saith Wolphius they stir up themselves by many Symbols of Godly Sorrow as Mark 1. They Assembled all together in Sackcloth as acknowledging themselves unworthy of the coursest Clothing and had it not been for shame they could have now strip'd themselves Naked Mark 2. And with Earth upon their Heads that is Dust and Ashes says Wolphius as those that had forfeited all and deserved to be as far under ground as now they were above ground Esth 4.1 c. Mark 3. The Seed of Israel who were Israelites indeed John 1.47 did both confess and forsake their Sins in seperating from their strange Wives Children and other Pagans who had mixed themselves with them according to Ezra's Covenant Ezra 10.3 and Neh. 13.3 This saith Wolphius was a true sign of a sound Repentance and such as do so after a due manner shall find mercy with the Lord Prov. 28.13 N. B. Israel whose Seed these Fasters are said to be signifies a Power with God to prevail Hos 12.4 Gen. 32.24 26 c. and Judah from whence those Jews had that denomination signifies Confession denoting 1. That as Jacob or Israel was a Prince prevailing with God so every true Israelite seeks not God in vain but concerning the work of God's hands may command him Isa 45.11 19. And 2. As Judah the Confessour Hebr. got the Kingdom from Reuben so Confession is the way to God's Kingdom for us to walk in thither and we shall surely obtain it at the end of that Walk especially if our Confession of Sin be conjoin'd with the Confusion of Sin as here abandoning their darling Sins keeping themselves from their Iniquities Psal 18.23 God receives such as so Separate 2 Cor. 6.17 18. Mark 4. Nor had they yet got enough much less too much of Reading the Law which had so prick'd them to the heart as Acts 2.37 and convinced their Consciences of their great and many Sins Chap. 8.7 8 c. but here again they return to Reading it and to give the sense of it applying it close to all cases of Conscience this was Preaching indeed and in this Work they continued for three hours that is from Nine to Twelve for they divided the Day into twelve hours John 11.9 The first three saith Junius was spent in the Morning Sacrifice that is from Sun rise or Six to Nine after which when all the People were Assembled together they began the Reading and Expounding the Law from Nine to Twelve yea and the third part of the Day from Twelve to Three they spent in Preaching to the People and in Praying to God and praising of God N. B. This Sacred Scripture-Practice is both a Pattern and a Warrant for our Preaching Fast-Sermons tho' Prayer be the proper and principal Duty of such a Day See Jerem. 36.6 7. Acts 6.4 c. Then they closed those extraordinary Exercises with the Evening Sacrifice c. Remark the Second The Particular Exemplification of that which was said before in the General ver 4 5 6. Eight Holy Levites are named here each standing up in his proper place to teach and excite the People that were for more conveniency divided into eight several Congregations for had they all Preached at one time say Junius and Piscator and in one place only this would have bred a Confusion and one would have hindred another The Septuagint adds to ver 6. Hebrew Text and Ezra said from whence some suppose that Ezra the Principal Priest Preach'd to and Pray'd with the Head Governours and the Principal Men of Judah who might all be in one Company in the Court of the Lord's Temple for all this great Congregation could not probably hear one Man together at once and Ezra pray'd this following Prayer before these Princes c. Remark the Third The following Prayer consists of a Prologue of an Enumeration of God's favours to them and lastly of an Epilogue Mark 1. In the Prologue or Preface he gives to God whom he pray'd unto all possible praise due unto his Name which indeed is above all Praise and when we have done our utmost we cannot overdo but we fall infinitely short in praising enough the great Creator of all c. ver 5 6. Mark 2. He reckons up four Gracious Favours of God 1. In chusing their Father Abraham for his Love and then loving him for his Choice c. ver 7 8. 2ly In Delivering Abraham 's Off-spring out of Egypt ver 9 10 11. 3ly In Preserving them in the Wilderness wherein he bestowed seven great and gracious Grants to them As First His Conduct ver 12. Secondly His Law ver 13 14. Thirdly His Maintenance of Meat and Drink ver 15. Fourthly His Pardon both of the Murmurers who were for Returning to Egypt and the Idolaters who made the Golden Calf ver 16 17 18 19. Fifthly His Holy Spirit ver 20. Sixthly Not only Food but also Raiment sufficient for forty Years ver 21. And Seventhly His Land of Promise by Moses Joshua and the Judges ver 22 to ver 31 32. This Seventh was the fourth Favour acknowledg'd here namely God's giving the Land of Canaan Mark 3. More Particularly As there is in Ezra's Prayers an Enumeration of God's Mercies from ver 7 to 16. so there is a Confession of the gross Ingratitude both of their Fore-fathers and of themselves from ver 16 to 27. and likewise a Declaration of God's Just Judgments in every Generation till that Day for their Sins from ver 27 to 32. Remark the Fourth Is the Epilogue wherein we have a Recapitulation and an Explanation of the aforesaid both from the Persons of God and from their own Persons also Or more briefly thus There is 1st An Humble Supplication for Mercy he pleads with God that the many Evils they had undergone might not seem small to him from ver 32 to 37. And 2ly He binds the People in a Covenant to a better behaviour for the future ver 38. Nehemiah CHAP. X. THIS Chapter consists of Two General Parts The First is the Persons that Sealed the Covenant before mentioned Chap. 9.38 from ver 1 to 29. And Secondly The Contents of this Covenant thus Solemnly Sealed to from ver 29 to the end Remark the First Upon the First Part Nehemiah is placed the first in this Sealing-Work not out of any Ambition saith Wolphius but as he was the Chief Ruler He was the Ring-leader to Ratifie it more firmly and to be a Loadstone or Star to Priests and People for Magnates are Magnetes N. B. Great Men draw many by their Example as the Loadstone doth Iron and Superiors are as Looking-glasses for Inferiors to Dress themselves by them Regis ad Exemplum totus componitur orbis qualis Rex talis grex Like Prince like People as it is in a Beast the whole Body follows the Head Hence it was that Nehemiah was so forward to Seal first accounting it an Honour to be foremost in so good a Matter Remark the Second The
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
this would not do for he still stuck fast in the Mud as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Luke 9.7 and his Horrour did devour his Principles of Sadduceism and made him think that John in Jesus and his Apostles Miracles was again Risen from the dead This Third Passover was ushered in with two mighty Miracles the first was Christ's feeding five thousand and upward with five Loaves and two Fishes the second was his walking upon the Sea and rebuking the Storm c. Mat. 14.13 to the end Mark 6.30 to the end Luke 9.10 to 18. and John 6.1 to 22. All the four Evangelists relate the same stories briefly indeed by Matthew but largely by the rest especially by Mark and by John These Remarks are found in the first Miracle 1. Dangers must be declined when they may be so with a safe Conscience Jesus's Disciples came from Preaching abroad and John's Disciples with tydings of their Masters death came all in to Christ about the same time upon this Christ withdraws into a Desart knowing that Herod desired to see him Lake 9.9 that he might dispatch him also as he had done the Baptist but saith Christ Gotell that Fox mine hour is not yet come In the mean time that he might declare himself a real man who might be taken and murdered and to teach us by his Example not to tempt God by a wilful exposing our selves to the rage of man but to decline unnecessary dangers according to his own counsel when persecuted in one City sâ—â—â— to another Mat. 10.23 The 2d Remark is Such as are sensible of their need of Christ will follow him in his with drawments and find him out even in a Desart Though he be a God that sometimes hides himself Isa 8.17 yet cannot he be hid Mark 7.24 from sensible Souls that seek him seriously and must fetch him out of his Retiring Room by their fervent prayers The people saw him departing though privately therefore they ran on foot after him Mark 6.32 33. They neglecting all necessary provision had hard toil and travel yet we will scarce stir out of our own doors to seek a withdrawing Christ The 3d Remark is Christ is compassionate towards such as seek him He will not only iâ— no wise cast them out John 6.37 but he will both head their bodies who took all this pains notwithstanding their Diseases to follow him so far and their souls too by Preaching to them concerning the Kingdom of God Mat. 14.14 Mark 6.34 and Luke 9.11 Here was the dispensation of Divine Wisdom he likewise first refreshed their souls by teaching them many heavenly Truths before he refreshed their bodies which is of less worth Mat. 6.25 He taught them that he was the King promised of God the Messiah see Deut. 33.3 Res pro personâ The Kingdom of God pro Rege misso aeque ac promisso for the King sent as well as promised of God The 4th Remark is Preachers of God's Kingdom must shew much Tenderness towards the Infirmities of their Auditors and not hold them too long but give them a timely Dismission This People the hearers of our Lord came out of their several Cities where they had fulness of all things into the Desart where nothing could be had They forgat their bodily necessities to attend upon this blessed Teacher and to hang their Ears upon his Honey-lips Cant. 5.13 16 preferring his holy and sweet-smelling word before their necessary food Job 23.12 Though few now will take so many weary steps as those good souls did Psal 84.7 and these here be at any pains and cost for Heaven neglecting and hazarding their bodies for the good of their souls Yet the best have but a measure of Affection and when that is spent a good soul may be weary in an Ordinance that is not weary of an Ordinance This Christ's Disciple knew well therefore when the day was far spent they will not have the People kept too long in Attendance of Divine Worship but takes care for their timely and necessary Refreshment The 5th Remark is When God calls to any extraordinary duty then doth he furnish with suitable Ability and makes extraordinary provision for those that prefer providing for their Souls before their Bodies as Mat. 6.33 provided always they tempt not God by a wilful neglect of ordinary means Therefore saith Christ They need not depart Christ knew better than his Disciples what kind of place this Desort wâ—â— and what he had to do John 6.6 yet they look'd upon his Motion Give ye them to eat as absurd and not only improbable but impossible saying Shall we go and buy c Mark 6.37 This is they think a very unlikely matter 'T is a question saith Beza not without a scoff as if they had said where 's your money Sir have we 200 pence to cater for so great a company Christ only tryed them not as Silver Isa 48.10 we must believe against sense in things invisible and against reason in things incredible when Christ calls The 6th Remark is Where Christ giveth a Call to his Ministers for feeding his People there they must not be discouraged at the smalness of their Provisions so it be the best and most they can get but bring them to Christ and believe in him for a blessing The Disciples here had but five Loaves and two Fishes and now in a Desart where no more could now be procured this made them despair of doing what their Lord bid them do yet Christ was content with what they had though but barley Bread for quality and but small and few for quantity and said Bring them hither to me teaching us to bring all we have and are though never so little so it be the best of the best Gen. 43.11 or the best we are able to get Levit. 14.21 22. unto Christ that he may take off the first Adam's Curse and superadd the second Adam's blessing Man lives not on bread alone Mat. 4.4 Christ's command exerciseth his Disciples Faith Obedience and Liberality to those in want here The 7th Remark is Our wants and weaknesses must first be discovered before Christ will declare his Omnipotency in our Relief This is manifest here it must be long past Dinner-time well towards Evening when healthful stomachs would be craving for food it must be in a Wilderness where unbelief had said Can God prepare a Table here Psal 78.19 far from any Town so no more store could be possibly procured and secretly handed in for feeding this multitude the fewness of the Fishes and Loaves not enough for twelve mens Dinners must also be made known before Christ will work his work of wonder in feeding of 5000 and upward therewith that the Miracle may be more manifest The 8th Remark is The Lord so disposeth of all the Circumstances of this Miracle as might be most for his Father's Glory and for the Peoples profit For 1. Christ consults with Philip saith John 6.5 not with
those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
19.29 Where he Raiseth Lazarus out of his Grave John 11.17 18 c. Which Story none of the Evangelists Records save John only in which mighty Miracle he Relates many Remarkable Circumstances together with the Substantial part thereof The First Remark is concerning the Antecedents of it which were 1. Tidings of Lazarus's Sickness after mentioned were brought to Christ while he was in Bethabara beyond Jordan upon which he returns to Bethany where he had been before kindly Entertained Luke 10.38 c. Though the Messenger of Mary and Martha did not alledge Lazarus's Merits or Kindnesses to Christ but only Christs Kindness to him Behold he whom thou lovest is Sick John 11.3 Nor do they boast of their own Merits as if they were worthy Christ should come and Cure their Sick Brother as Luke 7.4 They thought this enough to say to a loving Saviour for fetching him to their Relief as appears ver 21 32. Thus we need not be carefull in any thing more than to make our wants known to God Phil. 4.6 Cast our Burden upon the Lord Ps 55.22 And let him alone to help us how and when he pleaseth 'T is enough to mind Christ of his Afflicted Church saying Behold she whom thou lovest is sick and the dearly Beloved of thy Soul is delivered into the Hands of her Enemies Jer. 12.7 Could we but look more to the Lord we should be more Lightened Ps 34.5 And made more free from that care of Diffidence and Distrust The sweet love of Christ and the sore Labour and Lassitude of his Dear Church and Children may well enough consist together for these are his Love-tokens as many as I love I Rebuke and Chasten Revel 3.19 His chiding that Church and his Chastizing us is no Evidence of Divine Hatred God had only one Son Sine flagitio without Corruption but not any one Sine flagello without Correction He that escapes Affliction may justly suspect his Adoption Prov. 3.12 Hebr. 12.5 6 7 8 9 10 11 c. 2. Christ came not immediately upon his first Summons of Lazarus's Sickness but as he had staid at Bethabara two Days after he had heard Tidings thereof purposely that Lazarus might dye before he came to him that God night be the more glorified by his Raising ver 5 6 15. So did he make sure to stay long enough after he was dead before he came that the Glory of God might be the more magnified He was not yet come to Bethany ver 30. Till he had been four days Dead ver 39. Though Christ loved this godly Family ver 5. He loves those that love him especially such as are Morning-seekers Prov. 8.17 The very Walls of their Houses are continually before him Isa 49.16 And he loves to look upon them yet staid he long from them for he is a God of great Judgment and waits to be gracious in the best Season and when Mercy will do us most good Isa 30.18 He knows best when to deal forth his Favours and any prescribing to hint is to Set the Sun by our Dyal This Caesar called Sawâ—iness in his Soldiers and so doth a King when any of his subjects dare send for him in post hast by a Post The Lord loves not to be limited Ps 78.41 either to Time way means or manner we are not got yet into the depths of the Sea Ps 68.22 The Bulls of Bashan hath not pushed us yet enough Ps 22.12 We are not yet low enough and they not yet high enough then deliverance c. Christ did determine to deliver Lazarus yet not at Martha's and Mary's time but at his own So us c. Our Time is alway ready but his Time is not yet John 2.4 and 7.6 On Happy Lazarus though sick and dead to be an Instrument of giving more glory to God than had he been well 3. Christ hath Hinderances in his way of Deliverance Here is a deep Consult among the Disciples whether he might venture upon this danger or no they deny it with two Arguments 1. From the Jeopardy of the Journey ver 8. Wilt thou hazard thy own Life for helping thy Friend c. 2. From the needlessness of its mistaking Christs words that Lazarus was only asleep which was a good sign of recovering Health ver 12 13. But Christ Affirms it with Arguments also 1. From Safety for the last of his twelve Hours and so the Night of his Passion was not yet come c. ver 9 10. Till then neither Men nor Devils could hurt him Austins Descant is Christ is the day and the Twelve Disciples were the Hours the Day gives light to the Hours not the Hours to the Day his Disciples must not direct him but he them c. 2. From Duty my friend Lazarus is Dead by his Sickness to you though but asleep to me and though Bethabara be far from Bethany yet I own it my Duty to go and raise him though it cost me many a weary Foot-step in that long way to relieve my Friend His Name Lazarus signifies one helped of God and he shall be so Mangre the Malice of all my Enemies ver 11 14. Christ hath other Hindrances now as Unbelief Security Back-stiding c. Yet will he come to save us for his own sake not for ours and for the wickedness of the wicked Ezek. 36.22 Deut. 7.7 8 and 9 5. 4. Christ was glad for his own Absence so long from Lazarus ver 15. Though the Disciples deemed it vain Folly to go so far only to awake him out of a sweet Sleep yet Jesus Judged it a joyful Journey it being as easie for him to Raise the Dead as for us to awake a Man out of Sleep Christ was grad for their sakes that he was not there he was there in his God-Head not in his Man-Hood That they might more believe him to be the Messiah which they would have doubted of had Lazarus dyed while he was present but when they should see him give life to the Dead this would make them more firmly believe as John 2.11 Surely to believe first in Christs Name must needs be most pleasing Service to him we cannot do him a greater Honour than to give him our whole Trust both for Safety here and for Salvation hereafter seeing the Confirmation and Increase of Faith in his Disciples here was so great a Joy to him None more welcom in the Fathers House than the Penitent Prodigal is Luke 15.20 22 c. Christ highly accounted of the Centurions first Faith Matth 8.10 22 c. How much more of a Renewed and a growing Faith N. B. Nore well but 〈◊〉 how low is our particular Faith for Christ coming to Raise his slain Witnesses Lake 18.8 Revel 11.11 12. While Christ is glad we should not be sad for his not being here seeing he will come at his own time without Tarrying Hab. 2.3 Hebr. 10.37 And will avenge hiâ— suffering Saints Speedily Luke 18.5.7 5. When Christ comes he seems to come too
so hard to Cure that the Son of God must be killed before the Soul Stab'd by sin can be Cured No less than the warm Blood of Christ on the Cross can be a Salve Soveraign and sufficient enough to heal that Incurable Sore They are fools that think it an easie thing which Christ found so costly to Reconcile sinful Man unto an Holy God The 4. Inference is Oh! that we could do to the Cursed Body of sin so called Rom. 6.6 Col. 2.11 what those Cursed Kill-Christs did to the Blessed Body of our Saviour As they did to him so should we do to sin We should 1. Apprehhend it in its places of Retirement knowing its Haunts as Saul did David's 2. When Apprehended bind it Hand and Foot that it may not break out into any more Misbehaviour 3. Lead it bound with Hands behind away to be Judged in the Court of Conscience 4. Arraign it at that Bar not with false Witnesses but true ones whereof we need not want great Store when Process and Pleading against it are impartially managed Oh! what black large and long Bills of Inditenient may be drawn up against sin for doing us Mischief Imprimis at such a time and place Item in such a day and duty and a Thousand Items to follow that to the end 5. Condemn it therefore saying with Saul that which hath done this Deed shall Die though the Lot fall on my Son Jonathan my peccatum in Delicijs my best beloved sin 6. Then spit in its face the time would fail to Descant upon all 7. Crown it with Thorns 8. Beat it Buffet it and Scourge it yea let it be stripped as well as striped 9. Nail it to the Cross so fast that it may never stir Hands or Feet more but be Crucified The 5. Inference is Oh! that we could behold the Man how this God-Man Christ Jesus dyed with his Arms spread on the Cross as the place of his Birth was an Inn. which entertains all that come to it with great Gates wide opened So this was the posture of his Death ready to Imbrace all that come by Faith and Repentance and such as do so come he will in no wise cast them out John 6.37 The 6. Inference is Oh! how should our Consciences bleed to behold Christ bleeding to Death upon the Cross considering these following Motives as First that we were those Hard-hearted Jews and our Sins were the Nails which fastened our sweet Saviour to his suffering that worst of Deaths the most Accursed Shameful Painful Lingring and most exposed Death upon the Cross where he was Hanged thereon as our Surety in our stead Though those that beheld him then did mostly Taunt and Deride him while he was in Crucifying as above yet may not we do so when we behold Christ Crucified before our Eyes in his Word and Sacraments Gal. 3.1 1 Cor. 2.2 We must mourn over him whom we have pierced Zech. 12.10 and behold him with bleeding Hearts and not Crucifie to our selves the Son of God afresh and put him again to an open shame Hebr. 6.6 How much sorer punishment are such Sentenced to be worthy off Hebr. 10.29 c. It was we who Eat the sowr Grapes the forbidden Fruit and our Saviours Teâ—th are set on edge therewith c. Secondly That Christ Dyed the basest of Death's to teach us the Desert of our sins for which we all deserve to Die the worst kind of Deaths as he did for us whereby he hath not only purchased a more Calm Quiet and Comfortable Death that we may die in our Nests as Job saith chap. 29.18 that is at my own Home and upon my own Couch or Resting-place But also he Sanctified all sorts of Death to his Saints whether they be Hanged Drowned or Burned whether they be sawn asunder or slain with the Sword c. Heb. 11.37 Our Lord and sinless Saviour deserved to die the best of Deaths yea not to die at all seeing Death is the Wages of sin Rom. 6.23 Where no sin is found there no Death is due Yet as he became the surety for sinful Man so the worst of Deaths due to us himself dyed for us He dyed in a shameful place to purchase a better place for us to die in he died in the Field that we may die in our Houses he dyed in that base place of Skulls that we may die in the best Room of our Dwellings and he dyed on his Cross that we may die in our Beds and that among our Friends and with Ease and Comfort For Christ's dying among his Enemies and with utmost Extremity and Desertion hath purchased it for us But suppose any Saints be brought to die a Dolorous and violent Death as their Lord did and as many Martyrs in all Ages have done and still daily do and tho' they must say therein as the Penitent Thief said upon the Cross we indeed are justly in this same Condemnation for we Receive the due Reward of our Deeds Luke 23.40.41 yet hath our Saviour by suffering the bitterest of Deaths so Sanctified all sorts of such shameful and painful Deaths to his Saints that there is not one Dram no nor so much as a Grain though Deserted Souls do find a Scruple of the Poison of the Wrath of God therein Naturalists do relate that the Beasts of the Field dare not drink of the Fountain untill the Unicorn come first to dip in his Horn which sucks up all the Venom out of the Waters and then the Beasts dare drink most freely So our Saviour by his Cursed Death hath sâ—â—ked up all the Curse of every sort of Death into himself he hath drunk up the bitter part of the Cup leaving only the sweet for us Insomuch that all who die in the Faith Hebr. 11.13 though they be drown'd in Water on burn'd in the Fire c. yet do they die in the Favour of God though they die by the Frowns of Men Therefore should our Consciences be greatly concerned and our Hearts bleed freely melting kindly into Tears and Tenderness while a bleeding Dying Jesus is set before our Contemplations Oh! how melting should be our Meditations upon Christ's Death 'T is a Rule in Physick that Diverting the Circulating course of the Blood is the best Expedient for Curing any excessive bleeding in any part as bleeding a Vain in the Arm stops immoderate bleeding at the Nose Would to God we could thus correct our excessive Weepings for Losses and Crosses by Diverting that over-free because a Natural issue by giving a due Vent to our Weeping over our Dear Redeemer thus Dying and bleeding to Death for saving our Souls and making satisfaction for our sins Lastly Learn hence to love the Lord Jesus our Jonah as that Prophet Jonah could not endure the East-wind to blow and the Sun-shines Heat to beat upon his Head for himself yet could be content to be cast over board into the Sea to be Drowned for saving the Ship and its whole Crew So
yet hath he promised that his own Arm should bring Salvation when neither the Arm of a Man can or of an Angel doth it Isa 51.18.59 16. 63.5 2dly May we be but found in Union with Christ then are we in League with Angels and that Angel which kept fallen Adam from returning into Paradise with a drawn Sword in his Hand shall be Reconciled to those that are renewed by the Second Adam and all the Angels shall be imployed to Roll away the Tomb-stones of the Saints and to remove the Mould that is laid upon their Bodies or Bones and will gather them from all the quarters of the World Mat. 24.31 and shall hand them into a better Paradise than that which Adam lost 3dly God makes his own Use and Works his own Glorious ends by all sorts of his Creatures according to his own pleasure He makes use of wretched Miscreants to Crucifie Christ of two good Men Joseph and Nicodemus to Bury him and of an Angel to Roll away the Stone at his Resurrection The only Wise God Acts several Ways by several Instruments and all according to the Counsel of his own Will The Third Antecedent was the Approach of Holy Women to see into the Sepulchre and Imbalm Christ's Body with sweet Odours probably not knowing that Joseph and Nicodemus had done it before them or however being Ignorant that God would not suffer his Holy One to see Corruption These Women Matthew names Mary Magdalen and the other Mary the Wife of Cleophas the Mother of James the less and Joses and Sister to the Virgin Mary Mark adds Salome to the two and Luke adds Joanna but John names Mary Magdalen only as being the most notable the ringleader of the rest and having the largest love to her Lord Luke 7.47 She laid out the most Money for the Imbalming Ointments yea most early stirring both to come from Bethany and to call out the other Women from their Homes c. which might take up all the time betwixt its being very Dark and the Rising of the Sun and which well considered will reconcile the differing terms that the Evangelists express the time of their coming to this Sepulchre-work They came to see what the Pharisees had done to the Lord's Body the Day before hearing they had been tampering with Pilate c. not knowing what was done for as they were in the Way thither their thoughts were only troubled about rolling away the Stone but not a word of who shall remove the Watch or who shall break open the Seat for us When the Women came to the place they find all those Remora's both those thought on and those not thought on removed the Watch was fled being frighted away by the Earth-quake fearing to be buried Alive as Korah's Conspirators were while they watched the Buried Body of Christ least his Disciples should steal it away The Imperial Seal they find broken up and the great Stone rolled from the Door by glittering and glorious Angel whom they saw sitting upon the Stone on the Right Hand of their entering in and when they were entered into the Sepulchre they saw another Angel both which told them that the Lord was Risen before they reached the place c. thus Matthew and Mark who speak but of one Angel may be reconciled to Luke and John who speak of two the two other Evangelists thinking it enough to mention that principal Angel only which some suppose to be Gabriel that brought the first Tidings of the birth of Christ Luke 1.26 c. who spake most to these Women and because they assumed the Bodies of Young Men seeing Spirits are Invisible therefore are they called so This History teacheth these remarkable Mysteries 1st The Battel saith Solomon is not alway to the Strong Here the weaker Sex Women excel the stronger Sex Men Not only in so much as Mary Magdalen and the other Mary Salome and Joanna stick close to Christ Living and Dying and when Dead too so that as 't is said of Boaz Ruth 2.20 they lest not off to shew kindness to Christ both while he was Living and when he was Dead whereas his Men-Disciples became Cowards and hid their Heads in Holes not daring to own him now either Living or Dead But also when those desperate Roman Souldiers ran away as Dastards being daunted at the terrour of the Earth-quake and with the splendour of the Angel Even then those Holy Women dare stand it out in their Attendence upon a Dead Saviour and like true Daughters of Faithful Sarah They are not afraid with any Amazement 1 Pet. 3.6 2dly 'T is Prudent Piety so to moderate our outward expressions of our Inward love to and zeal for Christ as not to neglect any known commanded moral Duty Thus these Holy Women dare not neglect the sanctifying of their Sabbath but stayed till the Duties thereof were ended before they came forth to Imbalm Christ's Body They began not their Preparations till in the end of the Sabbath Mat. 28.1 whereas those Priests who had so oft accused our Lord falsly for a breaker of the Sabbath do not stick to do servile work on their Holy Sabbath-day in going to Golgotha to make Christ's Sepulchre sure Sealing the Stone and setting a Watch Matth. 27.62 66. And now on that Day they seemed to Dance upon his Grave as thinking themselves cock-sure of him Though but a little before this they pretended great Respect for the Sabbath in not permitting the Bodies of Christ and of the Thieves to Hang on the Cross upon that Day for fear for sooth of polluting it John 19 31. c. yet now themselves do pollute it by doing this drudgery work 3dly So Gracious is our God as he is pleased to pass by our well-meant weaknesses when he Heart is sincere and upright as in those good Womens preparing sweet Spices for Imbalming Christ's Body which was a superfluous zeal and whereof there was no need nor use yet God Accepts of the Will for the Deed and 't is Recorded for their Eternal Honour These Three Antecedents are the Introduction of that most prodigious Act of Christ's Resurrection the precise Time or Hour wherein he Rose is unknown as Jerome saith to all Men for none of all the Evangelists make any mention of the moment thereof only they give an Account that Christ was Risen before those Holy Women were got to the Sepulchre for when they entred in they sound not the Body of the Lord Jesus Luke 24.3 and the Angel told them about the Rising of the Sun He is Risen he is not here Mark 16.2 6.9 Mat. 28.6 So that it may undoubtedly be affirmed that our Lord Rose as these good Women were in their way to the Garden the Sun of Righteousness arose about the time when the Sun of the Firmament was preparing to Rise and to come out of his Chamber Mal. 4.2 Psal 19.5 And his Resurrection must be in the midst of the Earth-quake which opened all
strictest observations c. So 't is expresly said They returned together to the place from whence they Ran John 20.3 10. Therefore Peter was never alone here either in his Egress or Regress to have any such appearance of Christ apart from John concerning whom we read not any thing of the Lord 's appearing to him alone Hereupon other famous Writers do think this appearance to Peter alone mentioned both in Luke 24.34 1 Cor. 15.5 was in his going into Galilee which he immediately say they undertook when he heard that message Behold he goeth before you and Peter into Galilee there shall ye see him Mark 16.7 Now Peter recovering his convulsion and fall and having most fervent affections to be reconciled to his Lord must needs make the most haste his old Leggs would permit to meet him c. This Third opinion is likewise but an Unscriptuar Coniecture and this is also to be wise above what is written for we read expresly that Peter's first hasty race was to the Sepulchre and not into Galilee and that the Lord appeared to him with the rest in the City but when he was alone we read not Nevertheless though neither the time when nor the place where Christ appeared to Simon can be known yet the reasons why he did so may be better resolved The 1st Reason of Christ's appearing to Simon was that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him whom he had before professed to be the proper object and Author yea finisher of Faith as he was the Son of God Matth. 16.16 Therefore the Lord appeared to him with his converting and comforting presence that he might not be swallowed up of over much sorrow nor sink into the Pit of Despair 2dly That when poor faln Peter was through the power of Christ's prayer for him got out again our of Satan's Steve wherein he had been so tossed and shaken to and fro as almost this Wheat was made Chaff he might learn the better to strengthen his Brethren Luke 22.31 32. that is to be tender towards the penitent as the Lord had been to him and to restore them with the Spirit of meekness Gal. 6.1 using a soft hand for a sore heart to heal it 3dly That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance because he despised not Magdalen nor Peter therein As these Reasons for Christ's appearance to Peter are plain obvious and perspicuous though neither the time when nor the place where no nor the manner how as in his other appearances be not mentioned in Scripture and hereby are left dark and obscure so the reasons why our Lord appeared five several times upon the very day of his Resurrection this being the Fourth and the Introduction of the Fifth the same first day are as conspicuous to a Right contemplative mind also The reason why Christ appeared five times on that day was not only to prove the reality of his own Resurrection nor to comfort his disconsolate Friends and Followers who were Universally mourning for the loft of him c. But especially to dedicate and institute the New Christian Sabbath as he was the Lord both of the old Legal and of this new Evangelical Sabbath Mark 1â— 8 Therefore did he appear so many times on that day and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences All the day long he was in some holy service or other beginning betimes in the Morning to appear unto Mary Magdalen and to have sacred discourse with her and then to the Godly Women as they went from the Sepulchre to the City with whom also he had Godly Conferences after that with the two Disciples Travelling to Emmaus which could not but take up a great part of that first day especially If they set out from the City soon in that day and he fell into a Confabulation with them soon also this was a Divine Discourse that lasted the Journey of seven miles and a half long towards the Evening the Argument they used to constrain his turning in with them so their Lodgings as above indeed when and where this Godly Conference began the Holy Scripture is silent as it likewise is what part of that day and how much thereof was spent in his Conferring with and comforting poor penitent Peter without all doubt which notwithstanding the Scripture's silence must take up some considerable time because Peter had committed grosser sins so stood in more need of greater comfort 'T is therefore not at all improbable that compassionate Samaritan spent some considerable time of that day though what part thereof be not Revealed to pour in Wine to search and Oil to supple his wounded conscience and stay with him some time not because he was the most worthy person of all the Apostles as the Romanists say but because he had been the worst sinner next to Judas of them all and therefore he stood in the most need of longest care for his lasting cure However this is plainly expressed in the Gospel that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles only Thomas was absent Luke 24.36 and had a long discourse with them verse 37. to 49. John 20.19 c. Saying Peace be to you c. Now for what cause was all this done by Christ in spending this whole day thus Religiously all the day long appearing to one or other at one place or another and entertaing them with sacred discourses and holy Exercises what better reason can be rendered for it but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day distinct from and next following that of the Jewish It is therefore safer to say that this new Sabbath was not so much any bare Apostolical Institution or any mere Tradition of the Church for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution but it must be Christ and Christ alone who was Lord of the Sabbath Matth. 12.8 into whose hands all these things were delivered by the Father Mat. 11.27 And to whom all power both in Heaven and on Earth was given Matth. 28.18 He only had power to alter it This our Lord did by his own holy example leaving his own personal practice so far as it is Imitable for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties Accordingly his Apostles are found in their following practice proportionable to their pattern shewed them to a due observation of this same day For 't is expresly recorded how they usually Assembled together for religious exercises upon the first day of the Week Acts 20.7 and 1 Cor. 16.2 which day is likewise plainly styled the Lord's-day Revel 1.10
from whence it is manifest that the dedication of this day had not its Original from the Apostles as if they had power to appoint it of themselves but from their Lord who having breath'd his Spirit upon them whereby they had such Divine Illumination as to know the mind of Christ by his holy pattern that the first day should be consecrated for the Christian Sabbath c. But of this point see more both before and after adding only this here that seeing this Sabbath is from Christ let us beware we be not worse than Judas condemned of all who Stole yea from Christ yet only his Money Alas 't is far worse to Steal Time Service and Duty from him and our own Souls also c. The Fifth Appearance of Christ was to the Ten Disciples Peter being present but Thomas absent Luke 24.36 to 49. John 20.19 to 26. Mark 16.14 Simon Peter after his former Foul fall yet rising again by Repentance and running with John to make a fuller inquiry after the Truth of his Lord's Resurrection was well Rewarded for this his forwardness for first an Angel Animates him and frees him from his Anxiety Mark 16.7 and then Secondly he received farther Confirmation and comfort from Christ himself appearing to him Luke 24.34 1 Cor. 15.5 now his disjoined Soul being thus happily put into Joint again he hereupon joins himself de novo with the Chorus or Colledg of Apostles and there waits with them that were now newly crept out of their secure lurking holes Though these fresh Tidings and Reports of their Lord's Resurrection for farther manifestation and whom he bad now put into a full perswasion that the Lord was risen indeed and in that transport they all Unanimously tell those two Travelling Disciples to Emmaus that he had appeared unto Simon as above Then Christ came and made his appearance Object How can this be call'd the Fifth when John expresly calls the next but one of Christ's Appearances but the Third John 21.14 and Mark makes this appearance to the Apostles the last of all Mark 16.14 Answ 1st John's Phrase the Third time must be meant in Relation to Days or to the Disciples If to Days then it holds true that the Appearance John speaks of there was the the Third day for on the First day the day of his Resurrection he appeared Five several times to several Persons this Fifth being the last of that day Then the next first day Seven night he Appeared again which made the Second day of his Appearance and then his appearing again at the Sea of Tiberias which John there speaks of makes the Third day or time and so it was likewise as respecting the Disciples for the First time of Christ's Appearing to them was on the very day he Rose up from the Dead His Second time was that day Seven night when Thomas was present and that at Tiberias Sea made the Third time of his Appearing to his Disciples together though he had to others c. Answ 2d As to Mark 's making this Appearance the last his account of them is short as in many other Historical passages He therefore Sums up all Christ's Appearances in this one and makes it the last because it lasted all the time from Christ's Resurrection to the very time of his Ascension thus both those Objections as remora's are removed out of our way The general account of this Fifth Appearance of Christ in short is this the Disciples were now newly as it were conjured out of their lurking holes of concealment by those Rumors and Reports flying abroad of their Lord's Resurrection and convening to consult about this Matter Ten of them were gotten together Thomas only being absent yet very privately in a Secret place having the Doors fast lockt to them for fear of the Kil-Christ's though this closeness might conceal them from the Jews yet could it not from Jesus for he by his Divine power conveyed himself suddenly and marvellously in among them no man unlocking the door for his enterance and stood in the midst of them This unexpected Apparition did at first affright them suspecting it to be some Spectrum c. But to take off their consternation he first comforts them and then confirms them in a belief of the Truth of his Resurrection by convincing Demonstration both in beholding with their Eyes and in handling with their hands his solid Body retaining still the Skars of his Crucifixion in the several parts of it After this he breathed upon them the Holy Spirit and committs to them their Apostolical Offices Luke relates this History briefly Luke 24.36 but John more largely John 20.19 c. But more particularly we have herein a plain prospect of these several famous remarks The First is the time when which was in the Evening of the very same day that he Rose upon John saith the same day at Evening being the first day of the week c. John 20.19 And Luke saith as the Ten Disciples were talking together with the Two Travellers at Emmaus Luke 24.33 34 35 36. But Mark adds As they sat at Meat He Appeared to them Mark 16.14 Thus have we here Christ's Exemplary Establishment of the first day of the week for the Christian Sabbath that we might learn of him to do as he did in spending the whole day morning middle and the Evening at which time this last of the Five Appearances or this one and the same day of his Resurrection was even the whole day in Divine Devotion and Duties And thus Those scattered Sheep did on that day Assemble together those faln Disciples rose up from their foul falls on that day which their Lord rose upon and did Undoubtedly spend at least the Evening of it in Divine Discourses c. Then comes our Lord into the midst of them and so will he do to us if we do so c. as they did c. The time of this Appearance must not only be night time but late at night also for the two Disciples had sat down to Supper that Evening and had after that to Travel Seven Miles and an Half from Emmaus to Jerusalem where they found the Eleven together and as Mark saith sitting at Supper 't is not improbable they had spent some considerable time in praying weeping and comforting one another before they took any refreshment And some say Thomas was with them at the first but went out before Christ came because he would not believe the Relations either of the Holy Women or of his fellow Apostles or of the two Disciples that were now returned thither from Emmaus However this Teacheth us 1. That the Saints when they meet together ought to hold Holy Conference one with another concerning Christ and matters tending to Edification c. As those Apostles of the Lord did here 2. When the Saints cannot hold their sacred Assemblies and Godly Conferences by day they may lawfully do it by night notwithstanding all the base slanders that
a wicked World casts upon them for so doing Thus those Holy men did here with the doors shut and thus they did after Acts 12.13 with ver 6.18 c. And 3. That the Zeal of God's glory and our Soul 's good should sometimes so eat us up as to make us forget to eat bread Thus was it with our Lord often Jo. 2.17 4.31 32 33 34. Matth. 21.18 c. And thus it was with the Apostles here who had a long fast for a Supper even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem c. The Second Remark is the place where which in general was Jerusalem whence we may note that our Lord is oft better than his word of promise but never worse The promise was only that the Lord would go before them into Galilee Matth. 28.7 And there to make his Appearance to them yet better things were performed than were promised for no fewer than Five times had Christ now appeared to one or other of their Company either about nigh or in Jerusalem before that Solemn Appearance in Galilee afterward If inquiry be made why should Christ appear in Galilee according to that promise rather than in Judea 'T is answered for these Reasons 1st as Galilee Hebr. signifies Transmigration so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned Acts 13.46 2dly because he had more Disciples in Galilee than in Judea to whom he would have his Resurrection testified by Eye witnesses Acts 10.41 For there as some say he shewed himself to five hundred at once 1 Cor. 15.6 Christ was willing to satisfy many together and withal to confirm all 3dly Because in Galilee all his Disciples might meet more safely and freely than in Judea where they feared the Pharisees c. N.B. That place which bids Christ and his Gospel most welcome must be appointed the place of his meeting them But in particular the place was where there was a private House in Jerusalem and situated in some Retired part of it least obvious and exposed to publick View or Resort there were this Apostolical Society Assembled Secretly having the doors shut upon them for fear of the Jews John 20.19 Their fear that the malice of the Kill Christ's would were they discovered in their meetings break in upon them lay Sedition to their charge and much easilyer execute them than they had done their Master Therefore is the reason rendred both why they meet in the night time and why in a secret place and keeping the doors shut Teaching us 1st Not only that the Night time may be canonical hours for Divine Worship in case of persecution as well as the day as before for it was the practice of the primitive as well as of those primo-primitive Christians from fear in the Ten persecutions as Tertullian tells us and Pliny the Second in Traian's time speaks of cantus Antelucanos c. their singing Psalms together before the day did Dawn which was the greatest crime that Sage Heathen could find in them But also that God may be acceptably worshiped in private places when and where publick places are denyed c. For the Apostle's Rule is that men must pray every where 1 Tim. 2.8 He confines not God's worship to Temples God is as little a respecter of places as of persons hereby they had the Appearance of Christ among them according to his promise wherever two or three be gathered together in my name there will I be in the midst of them Mat. 18.20 whether the place be Publick or Private This 2dly Teacheth us that it is our duty to avoid all needless dangers The Apostles here well knew that those Jews who had Killed their Lord would make no scruple to Kill his Disciples therefore are they careful for their own security and not wittingly and willingly rush headlong into eminent and evident Hazards There is a Will-suffering as well as a Will-worshiping Though the Cross be needful and must be born when it lies betwixt us and our duty and God lays it on There is then no going aside from it or leaping over it yet must we have a care that we rush not or rashly run into needless Crosses and bring them without a call upon our own heads This is a tempting of God The care of the means belong to us but the care of the end belongs to God We loose the comfort of bearing the Cross which we wilfully wrest and wrestle our selves under This is to be righteous and wise overmuch and why shouldst thou destroy thy self Ecclus. 7.16 3dly It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him Thus it was with those Apostles while their Faith was weak they were for Absconding and creeping into corners c. But when their Faith was made strong by the powring out of the holy Spirit on Pentecost Day upon them then by the strength of their great Grace daily in the Temple as well as from house to house They ceased not to Teach and Preach Jesus Christ Acts 5.42 Even severe Stripes could not scare them from their duty now whom threatning words which brake no bones affrighted before Every man therefore must measure his own actings according to his strength or weakness The more or less strength a man hath accordingly is his courage more or less and none ought presumptuously to put forth themselves beyond the strength of their Grace received as is the man so is his strength Judges 8.21 and as is his strength so ought to be his undertakings and actings If we faint in our Spirits when in trouble then is our strength but small Pro. 24.10 That privacy in the Apostles here was no worse in their state of weakness but prudent piety but such a practice when grown up to a state of strength would have been no better than Pusillanimity where strength of Grace is there 't is better to stand the ground and rather die than fly But in case of weakness 't is safer to fly as that young man did Mark 14.51 52. than to dishonour God as poor Peter did in staying and then in denying his Lord. The 3d Remark is the manner how our Lord appeared to the Eleven This he did without giving any Indicant signs either of his approach by the Sound of his Foot-steps or of his enterance for the Doors were shut and no Key was heard to be turn'd nor any bolt drawn back to open them yet comes he in invisibly to them and stands in the midst of them though the way whereby he came was sensibly apparent to none There be divers opinions how this could be 1. Some say that Christ might slip in unseen when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them but this cannot correspond with the Scope of the
the Works of God and with the Praises of his Prophets This poor Girl believed that which few in Israel did believe Luke 4.27 that God's Prophet who was famous for his many Miracles both could and would cure her Master of his Leprosie ver 3. and her Words found credit at the Court to the Honour of the true Jehovah ver 4. Even the King of Syria Benhadad though bad enough neither slighted his Captain though a Leper nor his Wive's Wench's Words tho' a Captive N.B. 'T is good to train up our Children in the Knowledge of the good ways of God we know not what use God may make of them as he did of this Girl who instrumentally healed her Master's Soul as well as Body Remark the Fifth the King of Syria writes a Letter to King Joram sends Naaman away with it and therewith ten Talents of Silver c. which is computed about ten thousand Pound Sterling c. ver 5. which very great summs he took saith Peter Martyr 1. For his Expences in so long a Journey 2. That he might pass in greater Pomp and Grandeur into Samaria 3. For Presents to the King and Courtiers 4. But more especially to the Prophet whom he measured by the Temper of false Prophets whom he knew to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poscinummia's Silver-Lovers such as Balaam was Numb 22.7 17. and such Princes and Priests as with shame do Love Give ye Hos 4.18 Those Pagan Syrians both Prince and Peer knew not but those of Israel might be of the same strain seeing among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appollo's Oracle would not speak without a Bribe However Gifts make room for a Man and brings him before great ones Prov. 18.16 N.B. Peter Martyr here admires the mighty motions of a Divine hand in over-ruling those Pagans that they derided not but complied with this good motion of the Maid that imported so much Reverence to the Religion of Israel Remark the Sixth The summ and substance of Benhadad's Letter to Joram was That he would procure his Prophet to cure his Servant ver 6. taking it for granted that the King of Israel well knew Elisha to be famous for working many Miracles and commending Naaman to him he might command him to cure the Leper N.B. That Popish Doctrine of setting Priests above Princes was unknown in that Day for even Prophets as Subjects were Subject to their own Princes Joram was a King of Prophets as well as of People and Elisha saith Dr. Hall was no less a Subject than a Seer However Joram takes the Letter by the wrong handle apprehends Blasphemy in it and deeply detesteth such notorious Impiety ver 7. where Piscator observes how Joram dissembled Piety though himself was very Impious Chap. 3.2 3. and Chap. 6.31 c. He pretends to be troubled at the Blasphemy looking upon Leprosie as a Degree of Death Numb 12.12 and God's Prerogative of killing and quickning Deut. 32.39 1 Sam. 2.6 which he will not have attributed unto him But he was really more troubled with a Jealousie that this Benhadad did it only to pick a quarrel with him and to wage War against him for this was that Benhadad who had slain his Father Ahab at Ramoth 1 Kings 22.35 37. and who afterwards besieging Samaria brought it to that extream Famine 2 Kings 6.24 25. and who likewise wounded this Joram at this same Ramoth-Gilead Chap. 8.28 29. yet all this time of his tormenting trouble He never thought of Elisha who was better known and more respected abroad than at home He would not consult with him saith Peter Martyr because he hated him yet Elisha being informed by some Religious Courtier how Naaman was come with a Letter from Benhadad to Joram and with what a passion Joram had receiv'd it presently proffers that service which he should have required ver 8. reminding the King he had as a Prophet of the Lord prevail'd by his Prayers for working so great a Miracle in the King's Presence Chap. 3.16 17 c. as was that of curing the Leprosie not mentioning his reviving the Shunamites dead Son and though he and his Courtiers took little Knowledge of him no not so much as to consult with him in this Case of Consternation yet God would have him made known even to foreign Nations Luke 4.27 Remark the Seventh is Naaman's Indignation raised and pacified ver 10 11 12 13. Mark 1. Elisha says not I will come to him but Let him come to me and when he came with great Pomp he stands there at Elisha's Door without either being call'd within Doors or Elisha's coming forth to greet so noble a Peer only he sends his Servant Gehazi to him bidding him Go wash in Jordan c. Mark 2. This strange and unexpected Treat by God's Prophet to so noble a Stranger savour'd altogether of Pride to the Syrian Palate and sounded nothing but the sullenness of Elisha to his Ears He misconstrues God's Oracle for a meer contempt and hereupon Blustereth Behold I though he would have come forth and call'd upon his God and made a Demonstration of that great Gift God hath given Him Are not Abana and Pharpar better Waters to wash in than Jordan c. Mark 3. Saith Peter Martyr the lively Picture of pure or rather impure Nature altogether led by Sense and Reason and is apt to prefer its own Fancies before God's Appointments Naaman idolized Visible Means look'd upon Jordan with Syrian Eyes Bunting in his Itinerary indeed affirms that these two Rivers of Damascus were really the most pleasant Rivers in the World yet might Naaman have wash'd himself seven thousand times therein and not have been cleansed from his Leprosie because the Vertue lay not in the Water or in the Action of washing but in the Divine Institution which Jordan had N.B. It was not therefore the Prophet's Pride but rather his Humility in acting according to Divine Direction and his Prudence to pull down Naaman's is not humour'd therefore Incens'd Thus carnal Minds are Mad in matters of Salvation despising the foolishness of Preaching in the simplicity of God's Service c. Mark 4. How Naaman's rage was appeased by his own faithful Servants ver 13. who did not Sooth their Master up in his sinful Passion but call'd him Father as Joseph was Abrech that is tender Father which we translate bow the Knee Gen. 41.43 It seems saith Piscator Naaman was a kind Master to them and therefore out of a reciprocal Respect Reverence and Faithfulness to him they cordially wish'd his weal and gave him most prudent Counsel And cast Milk and not Oil upon the flames of his Wrath. Peter Martyr excellently observes here those Servants of Naaman were not like many Pick-thank Servants of our Day whose manner is to exasperate their already enraged Masters These here say not Master how can you bear such an unbearable affront from a too sawcy Prophet with a Syrian Prince let us pull this clown out by the
Ears and teach him his Distance and Duty c. but they prudently press one cogent Argument humbly and with Submission Had God's Prophet put thee upon some difficult Duty which might have required much cost and pains doubtless such is thy desire to be cured of thy Distemper that thou wouldst not stick at it how much more when He requires only a matter so easie to be done These good Servants minded and loved more their Master's Health than his Humour and Passion They perswade and prevail to make Experiment N.B. The Words of the Prophet saith Peter Martyr rouse up Naaman's Passion not his Piety But the Words of his Servants overcome him to that which is good Let those look to it saith He who will only hear the Sermons of famous Men but dare wholly neglect yea despise Ministers of a lower Figure Now come we to the Concomitants the second Part. Remarks upon it are First Naaman is not so morose as to disdain good Counsel because dish'd up by his Inferiours and not by his Equals or Superiors He was not so Techy but though in a pelting Chafe he hearkens yet to Advice even from his Servants Remark the Second Naaman's Obedience to Elisha's Direction ver 14. He descends out of his Chariot into the Waters of Jordan went so deep as to drench himself over Head and Ears seeing his Leprosie had spread over his whole Body from the Crown of the Head to the Soles of his Feet And he dips himself seven times according to the Prophet's Direction He observes it wholly both as to Substance and as to Circumstances thereof Remark the Third God graciously pardons Naaman's former unbelief accepts of his Faith wrought in him by the Words of his Servants though not of the Prophet but at second hand God owns and blesses his own appointment by Elisha God's Severity had been his Prophet's Discredit His washing became an effectual Cure his Flesh and Skin became more pure than ever it had been before save when a Child N.B. This saith Peter Martyr was a praelude of Baptism as was that washing in Siloam John 9.7 and to teach that all truly regenerate must become as little Children Math. 18.2 3. The third Part of this History is the Consequents of it and they are principally two the first concerns Naaman's Gratitude ver 15 16 17 18. the second is Gehazi's Avarice ver 20 to 27. Remarks upon Naaman's Gratitude are First He hastens not home to the Syrian Court like a joyful Man no doubt to shew himself a new Man to his King and Courtiers and to his own Wife also upon whom the Hebrew Maid waited which was the first Motive to this Miracle of Mercy But He will pay his Homage of an humble acknowledgement first to the Author and then to the Instrument of his Cure He comes back to the Man of God so was like the tenth Leper Luke 17.15 makes a Confession of his Faith c. ver 15. N.B. Peter Martyr well observes that as this was the tenth Miracle of Elisha and the first and only cure of a Leper until Christ the great Prophet came into the World so it obtained the proper end of a Miracle for God bless'd it so as to heal Naaman's Soul as well as Body Now he both believes with his Heart and confesses with his Mouth Rom. 10.9 and so became a pledge of the call of the Gentiles Luke 4.27 Remark the Second Naaman now testifies the like respect to the Lord's Prophet when he had received the Blessing as he had done before ver 9. when he expected the Blessing He now makes another stand with all his honourable Train attending him at the Door of the Prophet Elisha who would not be seen by this noble Syrian while he was a Leper that the magnitude of this Miracle saith Lavater might be ascribed not at all to Man but wholly to his Maker now comes forth to him when cleansed from his Leprosie before whom he most cordially confesseth his Faith in Jehovah who had outdone all his Dunghil Deities to whom he had formerly sought in vain for a cure of his Disease and now he looks beyond both the Water and the Prophet at a Divine Power working with them both so becomes truly thankful to God the Author of his cure Remark the Third Yet dare he not withal be altogether unmindful of and unthankful to God's Instrument therefore he saith to Elisha Take I pray thee a Blessing of thy Servant not a Bribe saith Peter Martyr but a thankful acknowledgement like that of Jacob's to Esau Gen. 33.11 No doubt but Naaman could have been willing to have purchas'd his cure with his ten Talents of Silver six thousand pieces of Gold and his ten Changes of Raiment ver 5. that he might no longer detest his own nasty hands made loathsome by Leprosie when he moved them to his Mouth with necessary Meat No marvel then if now when throughly cleansed he presseth upon the Prophet some part of the aforesaid presents where the whole as he thought was too short a recompence N.B. Carnal things are but small for Spiritual 1 Cor. 9.11 Gal. 6.6 but Naaman receiv'd a double cure both Carnal and Spiritual was heal'd on both sides so such Gifts were no great matter with him Remark the Fourth Naaman is not more pressing of his Present in which being a Gentile he outdoes the most in Israel than the Prophet was peremptory in refusing the Gratuity ver 16. though he and the Sons of the Prophets as Lavater well observes were then in wants there being a Dearth in the Land c. at which time Elisha received a Present from the Man of Baal-shilisha Chap. 4.38 42. yet refused Naaman's tho' twice tendered not because it was not simply unlawful but now not expedient saith Grotius lest this new Convert should discern no difference betwixt God's Prophets and those of Baal who were mercenary Men and all for gain from their Quarters c. Isa 56.11 Mic. 3.5 11. It was enough for Elisha that the God of Israel was acknowledg'd whose immediate Work that Miracle was The Prophet had freely received that Gift from God so he freely gives it to Naaman Matth. 10.8 and dare not Sin with Simon Magus in contrary Conceits Acts 8.19 20. N.B. He will have the Syrian to see a Servant of the Lord can do great good without any gain The Spirit of Abraham speaks here I will not take any thing that is thine Gen. 14.22 Remark the Fifth Naaman when not allowed to give is now desirous to take ver 17. He begs that two Mules burden of Earth may be given him wherewith to make an Altar according to Exod. 20.24 thinking that Israel's Earth was Consecrated as well as Israel's Water He though this Earth the Holyer saith Mendoza wherein Avarice after filthy Lucre in Bribes and Pensions was so happily buried As he had found such soveraign Vertue in the Water of Jordan so he must now have a little of Elisha's